But Elizabeth holds her ground: “No, he is to be called John” (1:60). The naming of a child by the mother was not an issue even in that patriarchal society.43 Perhaps Elizabeth has not divulged that God has already named the child (1:13). Her words fail to satisfy the relatives, whose objection that the name “John” is not used elsewhere in the family seems arbitrary (1:61). Unconvinced, they gesture to the one who is yet unable to speak to overrule his wife. Unfazed by the commotion, Zechariah puts an end to the dispute. He writes on a wax-coated wooden tablet: “His name is John” (1:63). The phrasing has a definitive ring to it. The name “John” is a constant reminder that “YHWH has shown favor” to Elizabeth, Mary, and all Israel. Immediately his tongue is loosened and his punishment is over (1:20, 64).
The people are amazed, and the news spreads like wildfire (1:65). Even though a clear picture will not emerge for another few decades, the people’s wonderment concerning the destiny of this newborn child invites another song (1:66), in which Zechariah picks up where Mary leaves off and offers an interpretation of these evolving events. Filled with the Holy Spirit, Zechariah pronounces a blessing on God’s saving provision for Israel and a prophecy of his son’s future role in it (1:67). Poetic in form, what follows connects thematically with Mary’s song, circling back to the themes of remembrance, Abrahamic covenant, divine mercy, promise of salvation, etc., and at the same time moves the audience further in their anticipation of the future mission of John as the Messiah’s forerunner.
The Song of Zechariah opens with a familiar blessing: “Blessed be the Lord God of Israel” (1:68; cf. Pss 41:13; 72:18). First, Zechariah blesses God for having fulfilled the promise given to Israel through the prophets by sending a messianic redeemer (1:69–71). This divine deliverance has a political or nationalistic dimension. The descendant of David is expected to rule over Israel, teach God’s people, and exercise justice, but above all he is to be a warrior king or “a mighty savior” who can lead Israel to military victory against her enemies.44 Behind the translation “a mighty savior” in the NRSV is the Greek phrase keras sōtērias, “a horn of salvation.” An animal fights with its horn, making it an effective symbol of power and strength. While David calls God “the horn of [his] salvation” (2 Sam 22:3; Ps 18:2), another psalmist applies the metaphor directly to the royal Messiah: “I will cause a horn to sprout for David; I have prepared a lamp for my anointed one. His enemies I will clothe with disgrace, but on him his crown will gleam” (Ps 132:17–18). As such, the Davidic Messiah will assume a role attributed to God; he will become Israel’s horn of salvation.
Second, God saves in order for Israel “to serve (latreuein) him without fear in holiness and righteousness” (1:74–75). When God sent Moses to Pharaoh, the rationale was the same: “Let my people go, so that they may serve (latreusē) me in the wilderness” (Exod 7:16). Since the verb latreuō encompasses the ideas of both worship and service, divine rescue is not only from imprisonment to freedom but also from malicious domination to beneficent lordship. All this has little to do with what Israel can offer but everything to do with God’s grace, mercy, election, and faithfulness as he remembers his covenant with Abraham (1:72–73). A God who remembers, acts. Since God has decreed that Abraham’s numerous descendants will bless the nations (Gen 12:2–3; 22:16–18), every time the existence of Israel is threatened, God must stretch out his hand of deliverance to make good on his promise (Exod 2:24–25; Ps 105:8–9).
Third, serving as prophet of the Most High, John will awaken God’s people to be ready for their mighty savior (1:17a, 76). The task of preparation for the Messiah’s coming hearkens back to the words of the prophets: “A voice cries out: ‘In the wilderness prepare the way of the lord, make straight in the desert a highway for our God’” (Isa 40:3); “See, I am sending a messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple” (Mal 3:1a). In these passages, the coming one is God himself. But the uniqueness of Jesus as the agent of salvation and Son of God conceived by the Holy Spirit makes it fitting to identify him as “the lord/Lord” of these passages. The role of the forerunner remains unchanged. John is the eschatological messenger who “will go before the Lord—[Jesus]—to prepare his ways” (1:76b; cf. 3:4; 7:27). John’s mission is reconciliatory, for he will turn many in Israel back to God (1:16), which is what the eschatological Elijah will do when he appears (Mal 4:5–6). Turning is an image of repentance, used by the prophets to persuade Israel to turn from their evil ways (Isa 31:6; Jer 18:11). Now John will again urge Israel to repent. He is to “give knowledge of salvation to [God’s] people by the forgiveness of their sins” (1:77; cf. 3:3). Israel’s preparation is not military but spiritual. The Messiah will be greeted not by an army thirsty for bloodshed, but by a lowly people, humble in heart and grateful for God’s mercy. Redemption here is rescue not from the Romans but from sin (Ps 130:7–8).
Fourth, God’s redemption results in peace and life for all Israel (1:78–79). The English translation, “By the tender mercy (dia splanchna eleous) of our God, the dawn (anatolē) from on high will break upon (epeskepsato) us” (1:78 NRSV), obscures the richness of the images that are loaded with messianic significance. God’s splanchna refers to God’s “heart” or “gut” in anthropomorphic terms. They are the “inner organs” in which God’s deepest emotions reside. God’s saving actions are motivated by his most tender, loving, and sympathetic compassion for his own (cf. 7:13; 10:33; 15:20). The dawn or sunrise is only one meaning of anatolē (cf. Isa 60:1; Mal 4:2), which fits well with its goal “to give light to those who sit in darkness and in the shadow of death” (1:79a). Light is a common metaphor to denote God’s presence (Exod 13:21; Ps 27:1). Salvation is described as moving from darkness into light (Isa 9:2; 42:7). Another meaning of anatolē is shoot, sprout, or branch, which reminds us of depictions of the Davidic Messiah as “a righteous Branch” (Jer 23:5), “[God’s] servant the Branch” (Zech 3:8), “a man whose name is Branch” (Zech 6:12), “a shoot [that comes] out of the stump of Jesse” (Isa 11:1), and “the root of Jesse” (Isa 11:10). All these layers of meaning for anatolē converge at the Davidic Messiah who leads God’s people into “the way of peace” (1:79b; cf. Isa 9:6–7; 59:8).45 It is noteworthy that the glorified Jesus in the book of Revelation makes this claim: “I am the root and the descendant of David, the bright morning star” (Rev 22:16; cf. Num 24:17)!46
The last verse of chapter 1 fast-forwards through the childhood and youth of John with a summary of his physical and spiritual maturity (1:80). This statement is reminiscent of similar ones said of Samson (Judg 13:24–25) and Samuel (1 Sam 2:26; 3:19). Both, like John, were born of mothers who were once barren until God opened their wombs and were dedicated by those mothers to God’s service.
16. Cf. Josephus Ag. Ap. 1.1–5; Polybius 2.37; Diodorus Siculus 1.3. Alexander (1986: 48–74) notes similarities with prefaces in scientific works, and Moles (2011: 1–82) with those found in Greek decrees.
17. For the value placed on eyewitnesses in ancient historical writing, see Josephus Ag. Ap. 1.53–56; Eusebius Hist. eccl. 3.39. See Bauckham 2006: 21–30 on eyewitnesses as a “living and surviving voice.” The work should be useful, instructive, important, and truthful.
18. The Greek word asphaleia may be translated as “certainty,” “surety,” or “assurance.” “Truth” (NRSV) is less specific but communicates credibility and theological significance. Strelan (2007: 163–71) adds “soundness in argumentation,” the ability to stand up to challenges.
19. Green 1997: