Month: June 2022

For the first couple years of his life, Jesus was born and lived in Bethlehem until Joseph received a dream warning him of Herod’s intention. Thus far, Joseph’s dreams have led him to care for Mary and Jesus. His first dream was the word that Mary was pregnant by the Holy Spirit and that he shouldn’t put her away. His second dream warned that Herod sought Jesus’ life. His fourth dream was an angel telling him how Herod died (Matt. 2:19), and his final dream was urging him to go to Nazareth to avoid Archelaus (Matt. 2:22). When Herod died, his kingdom was divided among his three sons; Archelaus ruled Judea, Samaria, and Idumea (Edom) from 4 BCE–6 CE. Herod Antipas ruled Galilee, where they’d settle. Philip headed the region northeast of Galilee. 

Nazareth was an agricultural village fifteen miles west of the Sea of Galilee and likely where they’d previously dwelt (Luke 2:4). Nazareth was a despised city (John 1:45–46), and some have likened Jesus being called a “Nazarene” to the prophecies that he was despised and rejected. However, the Hebrew term netzer is the shoot or branch of Isaiah 11:1. Matthew’s gospel already began by listing Jesus as a descendant of David (Matt. 1:1), so the ending of this first section of Matthew concludes with him being called a Nazarene, which may have been a play on words. Nevertheless, from here onward, Jesus is often referred to as Jesus of Nazareth. 

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Due to this narrative being unique to Luke, Mary may have been one of Luke’s sources. This would explain why she is often addressed after Gabriel appears to her. Each scene after her angelic visit revolves around further confirmation of what the angel told her. Mary even remained with Elizabeth until John’s birth came and, I suppose, was one of those present at his circumcision and naming (Luke 1:57–59).

●       Gabriel’s initial message to Mary included Elizabeth’s son’s information as a part of Mary’s promise (Luke 1:28–38).

●       Elizabeth’s Spirit-filled exclamation upon Mary’s arrival confirmed that Mary was the mother of Elizabeth’s Lord (Luke 1:41–45).

●       Mary’s Magnificat responded to Elizabeth’s exclamation, which acknowledged her being “blessed” for all generations for bearing the Son of God (Luke 1:46–55).

●       Mary remained with Elizabeth until John was born to witness the unfolding of what was told to her (Luke 1:57–63).

●       Zacharias’ blessing of God and prophesying point to John’s mission in the life of Christ as indicated by Zacharias’ speaking of a servant from David’s house when he was of Aaron’s (Luke 1:64–79; cf. 1:5–6).

●       The shepherds arrive at the manger to tell Joseph and Mary what they saw, and she treasured those things in her heart (Luke 2:15–20).

●       Simeon takes the infant Jesus in his arms, blesses him, and then tells Joseph and Mary what the Holy Spirit revealed (Luke 2:25–35).

●       Though it’s unknown what she said, Anna, the prophetess, began to thank God and speak of Jesus (Luke 2:36–38).

Each of these scenes appears to be directed at Mary because she remains the narrative’s focal point, as evidenced by the repeated statement that she treasured all things in her heart (Luke 2:51).

Despite individual scholars claiming this section is fiction, history would attest otherwise as to its probability. Jewish males began their education at a young age and progressed as they aged: “At five years of age for Scripture; at ten, for Mishnah, at thirteen for the commandments; at fifteen for Talmud” (Pirke Aboth 5.22; cf. Nid. 5.6; Meg. 4.6). Jesus, being twelve, would have been naturally curious. Still, the nature of his inquiry shone forth his understanding to the astonishment of the scholars. Moreover, some Bible characters had extra-biblical sources attesting to their prowess as youths: Moses had excellent knowledge as a child (Antiq. 2.230; Philo Moses 1.21); Samuel prophesied at twelve (Antiq. 5.348), and Abraham supposedly distanced himself from his idolatrous father at two weeks old while at fourteen he instructed farmers on livestock and sowing to avoid ravens (Jub. 11.18-24). This was also a characteristic of Greco-Roman figures in literature (cf. Philostratus Vit. Apoll. 1.7; Plutarch Alex. 5; Cicero 2.2; et al.).

Since Roman society was so infatuated with Augustus, Luke may have sought to counteract the god-like esteem of a ruler. Augustus was deified by the time of Luke’s Gospel and was often called “lord” or “savior,” so Luke intended to show that it was Christ who was Lord and Savior rather than Augustus or any other emperor (cf. Horace Carm. 4.5). The very name “Augustus” meant something more extraordinary than human, and the month of August in our calendar is a tribute to him. In the first century, temples were dedicated to Augustus and Julius Caesar to depict them as gods. The imperial cult was a thorn in the side of Christians, which brought about widespread persecution since believers would not call Caesar “lord” or burn incense to him (cf. Mart. Poly. 8.2). Jesus, however, was to reign on David’s throne as the God. 

The birth of Augustus was prophesied and marked by omens. A politician had a dream and, upon meeting young Augustus, identified him as the savior of Rome. The politician (Quintus Catulus) and Cicero dreamed that he was in the lap of and endowed by Jupiter (Zeus), thus making him the “son of a god.” Julius Caesar selected Augustus as his successor (Seutonius Aug. 94). One historian writes, “It is … certain that both Luke and his readers knew of Caesar Augustus, and quite probable that they also knew of at least some of the stories, legends, and traditions that had gathered around him.”  

After this scene in Jesus’ life, the focus turns back to his mother, Mary. They left Jerusalem to return home. After four days, they found him in the temple and were astonished at his comprehension. The point that Mary had not fully understood all the angel told her about her son is further emphasized in verse fifty. They didn’t understand him even though Gabriel said to her that he would be called the “Son of the Most High.” They might have thought that Jesus spoke about Joseph as his father when he meant God because Joseph is identified as his “father” (v. 48).

A problem with this text is that Jesus increased in wisdom and stature, which leads some to believe that Jesus was more human than divine or a created being and not eternal. Those at the Council of Nicea faced this same argument, where Arius believed that Jesus was a created being, like Jehovah’s Witnesses, to the contradiction of John 1:1–14. I prefer the explanation of Millard Erickson on the incarnation:

While he did not cease to be in nature what the Father was, he became functionally subordinated to the Father for the period of the incarnation. Jesus did this for the purposes of revealing God and redeeming humanity. By taking on human nature, he accepted certain limitations [cf. Luke 2:40, 52; Heb. 2:10] upon the functioning of his divine attributes [e.g., omniscience, omnipresence, etc.]. These limitations were not the result of a loss of divine attributes but of the addition of human attributes [and their limitations].

Luke 2:8–38; Matthew 2:1–18

Luke’s Gospel emphasizes that God continually looks at those often overlooked by society—the shepherds being but another example. The terms “good tidings,” “savior,” and “the Lord” were all used regarding Caesar Augustus in Roman propaganda. Yet, it was specific to Romans while this good news was “for all the people” (v. 10). The doxology (v. 14) may be juxtaposed to Caesar Augustus’ Pax Romanum because only Christ can bring one peace (John 14:27; 16:33; Phil. 4:7). Each time an angel gives this message of Christ, they figure prominently in these portions of the story of Jesus’ life.

For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? (Heb. 2:2–3) 

The shepherds made known what angels told them. Mary treasured these things, suggesting she may not have understood them. This treasuring occurs again in Luke 2:51, which indicates her pondering on others’ testimonies because multiple testimonies made for an exact case in the Jewish legal system. 

After having Jesus circumcised (vv. 22–24), she was then to wait thirty-three days before being purified once more (Lev. 12:2–6; cf. Exod. 13:2–12; Num. 18:15). The nature of Mary’s sacrifice indicates her poverty. Still, she brought along with her Jesus to present him to the Lord for his service, much like Hannah did with Samuel (1 Sam. 1:22–28). In, perhaps, yet another message of reinforcement for Mary appeared Simeon—a righteous and devout man. Simeon had God’s Holy Spirit upon him, so he would know the “consolation of Israel” when he saw him. This is the fifth reference to the Holy Spirit, so Luke wanted to prove—as he would later write in Acts (cf. 2:16–21)—that Mary lived in the last days before the coming kingdom, or reign, of God. Simeon now saw with his eyes what he believed in faith—the salvation of God (Augustine Sermon 277.17). 

Luke now turns to a prophetess. His treatment of women differs from the other Gospel writers: consider Mary (Luke 1:26–38, 46–56), Elizabeth (1:39–45, 57–66), Anna (2:36–38), the widow (7:11–17), the sinful woman (7:36–50), the women who accompanied Jesus and financed his ministry (8:1–3), the healing of a woman and Jairus’ daughter (8:40–56), et al. Anna’s appearance and rejoicing at Jesus has been thought to be expressive of salvation being available to women too (cf. Bede Homilies on the Gospels 1.18; Origen Luke 17.9). This was a sentiment later shared by the apostle Paul (Gal. 3:28).

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From the time the wise men (magi) saw the star until Herod learned their deception was under two years. Nativity displays show the wise men coming to the manger, but the text reports that they went to the house where they were (v. 11). Even the term “young child” indicates a toddler more than a newborn infant. Also, there are often three wise men in nativity displays, but the text doesn’t say how many came (cf. vv. 1, 7). History has numbered three wise men based on the three gifts given to Jesus—gold, frankincense, and myrrh—as well as a sixth-century Greek treatise that gave three names as Melchior, Balthasar, and Gaspar (Excerpta Latina Barbari 51b). But, again, we don’t know how many there were, so we cannot say for sure. There could have been three or thirty or three hundred. 

Joseph receives another message from an angel that Herod is seeking the life of Christ. They fled to Egypt and remained there till Herod died. Matthew uses a passage about Israel for Jesus, demonstrating that Jesus embodies Israel. What Israel was meant to do is done in Christ. Herod’s cruelty and paranoia led to the murder of male children two years and younger. This is referred to as the massacre of the innocents. He was just under six miles from where Christ was born, and he wouldn’t search for him to worship him. The wise men came from a distance that took them a significant period to travel, and they continued searching for Jesus. Sometimes those closest to Jesus are farthest from him. Jeremiah initially meant the weeping of Rachel to relate to a period of captivity in Babylon and the murder of children during the invasion of Judea. All mothers were portrayed as Rachel, weeping for their sons being killed and led into captivity. Herod is acting as Pharaoh did—killing all male children.

The only time of the year that the birth of Jesus receives attention is usually at Christmastime. Some people are content to leave Jesus in the manger for the rest of the year, forgetting that he grew to be an adult, ministered for three years, and gave his life for humanity. Before we get to the adult Jesus, we learn about the Incarnation of Christ. This miraculous event was told to Mary by the angel Gabriel, and now it occurs. But, first, let’s pause to address the matter of Christmas.

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We know that Jesus was born in the days of King Herod (Matt. 2:1). However, Josephus recorded that Herod died in 4 BCE (Antiq. 17.8.1), and another vital record of the year of Christ’s birth would have been the census mentioned in Luke’s Gospel (Luke 2:1). Quirinius served two terms as governor of Syria: the first term was from 4–1 BCE, and the second term was during 6–11CE (Schaff History of the Christian Church 1.2.16). Therefore, Jesus must have been born between 4–6 BCE because Herod had all male children murdered two years and younger (Matt. 2:16). 

The earliest suggested date of Jesus’ birth comes from Clement of Alexandria (ca. 160–220), an Egyptian theologian. When Clement lived, the Gnostics were a sect that sought to advocate tenets of Greek philosophy and sacred doctrine. While many sects of Gnostics seemed to have existed, one particular belief among many was that anything material was inherently evil. They agreed that Jesus was “manifested”—from the Greek term epiphaneia (Epiphany). The discussions of when Christ was manifested led ultimately to his birth date since some argued that Christ’s birth was his manifestation. Clement wrote that May 20^th was the likely date. He also suggested April 19^th or 20^th as possible dates.

Clement acknowledged an Egyptian Gnostic group called Basilideans. They held that Christ’s baptism was the date of his manifestation or Epiphany and designated January 6^th as the particular date. This date became the agreed-upon date for Christmas in ancient Christianity. They celebrated not Christ’s birthday but his baptism. Joseph Kelly explained that Christians believed Christ was baptized on his birthday in his book, The Origins of Christmas. These two events made January 6^th significant since it was the date of his birth and baptism, so they taught. John Cassian, the fifth-century Balkan Christian, is recorded to have agreed with this sentiment.

Around this time, some North African Christian scholars began disagreeing with January 6^th and proposed March 25^th. Since this was at the time of the spring equinox, and since this time was symbolically held to have represented rebirth, Hippolytus (ca. 170–235) considered this date as that of Christ’s death and the anniversary of creation itself. Hippolytus linked creation and Christ’s death and the redemption it brought. Tertullian (ca 160–220) held this same view. While March 25^th wasn’t advocated by either of these two as Christ’s birthday, others regarded it as such. Another African came along and rebutted March 25^th and suggested March 28th as Christ’s birth date instead. A part of the justification was given by Malachi 4:2 and the mention of the Sun of Righteousness. They interpreted the Sun as being Jesus. They also believed that the Sun was made on the fourth day of creation, and that must have been when Christ was born and resurrected. Hence March 28^th was thought to have been the fourth day of creation that coincided with his birth and resurrection. In the third century, Julius Africanus listed December 25^th as Christ’s birth date as a matter of chronology. Unlike many before him, Africanus argued that Christ’s birthdate wasn’t the date of his Incarnation. Instead, Christ’s Incarnation was the date of his conception nine months before on Marth 28^th. Thus December 25^th was born and eventually chosen as Christmas. At this time, it wasn’t a festival but only a chronological understanding.

A fourth-century Christian, Gregory the Theologian, wrote that Christians celebrated Christ’s birthday, then, as a way to tell the story of how God wanted to restore humanity through the life, death, burial, and resurrection of Jesus who came in the flesh. Christians, so Gregory wrote, celebrated God coming to man so that man might return to God by putting off the old person to put on the new person renewed after Christ through baptism (Oration 38.4). Furthermore, he encouraged that the celebration not be observed as the heathens observed their festivals. “Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, not enervate the nostrils with perfume, or prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin” (Orations 38.5). To read Gregory’s words is to understand that any Christmas celebration was meant to exalt Jesus and distinguish Christianity from paganism through the very festival itself. 

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(Matthew 1:18–25) Betrothal, the husband’s acquisition of a wife, preceded the marriage proper—when the husband took the wife into his home. This could last up to a year, and usually, the bride’s father arranged the betrothal and dowry price, and for women, as early as twelve years of age was the time they were betrothed (B. Yebam. 62b). This relationship period was considered marriage and could only be dissolved by divorce. When Mary was found pregnant, Joseph wanted to divorce her in secret and not make an issue of the whole thing. Yet, in a dream, an unnamed angel instructed him otherwise. The name “Jesus”(Greek)  means “God saves”—in Hebrew (Yehoshua).  Interestingly enough, this name is Joshua and is the Hebrew equivalent of Jesus.

God informed His people that they’d be saved in the days of the Messiah (Jer. 23:5–6). Jewish readers wouldn’t have understood this as personal salvation from sin but as political salvation from an enemy in the first century. They prayed for the day when God would deliver His people from their enemies. Since the exile, Israel had been a vassal state of Persia, Greece, and Rome. Accompanying this salvation was a new covenant and forgiveness of sin (Jer. 31:31–34). The first Joshua was the military savior, but Jesus was the spiritual savior who gave liberty from the guilt and consequence of sin (Rom. 3:23–24; cf. 6:23). While primarily for Israel, this salvation is extended to all humanity (John 3:16–21). Since we will all die and face the Judge, we can obtain salvation and be justified before the Judge or ignore it and be sentenced by the Judge (Heb. 9:27).

The birth of Jesus from a virgin was the fulfillment of Isaiah 7:14. Some believe Jesus is the only fulfillment of this prophecy, but that wouldn’t have brought comfort to Ahaz in the immediate context of Isaiah 7 if something far off was meant. Nevertheless, Jesus is a fulfillment of this prophecy on the macro-level but not on the micro-level. The Hebrew term in Isaiah could mean a virgin, but it was a young woman more often. Matthew borrowed from the Septuagint, which, in the place of almah, is the specific term parthenos (“virgin”). Jesus’ presence on earth was indicative of God being with his people. Joseph awakens and changes his mind based on what the angel told him. Note that the angel is unnamed, though some have said it’s Gabriel, given Luke 1. 

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(Luke 2:1–7) The reign of Caesar Augustus brought the Pax Romanum (“peace of Rome”) after years of civil war. What’s noteworthy is that Caesar Augustus’ reign had a Messianic aura about it, so when Luke mentioned him in light of the story of Christ, Luke proposed that Jesus was the actual Messianic figure. The ancient Roman poet Vergil (of the Augustan era) wrote a national epic of ancient Rome entitled Aeneid after its chief character Aeneas—a name borrowed from Homer’s Iliad (cf. book 5). Therein Aeneas strives and struggles to fulfill his destiny by arriving on Italy’s shores—Rome’s founding act. In his epic and his other works, Vergil specifically “prophesies” about the reign of Caesar Augustus as the anticipated reign of the Roman people.

Here is the man so often promised you,

Augustus Caesar, a god’s son, and bringer

Of a new age of gold to Saturn’s old realm

Of Latium. He will take our rule past India,

Past Garamantia, past the solar pathway

That marks the year, where Atlas hefts the sky

And turns the high vault set with burning stars. (Aeneid 6.791–97, trans. Sarah Ruden) 

Vergil’s epic was published in 19 BCE, so by the time of Luke’s Gospel, the notion of Caesar Augustus being a “Messiah” was firmly implanted in the Roman mind (cf. Ecl. 4.4–52). Augustus’ reign was synonymous with peace and prosperity. Still, Jesus’ rule in the kingdom of God would solidify the very concepts of peace and prosperity.

The purpose of Quirinius’ census (cf. Schaff Hist. of Church 1.2.16; Eccl. Hist. 1.5) was likely for a tribute or direct tax. Luke may indicate that Quirinius was governor around 6 BCE. If it was during this time, it shouldn’t be confused with Josephus’ account of when Judas the Galilean arose in rebellion (Acts 5.37; cf. Antiq. 18.1.1ff). Joseph going to his ancestral home may have been sensible to paying taxes. He may have had ancestral property (cf. Lev. 25:23–28) in Bethlehem that could have been rented out to relatives. However, if Joseph had ancestral property, one might suggest that he would have stayed there instead of permitting Christ to be born in a manger. 

The term translated “inn” is elsewhere translated as “guest room” (Luke 22:11). Still, the word given as a proper, commercialized “inn” is used in Luke 10:34 of the Good Samaritan’s hospitality to the injured traveler. The term for “manger” isn’t a barn with stalls as we might envision it. Instead, the “manger” was often an adjacent room to a family room where people sheltered animals. If Joseph had ancestral property (cf. Christiad 3.546–47), he would have expected to stay in the “guest room” if he had rented the dwelling. However, if this was the assumption when he and Mary arrived, the “guest room” was occupied.

1:5–25

Zacharias was serving at the temple. As a priest, he was a son of Aaron, and his wife was too. He and his wife were careful to live in a time of tumult (Dio Cassius 49.22; Macrobius Saturnalia 2.f.11). Zacharias was chosen to burn incense and have proceeded this way:

“The incensing priest and his assistance now approached first the altar of burnt-offering. One filled with incense, a golden censer held in a silver vessel, while another was placed in a golden bowl burning coals from the altar. As they passed from the court into the Holy Place, they struck a large instrument (called the Magrephah), at the sound of which the priests hastened from all parts to worship and the Levites to occupy their places in the service of the song. At the same time, the chief of the ‘stationary men’ ranged at the Gate of Nicanor. Such of the people were to be purified that day. Slowly the incensing priest and his assistants ascended the steps to the Holy Place, preceded by the two priests who had formerly dressed the altar and the candlestick and who now removed the vessels they had left behind and, worshipping, withdrew. Next, one of the assistants reverently spread the coals on the golden altar; the other arranged the incense. Then, the chief officiating priest was left alone within the Holy Place to await the president’s signal before burning the incense. It was probably while thus expectant that the angel Gabriel appeared to Zacharias. As the president gave the word of command, which marked that ‘the time of incense had come,’ ‘the multitude of the people without’ withdrew from the inner court and fell before the Lord, spreading their hands in silent prayer.” (Edersheim, The Temple) 

When the angel appeared to Zacharias, he was notably startled and with good reason. One story of offering “strange fire” resulted in the death of the priests (Lev. 10:1–2; cf. Exod. 30:9), so perhaps Zacharias wondered if he and his offering were pure? On the other hand, it could also be that his distress resulted from the reverent fear that many lacked in his time. Regardless, Gabriel assured Zacharias that he would not lose his life.

Gabriel was the angel who stood before the Lord (Luke 1:19; cf. Number Rabbah 2.10). Whenever he appears in scripture, he is Messianic in his message (Dan. 8:15–27; 9:20–21). When he appeared before Daniel, it was evening, so when he appeared before Zacharias, it was evening as well (Luke 1:11). Luke pointed out that he stood to the right of the altar of incense, which would have been nearer to the entrance of the holy of holies. Since Zacharias saw him standing there, he may have very well believed that Gabriel came from the presence of God.

One must consider that Zacharias, as a priest, might have been a Sadducee because the priests and Levites typically were of this sect (cf. Acts 5:17; 23:8). Sadducees did not believe in a resurrection, spirits, or angels (Luke 20:27; Acts 23:8). If he were a Sadducee, Zacharias would have thought that his posterity would have been his sense of immortality on earth. For an angel to have given this revelation would have been a contradictory belief to him. Regardless if he were a Sadducee, God removed reproach from him and his wife amongst their villagers—that of not having a child. However, due to the aged priest’s unbelief, he was struck dumb and thus unable to offer the closing benediction: “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift his countenance upon you and give you peace” (Num. 6:24–26). Barrenness was named among the great reproaches by the rabbis. Seven types of people were believed to have been excommunicated from God. Chiefly among those was the Jew who had no wife or whose wife was childless. Furthermore, according to Jewish law, a man could divorce his wife for childlessness. These factors allow us to appreciate Elizabeth’s gratefulness all the more.

1:26–38

Timing from Elizabeth’s gestation, Luke recorded that in the sixth month of her pregnancy, Mary, who was likely in her early or mid-teens, was visited by Gabriel with the message that she would bear the Son of God. This fact would later give rise to the doctrine known as Theotokos, which means “God-bearer.” Hippolytus or Origen may have named this third-century doctrine, but Alexander (bishop of Alexandria) used the term for the first time. The Council of Ephesus (c. 431), which emphasized the oneness of Christ, and the Council of Chalcedon (c. 451), which stresses the twoness of Christ’s nature (cf. Phil. 2:5–11), accepted its usage. Theotokos was a way of affirming the full deity of the Son of God from his conception in the womb.  

The promise to give Jesus the throne of his father David reiterated God’s commitment to David: “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Sam. 7:16; cf. Gen. 49:10). This was how the early Christians understood the reign of Christ (cf. Acts 2:30–31; 7:49). When Luke referred to God as “the Most High” and Jesus as his Son, Luke may have been counteracting the pagan belief that Zeus (Jupiter) was the most high and that Apollo was his son (cf. Acts 16:17). Whereas Zeus consorted with mortals to produce offspring, God overshadowed Mary with the Holy Spirit to make his son so that Mary remained a virgin—a belief distinguished in the early church to avoid portraying Israel’s God as one of the pantheon (cf. Justin Martyr, First Apology 33).

1:39–45

When Mary visited Elizabeth, after the baby leaped in her womb, Elizabeth was filled with the Holy Spirit. She affirmed what Mary had listened to a short time ago. However, Mary may not have fully understood what the angel meant. 

1:46–55

The Magnificat is what this praise is often called because that is the first word in the Latin Vulgate of this passage. Following the model of Hannah’s song (cf. 1 Sam. 1:11; 2:1–10), Mary used a similar style and pattern for her praise to God at this revelation. Ralph Martin says of this song that it is “a sublime confession of the faithfulness of God to His servants.” In this song, Mary praises God: 1) for looking on her lowly estate (vv. 48, 52), 2) for her being called blessed by all generations (v. 48; cf. 1:42, 12:27–28), and 3) for God’s reign over (a) our hearts (v. 51), (b) kings and rulers (v. 52), (c) the poor (v. 52) and rich (v. 53), and (d) the faithful (v. 54). Mary, in Luke, is certainly given an amount of attention that Protestants deny her, which may suggest that she ought to be looked upon with more tremendous admiration than rejection because of others’ actions towards her. She is undoubtedly “blessed.”

1:57–66

At John’s birth were two matters common to any newborn Jewish boy: his circumcision and naming. According to the Law, John was to be circumcised on the eighth day of his life (cf. Gen. 17:10–12). When the time came for him to be named, the common practice would have been that John receives a family name (cf. Luke 1:59, 61). However, as the angel mandated, Elizabeth acted by having him named “John.” Those present at his birth could not imagine him having any name other than that of his father or another male from his family. When the popular custom was questioned, those present deferred to the mute father. However, by writing on a tablet, Zacharias declared his son’s name “John.” In Semitic cultures, names were more than mere titles by which one was called. Instead, names were typically based upon a person’s character or a physical trait, such as Esau and Jacob. Esau meant “hairy,” and Jacob meant “heel grabber,” which was indicative of his deceitfulness. So when the Lord wanted the son of Zacharias and Elizabeth named “John,” it was because John’s name meant “God is gracious.” This was the person and ministry of John—God’s graciousness to humanity.

When the scene of John’s birth closed, he went to dwell in the wilderness until his appearance much later (Luke 1:80). However, John’s formative years are as obscure as Jesus’. What is known about John from Scripture is that he came like Israel’s greatest prophet of all—Elijah (Mal. 4:5; cf. Luke 1:17). The person of John the Baptist is given in Malachi 4:5. Within this passage is the fact that God would send Elijah to turn the hearts of God’s people back to Him. An appropriate commentary on John’s person as Elijah is given in the Intertestamental writing, where this passage is almost quoted verbatim in Sirach 48:10–11. Therefore, John’s purpose was to return before the coming of the Messiah to reconcile God’s people to Him.

Since John the Baptist was likened to Elijah, we must ask ourselves how the two were alike. We  may make several comparisons. First, they both endured a period of preparation: Elijah at the Brook Cherith and John in the wilderness (1 Kings 17:3; Luke 1:80). Second, they dressed alike in modest clothing that would have been worn by the poor of their respective days (Matt. 3:4; 2 Kings 1:8). Third, they preached sharp, short messages (Matt. 3:7–12; 1 Kings 17:1). Finally, they had powerful foes: Elijah had Jezebel and John had Herodias and Herod Antipas. Elijah spent his ministry trying to convince the Israelites to turn away from Baal and turn to God. His name means “my God is Yahweh.” This was the entire focus of his ministry—making Yahweh the God of Israel. John’s ministry was one of reconciliation amid religiosity. His name was indicative of his ministry—God’s grace.

1:67–79

The Benedictus is named thus for the same reason as Mary’s Magnificat. Zacharias’ prophecy, or psalm, is as concerned with redemption as Mary’s song but with a greater emphasis on ceremonial worship (vv. 68–75). Zacharias also alluded to John’s ministry (v. 76f). Once unmuted, Zechariah exclaimed praise to God via the Lord’s Holy Spirit, whereas the human wisdom which failed to comprehend God’s promise at his service in the temple resulted in dumbness. Perhaps now Zechariah understands what he was unable to earlier—that his son would be the forerunner for the Savior of humanity.

1:80

Since virtually nothing is known about the formative years of John’s life, one is left to speculate what aided him in becoming the prophet of God that he was. Since John’s parents were elderly when he was born (Luke 1:7), a reasonable probability exists that he received instruction from his priestly father. However, since we do not know how long Zacharias lived after the birth of his son, we may only assume. John may have received some sort of informal training directly from any other number of sources. However, most Jews that were observant of their religion would have spent time in the synagogue receiving instruction. The instruction they received would have been unlike that which John displayed. Moreover, the synagogue’s teaching was tainted by Pharisaical traditions and dogmas. Still, some education may have been from there.

Another consideration would be the probability that John was an Essene. Several sources attest to the possibility of this fact. The facts that would support this theory are: 1) the Jewish historian Josephus recorded that this sect adopted orphans (Wars 2.8.2 [120]), and supposing that John’s parents may have died and left him an orphan makes this fitting; 2) How John used Isaiah 40:3 was similar to the usage found in the Dead Sea Scrolls in which it was seen as the mission of those of the community to prepare the way of the Lord; 3) the practice of baptism common among the Essenes; 4) the wilderness activities of both (cf. Luke 3:2), and 5) the ascetic tendencies of John compared to that of the Essenes. While these supporting arguments are not conclusive arguments that John was an Essene, the evidence is striking. However, another possibility exists. John may have been a member of the Essenes, but he may have grown discontent with their activities. The focus of the Essenes was inward and not an evangelistic focus. Various other sects are identified in biblical and extra-biblical literature (cf. Acts 24:5). Some were not within the immediate area of the Dead Sea, while some migrated to and from that area. Whatever the case is, we do not conclusively know the influence under which John may have grown, but he was led by the Spirit when he arrived in Judea.