Medina Presbyterian Church

Of the Presbyterian Church, USA

Bible Study

E-Vangelica

On-line Bible Study

By Henry Pearce

 

Lesson 7

February 20, 2012

 

Luke 1:57-66

The Birth of John the Baptist

 

and

 

Luke 1:67-80

Zechariah's Song

 

This week's lesson looks at two parts of the Gospel of Luke which describe the birth of John and the  “Song,” or prophetic utterance, that his father Zechariah speaks after the naming of the child.

 

Just by way of review, remember that John the Baptist was born to Zechariah and his wife Elizabeth when they were well along in years, and when Elizabeth was considered to be too old to have children.

 

Luke's account of the birth of John the Baptist is fairly short and to the point. Aside from saying that Elizabeth gave birth to a son, Luke adds only the reaction of her neighbors and family members. He tells us that they “shared in her joy,” which suggests that Elizabeth was a friendly and likable person. But Luke also points out that Elizabeth's family and friends understood that this even was the Lord's doing – that God had “shown her great mercy” by providing her with a child.

 

(If you remember, we mentioned earlier in this study that for a woman to be childless – or “barren,” in the language of the day – was regarded as a curse, or a sign of God's disfavor. Childlessness had practical, as well as spiritual, ramifications; children and grandchildren were the closest thing most people had to Social Security. Childless people became very vulnerable in old age.)

 

Questions to consider: Do you think there's any of the old attitude still in the world about women who want children but can't have any? Do people still judge that it's somehow a sign of God's disfavor?

 

After the birth, Luke goes on to describe the events at the circumcision of John the Baptist. Circumcision of baby boys was a sign of their membership in the covenant people of Israel, as was commanded in Leviticus 12:3. A couple of things should probably said at this point.

 

     First of all, the fact that the mark of covenant membership was applied only to males helps to point to the patriarchal nature of Hebrew culture. Our understanding is that with the coming of Jesus into the world and the establishment of the Christian faith, baptism has now replaced circumcision as the mark of membership in the people of the new covenant. Baptism, of course, is a sacrament available to males and females alike.

 

Second, the commandment to baptize baby boys as infants was taken by John Calvin to indicate that baptism should be administered to infants instead of only to adults. Calvin's reasoning is that if God commanded the old mark of the covenant to be applied in infancy, God probably wants the new mark of the covenant to be applied at a similar time of life. Whether you happen to agree with this practice or not, that's the reason most Calvinist churches (including Presbyterians) baptize infants.

 

Question to think about: Do you buy Calvin's reasoning about infant baptism, or do you think it's better to wait until people reach adulthood to baptize them?

 

Anyway . . .

 

Circumcision was also the time when baby boys were named, and Luke tells us that the priests performing the circumcision were about to name the child “Zechariah,” after his father. (If you recall, Zechariah had been struck dumb by the angel Gabriel for doubting the news he had received about the impending  birth of the child. So those performing the circumcision must have just figured naming the baby after his father was the safest course.)

 

But Elizabeth spoke up in the middle of the ceremony, and declared instead that the child is to be named “John.” John was a name common among priestly families (which would include Zechariah and Elizabeth), and meant “God has been gracious.” The priests tried to talk her out of naming the baby “John” and then appealed to Zechariah to see what he thought. (Note that they made signs to Zechariah instead of just asking him. Remember, he was dumb, not deaf. This must have been one of those odd human reflexes like talking louder to a person who doesn't speak English.)    

 

Zechariah asked for a tablet and confirmed the name in writing. Instantly, he could speak again – just as Gabriel had foretold – and his first words were words of worship for God. As you might imagine, the whole crowd was stunned by these events, and word spread fast throughout the area.

 

Look at the way they interpreted what had happened: They understood that these mysterious happenings indicated that God had special plans for John – that he was going to be something special in God's great scheme of things.

 

And, of course, it turns out they were right.

 

The second part of today's passage is “Zechariah's Song” -- the words he spoke to interpret the meaning of this baby boy that had been born so late in his parents' life and under such mysterious circumstances.

 

First of all, note that Luke says that Zechariah was “filled with the Holy Spirit” when he said these words. So these were not his own words, but God's spoken through Zechariah.

 

When it comes to the Song itself, two themes show up.

 

First of all, the events that are unfolding are interpreted as fulfilling the promises of God as they were communicated through the prophets of old. Zechariah says that God was now sending the promised messiah to set the people free from their enemies and to allow them to serve God without fear. The language of Zechariah's song is drawn from the passages of the Old Testament that John the Baptist was considered to fulfill.

 

It's interesting to note that this prophesy says the reason God is setting people free from their enemies is so they can worship freely.

 

Zechariah says the baby John the Baptist will be the one to go before the coming messiah, to prepare the way by spreading the word about how God is about to provide a way for people to be forgiven of their sins.

 

The Song also says that the marks of those who are led by the coming Christ is that we are given the knowledge of what his ministry means, that we are forgiven, that we are set free from fear of death, and that we follow the path of peace.

 

This passage winds up by saying that John the Baptist grew up with great spiritual strength, and that  he went to live in the desert until it was time for his public ministry to begin. That doesn't mean he lived alone as a hermit; there were various religious orders who withdrew from Jewish society to live out in the desert, praying and studying the scriptures. Probably the most well-know group living in the desert was the Essenes. The Dead Sea Scrolls are thought to be the work of these very religious people. It probably makes the most sense to assume that John spent a good part of his twenties and early thirties living in one of these communities, preparing for the ministry he would be called to undertake.  

  

Closing questions to think about: Why do you think God chose to send John the Baptist into the world before Jesus? Why was it necessary to have someone “prepare the way”?

 

See you next time.

 

Grace and Peace,

Henry

 

Copyright 2008, Henry Pearce