TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 1:57–66. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses, we have,
I.The birth of John Baptist, Luk 1:57.
Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.
II.The great joy that was among all the relations of the family, upon this extraordinary occasion (Luk 1:58):
Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered,
1.A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great - that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord.
2.A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.
III.The dispute that was among them concerning the naming him (Luk 1:59):
On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.
Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,
1.Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.
2.The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (Luk 1:60); He shall be called Johanan - Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.
3.The relations objected against that (Luk 1:61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.
4.They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, Luk 1:62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, Luk 1:63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.
5.He thereupon recovered the use of his speech (Luk 1:64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (Luk 1:20); not all the things going before concerning John's ministry, but those which relate to his birth and name (Luk 1:13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, Eze 3:27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exo 4:24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.
6.These things were told all the country over, to the great amazement of all that heard them, Luk 1:65, Luk 1:66. The sentiments of the people are not to be slighted, but taken notice of. We are here told,
(1.)That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately.
(2.)That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed.
(3.)It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.
Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Orat. vi.) The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of his future life is sent beforehand, and the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbours.
The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son's name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said unto her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.
Rightly also, from that moment was his tongue loosed, for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For it follows, And he spake, giving thanks.
(in Gen. Hom. 39.) The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. (Gen. 17:13.) But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.
When John his son was born, among his neighbors there was concern about what name he should be given. Writing tablets were offered to his father so that he himself could put down the name that he had decided upon, so that he might express in writing what he could not in speech. Then, in a wonderful manner, when he had taken the tablets in order to begin writing, his tongue was loosened, the written word gave way to speech, and he did not write “John” but spoke it. Consider, then, the merit of the holy Baptist: he gave his father back his voice, he restored the faculty of speech to the priest. Consider, I say, his merit: John unloosed the mouth that the angel had bound. What Gabriel had closed the little child unlocked.… When John is born the father suddenly becomes a prophet or priest, speech attains its use, love receives an offspring, the office recognizes the priest.
On the day of John’s circumcision, when he also received his name, “fear came upon all their neighbors, and all these words were spread abroad throughout the mountain country of Judea.” Furthermore, at the time of our Lord’s resurrection, when the Spirit had been sent down from above and the glory of his name was made known to the world by the apostles, a most salutary fear immediately struck the hearts. Not only of the Jews, who were of the neighborhood either by their physical location or by their knowledge of the law, but also those of foreign nations, even to the ends of the earth. And John’s reputation for virtue exceeded not only the whole mountain country of Judea, but also all the heights of worldly kingdoms and worldly wisdom, so that everywhere people left behind their former way of life and flocked together to attain the sacramental mysteries of his faith.
Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.
His mouth and his tongue were immediately opened, and he spoke, blessing God. And fear came upon all their neighbors. Because the voice of one crying in the wilderness was born, rightly was the father's tongue loosened. For it was not fitting that the father remain silent from praises, who rejoiced in the birth of the herald of the Word. Indeed, the lips bound by unbelief were now loosened by faith. But if anyone desires to scrutinize closely, these things also allegorically point to the celebrated nativity of John, the initiating sublimity of the grace of the New Testament. The neighbors and relatives preferred to name the father rather than John, because the Jews, who were connected to him by the observance of the law as if by kinship, rather desired to follow the justice that is from the law than to accept the grace of faith. But John, which means the grace of God, the mother strives to make known by words, the father by writing, because even the law itself, the psalms, and the prophets proclaim the grace of Christ with clear utterances, and the old priesthood testifies to him with the shadows of ritual ceremonies and sacrifices. And fittingly, Zacharias speaks on the eighth day after the child was born, because through the resurrection of the Lord, which happened on the eighth day, i.e., after the seventh of the Sabbath, the hidden secrets of the legal priesthood were revealed, and the tongue of the Jewish priests, which was bound by the chains of distrust, was loosened by the voice of rational understanding.
And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.
Continue studying Luke 1:64 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 1:64 records the miraculous restoration of Zacharias's speech, which had been divinely withheld due to his unbelief concerning the angel Gabriel's prophecy of John the Baptist's birth. Immediately upon confirming his son's name as "John," Zacharias's mouth was opened and his tongue loosed, enabling him to speak freely and, as his first act, to praise God, signifying the fulfillment of God's word and the appropriate response of worship.
Context
Literary Context
This verse is the climactic moment following a period of divine silence imposed on Zacharias. Earlier, in Luke 1:11-20, the angel Gabriel appeared to Zacharias in the temple, announcing that his elderly, barren wife Elisabeth would bear a son, John, who would prepare the way for the Lord. Because Zacharias doubted this extraordinary promise, he was struck mute as a sign and consequence of his unbelief, unable to speak until the day of the child's naming. The immediate preceding verses (Luke 1:59-63) describe the circumcision ceremony where relatives expected the child to be named after his father or another family member. Elisabeth's insistence on "John," and Zacharias's subsequent written confirmation of this divinely appointed name, served as the act of obedience that triggered the miraculous restoration of his speech, leading directly into his prophetic hymn of praise, the Benedictus, recorded in Luke 1:67-79.
Historical & Cultural Context
In ancient Jewish society, naming a child was a significant event, often occurring at circumcision on the eighth day. Children were typically named after their fathers or other prominent family members, reflecting lineage and continuity. The community's surprise at Elisabeth's insistence on "John" (a name not in their family) and their appeal to Zacharias underscore these customs. Muteness, or any physical disability, was often perceived as a sign of divine displeasure or judgment, or at least a significant impediment. For a priest like Zacharias, who would normally speak blessings and prayers, muteness was a particularly profound and public disablement, emphasizing the divine nature of the sign given to him. His restoration, therefore, was a public vindication of God's power and faithfulness, witnessed by the entire community, as noted in Luke 1:65-66.
Key Themes
Luke 1:64 powerfully encapsulates several key themes prevalent throughout the Gospel of Luke and the broader biblical narrative. Firstly, it highlights Divine Promise and Fulfillment, demonstrating God's unwavering faithfulness to His word, even when faced with human doubt. Secondly, it illustrates the Consequences of Unbelief and the Grace of Restoration, showing that while doubt may lead to temporary discipline, obedience and affirmation of God's will can bring about miraculous freedom. Thirdly, the immediate act of praise underscores the theme of Appropriate Response to God's Work, teaching that the natural and proper reaction to divine intervention and blessing is profound worship and adoration. Finally, this event contributes to the overarching theme of God's Breaking into History, signaling the imminent arrival of the Messiah through the ministry of His forerunner, John, and preparing the hearts of the people for the unfolding of God's redemptive plan, as prophesied by Zacharias in Luke 1:68-79.
Exposition and Analysis
Key Word Analysis
This word (G455) signifies a literal or figurative opening, emphasizing that Zacharias's mouth was not merely unsealed by natural means but was supernaturally unbarred by divine power. It highlights the instantaneous and miraculous nature of the event, a direct act of God reversing the physical impediment.
This adverb (G3916) stresses the instantaneousness of the restoration. There was no delay, no gradual recovery; the moment Zacharias wrote his affirmation, his speech was fully and completely restored. This immediacy underscores the direct causal link between his obedience and God's powerful intervention.
This verb (G2127) means "to speak well of," "to bless," or "to thank." It reveals Zacharias's immediate and appropriate response to God's faithfulness. His first words were not complaints or questions, but an outpouring of worship, demonstrating a heart transformed from doubt to profound gratitude and adoration for the God who keeps His promises.
Verse Breakdown
"And his mouth was opened immediately"
This clause describes the instantaneous physical change that occurred. The "opening" of his mouth was a direct, supernatural act, not a natural recovery. It signifies the removal of the divine impediment that had kept him silent, highlighting God's power and the precise fulfillment of Gabriel's prophecy in Luke 1:20.
"and his tongue [loosed]"
This phrase further clarifies the nature of the miracle. The "loosening" of his tongue implies that whatever physical or spiritual bond had restrained his speech was now unbound. It points to a complete restoration of his vocal capabilities, allowing him to articulate words clearly and freely after months of silence.
"and he spake, and praised God"
This final clause reveals the immediate and profound consequence of his restoration. Zacharias's first act upon regaining his voice was not to question or to lament his previous condition, but to speak and, more specifically, to praise God. This demonstrates a heart of gratitude and worship, acknowledging God's faithfulness and power, and setting the stage for his subsequent prophetic utterance known as the Benedictus in Luke 1:68-79.
Literary Devices
Luke 1:64 employs several powerful literary devices. The most prominent is Miracle, as the immediate and complete restoration of Zacharias's speech is a supernatural event, demonstrating God's direct intervention in human affairs. This miracle serves as a public sign, validating the divine origin of John's birth and the unfolding of God's redemptive plan. There is also strong Symbolism at play: Zacharias's muteness symbolized his initial unbelief and doubt in God's promise, while the opening of his mouth and the loosening of his tongue symbolize the restoration of faith, the breaking of spiritual bonds, and the freedom to declare God's truth. The immediate shift from silence to praise creates a powerful Contrast, highlighting the transformative power of God's faithfulness and the appropriate human response. Furthermore, the event serves as Foreshadowing, as Zacharias's restored voice will soon be used to prophesy about John's role as the forerunner and the coming of the Messiah, setting the stage for the greater redemptive work that is about to unfold.
Theological and Thematic Connections
Luke 1:64 stands as a profound testament to God's unwavering faithfulness and His sovereign control over all circumstances, even human doubt. Zacharias's muteness was a consequence of his unbelief, a temporary discipline designed to solidify his faith and serve as an undeniable sign. His restoration, however, was not merely a reversal of punishment but an act of grace, demonstrating God's readiness to restore when His word is affirmed and His will embraced. This narrative illustrates that God's purposes will always prevail, and His promises will be fulfilled, often in ways that transcend human expectation or understanding. Zacharias's immediate response of praise underscores the theological truth that true worship flows from a heart that recognizes and responds to God's mighty acts, acknowledging His goodness, power, and faithfulness as the source of all blessing and liberation.
Reflection and Application
The story of Zacharias's restored speech in Luke 1:64 offers timeless lessons for our spiritual journey. It reminds us that even when we falter in faith, God remains steadfastly faithful to His promises and purposes. Our moments of doubt or unbelief, while they may carry consequences, do not derail God's ultimate plan. Just as Zacharias's obedience in naming his son "John" was a pivotal moment for his restoration, our alignment with God's revealed will, even after periods of doubt, can unlock profound blessings and freedom. This verse challenges us to cultivate a heart of immediate and profound praise when God acts in our lives. Do we, like Zacharias, respond with spontaneous worship when we witness God's faithfulness or experience His grace? Or do we allow our past struggles or lingering questions to stifle our praise? Luke 1:64 calls us to move beyond our doubts and limitations, to embrace God's word, and to let our lives be a testament of His power and goodness, expressed through genuine and unreserved adoration.
Questions for Reflection
FAQ
Why was Zacharias struck mute, and why was his speech restored at this specific moment?
Zacharias was struck mute by the angel Gabriel because he expressed doubt regarding the divine promise that his elderly, barren wife Elisabeth would conceive a son (Luke 1:18-20). His muteness served as a sign to him, a temporary consequence of his unbelief, and a confirmation of the angel's word. His speech was restored precisely at the moment he obediently affirmed the divinely appointed name "John" for his son, writing it on a tablet (Luke 1:63). This act of obedience and affirmation of God's word was the catalyst for the miraculous reversal of his condition, signifying the fulfillment of the angel's prophecy and God's faithfulness.
What is the significance of Zacharias's immediate praise upon regaining his voice?
Zacharias's immediate praise (Luke 1:64) is highly significant. It demonstrates a heart transformed from doubt to profound gratitude and worship. His first words were not complaints or questions about his long silence, but an outpouring of adoration for God. This immediate response highlights the appropriate human reaction to divine intervention and fulfilled promise. It also sets the stage for his subsequent prophetic hymn, the Benedictus (Luke 1:68-79), which further elaborates on God's redemptive plan and the role of his son, John, as the forerunner of the Messiah. His praise serves as a model for believers to respond to God's mighty acts with immediate and heartfelt worship.
Christ-Centered Fulfillment
Luke 1:64, detailing Zacharias's miraculous restoration of speech and immediate praise, finds its ultimate Christ-centered fulfillment in several profound ways. Zacharias's silence, a consequence of unbelief, and his subsequent release into prophetic speech, powerfully foreshadow the spiritual condition of humanity and the liberating work of Christ. Just as Zacharias's mouth was opened, Jesus, the Word made flesh, came to open the eyes of the blind, the ears of the deaf, and the mouths of the mute, both physically and spiritually (Matthew 9:32-33; Mark 7:32-35). More profoundly, Christ's work liberates humanity from the muteness of sin and unbelief, enabling us to speak forth God's praises and declare His truth. Zacharias's first act of praise, followed by his prophecy about John preparing the way for the Lord (Luke 1:76), points directly to Jesus as the one who brings ultimate salvation and causes our hearts to overflow with worship. Through Christ, our spiritual tongues are loosed, empowering us to offer a sacrifice of praise to God continually (Hebrews 13:15), fulfilling the very purpose for which Zacharias's voice was restored.