The Prophet Who Will Prepare the Way

Luke 1 Verses 57 to 80 The Prophet Who Will Prepare the Way January 18, 2026 Lesson 3 in Standing By His Word Class Presentation Notes AAAAA

Background Scriptures:

Luke 3:2–6 (NASB95)

   2     in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.

   3     And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins;

   4     as it is written in the book of the words of Isaiah the prophet,

“The voice of one crying in the wilderness,

‘Make ready the way of the Lord,

Make His paths straight.

   5          ‘Every ravine will be filled,

And every mountain and hill will be brought low;

The crooked will become straight,

And the rough roads smooth;

   6          And all flesh will see the salvation of God.’ ”

Isaiah 40:3–5 (NASB95)

   3          A voice is calling,

“Clear the way for the Lordin the wilderness;

Make smooth in the desert a highway for our God.

   4          “Let every valley be lifted up,

And every mountain and hill be made low;

And let the rough ground become a plain,

And the rugged terrain a broad valley;

   5          Then the glory of the Lord will be revealed,

And all flesh will see it together;

For the mouth of the Lordhas spoken.”

Main Idea:

· God’s promises are fulfilled in His perfect timing, and our anticipation should lead us to become passionate servants of His mission, much like Zechariah as he praised God for the birth of John and the coming of Christ.

Study Aim:

· To understand the passion Zechariah had for God in his song of response to his son’s birth.

Create Interest:

· This passage recounts the birth of John the Baptist, Zechariah's declaration, and the prophetic significance of John's role in preparing the way for the Messiah. It illustrates the emotional and spiritual context of Israel's anticipation for salvation.

· Believers today can reflect on their own readiness for Christ’s coming in their lives and the world. Zechariah’s passion for God can inspire Christians to prepare their hearts and communities for a deeper encounter with Jesus, especially during times of waiting and anticipation.

Lesson in Historical Context:

· Luke 1:57–80 describe the birth of John the Baptist. After Elizabeth gives birth to John, a controversy arises over what the baby’s name is to be. Zechariah confirms that the baby’s name is John, and then he begins to speak once again. Next, Zechariah breaks forth in song, praising God for keeping his promises of salvation—and, importantly, tying the story of his miraculous son—and thereby the story of Christ—to the redemptive program of God in the Old Testament. Finally, a concluding statement is made about John’s development.[1]

Bible Study:

Luke 1:57–59 (NASB95) The Promise Fulfilled Through John

57     Now the time had come for Elizabeth to give birth, and she gave birth to a son.

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

59     And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zachariah, after his father.

· In Palestine the birth of a boy was an occasion of great joy. When the time of the birth was near at hand, friends and local musicians gathered near the house. When the birth was announced and it was a boy, the musicians broke into music and song, and there was universal congratulation and rejoicing. If it was a girl, the musicians went silently and regretfully away! There was a saying, “The birth of a male child causes universal joy, but the birth of a female child causes universal sorrow.” So, in Elizabeth’s house there was double joy. At last, she had a child and that child was a son.

· It seems Elizabeth’s family only knew of her experiences after John was born. She used the family gathering as an opportunity to speak of the goodness of God. Her neighbors and relatives ‘heard how the Lord had shown great mercy to her’ and ‘rejoiced with her (v. 58). To rejoice publicly in the goodness of God is honoring to him, and others may catch the flame and rejoice also.[2]

· Vs. 57-58: Neighbors customarily joined in celebrations (cf. 15:6), and the birth—especially an unusual one like this one—and circumcision of a son in the family home (typically performed by the father in this period) were such occasions; Jewish tradition suggests that guests assembled every night from a boy’s birth to his circumcision. On the special cause for the celebration here.  Jewish people viewed sons as essential because they carried on the family line, although in practice they seem to have loved daughters no less.

· Vs. 59:   The law required that circumcisions be performed on the eighth day; this was a special event, and Jewish custom included a charge to raise the child according to biblical law. Jewish children had customarily been named at birth; the evidence for naming a child at circumcision is late, apart from this text. But Roman infants were named eight or nine days after birth (for girls and boys, respectively), and Luke may either accommodate Greco-Roman practice for his readers or, more likely, indicate the Greco-Roman influence on Palestinian Jewish custom. Zechariah’s muteness may have delayed the normal naming, cf. 2:21.[3]

· Elizabeth had given birth to a boy and there was great joy. She not only had a baby, but it was also a boy. This was no surprise to her, however, because the angel Gabriel told her husband that she would have a boy and his name would be John. She was already dressing up in her nursery with blue instead of pink. What God had promised, came to pass.

· God keeps His Word no matter how incredible His promise may be. For this woman to have a baby in her old age would require a miracle. Yet, God did keep His Word. That is His promise to us. He keeps His Word.[4]

o It's a reminder that God’s promises might seem delayed but are fulfilled at the right time.

o We should be encouraged to remain hopeful and expectant, trusting that God’s timing is always optimal.

Luke 1:60–62 (NASB95)  Faithful Obedience in Naming

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

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

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

· On the eighth day the boy was circumcised and received his name. Girls could be named any time within thirty days of their birth. In Palestine names were descriptive. They sometimes described a circumstance attending the birth as Esau and Jacob do (Genesis 25:25–26). They sometimes described the child. Laban, for instance, means white or blonde. Sometimes the child received the parental name. Often the name described the parents’ joy. Saul and Samuel, for instance, both mean asked for. Sometimes the name was a declaration of the parents faith. Elijah for instance, means Jehovah is my God. Thus, in a time of Baal worship Elijah’s parents asserted their faith in the true God.

· Vs. 62:  They made signs to his father. This would imply that Zechariah was deaf as well as dumb. His name is John. Zechariah wrote the name which the angel had given. He did not say, “His name shall be,” but, “His name is John.” This shows determination and finality on the part of the father, but there is more. It shows also that he had considered the naming of the child an accomplished fact since the time the angel uttered the name “John.”[5] John is a shorter form of the name Jehohanan, which means Jehovah’s gift or God is gracious. It was the name which God had ordered to be given to the child, and it described the parent’s gratitude for an unexpected joy.

· It was the question of the neighbors and of all who had heard the amazing story, “What will this child turn out to be?”

· The entry of a child into a family is two things. First, it is the greatest privilege which life can offer a man and his wife. It is something for which to thank God. Second, it is one of life’s supreme responsibilities, for that child is a bundle of possibilities, and it depends on parents and teachers how these possibilities will or will not be realized.[6]

Thought to soak on:

· Despite social pressures to conform, they trust God’s direction. This decision demonstrates courageous obedience, important for believers striving to follow God’s will against societal or personal pressures.

· We are encouraged to stand firm in our convictions, even when it’s uncomfortable, as an expression of true faithfulness and anticipation for what God will do.

Luke 1:63–66 (NASB95) Silent Obedience, Spoken Glory

63     And he asked for a tablet and wrote as follows, “His name is John.” And they were all astonished.

64     And at once his mouth was opened and his tongue loosed,and he began to speak in praise of God.

65     Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea.

66     All who heard them kept them in mind, saying, “What then will this child turn out to be?” For the hand of the Lord was certainly with him.

How did Zechariah regain his speech?

· Zechariah’s speech returned immediately after he wrote the name “John” on a tablet, at which point his mouth opened and his tongue was freed, allowing him to speak in praise of God. The angel Gabriel had previously declared that Zechariah would remain silent until the promised events came to pass, as a consequence of his disbelief. (Luke 1:18–20)

· The restoration of his speech served as confirmation that God’s promises had been fulfilled despite Zechariah’s initial doubts, with the timing making clear that the act of naming the child—faithfully obeying God’s command through Gabriel—constituted the climactic moment of fulfillment rather than merely the birth itself.[1] Zechariah had requested a sign to confirm the angel’s announcement, and the sign he received was paradoxical: both a penalty for his unbelief and the very confirmation he sought.[2]

· His first audible words involved praising God, with Luke likely indicating this led directly into the Benedictus—the extended canticle of praise that follows.[1] The recovery of Zechariah’s speaking ability proved decisive in convincing the community; when he regained his voice, those gathered seemed to accept the name John without the resistance Elizabeth had encountered, and they recognized the child’s extraordinary destiny.[3]

[1] Gregory R. Lanier, Luke, ed. Brandon D. Smith and Andrew M. King, Christian Standard Commentary (Holman Reference, 2025), 104. [2] Don Fleming, “Zechariah,” in AMG Concise Bible Dictionary(AMG Publishers, 1990), 470. [3] Matthew L. Skinner, Voices of Advent: The Bible’s Insights for a Season of Hope (Nashville, TN: Abingdon Press, 2025), 66.

Thoughts to soak on:

· Observe Zechariah’s act of writing down the name “John,” which results in the miraculous return of his speech. His obedience led to his release from silence, symbolizing how faithful actions can lead to abundant blessings.

· Note how surrendering to God’s can lead to unexpected and fulfilling outcomes.

· Suggest that in our silence, God can work profoundly within us as we prepare for His next move.

Luke 1:67–70 (NASB95) Spirit-Filled Proclamation

67     And his father Zacharias was filled with the Holy Spirit, and prophesied, saying:

68          “Blessed be the Lord God of Israel,

For He has visited us and accomplished redemption for His people,

69          And has raised up a horn of salvation for us

In the house of David His servant—

70          As He spoke by the mouth of His holy prophets from of old—

· The opening of a prison door (v. 68). The word redeemmeans “to set free by paying a price.” It can refer to the releasing of a prisoner or the liberating of a slave. Jesus Christ came to earth to bring “deliverance to the captives” (Luke 4:18), salvation to people in bondage to sin and death. Certainly, we are unable to set ourselves free; only Christ could pay the price necessary for our redemption (Eph. 1:7; 1 Peter 1:18–21).

What is the Benedictus in Luke 1?

· The Benedictus, found in Luke 1:68–79, stands as one of three major hymns in Luke’s opening chapters[1], and it represents Zechariah’s song of thanksgiving upon the birth of his son, John the Baptist[1].

· The hymn divides into two movements. The first section (verses 68–75) celebrates the realization of Israel’s messianic expectations[1], though the anticipated deliverance is reframed in spiritual rather than military terms—echoing David’s power to defend the nation, but now restored at a higher spiritual level[1]. Rather than worldly dominance, the promised deliverance enables the people to “serve him without fear, in holiness and justice all our days”[1]. Zechariah anchors this vision in God’s covenantal faithfulness to David and Abraham[2].

· The second portion addresses Zechariah’s own son, highlighting his crucial role in redemptive history as a prophet[1]. The declaration that John would “go before the face of the Lord to prepare his ways” directly alludes to Isaiah 40:3, a prophecy John himself later applied to his mission[1]. As a prophet of the Most High, John would prepare people for the Messiah’s arrival and proclaim salvation, repentance, and forgiveness[2].

· The Benedictus exhibits Jewish literary form infused with Christian theological perspective[1]. Like Mary’s Magnificat,it saturates itself with Old Testament references, particularly from the prophets, weaving ancient prophecy throughout[3]. Its theological significance led the early Church to incorporate it into daily liturgy at Lauds, likely introduced by St. Benedict[1], and it remains embedded in Christian prayer books from earliest times to the present[4].

[1] Bernard Ward, “The Benedictus (Canticle of Zachary),” in The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, ed. Charles G. Herbermann et al. (New York: The Encyclopedia Press; The Universal Knowledge Foundation, 1907–1913). [See here, here, here, here, here, here, here, here, here.] [2] Rhyne R. Putman, Conceived by the Holy Spirit: The Virgin Birth in Scripture and Theology (Brentwood, TN: B&H Academic, 2024), 65–66. [3] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 1:59. [4] Carrie Sinclair Wolcott, “Benedictus,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here.]

· Zechariah’s overflow of praise, as he is filled with the Holy Spirit and prophesies, was his song, known as the Benedictus, which connects the ancient promises to their new fulfillment. The power of allowing the Spirit to guide our words and lives, encourages listeners to seek the Holy Spirit’s filling to speak and live prophetically about Christ’s love and redemption.

 Luke 1:71–75 (NASB95) Covenant Loyalty Celebrated in the Benedictus

71          Salvation from our enemies,

And from the hand of all who hate us;

72          To show mercy toward our fathers,

And to remember His holy covenant,

73          The oath which He swore to Abraham our father,

74          To grant us that we, being rescued from the hand of our enemies,

Might serve Him without fear,

75           In holiness and righteousness before Him all our days.

· The winning of a battle (vv. 69–75). In Scripture, a horn symbolizes power and victory (1 Kings 22:11; Ps. 89:17, 24). The picture here is that of an army about to be taken captive, but then help arrives and the enemy is defeated. In the previous picture, the captives were set free; but in this picture, the enemy is defeated so that he cannot capture more prisoners. It means total victory for the people of God.[7]

Thought to soak on:

· Consider God’s mercy and faithfulness to the covenant with Abraham. Zechariah praises God for delivering Israel from enemies, a reminder of divine faithfulness.

· Our lives, like Israel, can bear witness to God’s promises kept. This gives confidence and hope and encourages believers to live boldly in the freedom and security that comes from knowing such promises.

Luke 1:76–77 (NASB95) Preparing the Way for Christ

76          “And you, child, will be called the prophet of the Most High;

For you will go on before the Lord to prepare His ways;

77          To give to His people the knowledge of salvation

By the forgiveness of their sins,

Thoughts to soak on:

· John’s role as the prophet was to prepare the way for the Messiah.

· Consider the importance of preparing our hearts and lives, knowing we too are called to make Christ known.

· Just as John prepared the way for Jesus, so must we prepare by being active Christians in a waiting world and live lives of purpose and mission.

Luke 1:78–80 (NASB95)  Dawn of Deliverance

78          Because of the tender mercy of our God,

With which the Sunrise from on high will visit us,

79          To shine upon those who sit in darkness and the shadow of death,

To guide our feet into the way of peace.”

80          And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.

What does the Bible say about John’s childhood?

· The Bible provides remarkably limited information about John the Baptist’s childhood. Luke is the only Gospel source for details about John’s birth and boyhood.[1] The Gospel writer states that John was born in the hill country of Judah (1:39) of priestly descent, being the son of Zechariah, a priest of the order of Abijah (1:5), and Elizabeth, a daughter of Aaron (1:5b). Both parents were righteous before God, following all the commandments closely (1:6).[8] [1]

· The Gospel account becomes notably sparse. John’s childhood remains largely unrecorded; all that is stated is that “the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.”[1] John was a Nazirite from birth and developed self-reliance in his isolated home while learning spiritual strength through communion with God in desert solitudes.[2]

· Some scholars have proposed that John might have been adopted by the Essenes at Qumran and raised in their wilderness community, noting similarities between the sect and John’s later ministry—both practiced asceticism, withdrew from Jerusalem, performed baptism connected with repentance, and held eschatological expectations.[1] However, this remains speculation rather than biblical testimony.

· The thirty years between John’s infancy and his public ministry are essentially silent in Scripture, leaving his formative experiences largely unknown.

[1] Walter A. Elwell and Barry J. Beitzel, “John the Baptist,” in Baker Encyclopedia of the Bible(Grand Rapids, MI: Baker Book House, 1988), 2:1200–1201. [2] James Hastings, John A. Selbie, et al., in Dictionary of the Bible (New York: Charles Scribner’s Sons, 1909), 474.

Thoughts to soak on:

· Observe the thematic crescendo of light piercing into darkness and God's tender mercy through the dawn of salvation.

· Embrace and reflect Christ’s light in everyday challenges, offering hope and truth to a world needing redemption.

· Let God’s mercy work through your life to illuminate the darkness around you.

So what do we make of this story about Zechariah at this time in the history of the world?

· Luke is preparing us to see that God, in fulfilling the great promises of the Old Testament, is going beyond a merely this-worldly salvation and opening the door to a whole new world in which sin and death themselves will be dealt with. This, of course, is the message that will occupy the rest of the book.

· Zechariah’s own story, of nine months’ silence suddenly broken at the naming of the child, is a reflection on a smaller scale of what was going on in the Israel of his day. Prophecy, many believed, had been silent for a long time. Now it was going to burst out again, to lead many back to a true allegiance to their God. What had begun as a kind of punishment for Zechariah’s lack of faith now turns into a new sort of sign, a sign that God is doing a new thing.[9]

Illustrations:

· Consider the life of Abraham, who waited decades for God's promise of a son. His story is a testament to waiting on God’s timeline. When Isaac was born, his joy was immense, just like Zechariah's when John was born. Both men serve as reminders that our anticipation and obedience in waiting should fuel a commitment to God’s mission, encouraging us to stay faithful amidst uncertainty.

· The story of Joseph in the Book of Genesis is another poignant example. Joseph was sold into slavery by his brothers and spent years in prison. Yet, all this time, God was orchestrating a plan that would eventually save many lives during a famine. Like Zechariah, who praised God upon the fulfillment of His promise, we can view our struggles as part of God's perfect timing and be inspired to serve others passionately.

· In the Old Testament, we see Hannah praying fervently for a son, whom God finally gifted her in Samuel. Her story resonates with what Zechariah felt when he realized God’s promise was being fulfilled through the birth of John. Both women and men of faith, like Hannah and Zechariah, exemplify how anticipation of God’s fulfillment ignites a passionate heart for His mission, encouraging us to act with purpose.

[1]Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 1:57–80.

[2]Gavin Childress, Opening up Luke’s Gospel, Opening Up Commentary (Leominster: Day One Publications, 2006), 18.

[3]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Lk 1:57–59.

[4]Rod Mattoon, Treasures from Luke, vol. 1, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2009), 71.

[5]Charles L. Childers, “The Gospel according to St. Luke,” in Matthew, Mark, Luke, Beacon Bible Commentary (Beacon Hill Press, 1964), Lk 1:57–66.

[6]William Barclay, ed., The Gospel of Luke, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1975), 17–18.

[7]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 174.

[8]Walter A. Elwell and Barry J. Beitzel, “John the Baptist,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1200.

[9]Tom Wright, Luke for Everyone(London: Society for Promoting Christian Knowledge, 2004), 18–20.