not necessary to label John as a Nazirite (Num 6:1–8), but asceticism is indicative of a life dedicated to God’s service (Mark 1:6).
Second, John will be endowed with the spirit and power of Elijah (1:16–17). This promise recalls the words of Malachi: at the end of the age God will send a messenger to prepare the way before his coming (Mal 3:1). Malachi subsequently identifies this messenger as Elijah, who will “turn the hearts of parents to their children and the hearts of children to their parents, so that [God] will not come and strike the land with a curse” (Mal 4:5–6; cf. Sir 48:10). Although the wording in Luke 1:16–17 is not identical to that in Malachi, common to both are the themes of repentance and familial reconciliation, so that Israel will be prepared for the return of YHWH. John is to assume the role of this eschatological Elijah, calling Israel to repentance in advance of the arrival of the Lord, who, as we shall see, will come in the person of Jesus the Messiah.30
Is the angel referring to Zechariah’s personal prayer for a child or the prayer he prays on behalf of Israel as their priest? If the former, given the couple’s old age and the hopelessness of their conceiving a child, the prayer that God has heard may have been a distant memory by now. If the latter, what Zechariah prays for inside the sanctuary concurs with those of the people outside, petitioning God to bring about the restoration of Israel (cf. 2:25, 37–38).
Zechariah’s response fixes on the first part of the message, rather than on John’s role in God’s plan. His question, “How will I know that this is so?” (1:18), asks for a sign to assure him that the angel is telling the truth. Had he and Elizabeth still been praying for a son far into their advanced years, one would expect Zechariah to burst out in excitement: “This is unbelievable! Thank you, Lord, for answering our prayer for a son, the prayer that we pray every day, all the time!” Instead, Zechariah is doubtful that a prayer uttered long ago is still in effect. Unbelief sets in. It is not the first time that God opened the womb of a barren woman, so why should he doubt? His lapse of judgment earns him a divine reprimand.
The angel identifies himself and asserts his authority (1:19). In Jewish literature, Gabriel (“man of God”) is highly regarded as God’s personal servant and emissary.31 Zechariah’s unbelief is no small offense. He will indeed receive a sign, says the angel, and a punishment to boot (1:20). Zechariah is immediately struck mute until after the birth of the child. Since he is unable to speak, the good news that will bring joy to all Israel will remain an untold secret until the appropriate time of disclosure.
With Zechariah’s delay inside the sanctuary, the people outside wonder if something has gone awry. When he finally emerges they conclude from his gestures that he must have seen some vision rendering him unable to speak (1:21–22). If Zechariah cannot even pronounce the benediction at the end of the Tamid service (Num 6:24–26), he may as well return home and wait out the months of silence until the birth of his son (1:23).
This section closes with the confirmation that Elizabeth becomes pregnant soon after (1:24). Her words express gratitude to God for showering favor upon her and vindicating her from the shame she has experienced (1:25). In spite of Zechariah’s moment of distrust, Elizabeth joins him in preserving this secret until the baby’s development becomes apparent to all. The five months of solitude may also explain Mary’s ignorance of Elizabeth’s change of circumstances until Elizabeth is in her sixth month (1:36).
Two final notes are worth mentioning. First, the strong allusion to the story of Abraham and Sarah reminds the reader of God’s overarching plan of salvation. God declared that the nations would be blessed through Abraham’s offspring (Gen 12:1–2). The miraculous birth of Isaac was a gift after all human means had been exhausted. The same God who did the impossible for Abraham and Sarah is now doing the impossible for Zechariah and Elizabeth as part of the blessing for Israel and the nations. Second, as God responds to the yearning of Israel for deliverance, he weaves into that grand solution an answer to the personal need of righteous Zechariah and Elizabeth. The God of the big picture does not miss the fine details. In this regard, Zechariah’s name fittingly describes his conviction and his experience, that indeed “YHWH remembers.”
Annunciation of Jesus’ Birth (1:26–38)
Six months have gone by since Gabriel’s appearance to Zechariah. Elizabeth has reemerged from seclusion as her pregnancy is now visible to all. The scene changes dramatically, moving from the holy place of Jerusalem to the humble family home of a young woman in the nondescript village of Nazareth.32 The sharp contrasts in status—from the holiness of the temple to the simplicity of a village abode, and from a respected male priest to a lowly female teenager—continue the theme of reversal that permeates the entire narrative. The reversal of Elizabeth’s predicament from shameful barrenness to blessed conception is but the foretaste of a much more significant reversal in this pericope as Gabriel reveals to Mary her role as the mother of Israel’s Messiah.
Unlike the detailed description of Zechariah’s and Elizabeth’s pedigree, Mary’s family of origin is not even mentioned. Instead, repeatedly noted are that Mary is a virgin (1:27 [2x], 34), and Joseph, to whom she is betrothed, is of Davidic descent (1:27; 2:4). According to ancient Jewish marriage custom, a marital arrangement could be made for a young Jewish woman at the age of twelve or thirteen. After the bride price had exchanged hands, the woman became the wife of her husband, even though the couple would not yet be living together. The betrothed remained in her father’s house for another year until she moved to her husband’s house.33 When Mary appears on the narrative stage, she is already legally bound to Joseph, even though she is still a virgin living in her childhood home. Although they have not consummated their marriage, her being the wife of a Davidide will legitimize Jesus as a descendant of that royal line. When Jesus is born, Joseph will become his adoptive father, as he carries no biological role in Jesus’ conception (3:23; 4:22).
Gabriel’s opening greeting is simultaneously affirming and shocking: “Rejoice (Chaire), highly favored one (kecharitōmenē)! The Lord is with you!” (1:28). Although Chaire is normally rendered as “Greetings!” (NRSV, NIV, ESV), hearing the words Chaire and kecharitōmenē in quick succession makes translating Chaire as “Rejoice!” a rhetorically attractive option. Being favored by God is surely a cause for rejoicing. In fact, the birth narratives of Luke are shot through with the theme of joy (1:14, 44, 47, 58; 2:10). Even before Mary knows of her assignment, she is assured of God’s abiding presence. By her own admission, her lowly status makes it inconceivable that she should be the recipient of God’s favor (1:48): “Who, me? Are you sure?” In reply, the angel points to her blessed state again: “Do not be afraid, Mary, for you have found favor (charin) with God” (1:30).
Gabriel first explains the “what” of Mary’s favored status (1:31–33), followed by the “how” of its accomplishment (1:35–37). Mary is going to be the mother of the Davidic Messiah. The staccato in the string of future tenses—“You will conceive . . . you will name . . . he will be great . . . he will be called . . . the Lord God will give to him . . . he will reign . . . his kingdom will be”—injects a sense of certainty characteristic of a divine mandate. God’s plan will come to pass, and Mary is called upon to bring the Davidic Messiah into the world. Verses 31 to 33 are pregnant with explicit messianic allusions taken from the OT. The name Jesus (Iesous), meaning “God saves,” is the Greek form of the Aramaic name Yeshu’a, a variant of Yehoshu’a (Joshua). While John will be “great before the Lord” (1:15), Jesus will be great—without qualification (Deut 10:17). The titles, “Son of the Most High” and “Son of God,” are identical in meaning and force (1:32, 35).
Although in many ancient cultures the ruler was thought to be the son of a deity, in Luke, the concept of divine sonship is derived from the OT. The people of Israel had always understood themselves to be God’s children by divine
