Zacharias

Hastings' Dictionary of the New Testament

ZACHARIAS ( Ζαχαρίας).—Father of John the Baptist ( Luke 1:5-25;  Luke 1:57-80); a Jewish priest, who was an old man at the close of the reign of Herod the Great [Note: reat Cranmer’s ‘Great’ Bible 1539.] (b.c. 4). ‘The strawberry grows underneath the nettle,’ and, even in that evil time of wickedness in high places in Church and State, there lived in Palestine no inconsiderable number of just and devout persons both among priests and people. Of such was Zacharias. A Jewish priest, a member of the family of Abijah, Zacharias had been so careful to observe the law regarding the marriage of priests ( Leviticus 21:7-14), that he chose for wife one of the sacerdotal house, a daughter of Aaron ( Luke 1:5), named after Aaron’s wife ( Exodus 6:23), Elisabeth, who was as pious as himself. They were righteous not only in the sight of men but of God, and blameless in their care to observe all His commandments and ordinances; but notwithstanding this, and the promise of God by Jeremiah ( Jeremiah 33:18), and their eager desire, and Zacharias’ lifelong prayer ( Luke 1:18), their union was not blessed with offspring. It was due to Elisabeth’s barrenness ( Luke 1:7); and she keenly felt the reproach which it occasioned ( Luke 1:25), for it was a common opinion among the Jews that childlessness was God’s punishment for guilt. They had both reached old age when the miraculous event occurred which surpassed all they could have looked for.

Zacharias had left his home in the hill-country of Judah to fulfil in the Temple at Jerusalem his week of service; and it fell to his lot to perform the very special duty of burning incense in the Holy Place, separated only by the veil from the Holy of Holies. It was a very notable occasion in a priest’s life, which did not come at all to many a priest (it is said there were 20,000 of them altogether about this period), and it was not likely the lot would ever fall on him again to offer it. The offering of incense was symbolical of prayer ( Revelation 5:8); the people worshipping in the courts outside were praying while the smoke was rising from his censer within ( Luke 1:10); it was impossible that he should not be praying too, and if only by the force of long habit, the old petition rose once more to his lips. Suddenly there stood in front of him, on the right side of the altar of incense ( Luke 1:11), where no mortal man should be, an angel of the Lord. In the presence of the supernatural, Zacharias feared and trembled; but the angel reassured him, told him that his prayer was heard, that his wife Elisabeth should bear him a son, whom he should live to see, and name John (= ‘the grace of Jehovah’), which would be no barren title, but describe his character and mission: ‘he shall be great in the sight of the Lord’ (cf.  Matthew 11:11,  Luke 7:28). This son must be brought up as a Nazirite in the highest form of Levitical devotion ( Numbers 6:4,  Judges 13:4,  Lamentations 4:7,  Amos 2:12); he should, like another Elijah ( 1 Kings 18:37), turn many of the children of Israel unto the Lord, and be the forerunner, as foretold by Malachi, to Messiah Himself ( Luke 1:15-17).

Zacharias had not the faith of Abraham, who staggered not through unbelief ( Romans 4:19) at a promise of God exactly similar, ‘involving human generation, but prophetically announced and supernatural’ (Alford). He asked for a sign (κατὰ τί;), and pointed out the difficulties in the way. Some ( e.g. Bruce) have expressed surprise that ‘so natural a hesitation’ should be treated, and punished, as a sin’; but to whom much is given, of him much shall be required. Others have asked why Zacharias should be censured here, and not the virgin Mary ( Luke 1:34-35), not observing that hers was not a question of doubt, ‘Whereby shall I know?’ but a request for direction (πῶς ἔσται τοῦτο;), ‘How is it to be brought about?’—a question implying faith as to the event itself. She got a sign too, though she had not asked one; but hers was joyful, Zacharias’ punitive, yet merciful. ‘Thou shalt be dumb, not only as one stupefied with wonder, but also ‘unable to speak’; yet for a season merely, till, at the proper time, the promise has its fulfilment. Thus, on the threshold of the Gospel, at the very outset of its great series of miracles, is unbelief chastised. The soul that will not believe shall not be allowed to speak (cf.  2 Corinthians 4:13).

It was not, the Talmudists inform us, the custom of the priests, when officiating inside the Holy Place, to make their own devotions long, lest the people outside should be anxious; but Zacharias’ interview with Gabriel, and perhaps the feelings it awakened, caused him to delay. The worshippers in the Temple courts marvelled why he tarried so long; the thought likely to occur to them was that God had slain the priest as unworthy (Bruce); and when at last he did make his appearance, he could neither explain the reason for his delay, nor give them the Aaronic benediction ( Numbers 6:22-24), which was pronounced after every morning and evening sacrifice by the priest with uplifted hands, the people responding to it with a loud Amen (Keil, Bibl. Archœol .). Like the dying St. Columba before the altar at Iona, though for a different reason, Zacharias signed with his hand the blessing which he could not speak ( Numbers 6:22). As soon as the days of his ministration were accomplished, he returned to his home; the tokens of his wife’s pregnancy soon added a sign of joy to the sign of punishment which he bore about with him. The promised child was born, but the chastisement was not taken off till the hour arrived when he had his predicted function to fulfil, by calling the infant by his appointed name.

Godet remarks on the pleasant picture of family life presented by the scene of the Baptist’s circumcision, It had been a custom since the birth of Isaac (who received his name at his circumcision) to give a child his name on the same day in which he was signed as one of God’s people: for a similar reason, Christian children are named on the occasion of their entrance by baptism into the Church. A difficulty which some have felt, that Zacharias was dumb only and not deaf, yet is treated by the company as if unable to hear, is met by Olshausen with the remark that these two afflictions go so frequently together, that men easily accustom themselves to treat dumb persons as deaf.

The heart of Zacharias had been gathering thoughts to itself through all those months of silence, and no sooner was his mouth opened than he poured forth to God the hymn of priestly thanksgiving which we call, from its first word in the Latin version, Benedictus (wh. see). Here we need only note in it an evident allusion to his own name (signifying ‘Remembered by Jehovah’) and his wife’s ( Elisabeth = Eli-sheba = ‘the oath of God’)—‘to remember his holy covenant; the oath which he sware to our father Abraham’ ( Luke 1:72-73).

Nothing is said of Zacharias after this. The statement of several of the Fathers (Origen, Greg. Nyss., Cyr., and Pet. Alex. [Note: Alexandrian.] ), though accepted by Baronius, that this Zacharias was slain by Herod between the Temple and the brazen altar, has no historical basis; it is a mere guess to explain the difficulty, that whereas many of the prophets were martyred at a later date than Zechariah the son of Jehoiada ( 2 Chronicles 24:20), yet our Lord, summing up the list of such murders, begins with Abel and ends with Zechariah ( Matthew 23:35). See Barachiah. Zacharias having been by this mistake made a martyr, his relies were forthcoming, and Cornelius a Lapide speaks of seeing and venerating his head in the Lateran basilica at Rome.

James Cooper.

Fausset's Bible Dictionary

1. Father of John the Baptist. ( Luke 1:5). (See John THE BAPTIST.) Of the course of Abia or Abijah, eighth of the 24 ( 1 Chronicles 24:10); walking with Elizabeth his wife "in all the commandments and ordinances of the Lord blameless." His lot was to burn incense, the embodiment of prayer (from whence also during the burning of incense the whole people prayed:  Revelation 8:3-4;  Psalms 141:2), and esteemed so honourable an office that the same person (say the rabbis) was not allowed to discharge it twice. His unbelief ("whereby shall I know this, seeing I am old?" etc.) at the angel' s announcement of John's birth was retributively punished by dumbness (contrast  Psalms 116:10;  2 Corinthians 4:13), a warning to Israel whose representative he was of the consequences of unbelief if the nation should reject the gospel just coming; just as Mary on the contrary was an example of the blessedness which would flow if they believed ( Luke 1:45;  Luke 1:38).

Faith (dictating the name for his son given by the angel:  Luke 1:13;  Luke 1:63-64) opened his mouth, as faith shall cause Israel in the last days to confess her Lord, and the veil on her heart shall be taken away ( 2 Corinthians 3:15-16). Then followed his song of thanksgiving under the Holy Spirit, as Israel shall sing when turned to the Lord according to "the oath which He sware to our father Abraham," etc. ( Luke 1:68-80;  Isaiah 12:1-3;  Zechariah 12:10,) "The horn of salvation in the house of David" contrasts beautifully with "the little horn" or antichrist destroying Israel before Messiah shall appear for Israel's help ( Daniel 7:8;  Daniel 8:9-14;  Daniel 8:11;  Daniel 12:1-3).

2. Son of Barachias ( Matthew 23:35). The same as the sire of Jehoiada; Joash ungratefully forgetting that he owed his throne to Jehoiada slew Zacharias for his faithful reproof: "Why transgress ye the commandments of Jehovah, that ye cannot prosper? because ye have forsaken Jehovah, He hath also forsaken you." By Joash's command they stoned Zacharias "in the court of the house of Jehovah!" And to it the tradition may be due which assigns the tomb in the valley of Jehoshaphat to Zacharias. Contrast Jehoiada's reverent care not to slay Athaliah in the temple precincts ( 2 Chronicles 23:14;  2 Chronicles 24:20-22;  2 Chronicles 24:25). Joash slew other "sons" of Jehoiada besides Zacharias.

"The Lord look upon it and requite it" was the martyr's dying sentence, which Jesus refers to as about to be executed on Israel; "that upon you may come all the righteous blood shed upon the earth from the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar," i.e. in the interior court of the priests, in which was the altar of burnt offerings. As Zacharias' prayer for vengeance is the judicial side of God's word by His prophets ( Revelation 6:9-11;  Luke 18:7), so Stephen's prayer is the gospel loving side of it ( Acts 7:60). Though Urijah was slain subsequently to Zacharias ( Jeremiah 26:23), yet Zacharias is the last as the canon was arranged, Chronicles standing in it last; Christ names Zacharias as the last and Abel as the first martyr in the Scripture canon. Barachias may have been a second name of Jehoiada, meaning "the blessed," because he preserved David's house in the person of Joash from the murderous Athaliah, slew her, and restored the rightful king. However, as "son of Barachias" does not occur in  Luke 11:51, perhaps the words in Matthew were a marginal gloss, confusing this Zacharias with Zechariah the prophet, son of Berechiah.

American Tract Society Bible Dictionary

1. A person mentioned in  Matthew 23:35   Luke 11:51 , and most probably designating the son of the high-priest Jehoida, or Barachias, who was stoned to death by order of king Joash for publicly rebuking the king, his court and the people for their growing corruption,  2 Chronicles 24:20-22 . Some suppose the prophet Zechariah to be intended; but history gives no account of his death. Others refer it to a Zacharias the son of Baruch, who was put to death just before the destruction of Jerusalem; but it seems unnatural and unnecessary to suppose that Christ here spoke prophetically.

2. A priest belonging to the eighth course or class, called that of Abia,  1 Chronicles 24:1-31 , the husband of Elisabeth, and father of John the Baptist. His residence, when not on duty, was in the hillcountry south of Jerusalem. He is known to us by his pious and blameless life; his vision of Gabriel in the temple, promising him a son in his old age; his hesitancy in believing, for which he was visited by a temporary dumbness; his miraculous restoration at the circumcision of his son; and his noble and prophetic song of praise,  Luke 1:52;  67-79 .

Smith's Bible Dictionary

Zachari'as. (Greek form of Zechariah ).

1. Father of John the Baptist.  Luke 1:5 etc. He was a priest of the course of Abia, the eighth of the twenty-four courses, who ministered at the Temple in turn. He probably lived at Hebron. His wife's name was Elisabeth. John was born to them in their old age, and the promise of this son was communicated to Zacharias by an angel while he was offering incense and praying in the Temple.

2. Son of Barachias, who, our Lord says, was slain by the Jews between the altar and the Temple.  Matthew 23:35;  Luke 11:61. There has been much dispute who this Zacharias was. Many of the Greek fathers have maintained that the father of John the Baptist is the person to whom our Lord alludes, but there can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada,  2 Chronicles 24:20-21, and he may have been called "the son" of Barachias, from his grandfather. (B.C. 838). He is mentioned as being the martyr last recorded in the Hebrew Scriptures (as Abel was the first), Chronicles being the last book in their canon.

Morrish Bible Dictionary

1. Son of Barachias, who was slain between the temple and the altar.  Matthew 23:35;  Luke 11:51 . This probably refers to Zecharias the son of Jehoiada, who was thus slain by order of the king.  2 Chronicles 24:20-22; 'son' in one of the places may signify 'grandson.' As the Book of Chronicles closes the Hebrew Bible, this assassination of a righteous man may well be deemed the last as that of Abel was the first.

2. Priest of the course of Abia, and father of John the Baptist. Because of his unbelief he was dumb until the child was born. When his son was circumcised, his voice was restored, and being full of the Holy Ghost he praised God and prophesied. His friends proposed the same name for his son; but he objected, and the babe was named John, as directed by the angel.   Luke 1 .

People's Dictionary of the Bible

Zacharias ( Zak'A-Rî'As ). Greek form of Zachariah. 1. Father of John the Baptist.  Luke 1:5, etc. He was a priest of the course of Abia, the eighth of the 24 courses who ministered at the temple in turn. 2. Son of Barachias, who, our Lord says, was slain by the Jews between the altar and the temple.  Matthew 23:35;  Luke 11:51. There has been much dispute who this Zacharias was, but there can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada,  2 Chronicles 24:20-21; and he may have been called "the son" of Barachias from his grandfather. He is mentioned as being the martyr last recorded in the Hebrew Scriptures, as Abel was the first—2d Chronicles being placed last in their Old Testament Scriptures.

Easton's Bible Dictionary

The "son of Barachias," mentioned as having been slain between the temple and the altar ( Matthew 23:35;  Luke 11:51 ). "Barachias" here may be another name for Jehoiada, as some think. (See Zechariah .)

Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Zacharias'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/z/zacharias.html. 1897.

Holman Bible Dictionary

 Luke 1:5-64Zechariah

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( Ζαχαρίας ), the Greek form of the Heb. name Zechariah; applied to several men in the Apocrypha and New Test., besides those mentioned in the Old Test.: the priest in Josiah's reign.(l Esdr. 1:8), the lesser prophet ( 1 Esdras 6:1;  1 Esdras 7:3) the adviser of Ezra ( 1 Esdras 8:44; comp.  Ezra 8:16), the "son" of Pharosh ( 1 Esdras 8:30; comp.  Ezra 8:3), the "son" of Bebai. ( 1 Esdras 8:37; comp.  Ezra 8:11), a "son" of Elam ( 1 Esdras 9:27; comp.  Ezra 10:26), and one ( 1 Esdras 1:15) who is properly called Heman ( 2 Chronicles 35:15), and another (Eapaianc,  1 Esdras 5:8) properly called Azariah, or Seraiah ( Ezra 2:2;  Nehemiah 7:7).

1. Son of Barachias, who, our Lord says, was slain by the Jews between the altar and the Temple ( Matthew 23:35;  Luke 11:51). There has been much dispute who this Zacharias was. There is no reason to identify him with the Zechariah son of Jeberechiah mentioned in  1 Samuel 8:2. It is singular that Josephus (War, 4:5,4) mentions another Zacharias, son of Baruch, who was slain by the Jews in the Temple shortly before the last siege of Jerusalem began (see Whiston's note, ad loc.). From the time of Origen, who relates that the father of John the Baptist was killed in the Temple, many of the Greek fathers have maintained that this is the person to whom our Lord refers. The name of the father of Zacharias not being mentioned by Luke, some unwarrantably suppose that the name of Barachias crept into the text of Matthew from a marginal gloss, a confusion having been made between Zacharias, the son of Jehoiada, and Zacharias the prophet, the son of Barachias (Berechiah). There can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada ( 2 Chronicles 24:20-21). As the book of Chronicles-in which the murder of this Zechariah occurs-closes the Hebrew canon, this assassination was the last of the murders of righteous men recorded in the Bible, just as that of Abel was the first (see Renan, Vie de Jesus, p. 353). (See Zechariah).

2. Father of Joseph, a leader in the first campaign of the Maccabaean war (1 Macc. 5, 18, 56-62).

3. Father of John the Baptist (Luke 1, 5, etc.). B.C. ante 8.

The Nuttall Encyclopedia

Pope from 741 to 752; succeeded Gregory III.; set aside the Merovingian dynasty and sanctioned the elevation of Pepin the Short to the throne of France, in return for which Pepin twice over saved Rome from the Lombards.

Kitto's Popular Cyclopedia of Biblial Literature

[ZECHARIAH]