When the time arrived for Elizabeth to have her child
she gave birth to a son.
Her neighbors and relatives heard
that the Lord had shown his great mercy toward her,
and they rejoiced with her.
When they came on the eighth day to circumcise the child,
they were going to call him Zechariah after his father,
but his mother said in reply,
“No. He will be called John.”
But they answered her,
“There is no one among your relatives who has this name.”
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, “John is his name,”
and all were amazed.
Immediately his mouth was opened, his tongue freed,
and he spoke blessing God.
Then fear came upon all their neighbors,
and all these matters were discussed
throughout the hill country of Judea.
All who heard these things took them to heart, saying,
“What, then, will this child be?
For surely the hand of the Lord was with him.”
1:59. Circumcision was a rite established by God under the Old Covenant to mark out those who belonged to his chosen people: he commanded Abraham to institute circumcision as a sign of the Covenant he had made with him and all his descendants (cf. Gen 17:10–14), prescribing that it should be done on the eighth day after birth. The rite was performed either at home or in the synagogue, and, in addition to the actual circumcision, the ceremony included prayers and the naming of the child. With the institution of Christian Baptism the commandment to circumcise ceased to apply. At the Council of Jerusalem (cf. Acts 15:1ff), the apostles definitively declared that those entering the Church had no need to be circumcised.
1:60–63. By naming the child John, Zechariah complies with the instructions God sent him through the angel (cf. Lk 1:13).
1:64. This miraculous event fulfils the prophecy the angel Gabriel made to Zechariah when he announced the conception and birth of the Baptist (Lk 1:19–20). St Ambrose observes: “With good reason was his tongue loosed, because faith untied what had been tied by disbelief” (Expositio Evangelii sec. Lucam, in loc.).
Today’s Gospel reflects on the absolutely pivotal figure of John the Baptist. It’s fair to say that you cannot really understand Jesus without understanding John, which is precisely why all four evangelists tell the story of the Baptist as a kind of overture to the story of Jesus. John sums up Israel, and without the Israelite background, the story of Jesus becomes opaque.
The story of John’s birth brings his parents, Zechariah and Elizabeth, into focus. Both are strongly priestly personages. Elizabeth is a descendant of the family of Aaron, the first priest of Israel, and Zechariah was a practicing temple priest.
What’s important for our purposes is that John was of very priestly stock. So why, when we first hear of him in his adult life, is he out in the desert and not in the temple? Well, there was a long prophetic tradition that criticized the temple for its corruption. In John’s time, the temple was mired in very messy, vile, and violent politics. So what is he doing in the desert? He is offering what the temple ought to be offering but wasn’t, due to its corruption, namely, the forgiveness of sins.
– Bishop Robert Barron
May the virtues of faith, hope, and love go with you today – DV.
 Saint Luke’s Gospel, The Navarre Bible (Dublin; New York: Four Courts Press; Scepter Publishers, 2005), 39–40.