Luke 1:7

KJV

And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years.

KJV (with Strong's)

And {G2532} they {G846} had {G2258} no {G3756} child {G5043}, because {G2530} that Elisabeth {G1665} was {G2258} barren {G4723}, and {G2532} they {G846} both {G297} were {G2258} now well stricken {G4260} in {G1722} years {G2250}.

Complete Jewish Bible

But they had no children, because Elisheva was barren; and they were both well along in years.

Berean Standard Bible

But they had no children, because Elizabeth was barren, and they were both well along in years.

American Standard Version

And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

Commentary

### SUMMARY
Luke 1:7 introduces Zechariah and Elisabeth, devout and righteous individuals who faced the profound sorrow of childlessness. This verse highlights the double impossibility of their situation: Elisabeth was biologically barren, and both she and her husband, Zechariah, were advanced in age, well past the natural years for bearing children. This seemingly insurmountable human obstacle sets the stage for God's miraculous intervention, underscoring His sovereignty and preparing the reader for the extraordinary birth of John the Baptist, a pivotal figure in salvation history.

### CONTEXT
* **Literary Context:** Luke 1:7 is an integral part of Luke's carefully crafted prologue, which sets the stage for the miraculous births of both John the Baptist and Jesus. Following the introduction of Zechariah and Elisabeth as righteous before God in [Luke 1:6](/luke/1-6 "Luke 1:6 - Zechariah and Elisabeth's Righteousness"), verse 7 immediately presents the central conflict and human limitation that God is about to transcend. This verse establishes the "impossible" human circumstances, creating a dramatic tension that will be resolved by divine intervention. It parallels the later account of Mary's miraculous conception of Jesus, emphasizing that both births are not products of natural human ability but of God's sovereign power. The narrative structure highlights God's pattern of working through human weakness to demonstrate His glory, a theme that recurs throughout Luke's Gospel.
* **Historical & Cultural Context:** In ancient Israelite society, childbearing, particularly the birth of sons, was considered a profound blessing from God, signifying divine favor and ensuring the continuation of the family line and inheritance. Conversely, barrenness was often perceived as a great sorrow, a social stigma, and, at times, even a sign of divine displeasure, leading to deep personal grief for women like Elisabeth. The fact that Elisabeth was a descendant of Aaron and Zechariah a priest would have amplified this burden, as their lineage was significant within the community. The phrase "well stricken in years" further emphasizes the natural impossibility of conception, moving beyond mere barrenness to a state where biological age definitively ruled out a natural birth. This detail intentionally echoes the stories of other significant biblical figures born to elderly or previously barren women, such as [Isaac to Sarah](/genesis/18-11 "Genesis 18:11 - Sarah's Old Age and Isaac's Birth"), [Joseph to Rachel](/genesis/30-22-24 "Genesis 30:22-24 - Rachel's Childbirth"), and [Samuel to Hannah](/1_samuel/1-5 "1 Samuel 1:5 - Hannah's Barrenness and Samuel's Birth"), establishing a divine pattern of intervention that highlights God's power over natural limitations.
* **Key Themes:** Luke 1:7 is foundational for several key themes in Luke's Gospel and broader biblical theology. Firstly, it powerfully illustrates **Divine Sovereignty** over life and human circumstances; despite all natural barriers, God's plan for John's birth will unfold precisely as He intends. Secondly, the emphasis on barrenness and advanced age underscores the theme of **Miraculous Intervention**, signaling that John's birth will be a direct act of God, not a natural event, thereby preparing the reader for the even greater miracle of Jesus's virgin birth. Thirdly, the seemingly insurmountable obstacle serves the theme of **Preparation for Significance**, magnifying the importance of the child to be born. John the Baptist's extraordinary birth affirms his unique, divinely appointed role as [the forerunner of the Messiah](/luke/1-17 "Luke 1:17 - John the Baptist's Prophetic Role"). Finally, the long wait and eventual fulfillment highlight **God's Faithfulness** to His people, demonstrating that He remembers and acts in His perfect timing, even when human hope has faded, echoing the rhetorical question found in [Jeremiah 32:27](/jeremiah/32-27 "Jeremiah 32:27 - Is Anything Too Hard for God?").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Elisabeth (Hebrew, _Elisábet'_):** This name, meaning "my God is an oath" or "God of oath," is significant. As a descendant of Aaron, her name subtly foreshadows the fulfillment of God's ancient covenant promises through the miraculous birth of her son, John, who would prepare the way for the Messiah.
* **barren (Greek, _steíros'_):** Derived from a root meaning "stiff and unnatural," this term explicitly denotes infertility or sterility. It is a stark declaration of Elisabeth's biological inability to conceive, emphasizing that any pregnancy would be beyond natural means. This word immediately establishes the human impossibility of their situation, setting the stage for divine intervention.
* **well stricken (Greek, _probaínō'_):** This word, meaning "to walk forward" or "advance," is used here idiomatically to describe being "advanced in years" or "of a great age." Coupled with "in years" (Greek, _hēméra_), it conveys that both Zechariah and Elisabeth were beyond the natural childbearing age, reinforcing the biological finality of their situation. This double emphasis on barrenness and old age underscores the extraordinary nature of the impending miracle.

#### Verse Breakdown
* **"And they had no child":** This opening clause immediately establishes the central problem and the profound sorrow experienced by Zechariah and Elisabeth. In a culture where children were seen as a divine blessing and a continuation of the family line, childlessness was a significant burden, often accompanied by social stigma and personal grief. This statement sets the stage for the miraculous intervention that follows.
* **"because that Elisabeth was barren":** This clause provides the primary biological reason for their childlessness. Elisabeth's barrenness (sterility) is explicitly stated, removing any ambiguity about the human capacity for conception. This detail highlights the inherent impossibility from a natural perspective, making the subsequent divine act even more remarkable.
* **"and they both were now well stricken in years":** This final clause adds a second, compounding reason for their childlessness: their advanced age. The phrase "well stricken in years" is an idiom indicating that they were beyond the natural age of procreation. This dual emphasis—Elisabeth's barrenness and both their old age—serves to underscore the absolute human impossibility of their having a child, thereby magnifying the miraculous nature of John's eventual birth as a direct act of God.

#### Literary Devices
Luke 1:7 employs several powerful **Literary Devices** to convey its message. **Irony** is prominent, as Zechariah and Elisabeth, described as "righteous before God" in the preceding verse, bear the societal stigma and personal sorrow of childlessness, which was often associated with divine displeasure. This contrast highlights that God's ways are not always aligned with human expectations or perceptions of blessing. The verse also utilizes **Emphasis** through repetition, stressing both Elisabeth's barrenness and the couple's advanced age, thereby doubly underscoring the human impossibility of their situation. This serves to magnify the impending miracle and the power of God. Furthermore, the verse functions as **Foreshadowing**, preparing the reader for the even greater miracle of Jesus's virgin birth. By presenting John's miraculous conception, Luke establishes a pattern of divine intervention that culminates in the incarnation of the Messiah, demonstrating God's ability to transcend all natural limitations to fulfill His redemptive purposes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:7 serves as a profound theological statement about God's sovereignty over life and His chosen timing for fulfilling His promises. It underscores that human limitations are not barriers to divine power but often become the very canvas upon which God displays His glory. The seemingly insurmountable obstacle of barrenness coupled with advanced age highlights that God's work is not dependent on human ability or biological possibility, but on His omnipotence and faithfulness. This sets a crucial precedent for understanding that God often works outside of natural expectations to accomplish His redemptive purposes, thereby ensuring that all glory redounds to Him alone. The verse also subtly introduces the theme of new beginnings and divine intervention, signaling that a new era is dawning, ushered in by miraculous births.

* [Genesis 18:11](/genesis/18-11 "Genesis 18:11 - Sarah's Old Age and Isaac's Birth")
* [1 Samuel 1:5](/1_samuel/1-5 "1 Samuel 1:5 - Hannah's Barrenness and Samuel's Birth")
* [Romans 4:19-21](/romans/4-19-21 "Romans 4:19-21 - Abraham's Faith in God's Promise")

### REFLECTION AND APPLICATION
Luke 1:7 offers profound encouragement and a powerful lesson in trusting God's timing and power, even in the face of seemingly insurmountable obstacles. For Zechariah and Elisabeth, their childlessness was a deep, long-standing sorrow, compounded by the finality of old age. Yet, it was precisely in this context of human impossibility that God chose to act, demonstrating that our limitations are merely opportunities for His boundless power to be revealed. This verse reminds us that God's plans are not constrained by our circumstances, our perceived failures, or even our biological realities. When we face situations that appear hopeless or beyond our control—whether it be a health crisis, a financial struggle, a relational brokenness, or a long-cherished dream that seems to have died—Luke 1:7 invites us to look beyond the natural and remember the supernatural God. It challenges us to cultivate a faith that believes God can do the extraordinary, even when all human reason suggests otherwise. Our waiting periods are not always periods of divine absence, but often seasons of preparation for a greater manifestation of His glory.

#### Questions for Reflection
* **What "impossible" situations are you currently facing that might be opportunities for God to display His power?**
* **How does the story of Zechariah and Elisabeth challenge your understanding of God's timing versus your own expectations?**
* **In what areas of your life do you need to surrender human limitations and trust in God's boundless ability?**
* **How can the knowledge that God works through the "unlikely" or "impossible" strengthen your faith in daily life?**

### FAQ
**Why was barrenness such a significant issue in ancient Israelite culture?**

Answer: In ancient Israel, children were considered a direct blessing from God and a sign of divine favor, as well as essential for the continuation of the family line, inheritance, and tribal identity. Barrenness, therefore, was not merely a personal disappointment but a profound social and spiritual burden, often accompanied by immense grief and even stigma. It was sometimes perceived as a curse or a sign of divine displeasure, leading to deep personal and communal sorrow for women and their families. The stories of barren women like Sarah, Rebekah, Rachel, and Hannah in the Old Testament underscore this cultural significance and God's repeated intervention to open the womb.

**Does Luke 1:7 imply that God causes barrenness or old age to prevent children?**

Answer: Luke 1:7 does not imply that God directly causes barrenness or old age to prevent conception. Rather, it states the existing biological and natural conditions of Zechariah and Elisabeth. The theological point is that despite these natural limitations, God *intervenes* supernaturally to bring about a birth that would otherwise be impossible. The verse highlights God's sovereignty *over* natural processes, not necessarily His direct causation of them in every instance. It sets the stage for a miracle that demonstrates His power to work beyond human capabilities and natural laws.

### CHRIST-CENTERED FULFILLMENT
Luke 1:7, by establishing the human impossibility of John the Baptist's birth, powerfully foreshadows and magnifies the even greater miracle of Christ's incarnation. Just as John's birth defied natural expectation, so too did Jesus's conception by the Holy Spirit, without human father, as recounted in [Matthew 1:18-25](/matthew/1-18-25 "Matthew 1:18-25 - The Miraculous Conception of Jesus") and [Luke 1:34-35](/luke/1-34-35 "Luke 1:34-35 - Mary's Question and Gabriel's Answer"). The miraculous birth of John, the forerunner, prepares the way for the ultimate miraculous birth of the Messiah, demonstrating God's consistent pattern of working through the extraordinary to accomplish His redemptive purposes. John's very existence, born of a barren and elderly woman, pointed to the coming of the One who would bring new life to a spiritually barren world. Christ, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), is the ultimate fulfillment of God's promise to bring life where there was none, to overcome the ultimate barrenness of sin and death. Through His resurrection, He offers spiritual new birth to all who believe, making them [new creations in Him](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ"), transcending all human limitations and bringing forth eternal life where there was only spiritual death.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 18:11

Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased to be with Sarah after the manner of women.

1 Samuel 1:2

And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

Hebrews 11:11

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Genesis 25:21

And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived.

Genesis 16:1

¶ Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.

Genesis 16:2

And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Genesis 17:17

Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?