Luke 1, Part Three

Birth of John the Baptist (vs. 57-66)—As Gabriel had predicted, Elizabeth gave birth to a son (v. 57). All her neighbors and relatives rejoiced with her (v. 58); again, this was a stigma removed from her and they attributed this birth to the “great mercy” of the Lord.

As the law required, the child was to be circumcised on the eighth day. All of Zacharias and Elizabeth’s friends assumed the child would be named after his father (v. 59), but Elizabeth said the child was to be called John. This was, of course, by God’s command (v. 13). The name surprised the people (v. 61); family names were more honored among the Jews than they are us. and they motioned to Zacharias what he would have the child named; apparently, he was deaf as well as dumb (v. 62). He asked for a writing tablet and wrote “His name is John” (v. 63). And when that happened, he immediately was cured of whatever infirmities he had, “and he spoke, praising God” (v. 64). This created some “fear on all who dwelt around them,” and the matter was widely discussed in that region (v. 65). An obvious miracle had taken place, the first such among the people in over 400 years. The conclusion was drawn that this was going to be a special child (v. 66).

Zacharias’s prophecy and John’s early life (vs. 67-80)—Zacharias was then “filled with the Holy Spirit and prophesied” (v. 67). And indeed, his song here is prophetic. His prophecy has been called the “Benedictus” from its first word; the Latin word for “blessed” is “benedictus,” and that’s from the Vulgate’s translation. The Vulgate was the Latin translation of the Bible, composed from 390-405 by Jerome and was the most widely used version by the Catholic church during the Medieval period. Zacharias praises God for having “visited and redeemed His people "(v. 68)—as noted, the first “visitation” for some 400 years. The “redemption” hadn’t taken place yet, but that was coming and was why this visitation was taking place. The redemption had been promised since Genesis 3:15, was to come from “the house of His servant David” (v. 69), and had been spoken “by the mouth of His holy prophets” (v. 70). The message was salvation from enemies (v. 71), and to perform “the mercy promised to our fathers” (v. 72), a promise “which He swore to our father Abraham” (v. 73). That promise included deliverance from enemies (spiritual), and the privilege of serving God “without fear” (v. 74), and “in holiness and righteousness” (v. 75). Zacharias closes his prophesy with words about John. He will be called a prophet, and he would “go before the face of the Lord to prepare His ways (v. 76), that they might have salvation through the remission of their sins (v. 77). This salvation comes “through the tender mercy of our God” (v. 78)—notice, not just mercy, but “tender mercy”—and it comes through “the Dayspring”—Jesus. The Old Testament prophets frequently used light as a figure of the Messiah’s advent. Perhaps the prettiest of these references—to me—is Malachi 4:2: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings.” This Dayspring will indeed give light “to those who sit in darkness” and He will “guide our feet into the way of peace” (v. 79). Indeed, this “Benedictus” is a lovely, lovely poem and prophesy of the coming Messiah and His salvation.

The chapter ends with a one sentence statement about the growth of John and his life in the wilderness. This would be the thinly settled region west of the Dead Sea. No other details are given of his life before he began to preach.

The first chapter of Luke took me three parts to complete. Admittedly, it was 80 verses long, but don’t be surprised if extra parts are a common occurrence in this gospel. I expect it will be the rule rather than the exception. The gospel of Luke is a rich, rich book.