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Her neighbors and her relatives heard that the Lord had magnified his mercy toward her, and they rejoiced with her. On the eighth day, they came to circumcise the child; and they would have called him Zacharias, after the name of his father. His mother answered, “Not so; but he will be called John.”
They said to her, “There is no one among your relatives who is called by this name.”
Luke 1:58-61 sits inside this longer paragraph.
Now the time that Elizabeth should give birth was fulfilled, and she gave birth to a son. Her neighbors and her relatives heard that the Lord had magnified his mercy toward her, and they rejoiced with her. On the eighth day, they came to circumcise the child; and they would have called him Zacharias, after the name of his father. His mother answered, “Not so; but he will be called John.”
They said to her, “There is no one among your relatives who is called by this name.” They made signs to his father, what he would have him called.
Her neighbors and her relatives heard that the Lord had magnified his mercy toward her, and they rejoiced with her.
On the eighth day, they came to circumcise the child; and they would have called him Zacharias, after the name of his father.
His mother answered, “Not so; but he will be called John.”
They said to her, “There is no one among your relatives who is called by this name.”
And her neghboures and her cosins hearde tell how the lorde had shewed great mercy vpon her and they reioysed with her.
And it fortuned the eyght daye: they cam to circumcise the chylde: and called his name zacharias after the name of his father.
How be it his mother answered and sayd: not so but he shalbe called Ihon.
And they sayd vnto hyr: Ther is none of thy kynne that is named with this name.
And her neighbours, and cousins heard tell howe the Lord had shewed his great mercie vpon her, and they reioyced with her.
And it was so that on the eight day they came to circumcise the babe, and called him Zacharias after the name of his father.
But his mother answered, and saide, Not so, but he shalbe called Iohn.
And they saide vnto her, There is none of thy kindred, that is named with this name.
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John Trapp 1656 · Public Domain On vv58–61 58 And her neighbours and her cousins heard how…
58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
Ver. 58. The Lord had showed great mercy] And the greater, because in her old age. Births, with those that are much older, are with greater danger; so is the new birth in old sinners.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v59 The law for circumcision, Gen 17:12; Lev 12:3, was…
The law for circumcision, Gen 17:12; Lev 12:3, was strictly for it to be performed the eighth day. We find nothing commanded in Scripture, either as to the person who was to perform the office of the circumciser, or as to the place. God met Moses in the inn, and sought to kill him, because he had not circumcised his child, and Zipporah his wife did it, Exo 4:24,25. It is said they afterwards did it in the synagogues, but there is no Divine law in the case. That the name was given to the child upon its circumcision appeareth not from Scripture. It is said, Gen 21:3, that Abraham called his son Isaac, and then, Luk 1:4, he circumcised his son Isaac being eight days old. We read of no name given by Zipporah to her child when she circumcised him. But the name was at circumcision declared. It is most certain that John was circumcised in his father’s house, for we find his mother was present, who at that time was not in a condition to stir abroad. They called his name
Zacharias, whence we may observe the ancient usage of giving to children the names of their fathers and kindred. This in all probability is the reason of so many odd and unjustifiable names given to persons, such as are names of heathenish gods and goddesses, not fit to be named amongst Christians, &c. We derive from pagans, and though some heathens changed their names when they turned Christians, yet many (probably) did not, and by a long traduction (the names of parents being given to children) the names of pagan idols, such as Fortune, Diana, and the like, are by a most sordid practice made the names of Christians, a thing which certainly ought to be reformed, for it is a doing honour to those idols, if the giving a person’s name to a child be (as we ordinarily account it) an honour done to the person whose name is so given. The Jews from their beginning seem to have had a religion as to this, giving names to their children either significative of God’s mercy to them, or their children, or their own duty to God; and the names of the parents, or some of the kindred, were in honour to them given to their children; therefore when Elisabeth (who knew the counsel of God as to this child, either by some writing from Zacharias, or some revelation to herself) heard them call him Zacharias, and contradicted them in this thing, and named him John, they object that none of her kindred was called by that name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v59 Observe here, 1. The circumcision of the child at…
Observe here, 1. The circumcision of the child at eight days old, according to the commandment, Gen 17:12.
Where note, first, the act, circumcising.
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Secondly, the time, at eight days old.
God commanded every male child to be circumcised; because the males by the foreskin, propagate sin, and convey original impurity.
By this ordinance, God gave his people to understand the exceeding filthiness of sin, and that man brings something into the world with him, which ought presently to be cut off.
Note also, the time of circumcising the child, at eight days old; not before, lest the child should be too weak to bear the pain; and it must not be deferred longer, lest God interpret the delay to be a contempt of the ordinance.
Hence by the way we may learn, that God did not tie salvation to the outward sacrament; for if the child had perished that died uncircumcised, it had been a hard thing to defer circumcision eight hours. ’Tis not the want, but the contempt and neglect, of the sacrament that damns. "It came to pass on the eighth day they came to circumcise the child." We find in scripture, the ordinance appointed, and the time limited, but neither the persons nor the place declared: Moses’s wife "circumcised the child, and that in an inn," Exo 4:25.
A duty is sometimes positively enjoined in the scriptures, when the circumstances belonging to the duty are undetermined. Thus the sacrament of the Lord’s supper is appointed by Christ; but the time, the place, the gesture, are not positively commanded, but to be prudentially determined.
Observe, 2. The name is given, or at least declared, at the time of the child’s circumcising, and that by his parents; "His mother said, he shall be called John."
But how did his mother know that, when her husband was dumb?
Ans. ’Tis likely her husband Zachary had, by a writing, informed his wife concerning the whole vision, and what name was imposed upon him by the angel; therefore she says, "He shall be called John," and Zachary ratifies it, " His name is John." The nomination was originally from the angel, the imposition of the name is now at circumcision from the parents.
Observe, 3. How ancient a custom it has been to give names to children, according to the names of their fathers or kindred: "There is none of thy kindred of this name," say they: the Jews made it a part of religion, to give suitable names to their children, and significant names.
Accordingly they either gave them names to put them in remembrance of God’s mercy to them, or of their duty to him. Thus Zachary signifies the remembrance of God; which name points at God’s mercy in remembering him, and his duty in remembering God.
Well then, it is usual and useful for parents to give significant names to their children: then let the children have an holy ambition to make good the signification of their names. Thus John signifies the grace of God; but how will that gracious name be raised up in judgment against that child that is graceless!
Observe, 4. How Zacharias’s speech is immediately restored to him upon the naming of his child. The angel, Luk 1:20, told him, "he should be dumb till the things he had told him should be performed;" and now that they were performed, his tongue is loosed, and he praised God in a most thankful manner.
Observe, 5. The effect which all this had upon the neighbourhood; "Fear came upon all them that dwelt round about them;" that is, an awful and religious fear of God, occasioned by these miraculous operations; and they laid up these sayings in their hearts; that is, considered of them,. and pondered upon them. It argues a very vain spirit and temper of mind, when we pass over the observation of God’s wonderful acts with a slight regard. The true reason why we do so little admire the wonderful works of God, is, because we consider so little of them.
Observe, 6. The special favour vouchsafed by God to this child John: "The hand of the Lord was with him;" that is, God was in a special manner present with him, to direct and assist him, to protect and prosper him. The hand of God, in scripture, signifies the help of God, the strength and assistance of God. The hand of man is a weak and impotent hand, a short and ineffectual hand: but the hand of God is a strong hand, an almighty hand, able to assist and help, able to protect and preserve: "The hand of the Lord was with him;" that is, the heart of God and the help of God, the love and favour of God to support him, the power and providence of God to protect and preserve him. Lord, let our hearts be with thee, and then thy heart and thy helping hand will be with us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv58–61 And her neighbours, and her cousins,.... That lived in…
And her neighbours, and her cousins,.... That lived in Hebron, and the parts adjacent, whether of the house of Aaron, or of the tribe of Judah; to both which she was related, and who dwelt near her, the priests in the city of Hebron, and the children of Judah in the places about it:
heard how the Lord had showed great mercy upon her; or "had magnified his mercy with her"; see Gen 19:19 in removing her barrenness, and so taking away her reproach from among men; in giving her strength to conceive, and bring forth a son, that was to be so great, as the prophet of the Highest; and more than a prophet, and greater than any born of women:
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and they rejoiced with her: as the angel had foretold they should, Luk 1:14 The Persic version reads, "with him, Zacharias"; having rendered the other clause thus, though wrongly, "hearing that God had poured out his mercy on the house of Zacharias"; see Rom 12:15.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v60 His mother said - Doubtless by Revelation, or a…
His mother said - Doubtless by Revelation, or a particular impulse from God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv58–61 Verse 58. And her neighbours and her cousins -…
Verse 58. And her neighbours and her cousins - rejoiced with her.] Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favoured, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfil.
1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbour's prosperity increases his neighbour's happiness, and gets an addition to his own.
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2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean-nothing. He who does not endeavour to take a sincere part in his neighbour's prosperity will soon feel ample punishment in the spirit of jealousy and envy.
3. It is a duty of religion, which should be fulfilled with piety. These neighbours and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good-he distributes his favours in mercy, judgment, and justice. Let us honour him in his gifts; and honour those, for his sake, who are objects of his favour. The society of believers are but one body; the talents, c., of every individual are profitable to the whole community at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv59–61 On the eighth day - This was the day…
On the eighth day - This was the day on which it was required to circumcise children, Gen 21:4.
And they called him Zacharias - The name of the child was commonly given at the time of the circumcision, Gen 21:3-4. The name “commonly” given to the eldest son was that of the father.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v59 BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS…
BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
eighth day--The law (Gen 17:12) was observed, even though the eighth day after birth should be a sabbath (Joh 7:23; and see Phi 3:5).
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called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Gen 21:3-4); and the names of Abram and Sarai were changed at its first performance (Gen 17:5, Gen 17:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv59–61 59. They came—To the house probably of Zacharias. For…
59. They came—To the house probably of Zacharias. For no particular place was prescribed, and no particular person as performer of the rite.
To circumcise the child—Circumcision was given by God to Abraham as the sign of the covenant between God and the circumcised. Perhaps it was, as in the case of sacrifices, merely the renewal of an ancient rite, for we find that not only the Jews and other Abrahamic tribes practised the rite, but the Ethiopians, Abyssinians, Egyptians, and others. Under the Mosaic law, infant circumcision was the rite of induction into the kingdom of God. It was the condition to be performed before the adult person could partake of the paschal feast. Exo_12:43-48. This was enjoined with great solemnity. So under the Christian dispensation except a man be externally born of water he cannot see the external kingdom of God. Joh_3:3. That is, as circumcision once, so baptism now is the admission rite of the Church of God. From this it would follow that no one who is not qualified—if an adult, by justifying faith, if an infant, by the unconditional power of the atonement—to enter the kingdom of God, is qualified for baptism. And as circumcision was required previous to the paschal feast, so baptism should be performed previous to the partaking of the communion.
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They called him—The name was generally given to the child by the Jews at circumcision. Like baptism, circumcision was the sacred recognition of the personality of the individual; and the persons solemnly present are proper witnesses to identify him in case of future dispute. So in our old English, to baptize is to christen, that is, both to Christianize and to name him; giving him his Christian or christen name.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv59, 61 59. on the eighth day] According to the ordinance…
59. on the eighth day] According to the ordinance of Gen_17:12; Lev_12:3;—Php_3:5. The name was then given, because at the institution of circumcision the names of Abram and Sarai had been changed, Gen_17:15. The rite was invested with extreme solemnity, and in later times a chair was always put for the prophet Elijah.
they called] Rather, they wished to call. Literally, ‘they were calling,’ but the imperfect by an idiomatic use often expresses an unfulfilled attempt. So in Mat_3:14, ‘he tried to prevent Him’ (diekôluen).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv58–61 (58) Her neighbours and her cousins.—Better, her kindred, as…
(58) Her neighbours and her cousins.—Better, her kindred, as including a wider range of relations than that which comes within our definition of cousinship. The words imply that they had heard something of the vision in the Temple, and of what had been foretold of the future greatness of the child then born.
Had shewed great mercy upon her.—Literally, had magnified His mercy. The verb is the same as that which opens the Magnificat, and may well be looked upon as a kind of echo of it. The phrase is essentially a Hebrew one. (Comp. 1Sa_12:24.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv58–60 How the Lord had showed great mercy upon her.…
How the Lord had showed great mercy upon her. No doubt the vision of Zacharias in the temple, and his subsequent dumbness, had excited no little inquiry. That the reproach of Elisabeth should be taken away, no doubt few really believed. The birth of her son, however, set a seal upon the reality of the priest"s vision. The rejoicings of her family were due to more than the birth of her boy. The story of the angel"s message, coupled with the unusual birth, set men thinking and asking what then would be the destiny of this child. Could it be that he was the promised Messiah?
Vers. 58, 66, 67. Joy and awe at a human birth.
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When John was born his mother"s heart was filled with great joy, and her neighbors rejoiced with her. And when the little child, a week old, was introduced into the Jewish commonwealth, a feeling of awe filled the hearts of those present, and there was much wonderment concerning him. "Fear came on them all," and every one was asking, "What manner of child shall this be?" No doubt the exceptional character of the circumstances attending his birth and his circumcision accounted for the joy and also for the fear; but apart from all that was unusual, there was reason enough ibr both sentiments to be felt and shown. At any ordinary human birth there is
I OCCASION FOR HOPEFULNESS AND GLADNESS OF HEART. "The mother remembereth no more her anguish, for joy that a man is born into the world," said our Lord. (Joh_16:21) And why rejoice on this occasion? Because of:
1. The love which the little child will cherish. Not, indeed, to be manifested in its very earliest days, but to be felt and shown before long the beautiful, clinging, whole-hearted love of childhood; a love which it is fair to see and most precious to receive.
2. The love which the little child will call forth the love which is parental, fraternal; the love of those who serve as well as that of kindred and friends, this, too, is one of the most goodly sights on which the eye of purity and wisdom rests; it is one of the sweetest and most wholesome ingredients in the cup of earthly good.
3. The discipline which the coming of the child will involve. All parents have an invaluable privilege, from which they ought to derive the greatest benefit. They may be so slow to learn, so unimpressionable, so obdurate, that they are none the wiser or better for their parentage; and in that case they will be something or even much the worse. But if the "little child" does not "lead" us, it is our own fault and folly. The child"s dependency on his parent, trustfulness in his parent, obedience to his parent, do these not speak eloquently of our dependence upon, our trustfulness in, our obedience to our heavenly Father? The love we feel for our little child, the care we take of him, the profound regret we should feel if he went astray, the sacrifice we are ready to make for his recovery, does not all this summon us, with touching and even thrilling voice, to realize the love God has for us his human children, the care he has taken of us day and night through all our years, the profound Divine regret with which he has seen us go astray from himself, the wonderful sacrifice he made for us when he spared not his own Son but delivered him up for us all, in order to restore us to himself and reinstate us in our heritage? And the labor we are necessitated to bestow, the patience to exercise, and the self-denial and sacrifice to show, these are essential factors in the forming of our character. We should not choose them, but we may well be most thankful for them. The excellency to which he may attain; it may be that
a. of physical beauty, or
b. of intellectual ability, or
c. of spiritual worth, or
d. of valuable service.
Who can tell what lies latent in that helpless infant? what sources of power and blessing are in that little cradle?
II OCCASION FOR REVERENT AWE. It may well be that "fear" comes on all those who hold their own children in their arms. For they who are entrusted with a little child receive therewith a most grave responsibility. It is true that nothing can remove the accountableness of each soul to its Creator for what it has become; but it is also true that parents are very seriously responsible for the character and career of their children. Our children will believe what we teach them, will form the habits in which we train them, will follow the example we set them, will imbibe the spirit which we are breathing in their presence. What shall this child be? That depends on ourselves. If we are only true and wise and kind, our children will almost certainly become what we ourselves are what we long and pray that they may be. Joy and awe are therefore the two appropriate sentiments at every human birth. When a child is born into the home, there enters that which may be the source of the greatest gladness to the heart; there also enters that which should make life a far more serious and solemn thing. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v59 59. On the eighth day. On the eighth day…
59. On the eighth day. On the eighth day male Jewish children were circumcised and named (Gen. 17:12). The kinsmen present called the child after his father's name, a common Jewish custom, but Elisabeth protested that his name should be John, that given by the angel. The matter was referred to the father.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v59 Now it happened
Now it happened
This phrase is used here to mark a break in the main story line. Here Luke starts to tell a new part of the story. (See: Introduction of a New Event)
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on the eighth day
Here "eighth day" refers to the time after the birth of the baby, counted from the first day, which was the day he was born. AT: "on the eighth day of the baby's life" (See: Ordinal Numbers)
they came to circumcise the child
This was often a ceremony where one person circumcised the baby and friends were there to celebrate with the family. AT: "they came for the baby's circumcision ceremony" (See: Assumed Knowledge and Implicit Information)
They would have called him
"They were going to name him" or "They wanted to give him the name"
after the name of his father
"his father's name"
by this name
"by that name" or "by the same name"
translationWords
circumcise
Zechariah (NT)
John (the Baptist)
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v59 1:59 God commanded every Israelite male to be circumcised…
1:59 God commanded every Israelite male to be circumcised when eight days old (Gen 17:9-14; Lev 12:3). Circumcision signified the child’s incorporation into the covenant community of Israel. • They wanted to name him Zechariah: It was common to name a child after a relative. The family and friends were surprised because John was not the name of any of his relatives.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.