(8) In the order of his course.—This was settled by rotation. Attempts have been made by reckoning back from the date of the destruction of the Temple, when it is known that the “course” of Joiarib was ministering on the ninth day of the Jewish month Ab, to fix the precise date of the events here narrated, and so of our Lord’s Nativity, but all such attempts are necessarily more or less precarious. read more
(9)His lot was to burn incense.—The order of the courses was, as has been said, one of rotation. The distribution of functions during the week was determined by lot. That of offering incense, symbolising, as it did, the priestly work of presenting the prayers of the people, and joining his own with them (Psalms 141:2; Revelation 5:8), was of all priestly acts the most distinctive (2 Chronicles 26:18). At such a moment all the hopes of one who looked for the Christ as the consolation of Israel... read more
(10) The whole multitude.—Knowing as we do from this Gospel, what hopes were cherished by devout hearts at this time, we may well believe that the prayers of the people, no less than those of the priest, turned towards the manifestation of the kingdom of God. In that crowd, we may well believe, were the aged Simeon (Luke 2:25), and Anna the prophetess (Luke 2:36), and many others who waited for redemption in Jerusalem (Luke 2:38). What followed was, on this view, an answer to their prayers. read more
(11) The altar of incense.—The altar stood just in front of the veil that divided the outer sanctuary from the Holy of Holies. It was made of shittim wood, and overlaid with gold, both symbols of incorruption (Exodus 30:1-7; Exodus 40:5; Exodus 40:26). Its position connected it so closely with the innermost sanctuary that the writer of the Epistle to the Hebrews (Hebrews 9:4; but see Note there) seems to reckon it as belonging to that, and not unto the outer. It symbolised accordingly the... read more
(12) He was troubled.—It lies in the nature of the case that during all the long years of Zachariah’s ministration, he had seen no such manifestation. As far as we may reason from the analogy of other angelic appearances, the outward form was that of a “young man clothed in white linen,” or in “bright apparel” (Matthew 28:3; Mark 16:5)—a kind of transfigured Levite, as One greater than the angels, when he manifested himself amid the imagery of the Temple, appeared as in the garments of a... read more
(13) Thy prayer is heard.—The words imply a prayer on the part of Zacharias, not that he might have a son (that hope appears to have died out long before), but that the Kingdom of God might come. Praying for this he receives more than he asks, and the long yearning of his soul for a son who might bear his part in that Kingdom is at last realised.Thou shalt call his name John.—The English monosyllable represents the Greek Joannes, the Hebrew Jochanan. The name appears as belonging to the men of... read more
(14) Many shall rejoice.—The words point to what had been the priest’s prayer. He had been seeking the joy of many rather than his own, and now the one was to be fruitful in the other. read more
(15) And shall drink neither wine nor strong drink.—The child now promised was to grow up as a Nazarite (Numbers 6:4), and to keep that vow all his life, as the representative of the ascetic, the “separated,” form (this is the meaning of the term) of a consecrated life. He was to be what Samson had been (Judges 13:4), and probably Samuel also (1 Samuel 1:11), and the house of Jonadab the son of Rechab (Jeremiah 35:6). The close connection between the Nazarite and the prophetic life is seen in... read more
(16) Shall he turn to the Lord their God.—The opening words of the message of the New Covenant spring out of the closing words of the last of the prophets (Malachi 4:6), and point to the revival of the Elijah ministry, which is more definitely announced in the next verse. read more
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Ellicott's Commentary for English Readers - Luke 1:7
(7) Well stricken in years.—Literally, far advanced in their days. read more