Note 47 — Chapter I · ANNUNCIATION AND BIRTH OF JOHN THE BAPTIST.

An attentive consideration of the Old Testament histories, to which, as most interpreters admit, the narrative of the annunciation and birth of the Baptist bears a striking affinity, will render it abundantly evident that this is the only just view of the passage in question. But it must not here be imagined, as is now so readily affirmed in the confutation of the mythical view of this passage, that the author of our narrative first made a collection from the Old Testament of its individual traits; much rather had the scattered traits respecting the late birth of different distinguished men, as recorded in the Old Testament, blended themselves into a compound image in the mind of their reader, whence he selected the features most appropriate to his present subject. Of the children born of aged parents, Isaac is the most ancient prototype. As it is said of Zacharias and Elizabeth, “they both were advanced in their days” (v. 7) προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν, so Abraham and Sarah “were advanced in their days” ‏בָּאִים בַּיָמִים‎ (Gen. xviii. 11; LXX: προβεβηκότες ἡμερῶν), when they were promised a son. It is likewise from this history that the incredulity of the father, on account of the advanced age of both parents, and the demand of a sign, are borrowed in our narrative. As Abraham, when Jehovah promises him he shall have a son and a numerous posterity who shall inherit the land of Canaan, doubtingly inquires, “Whereby shall I know that I shall inherit it?” κατὰ τί γνώσομαι, ὄτι κληρονομήσω αὐτήν; (sc. τὴν γῆν. Gen. xv. 8. LXX.): so Zacharias—“Whereby shall I know this?” κατὰ τί γνώσομαι τοῦτο; (v. 18.) The incredulity of Sarah is not made use of for Elizabeth; but she is said to be of the daughters of Aaron, and the name Elizabeth may perhaps have been suggested by that of Aaron’s wife (Exod. vi. 23. LXX.). The incident of the angel announcing the birth of the Baptist is taken from the history of another late-born child, Samson. In our narrative, indeed, the angel appears first to the father in the temple, whereas in the history of Samson he shows himself first to the mother, and afterwards to the father in the field. This, however, is an alteration arising naturally out of the different situations of the respective parents (Judges xiii.). According to popular Jewish notions, it was no unusual occurrence for the priest to be visited by angels and divine apparitions whilst offering incense in the temple.47 The command which before his birth predestined the Baptist—whose later ascetic mode of life was known—to be a Nazarite, is taken from the same source. As, to Samson’s mother during her pregnancy, wine, strong drink, and unclean food, were forbidden, so a similar diet is prescribed for her son,48 adding, as in the case of John, that the child shall be consecrated to God from the womb.49 The blessings which it is predicted that these two men shall realize for the people of Israel are similar (comp. Luke i. 16, 17, with Judges xiii. 5), and each narrative concludes with the same expression respecting the hopeful growth of the child.50 It may be too bold to derive the Levitical descent of the Baptist from a third Old Testament history of a late-born son—from the history of Samuel (compare 1 Sam. i. 1; Chron. vii. 27); but the lyric effusions in the first chapter of Luke are imitations of this history. As Samuel’s mother, when consigning him to the care of the high priest, breaks forth into a hymn (1 Sam. ii. 1), so the father of John does the same at the circumcision; though the particular expressions in the Canticle uttered by Mary—of which we shall have to speak hereafter—have a closer resemblance to Hannah’s song of praise than that of Zacharias. The significant appellation John (‏יְהוֹחָנָן‎ = Θεόχαρις), predetermined by the angel, had its precedent in the announcements of the names of Ishmael and Isaac51; but the ground of its selection was the apparently providential coincidence between the signification of the name and the historical destination of the man. The remark, that the name of John was not in the family (v. 61), only brought its celestial origin more fully into view. The tablet (πινακίδιον) upon which the father wrote the name (v. 63), was necessary on account of his incapacity to speak; but it also had its type in the Old Testament. Isaiah was commanded to write the significant names of the child Maher-shalal-hash-baz upon a tablet (Isaiah viii. 1 ff.). The only supernatural incident of the narrative, of which the Old Testament may seem to offer no precise analogy, is the dumbness; and this is the point fixed upon by those who contest the mythical view.52 But if it be borne in mind that the asking and receiving a sign from heaven in confirmation of a promise or prophecy was usual among the Hebrews (comp. Isaiah vii. 11 ff.); that the temporary loss of one of the senses was the peculiar punishment inflicted after a heavenly vision (Acts ix. 8, 17 ff.); that Daniel became dumb whilst the angel was talking with him, and did not recover his speech till the angel had touched his lips and opened his mouth (Dan. x. 15 f.): the origin of this incident also will be found in the legend, and not in historical fact. Of two ordinary and subordinate features of the narrative, the one, the righteousness of the parents of the Baptist (v. 6), is merely a conclusion founded upon the belief that to a pious couple alone would the blessing of such a son be vouchsafed, and consequently is void of all historical worth; the other, the statement that John was born in the reign of Herod (the Great) (v. 5), is without doubt a correct calculation.