Luke 1:57-66 meaning

There are no apparent parallel Gospel accounts of Luke 1:57-66.

In Luke 1:57-66, Elizabeth miraculously gives birth to a son in her old age, and when Zechariah confirms the divinely appointed name “John,” his tongue is immediately loosed after months of silence, causing fear and wonder to spread throughout the hill country as people marveled at what this child might become.

Soon after the angel Gabriel announced to Mary that the Holy Spirit would come upon her and she would miraculously conceive and bear the Messiah and Son of God (Luke 1:26-38), she left her home of Nazareth (located in the northern district of Galilee) and journeyed to the hill country of Judah outside Jerusalem, to visit her elderly cousin, Elizabeth, who was also miraculously pregnant with her only child (Luke 1:39-40).

Elizabeth was already six months into her pregnancy when Mary came to visit. (Luke 1:26).

Mary remained with Elizabeth for “about three months” before she returned to her home in Nazareth (Luke 1:56). This meant that by the time Mary left for home, Elizabeth had been pregnant for nine months and had come to full term.

The Birth of John the Baptist (vv 58-59)
Now the time had come for Elizabeth to give birth, and she gave birth to a son (v 57).

When Elizabeth gave birth, she delivered a son.

Their baby son would become known as “John the Baptist.” And John was the promised forerunner to the Messiah (Isaiah 40:3, Malachi 3:1, 4:5-6, Luke 1:17).

Their baby son was the elderly couple’s first child. And, incredibly, John was born to Elizabeth and Zacharias when “they were both advanced in years” (Luke 1:7). The phrase “advanced in years” (Luke 1:7), means that both Elizabeth and her husband were well beyond the normal child—bearing age.

Until now, Elizabeth was considered to be “barren” (Luke 1:7, 36), because she with her husband had not been able to have any children.

Elizabeth’s deliverance of a son was in fulfilment of what the angel Gabriel told her husband would happen. While Zacharias offered incense in the temple, Gabriel appeared and said: “Your wife Elizabeth will bear you a son…” (Luke 1:13).

Because Zacharias, Elizabeth’s husband, was a priest in the order of Abijah (Luke 1:5) and Gabriel delivered the news that his wife would have a son during Zacharias’s scheduled time of service, it is possible that the time when Elizabeth gave birth to John was near Passover. This timing would be significant because the Jews associate the Messianic forerunner with the prophet Elijah (Malachi 4:5-6), and they believe that Elijah will return at Passover to herald the Messiah’s imminent arrival.

To this day during their Passover Seders, Jews pour a cup of wine for Elijah, in anticipation of his coming.

John was the Messianic forerunner who came in the power of Elijah (Luke 1:17). In the words of Jesus, the Messiah: “Elijah already came, and they did not recognize him” (Matthew 17:12).

To learn more about the significant timing of John’s birth, see The Bible Says article: “Do the Jewish Festivals of Passover, Hanukkah, and Tabernacles Bear Witness to the Messiah’s Birth?”

The birth of Elizabeth and Zacharias’s son was the cause of much celebration.

Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her (v 58).

This celebration was also in fulfillment of the angel’s promise to Zacharias:

“You will have joy and gladness, and many will rejoice at his birth.”
(Luke 1:14)

When Elizabeth’s neighbors and relatives heard that she had given birth to a son, they were rejoicing with her. They celebrated not only the birth of a new child, but they also rejoiced because the Lord had displayed His great mercy toward Elizabeth in allowing her to have a son in her old age.

In ancient Jewish culture, barrenness was often viewed as a source of personal shame and social reproach, especially for women (1 Samuel 1:5-11). Bearing children was considered a central blessing from God and a sign of His favor (Psalm 127:3-5). A woman's ability to produce offspring was tied to her identity, dignity, and legacy, particularly in a society where lineage and inheritance were paramount (Genesis 30:23).

Without children, a woman could feel socially marginalized. Some barren women might have even been viewed as spiritually suspect or sinful because infertility was sometimes uttered as divine punishment (Leviticus 20:20-21).

Elizabeth had felt the pain of not bearing children and the marginalization of barrenness for many years. We know this because after she became pregnant with John, she marveled:

“This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men.”
(Luke 1:25)

In Hebrew, the name John means: “The LORD is gracious” or “the LORD has shown favor.” God was gracious and merciful to allow Elizabeth to have a son in her old age. And God was also showing favor to Israel by sending John who would herald the coming Messiah.

Elizabeth rejoiced at the birth of her son. And her neighbors and relatives were rejoicing with her, because remarkably and mercifully, God had finally allowed her to give birth in her old age.

The Circumcision and Naming of John (vv 59-63)
In ancient Jewish culture the family line and the family name was preserved through firstborn sons (Deuteronomy 25:6). This meant that Elizabeth giving birth to a son would have been cause for even more rejoicing, because Zacharias’s lineage could continue.

Zacharias was not only a Jewish priest, but he and Elizabeth “were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord” (Luke 1:6).

According to God’s Covenant with Abraham and the Law of Moses, baby boys are to be circumcised eight days after they are born (Genesis 17:12, Leviticus 12:3). Circumcision is the removal of the foreskin. It was viewed as a sign of inclusion in the Abrahamic covenant between God and His people (Genesis 17:12).

And it happened that on the eighth day they came to circumcise the child (v 59a).

Zacharias and Elizabeth faithfully kept the command to have their son circumcised on the eighth day of his life.

The pronoun—they—in verse 59 and throughout this section of scripture refers to the neighbors and relatives of Zacharias and Elizabeth.

In ancient Jewish culture there was a ceremony to circumcise the child. This ceremony and celebration of the child’s inclusion into the Abrahamic covenant usually took place in the family home—not the synagogue or temple. Neighbors and relatives would come to the parents’ house to celebrate the circumcision and naming of the son. This custom is still widely celebrated in Israel to this day, with reception venues often rented to accommodate the guests and the party.

On the baby’s eighth day, they (the neighbors and relatives) came to the home of Zacharias and Elizabeth to circumcise the child.

Because Zacharias and Elizabeth were both elderly and she was previously considered barren, there was likely extra excitement and possibly even more guests than might have come if it was a much younger couples fourth son.

In addition to circumcising the son on the eighth day, Jews in the first century would often name their child on that day.

And at this ceremony: they were going to call him Zacharias, after his father (v 59b).

The pronoun—they—once again, refers to Zacharias=and/or Elizabeth’s neighbors and relatives who came for the ceremony.

Jews in those days often named their children after a relative, and those who came for the child’s ceremony naturally assumed that Zacharias and Elizabeth were going to name their son “Zacharias” after the boy’s father.

But Elizabeth interjected that he would be called by the name of John.

But his mother answered and said, “No indeed; but he shall be called John” (v 60).

With some exceptions, it was the father’s prerogative in ancient Jewish culture to name his children. Under normal circumstances, Zacharias would speak the child’s name. But Zacharias was still unable to speak because of his lack of faith at Gabriel’s message (Luke 1:19-20). And as will soon become evident, Zacharias was likely unable to hear (i.e. was “silent”—Luke 1:20) as well, and therefore he was unable to hear what his relatives were suggesting the baby should be called.

If the baby was named after his father, it would have gone against the angel’s instruction. When Gabriel announced that Zacharias’s wife would bear him a son, the angel specifically instructed: “you will give him the name John” (Luke 1:13).

Apparently, Zacharias passed this important instruction along to Elizabeth, which was why she answered—No indeed, to those who were going to call him “Zacharias.” Her expression No indeed was emphatic, bold, and direct. In modern lingo, it would be similar to “No sir!”; “Not going to happen!”; or “Nope!”

After this sudden interjection, Elizabeth then stated what the boy was to be named: but he shall be called John. This was in obedience with Gabriel’s instruction. But Elizabeth’s insistence that her son be called John surprised her neighbors and relatives.

And they said to her, “There is no one among your relatives who is called by that name” (Luke 1:61).

The neighbors and relatives pushed back at Elizabeth’s insistence that her baby be called John and not Zacharias. It went against Jewish tradition to give their son—especially a first (and likely only) child—a non—family name. This is why her neighbors and relatives pointed out there was no one in Zacharias or Elizabeth’s family who is called by the name—John.

Evidently, their social pressure did not matter to Elizabeth—she was going to follow the angel’s command and name her baby John.

Unwilling to let this go so easily, the neighbors and relatives appealed to the mute and deaf Zacharias.

And they made signs to his father, as to what he wanted him called (v 62).

The reason they had to make signs to Zacharias, the boy’s father, was because his ability to participate and be aware of what was going on was severely limited because of his condition.

In the ten or so months since his encounter with the angel in the temple, Zacharias had remained silent and unable to speak. The angel told Zacharias that his punishment for doubting God’s word was “you shall be silent” (Luke 1:20)—deaf/unable to hear—as well as being mute/unable to speak. They used signs to communicate with Zacharias because he could not hear them speak.

When Elizabeth insisted that their baby be called John, the neighbors and relatives came to Zacharias and communicated with him using signs to find out as to what he wanted his son to be called.

And he asked for a tablet and wrote as follows, “His name is John” (v 63a).

Zacharias using signs asked his neighbors and relatives for a tablet so he could write out what he wanted his son to be called.

They gave Zacharias a tablet and he wrote as follows, “His name is John.”

This affirmed what Elizabeth had said their son was to be called. And it was in obedience to Gabriel’s instruction. Luke then writes everyone’s reaction:

And they were all astonished (v 63b).

All of the neighbors and relatives were shocked when they saw that Zacharias wanted his son to be called John and not named after himself or any other relatives. And then in the same moment, something even more amazing happened.

Zacharias’s Mouth is Opened (v 64)
And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God (v 64).

After Zacharias obeyed the angel’s instruction to name the baby John, Zacharias’s mouth, which had been closed for about ten months, was opened at once, and his tongue was loosed so that he could talk again.

The timing of Zacharias’s mouth suddenly being opened just after he confirmed his son’s name to be John was significant. Gabriel told Zacharias that he would “be silent and unable to speak until the day these things take place, because you did not believe my words, which will be fulfilled in their proper place” (Luke 1:20).

The moment Zacharias obeyed Gabriel’s instruction by writing John’s name, the angel’s predictions were fulfilled, and thus he was able to speak and hear once again. Just as Zacharias was struck silent and mute for not believing God, so he was made to speak and hear again when he obeyed in faith.

Zacharias’s first words to speak after his mouth was opened contrasted the last words he had spoken before his mouth was closed.

• The first words he began to speak were praise of God.
• The last words he had spoken prior to this event were words of doubt and skepticism.

Zacharias’s praise signified his faith and submission to God’s will, in contrast to his earlier doubt that had caused his silence. And Zacharias’s spontaneous act of worship also served as a public testimony to God’s faithfulness and grace.

The praise that Luke refers to here may also include the prophecy which Zacharias uttered and is recorded in Luke 1:67-79.

God’s opening of his mouth in this moment inspired awe and reverence among all who witnessed this amazing wonder.

The People’s Wonder at all these things (vv 65-66)
Fear came on all those living around them (v 65a).

Luke writes that fear came on all those living around them to express how the miraculous events surrounding the birth and naming of Zacharias and Elizabeth’s son stirred a deep sense of reverence.

The sudden loosening of Zechariah’s tongue after months of silence, combined with his Spirit—filled praise of God, at the same moment his son was named John, clearly indicated that the hand of the Lord was actively at work.

God had been silent for the past 400 years. Now God’s silence appeared to be ending, just as Zacharias’s silence was miraculously ended. The people’s awareness that God was at work initiated a sense of fear and wonder at what He might soon accomplish.

…and all these matters were being talked about in all the hill country of Judea.  All who heard them kept them in mind… (vv 65b—66a).

The hill country of Judea was the area where Zacharias and Elizabeth lived. It refers to a region of hills in the territory of ancient Judah (southern Israel). The hill country centers around the city of Jerusalem, spreading west and south of it as well.

The phrase all these matters includes the following:

• The angel’s visitation to Zacharias in the temple announcing John’s birth (Luke 1:11-20)
• Zacharias’s sudden muteness (Luke 1:21-22)
• The remarkable pregnancy of the elderly Zacharias and Elizabeth who was called barren (Luke 1:36b) and the birth of their son (v 57)
• The naming of their son John (vv 59-62)
• And the sudden opening of Zacharias’s mouth at John’s naming.
• Zacharias’s prophecy of John as the Messianic forerunner (Luke 1:76-77).

Everyone in the surrounding hill country were talking about these amazing things and what they might portend. Everyone kept these thoughts in mind, mulling them over, trying to assess their significance. But everyone seemed to instinctively recognize that they meant that Zacharias and Elizabeth’s child was special to the Lord and His purposes.

All who heard about Zacharias and Elizabeth and John were saying the same question: “What then will this child turn out to be?” For the hand of the Lord was certainly with him (v 66b).

Their question was both natural and profound. Those who heard the stories did not treat them as passing curiosities. They pondered them deeply, sensing that this child’s destiny was uniquely ordained by God. Their question revealed their awareness that this child’s life would somehow be pivotal in Israel’s history—for the hand of the Lord was certainly with him.

The expression for the hand of the Lord was certainly with him means God’s favor, blessing, or power was upon baby John. Luke uses this expression to show how the people easily recognized God’s guiding presence upon John from the beginning.

This phrase also recalls other biblical figures upon whom the hand of the LORD was with.

These figures include:

• David
  (1 Samuel 18:12)

• Ezekiel
  (Ezekiel 1:3)

• Ezra
  (Ezra 7:9)

• Nehemiah
  (Nehemiah 2:8)

But perhaps the most significant of these figures (as it pertains to John) for whom the hand of the Lord was with might be the prophet Elijah (1 Kings 18:46). This is because when Gabriel announced John’s birth to Zacharias, he told him that John would be “in the spirit and power of Elijah” (Luke 1:17).

The people were right to wonder who John would turn out to be. For as his name John foretells, God’s favor was certainly upon him. The community’s recognition of God’s hand upon the child foreshadowed the remarkable ministry that would soon unfold through him.

In time, John would be the forerunner of the Messiah, preparing the hearts of the people for the coming salvation (Luke 3:1-6).

To learn more about John, see The Bible Says article: “Who was John the Baptist?”

John’s ministry as the Messianic forerunner was prophetically announced by Zacharias in Luke 1:76-79.

Zacharias also prophesied about how God had visited Israel and how the Messiah would soon appear to fulfill the oaths of the Davidic and Abrahamic covenants to redeem Israel. This is the subject of the next Bible Says Commentary (Luke 1:67-75).