ZECHARIAH, JOHN THE BAPTIST'S FATHER (LUKE 1:5-25; 56-66)

 

Scenes in a Life: Panel A (mixed media, 2006)

John the Baptist stands firmly between the Old Testament and New Testament acting as a vital bridge between the two eras. His story actually begins before his birth, as we see in these verses:

Luke 1:5 – This story is first rooted in the historical events of the time, placing the events about 7-6 BC. We are introduced to a priest named Zechariah, not to be confused with the 27 other men in the Bible with that same name or a variant such as Zachariah or Zacharias.

“The priestly order of Abijah was the eighth of the twenty-four divisions of priests (1 Chr 24:10) who served annually, for one week at a time, in the Jerusalem Temple...As a descendant of Aaron, Israel's first priest, Elizabeth was also from a priestly family.” (Soards)

This was no mere coincidence since Allen points out, “Luke 1:5 reflects knowledge of the recommended marriage of priests to the 'daughters of Aaron.' This...goes beyond anything in the Pentateuch concerning priests. It, however, part and parcel of first-century practice within Judaism.”

Luke 1:6 – “Luke here referred to two passages in Malachi which speak of messengers: a messenger was to be sent to clear the way before the Lord (Mal. 3:1), and Elijah's return was promised before the day of the Lord (Mal. 4:5-6) to restore the hearts of the fathers to their children.” (J.A. Martin)

Luke 1:7 – Fitzmyer states that “Elizabeth's barrenness is intended by Luke in a class with that of Sarah (Gen 16:1), Rebecca (Gen 25:21), Rachel (Gen 30:1), the mother of Samson (Judg 13:2), and Hannah (1 Sam 1-2), i.e. the mothers of famous OT patriarchs or leaders...Their barrenness was remedied by God's intervention, and so will Elizabeth's be.”

Luke 1:9 – Soards points out, “The privilege of offering the incense was normally granted only once in a lifetime.” And Allen adds that “the use of lots to determine which priests should offer incense is not found in canonical Scripture but is implied in extrabiblical Jewish literature.”

“Gabriel stands before God because according to contemporary Jewish concepts there was no sitting in heaven. Only God sits, as a sign of his uniqueness and grandeur. All that has been created must stand before him.” (Mienzer)

Luke 1:9-10 – “In the morning the incense was to be offered first, before the offerings on the altar of sacrifice; in the evening it was to be offered last, thus bracketing the day of temple service...As the priests proceeded to the altar of incense, a signal was sounded for the Levites to gather for singing, the priests from about the temple to assemble, and the people who were to be purified that day (e.g. women and those healed of skin disease) to gather at the eastern gate called Nicanor.” (Reid)

Luke 1:13 – Marshall says, “Giving a name was the father's duty. When God took over this task, it was a sign that He was making the child His responsibility.” The name 'John' means “Jehovah has been gracious.”

Luke 1:18 – “It was to the quest for evidences that Zechariah in the nativity narratives succumbed.” (Bruner)

Luke 1:19-20,22 – “The verb euangelizomai ('to bring good news') evokes the Isaianic promises (Isa. 40:9; 52:7) where the new exodus is in view. This word group also appears in Roman imperial propaganda and Luke's use of this verb may carry a secondary significance in reaction to such propaganda.” (Pao and Schnabel)

Note that the angel Gabriel had earlier struck Daniel speechless in Daniel 10:15.

It may be a coincidence, but it is interesting that each half of Luke's two-part history contains a similar temporary sign from God given to a righteous person who doubted – Zechariah in vs. 20 and Saul losing his sight in Acts 9.

Luke 1:25 – It may seem incredulous to us that a barren woman would be a figure of disgrace in any society. But as Soards points out, “Among Jews sterility was regarded as a sign of divine disfavor and therefore a disgrace (see Gen 16.2; 25.21; 30.23; 1 Sam 1.1-18; Lev 20.20-21; Ps 128.3; Jer 22.30).”

Luke 1:57-58 – We lose track of Zechariah for a while and then he pops up again in this verse regarding the birth of John. “The expression 'the time came for Elizabeth to give birth'...echoes the birth of Esau and Jacob in Gen. 25:24..., and the theme of rejoicing also finds its parallel in OT birth accounts with God's wider expression of mercy toward Israel (1:50, 54).” (Pao and Schnabel)

Luke 1:59 – “The eighth day was the appointed date for circumcision (lv. 12:3), but the naming of the child on this occasion is unusual, as in the OT names were given at birth.” (Marshall)

Luke 1:63 – Marshall points out that the translation should be “His name is John” not “will be John” since the angel had already commanded it. Standers-by are concerned that the name John was not one running in that family since it was the common custom to name a boy after a relative, especially a grandfather. But Zechariah is insistent, and at that point he regains his speech.

Luke 1:65 – “Fear designates humble, reverent recognition of the limits of human understanding and power before God (2.9; 7.16; Acts 2.43, 46-47; 5.5,11; 19.17).” (Soards)