The Birth and Naming of John the Baptist

Luke 1:57–66 · Infancy and childhood

Scripture

Luke 1:57–66

ow Elisabeth’s full time came that she should be delivered; and she brought forth a son. ⁵⁸And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. ⁵⁹And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. ⁶⁰And his mother answered and said, Not so; but he shall be called John. ⁶¹And they said unto her, There is none of thy kindred that is called by this name. ⁶²And they made signs to his father, how he would have him called. ⁶³And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. ⁶⁴And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. ⁶⁵And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. ⁶⁶And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

King James Version · public domain

Lluka 1:57–66

dhe Elisavetës’ i umbush koha për të pjellë; edhe polli djalë. ⁵⁸Edhe fqinjt’ e farëfisasit’ e asaj dëgjuanë, se Zoti madhëroj përdëllimn’ e ti tek ajo; edhe gëzoneshinë bashkë me atë. ⁵⁹Edhe mbë të-tettënë ditë erdhe, që të rrethpresënë djalënë, edhe e quaninë Zahari, mb’emërit të t’et. ⁶⁰Po e ëma upërgjeq e tha, Jo, po dotë quhetë Joan. ⁶¹Edhe ata i than’ asaj, Se s’ka ndonjë ndë fist t’ënt që të quhetë me këtë emërë. ⁶²Edhe bëninë me shënja t’et t’ati, ç’emërë donte t’i epetë ati. ⁶³Edhe ay kërkoj një dërrasë të-shkruari, edhe shkroj, dyke thënë, Joan ësht’ emër’ i ati. Edhe të-gjith’ uçuditnë, ⁶⁴Edhe për-një-here u hap goj’ e ati edhe gjuh’ e ati; edhe fliste dyke bekuarë Perëndinë. ⁶⁵Edhe ra frikë mbë gjith’ ata që rrininë rrotull’ atyre. Edhe të-gjitha këto fjalë fliteshinë ndëpër gjithë malësit të Judhësë. ⁶⁶Edhe gjith’ ata që i dëgjuanë i vunë këto ndë zëmërat të tyre, dyke thënë, Vallë ç’dotë jetë ky djalë? Edhe dor’ e Zotit ishte bashkë me atë.

Kristoforidhi, Dhiata e Re Toskërisht 1879 · zotërim publik

In their own words

Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason.
St. Ambrose of Milan, Exposition of the Gospel of Luke (Catena Aurea)

The Birth and Naming of John the Baptist (Luke 1:57–66)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

St. John Chrysostom (c. 347–407)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On why the Lord kept back the delivery of Elisabeth:

And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. ... For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.

On the circumcision that ceased through Christ, John being circumcised first:

So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised

On the meaning of the name John:

But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.

Theophylact of Ohrid (c. 1055–1107)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the wonder that both parents agreed upon a name found in no kinsman:

And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.

On why these things were ordained:

But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy.

St. Gregory Nazianzen (c. 329–390)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the birth of John breaking the silence of Zacharias:

The birth of John then broke the silence of Zacharias, ... For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.

Origen of Alexandria (c. 185–254)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the names Zacharias and John:

Zacharias is by interpretation "remembering God," but John signifies "pointing to." Now "memory" relates to something absent, "pointing to," to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.

St. Ambrose of Milan (c. 339–397)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the fullness of time reserved for the birth of the righteous:

If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth's full time came. For the life of the righteous has fullness, but the days of the wicked are empty.

On Elisabeth naming the child by the same Spirit that named him to the Angel:

Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ.

On the loosing of the tongue that unbelief had bound:

Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason.

St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On John's birth as the beginning of the grace of the New Covenant:

Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. ... But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ

On the fore-running signs that prepare the way for the forerunner:

For fore-running signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him

Patristic sources

St. John Chrysostom
- Homilies as preserved in the Catena Aurea on Luke (on Luke 1:57–64)
Theophylact of Ohrid
- Explanation of Luke, as preserved in the Catena Aurea on Luke (on Luke 1:63–66)
St. Gregory the Theologian
- As preserved in the Catena Aurea on Luke (on Luke 1:64)
St. Gregory Nazianzen; heading uses the Nazianzen form, both alias-resolve to the same saint.
Origen of Alexandria
- As preserved in the Catena Aurea on Luke (on Luke 1:63)
Quoted with care; some of his later speculations were condemned in 553, but this etymological note stands within the received tradition.
St. Ambrose of Milan
- Exposition of the Gospel of Luke, as preserved in the Catena Aurea on Luke (on Luke 1:57–64)
St. Bede the Venerable
- As preserved in the Catena Aurea on Luke (on Luke 1:59–66)

Read the sources: Catena Aurea on Luke, ch. 1 (isidore.co)