(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 Amos 2:11-12. The absence of the lower form of stimulation implied the capacity for the higher enthusiasm which was the gift of God. The same contrast is seen in St. Paul's words, "Be not drunk with wine, but be filled with the Spirit (Ephesians 5:18).
He shall be filled with the Holy Ghost.--The words would be understood by Zacharias from the Hebrew point of view, not as seen in the fuller light of Christian theology. As such they would convey the thought of the highest prophetic inspiration, as in Isaiah 11:2; Isaiah 61:1; Joel 2:28.
Even from his mother's womb.--The thought of a life from first to last in harmony with itself and consecrated to the prophet's work, had its prototype in Jeremiah (Jeremiah 1:5).
Verse 15. - Great in the sight of the Lord. To the pious old Jewish priest the strange visitant's words would bear a deep signification. Zacharias would quickly catch the angel's thoughts. His son was not to be the Messiah of the people's hope, but was to be like one of those great ones loved of God, of whom the women of Israel sang on their solemn feast-days - one like Samson, only purer, or Samuel, or the yet greater Elijah. Could all this deep joy be true? Shall drink neither wine. The old curse then as now. God's heroes must be free from even the semblance of temptation. They must stamp their high lives, from the beginning, by the solemn vow of self-denial and abstinence. It is remarkable how many of the great deliverers and teachers of the chosen people were commanded from childhood to enroll themselves among the abstainers from all strong drink. Nor strong drink. The word δεήσις includes all kinds of fermented drink except that made from the grape; it was especially applied to palm wine.
1:5-25 The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others; but they were eminent for piety and integrity. They had no children, and it could not be expected that Elisabeth should have any in her old age. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without. All the prayers we offer up to God, are acceptable and successful only by Christ's intercession in the temple of God above. We cannot expect an interest therein if we do not pray, and pray with our spirits, and are not earnest in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring an answer of peace, but through the mediation of Christ, who ever lives, making intercession. The prayers Zacharias often made, received an answer of peace. Prayers of faith are filed in heaven, and are not forgotten. Prayers made when we were young and entering into the world, may be answered when we are old and going out of the world. Mercies are doubly sweet that are given in answer to prayer. Zacharias shall have a son in his old age, who shall be instrumental in the conversion of many souls to God, and preparing them to receive the gospel of Christ. He shall go before Him with courage, zeal, holiness, and a mind dead to earthly interests and pleasures. The disobedient and rebellious would be brought back to the wisdom of their righteous forefathers, or rather, brought to attend to the wisdom of that Just One who was coming among them. Zacharias heard all that the angel said; but his unbelief spake. In striking him dumb, God dealt justly with him, because he had objected against God's word. We may admire the patience of God towards us. God dealt kindly with him, for thus he prevented his speaking any more distrustful, unbelieving words. Thus also God confirmed his faith. If by the rebukes we are under for our sin, we are brought to give the more credit to the word of God, we have no reason to complain. Even real believers are apt to dishonour God by unbelief; and their mouths are stopped in silence and confusion, when otherwise they would have been praising God with joy and gratitude. In God's gracious dealings with us we ought to observe his gracious regards to us. He has looked on us with compassion and favour, and therefore has thus dealt with us.
For he shall be great in the sight of the Lord,.... Of Jehovah, the Father; with whom, what is highly esteemed among men, is oftentimes an abomination; and of the Lord Jesus Christ, before whom he was to go, and who pronounced him a prophet, and more than a prophet, and even greater than any born of women, Matthew 11:9 and of the Lord, the Spirit, with whom he was filled from his mother's womb: he was great, not in birth and blood, in worldly riches and grandeur, but in gifts and grace, in his work, office, and usefulness, and in the esteem of God, and even of men too:
and shall drink neither wine nor strong drink; which were forbidden the Nazarites, Numbers 6:3 where the Jews, by "wine", understand "new wine"; and by "strong drink", old wine: so all the "three Targums", of Onkelos, Jonathan ben Uzziel, and the Jerusalem, paraphrase the words there, "from wine new and old, he shall separate himself"; and they allow strong drink to a Nazarite, that has no wine in it: their canon (r) runs thus,
"three things are forbidden a Nazarite, defilement, and shaving, and whatever proceeds from the vine, whether fruit, or the refuse of fruit; but strong drink made of dates, or dried figs, and such like, is free for a Nazarite; and the strong drink which is forbidden him in the law, is strong drink made of mixture of wine.
But the Hebrew word, and which is here retained by the evangelist, signifies (s) any sort of liquor, which is inebriating, whether it is made of fruits, or honey, or what not. The Jews had no such strong drink as ours, which we call beer or ale; but they speak of the strong drink of the Medes, which they say was an inebriating liquor, made of barley (t):
and he shall be filled with the Holy Ghost, even from his mother's womb; or "whilst in his mother's womb", as the Syriac, Arabic, and Persic versions render it: like Jeremiah, he was sanctified, set apart, and ordained to be the prophet of the Highest, before he came out of his mother's womb; and was then under such an influence of the Spirit of God, as to leap in it for joy, at the salutation of the mother of Christ to his, Luke 1:41 and very early appeared to have the extraordinary gifts and graces of the Holy Ghost, qualifying him for his work,
(r) Maimon. Hilch. Nezirut, c. 5. sect. 1.((s) R. David Kimchi in Sepher Shorashim, rad. (t) Misn. Pesach. c. 3. sect. 1. & Jarchi, Maimom. & Bartenora in ib.
He shall be filled with the Holy Ghost.--The words would be understood by Zacharias from the Hebrew point of view, not as seen in the fuller light of Christian theology. As such they would convey the thought of the highest prophetic inspiration, as in Isaiah 11:2; Isaiah 61:1; Joel 2:28.
Even from his mother's womb.--The thought of a life from first to last in harmony with itself and consecrated to the prophet's work, had its prototype in Jeremiah (Jeremiah 1:5).
and shall drink neither wine nor strong drink; which were forbidden the Nazarites, Numbers 6:3 where the Jews, by "wine", understand "new wine"; and by "strong drink", old wine: so all the "three Targums", of Onkelos, Jonathan ben Uzziel, and the Jerusalem, paraphrase the words there, "from wine new and old, he shall separate himself"; and they allow strong drink to a Nazarite, that has no wine in it: their canon (r) runs thus,
"three things are forbidden a Nazarite, defilement, and shaving, and whatever proceeds from the vine, whether fruit, or the refuse of fruit; but strong drink made of dates, or dried figs, and such like, is free for a Nazarite; and the strong drink which is forbidden him in the law, is strong drink made of mixture of wine.
But the Hebrew word, and which is here retained by the evangelist, signifies (s) any sort of liquor, which is inebriating, whether it is made of fruits, or honey, or what not. The Jews had no such strong drink as ours, which we call beer or ale; but they speak of the strong drink of the Medes, which they say was an inebriating liquor, made of barley (t):
and he shall be filled with the Holy Ghost, even from his mother's womb; or "whilst in his mother's womb", as the Syriac, Arabic, and Persic versions render it: like Jeremiah, he was sanctified, set apart, and ordained to be the prophet of the Highest, before he came out of his mother's womb; and was then under such an influence of the Spirit of God, as to leap in it for joy, at the salutation of the mother of Christ to his, Luke 1:41 and very early appeared to have the extraordinary gifts and graces of the Holy Ghost, qualifying him for his work,
(r) Maimon. Hilch. Nezirut, c. 5. sect. 1.((s) R. David Kimchi in Sepher Shorashim, rad. (t) Misn. Pesach. c. 3. sect. 1. & Jarchi, Maimom. & Bartenora in ib.