The Bible Says
Luke 1:21-25 Meaning

There are no apparent parallel Gospel accounts of Luke 1:21-25.

Luke 1:21-25 tells what happened when Zacharias exited the temple and how the truth of Gabriel’s words began to unfold.

In his old age (Luke 1:7), Zacharias had been chosen for the high honor of burning incense in the temple (Luke 1:8-9). He was to enter the temple by himself and offer incense on top of the altar which had been freshly supplied with burning coals by a different priest who entered and exited the temple before it was Zacharias’s turn.

Normally, the task of offering the incense (Zacharias’s part of the ceremony) took only a few minutes. But he was unexpectedly delayed inside the temple because he encountered an angel of the Lord who told him wonderful news that his wife would give birth to a son who would become the forerunner who heralded the Messiah’s coming (Luke 1:11-17).

But Zacharias doubted the angel’s claim and was swiftly rebuked and struck mute by Gabriel for his lack of faith until all of these wonderful things took place (Luke 1:18-20).

Zacharias Emerges from the Temple

The next thing Luke tells his readers is what was happening outside the temple in the meantime.

The people were waiting for Zacharias, and were wondering at his delay in the temple (v 21).

Regular temple operations, the offering of sacrifices, etc. all took a momentary pause to pray in holy observation whenever the incense was offered. This happened-the people stopped to pray-when Zacharias entered the temple (Luke 1:10). And now they were waiting for Zacharias to exit the temple and hear him pronounce the Aaronic blessing (Numbers 6:22-27) per the Jewish custom. Once he did this, they could carry on with their temple activities.

But Zacharias was taking a longer time than it usually took to burn incense, and the people were wondering at his delay inside the temple.

The incense was offered and burned twice a day (Exodus 30:7-8). The fact that “the whole multitude of people” were present indicates that this was likely the late afternoon offering, when many people would have been at the temple, rather than the early morning offering, when much fewer people would have been there.

The people were wondering what was taking Zacharias so long to perform his duty. Luke does not explicitly state what they were wondering. He only says it was at his delay. But there are two reasonable possibilities as to what the people were thinking.

Some of the people may have been growing impatient at his delay which was keeping them from doing what they had come to the temple to do. They may have been wondering things such as:

• “What is taking the old priest so long?”
• “Why can’t he hurry up?”
• “He shouldn’t be so selfish and dally; the people who are waiting for him have things to do.”

Other people may have begun to worry if something dreadful had happened to Zacharias while he was in the temple.

The inner sanctuary of the holy temple of the Lord was an awesome and even fearful place to enter. One did not enter it lightly.

Most of the people were likely aware that in order to burn the incense, priests had to come into dangerously close proximity with the ark of the covenant, which was known to have deadly powers (Numbers 4:15, 1 Samuel 5:2-11, 1 Samuel 6:19-20, 2 Samuel 6:6-9).

The people also likely knew that fire came from the altar and consumed the sons of Aaron when they improperly offered incense unto the LORD on a “strange fire” (Leviticus 10:1-2). Their tradition contained stories of priests who were struck down by the Lord or an angel for having misperformed the ritual of burning incense in the temple.

The delay may have caused some of the people to wonder if something terrible like this might have happened to Zacharias.

Given that there was multitude of different people who were present and waiting, it seems likely that among all their wondering there were both thoughts of impatience and concern for Zacharias because of his delay in the temple.

But when he came out, he was unable to speak to them; and they realized that he had seen a vision in the temple; and he kept making signs to them, and remained mute (v 22).

When Zacharias finally came out of the temple after his encounter and conversation with the angel Gabriel, he was unable to speak to the people.

Per priestly custom, when the priest exited the temple after burning incense, he would speak the Aaronic blessing over the people (Numbers 6:22-27). He would speak:

“The LORD bless you, and keep you;
The LORD make His face shine on you,
And be gracious to you;
The LORD lift up His countenance on you,
And give you peace.”
(Numbers 6:24-26)

Once the priest said this, the incense ceremony was completed, and everyone could resume their regular temple activities. But Zacharias was unable to speak this blessing (or anything else) to the people because, unbeknownst to them, Gabriel had struck him mute for his lack of faith (Luke 1:19-20).

As it became apparent that Zacharias was unable to speak to the people, another priest likely came to pronounce the Aaronic blessing in his stead.

And they realized that he had seen a vision in the temple.

They-the priests and the people-were likely able to realize that Zacharias had seen a vision in the temple by putting the various pieces of evidence together.

1. They knew Zacharias was not mute when he entered the temple.
2. They knew Zacharias was taking more time than normal to burn the incense normal and while they were waiting, they were wondering at what might be causing his delay.
   Something must have happened inside the temple to cause his delay.
3. They knew that Zacharias was unable to speak and was mute when he came out of the temple.
   Something must have happened inside the temple to cause his muteness. Presumably, whatever delayed Zacharias inside the temple also made him unable to speak.
4. Zacharias kept making signs to them.
   His gestures were likely physical attempts to depict or act out what had happened to him in the temple. Apparently, they were able to make some sense of the signs he was making.

5. They were likely aware of other priests who had seen visions inside the temple.

   The record of some of these visions are recorded in the Mishnah-the oral tradition of the Jews. The knowledge of similar encounters from Israel’s past was a valuable point of reference for the people who saw Zacharias emerge from the temple, unable to speak. This knowledge would have helped them figure out that Zacharias had seen a vision, similar to the visions other priests were said to have seen in the temple.

The people were correct, Zacharias did see the vision of an angel of the Lord in the temple when he went in to burn incense (Luke 1:11).

But even as the people were able to deduce that Zacharias had seen a vision in the temple, he remained mute.

His muteness had occurred just as Gabriel had warned him, “because you did not believe my words” (Luke 1:20b). Gabriel said he would be mute “until the day when these things take place” (Luke 1:20a).

Zacharias remained mute until all of these things were fulfilled in their proper time. Zacharias regained his ability to speak when he gave his son the name which the angel had commanded him to give-“John” (Luke 1:13b). Luke describes the moment Zacharias regained his speech in Luke 1:59-66. At that time, Zacharias is then filled with the Holy Spirit and he uses his reacquired ability to speak to give a prophecy about his son (Luke 1:67-79).

In the meantime, mute Zacharias remained in Jerusalem, to finish out his week of priestly service.

Zacharias Returns to his Home and Elizabeth Becomes Pregnant

When the days of his priestly service were ended, he went back home (v 23).

Previously, Luke informed his readers that Zacharias was in the “priestly division of Abijah” (Luke 1:5). The division of Abijah was one of the 24 priestly divisions formed by King David when he permanently moved the tabernacle to Jerusalem (1 Chronicles 23:24-24:18). This allowed each priestly division the opportunity to have two one-week terms of priestly service in the temple each year.

This meant that Zacharias spent several weeks in the city of Jerusalem and away from his home when he served in the temple according to the custom and schedule of his division. It was during Zacharias’s priestly service that he was chosen by lot to burn incense in the temple (Luke 1:8-9). But he went back home when the days of his priestly service ended.

Luke does not specify the name of the town where Zacharias’s home was located. Because Zacharias was a priest, it would make sense for his home to be in close proximity to Jerusalem, making it convenient for terms of his priestly service.

Even though Luke did not name the town, he later indicated that Zacharias’s home was “a city of Judah” located somewhere in “the hill country of Judah” (Luke 1:39). This is where Mary went when she left her home and went to visit Zacharias and Elizabeth in their house (Luke 1:39-40).

The hill country of Judah (Luke 1:39) refers to the southern, mountainous region of Israel around Jerusalem, Hebron, and Ein Karem. Christian tradition, dating back to early church history, identifies Zacharias’s home with Ein Karem, a village about 5 miles (8 km) west of Jerusalem. Ein Karem is now a pilgrimage site and believed by many to be the birthplace of Zacharias and Elizabeth’s son, John the Baptist.

After these days Elizabeth his wife became pregnant (v 24a)

This is Luke’s way of indicating that soon after Zacharias returned home, he and his wife Elizabeth conceived a child. Elizabeth became pregnant with her son, John.

John’s conception was both miraculous and predicted.

John’s conception was predicted by the angel, Gabriel (Luke 1:13).

John’s conception was miraculous because Elizabeth was barren and because Zacharias and his wife were both advanced in age (older than 60), past the normal childbearing years (Luke 1:7, 18).

Elizabeth became pregnant because God wanted them to conceive. And nothing is impossible with God (Luke 1:37).

Dating the Births of John the Baptist and Jesus

As mentioned above, Luke appears to indicate that Elizabeth became pregnant with John soon after Zacharias returned home from this time away in Jerusalem for his priestly service. This detail provides a clue for when John the Messianic forerunner may have been born and when Jesus the Messiah was born.

Zacharias served in the priestly division of Abijah (Luke 1:5). The division of Abijah was the eighth of 24 divisions of priests (1 Chronicles 24:10). These divisions served in the temple for two one-week terms each year. There were two 24-week cycles each year. On weeks where there was a religious festival such as Passover, Weeks, and Atonement, all the priestly divisions served.

The Jewish religious calendar begins with the Month of Nisan. Nisan is in the early spring and roughly corresponds with the months of March or April from the Western Gregorian calendar. Within the first nine weeks of the Jewish religious calendar are two festivals: Passover which occurs two weeks into the new religious year and Weeks which occurs either eight or nine weeks into it.

Zacharias’s first opportunity for a term of priestly service would have taken place sometime around late spring/early summer (late May or early June on the Gregorian calendar). This factors in the festival of Passover and possibly Weeks, which occur within the first nine to ten weeks of the religious year.

Zacharias’s second possible term of priestly service would have taken place during week 35 of the religious calendar sometime during the Jewish month of Tishri. Tishri occurs in the fall (October) on the Gregorian calendar. The month of Elul is considered to be a preparation month for the three religious festivals of the fall: Feast of Trumpets, the Day of Atonement, and Tabernacles.

Luke does not specify during which term of priestly service Zacharias was chosen to burn incense-the first one in the spring or the second one in the fall-so we do not know if he encountered Gabriel in the spring or the fall. And consequently, we do not know when John was born nor do we know when Jesus, who came six months later, was born (Luke 1:26, 36).

If Elizabeth became pregnant soon after Zacharias’s first term of priestly service, then she would have given birth to John, the Messianic forerunner, who was “in the spirit and power of Elijah” (Luke 1:17) nine months later near the time of Passover.

To this day, the Jews believe that Elijah will return during Passover to fulfill his role as the Messianic forerunner. They even leave a cup of wine for him during their Passover Seder meals as a symbol of this hope.

Moreover, six months into Elizabeth’s pregnancy with John (Luke 1:26, 36), Mary was visited by Gabriel who told her that the Holy Spirit would come upon her and that she would conceive Jesus, the Son of God and Messiah (Luke 1:30-35).

Mary became pregnant with Jesus around this time-six months into Elizabeth’s pregnancy with John.

If Elizabeth became pregnant with John after Zacharias’s first priestly term of service, then six months later, Mary would have conceived Jesus, “the Light of Men” (John 1:5) and “the Light of the World” (John 8:12, 9:5) during the Jewish Festival of Hannukah, the festival of lights.

And nine months later, Mary would have delivered Jesus around the autumn Jewish festival of Tabernacles. This would give rich meaning to John’s statement: “And the Word became flesh, and dwelt [literally ‘tabernacled’] among us” (John 1:14a).

Here is a chart showing a timing of these events if John was conceived after Zacharias’s first annual week of priestly service:

But it is also possible that John was conceived after Zacharias’s second annual week of priestly service.

If Elizabeth became pregnant after Zacharias returned home from his second priestly term of service, then John would have been conceived in the early winter around the time of Hannukah. John would have then been born nine months later in the late summer/early fall just before the Feast of Trumpets. Accordingly, Jesus would have been conceived six months after John, sometime in mid-summer.

John would have been conceived around Hannukah. Jesus would have been conceived in the summer. (No major Jewish holidays associated with this time). John would have been born just before the Feast of Trumpets. And Jesus likely would have been born between the Jewish holy days of Passover and Weeks.

Here is a chart showing a timing of these events if John was conceived after Zacharias’s second annual week of priestly service:

As mentioned already, Luke does not specify during which of Zacharias’s two priestly terms of service did he encounter Gabriel and receive the message that his wife would soon give birth to their son, John. So, we do not know for sure when John, and therefore Jesus, was born.

Luke writes that shepherds were with their flocks in the region of Bethlehem the night Jesus was born (Luke 2:8). Some say that shepherds were in the region of Bethlehem from mid-spring through mid-fall. This aligns with both possible timings of Jesus’s birth.

But circumstantial evidence favors the first term of service. The circumstantial evidence is:

• It is unlikely that Caesar Augustus would have enforced his decree for Jews to register in their hometown (Luke 2:1) between the festivals of Passover and Weeks. Jews were in Jerusalem at this time. It would have been a major disruption and likely cause political headaches to force Jews to add an extra trip in the middle of their annual religious pilgrimage. This makes the second term of service and the subsequent timings less likely.

• The Jewish festivals tend to have fulfillments in the Messiah. The Messianic fulfillments of Passover is one of the better known. If Gabriel visited Zacharias during his first term of priestly service during the year then the timing of Jesus’s conception and birth would have Messianic fulfillments for Hannukah and Tabernacles, and John’s birth would add Messianic significance to Passover. If the angel visited Zacharias in his second priestly term, then there is no festival significance to Jesus’s conception and birth. While that very well may be the case, the subsequent timing of the first priestly term better fits the pattern of Messianic significance.

To learn more about the timing and significance of Jesus’s birth, see The Bible Says article: “Do the Jewish Festivals of Passover, Hanukkah, and Tabernacles Bear Witness to the Messiah’s Birth?”

To learn more about why Jesus’s birth is celebrated on December 25^th, see The Bible Says article: “Why is Christmas Celebrated on December 25?”

Elizabeth’s Response to Becoming Pregnant with John

Luke records that when Elizabeth became pregnant: she kept herself in seclusion for five months, (v 24b).

Keeping herself in seclusion meant that Elizabeth deliberately withdrew from public life and social interactions for a set period of time. That period of time was for five months, a little more than half of her pregnancy.

Elizabeth’s seclusion suggests she stepped away from her normal routines, keeping her pregnancy private for a time. Elizabeth likely remained inside her home and limited contact with visitors. She also may have limited her attendance or interactions at the synagogue, her trips to the marketplace, or to other places where women frequently interacted.

Why did Elizabeth keep herself in seclusion for five months?

There may have been several reasons she secluded herself. Two of the more prominent reasons might have been:

1. Given her advanced age, Elizabeth’s pregnancy may have been extra difficult and even more of a physical burden. Her seclusion may have been a way to avoid stress or complications, ensuring the safety of her unborn child.

2. Elizabeth’s period of seclusion may also have been a time of prayer, thanksgiving, and dedication, preparing her heart for the role of raising the forerunner of the Messiah.

   Zacharias, her husband, would have told her about the special, divine calling for her son.

Luke appears to suggest it was something along the lines of the second reason for why Elizabeth kept herself in seclusion for five months.

Elizabeth was saying: “This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men” (v 24c-25).

The first part of Elizabeth’s saying was a praise: “This is the way the Lord has dealt with me in the days when He looked with favor upon me....”

This refers to the fact that she became pregnant. Elizabeth recognized that it is the Lord who caused her to conceive her son. Her expression is one of praise to God.

Her expression, in the days when He looked with favor upon me... refers to how the Lord has now, in her old age, answered her many prayers to have a child favorably.

The Lord did not answer Elizabeth’s prayers to have a child when she was younger by giving her a child when people normally bear children. The Lord did answer Elizabeth’s prayers with favor upon her-but not in the usual or expected way.

The way the Lord chose to deal with Elizabeth’s prayer for a child was to answer it favorably years or decades later, when she was advanced in years.

Elizabeth’s saying is not only testimony of praise to God for His favor upon her, but it also reveals her humble submission to His will and the way the Lord has dealt with her. She was honored to be the mother of the Messiah’s forerunner. And the fact that she was barren until her old age adds to the marvel and wonderful mystery of the Lord’s plan.

Elizabeth’s line that He looked with favor upon me alludes to the name of her son-John. John’s name in Hebrew means “the Lord’s grace/favor.” Elizabeth’s son was a personal reminder of the Lord’s grace and the favor with which He looked upon her.

The final part of Elizabeth’s saying explains the reason she personally felt the Lord had looked with favor upon her. It was to take away my disgrace among men.

Elizabeth was barren (Luke 1:7). Her barrenness was a painful disgrace for her. Elizabeth’s barrenness meant that hers and Zacharias’s lineage would end. In many ancient cultures, including ancient Judaism, a woman not being able to bear children was considered a shameful disgrace. It was socially stigmatizing. This is why she referred to her barrenness as a disgrace among men.

Elizabeth had suffered this shame. And it seems to have pained her deeply, that she was barren and now old and would never be able to bear a child. She may have resigned herself to this bitter disappointment and disgrace.

But now that she had become pregnant, the Lord had taken away her disgrace among men. Moreover, she would be praised not only for having a son, but also for giving birth to the Messiah’s forerunner. The Lord had indeed removed her disgrace among men.