 |
Visit our new blog. It lists all the new things that we are doing and what new material has been added to our site. We even list new missionaries who sign up with us for technical support so you can pray for them. FCM News
|
||
Luke 1 Introduction 1Many have undertaken to draw up an account of the things that have been fulfilled among us, 2just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. 3Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, 4so that you may know the certainty of the things you have been taught. Luke 1:1-4 Explanation: Preface: An Invitation to Be Reassured (1:1-4) Things are not always as they seem. Sometimes what most hinders our perception of what God is doing is our own expectation of what God should do or would do. For example, we might assume that God's saving plan, sovereignly introduced into the world by an omnipotent God, would be carried out quite straightforwardly, like a championship team steaming through the playoffs to a triumphant Super Bowl or World Cup victory. Surely God would vanquish all foes and would be embraced by all people, especially when he reveals his messenger with wondrous displays of power. Some groups within Judaism had always hoped for such a day (Psalms of Solomon 17--18; Testament of Levi 18; Testament of Judah 24). They expected that once God came to deliver, he would do so by mightily overthrowing all opposition. Then God would grant salvation to his people and rule in glorious power. Surely this is how God would save a world desperate for rescue. But the message of the gospel has never been popular. Despite the wondrous works associated with Jesus' ministry, the world did not embrace him with open arms. Jesus' honesty about the human condition met with rejection and resistance. Many fled from the mirror held up in his words. Others fought his teaching and sought to crush his message. Those who did recognize the image Jesus described and realized their deep need for God were going against the grain. They became reminders that life is not defined by independence but by dependence. The question became on whom or what did one depend to define and find life. The Gospel of Luke is about life and God's plan. It is a story written to a man, Theophilus, who in all likelihood was a believer who needed reassurance (1:4). A Gentile in the midst of what had originally been a Jewish movement, he seems to have been asking whether he really should be a Christian. Had God really called all nations to enter into life with God? Was a crucified Messiah the beacon of hope for both Jews and Gentiles? Would God really save through a ministry that ended with crucifixion? What about the endless obstacles the church was suffering in getting its message out into the world? Might the obstacles not be a sign of God's judgment on a message gone awry, rather than evidence of blessing? Questions like these probably haunted Theophilus. They are not unlike questions we might raise as we contemplate what God has done and imagine how we might have done it differently. This is why Luke wrote his Gospel: to explain how the God of design and grace works out his will through Jesus, the ascended Messiah-Lord. Luke wishes to make clear how Jesus is Lord of all, so the gospel can go to all. He also wishes to explain the journey that is salvation. To be saved involves coming to Jesus in faith, but the act of faith is only a first step in a journey that many others do not understand. How does the salvation-traveler face life in the midst of great opposition? In sum, Luke's Gospel, as his preface makes clear, is a reassurance that through Jesus one can know God and experience life as God designed it. Luke introduces his topic with a formal literary preface that explains why he writes a Gospel though others have already presented the life of Jesus (1:1-4). Luke seeks to build carefully on precedent. By doing so he hopes to strengthen Theophilus's faith. As we read Luke's account, we realize that Theophilus is not alone in his need to be reassured. In each generation there are many like him. The Precedents (1:1-2) Luke's preface fits the ancient pattern in which a writer explains the rationale for his work (2 Maccabees 2:19-31; Josephus Antiquities 1. proem. 1-4, and Against Apion 1.1 1-5; Epistle to Aristeas 1-8; Lucian How to Write History 9, 39-40, 53-55). Luke consciously introduces his work to show where it fits in ancient literary terms. Some speak of Luke as "apologetic historiography" (Sterling 1991), but Luke is writing more for internal exhortation, so that any apologetic has a pastoral purpose. Luke describes his work as a narrative, an account (diegesis). Such narratives came in both oral (8:39; 9:10) and written forms (Heb 11:32). The ambiguity of the term means that Luke may be referring to more than the sources biblical scholars mention today when they discuss the Synoptic problem (Mark, Q, L, M or Matthew). However, the remark that many have undertaken to draw up (literally, "many have set their hand to"; epecheiresan) such an account suggests mostly written sources. It is important to remember that the ancient world did not have the printed page, and written texts were not in wide circulation. The fact that many had undertaken to prepare an account shows Jesus' importance. What these accounts discussed were the things that have been fulfilled among us. This detail raises an important Lukan theme right at the start. The events surrounding Jesus fulfilled the plan of God. Numerous passages make this point (1:20, 57; 2:6, 21-22; 4:21; 9:31; 21:22, 24; 24:44-47). The us in v. 2 includes all those who experienced the effects of Jesus' presence up to the time of Luke's writing. All those who shared in the realization of what God brought in Jesus share in the experience of fulfillment. Now these accounts had sources who handed down (paredosan) the story of Jesus, eyewitnesses who became ministers of the Word. Luke's stress here is the credibility of the sources, since they saw firsthand what has been described in the tradition. Luke makes a key point--the tradition about Jesus had roots in the experience of those who preached about him. These witnesses were with Jesus from the beginning. Thus these first two verses mention at least two generations: those who preached Jesus and those who recorded what was preached. There was precedent for what Luke was doing, both in terms of larger ancient history and in terms of the story of Jesus. Luke's Approach (1:3-4) There is debate whether Luke's choice to write after his predecessors was a critique of their effort. Some suggest that the writing must mean he was unhappy with previous efforts (L. T. Johnson 1991:29-30). But the words it seemed good also to me (edoxe kamoi) show Luke joining himself with his predecessors. It is likely that he engages in the effort because he knows he can add to the portrait of Jesus currently in circulation, but Luke is not unappreciative of the previous efforts. His predecessors blazed a difficult trail ahead of him. Luke's contribution will add a unique sequel to the portrait, Acts, and will bring in much new detail about Jesus, since virtually half of the material in Luke's Gospel does not appear in the other Gospels we possess. The other Synoptics help us to see what Luke's alternatives were like; he includes much more teaching material, especially parabolic material. Four characteristics mark Luke's approach to his task. First, he investigated (parekolouthekoti) the story. This appears to refer to the fact he studied his topic. Luke was not himself an eyewitness to the events of Jesus' life. So only his study could produce such a work. But we should not think of Luke in a library here. He would have traveled through the community gathering information, both from recorded texts and from conversations with others who had seen Jesus. Second, Luke went back to the beginning (anothen). This is why the story starts with John the Baptist. This Jewish prophet was the starting point of the renewal of God's activity, as Luke 1--2 will make clear. Third, his study was thorough: he says he studied everything (pasin). Though what we have in Luke is surely a select collection of material, the Gospel writer wants it known that he did his homework. Luke was very concerned to get the story right, to be accurate in his portrayal of Jesus. Fourth, Luke did his work carefully (akribos). As the Gospel itself reveals, Luke's work is thought out and precise in its development of the story. Luke calls his account an orderly one (kathexes). For some this means he wrote in chronological sequence. But such a meaning is unlikely here. He has done some rearranging of the order of events for thematic or literary reasons (for example, 4:16-30; the order of the temptations in 4:1-13; the placement of John's arrest in 3:19-20). There is a geographic flow to the order: Galilee through Samaria to Jerusalem. But above all, the order seems to be redemptive-historical. Luke is concerned to trace the progress of God's redeeming work in Jesus, especially by highlighting his teaching and the rise of opposition to him. The emphasis on promise-fulfillment also suggests this sort of order. The Gospel is roughly chronological, but not precisely so. More important to Luke is revealing how God worked through Jesus. This is "sacred history" revealing the order of God's plan. All the care Luke gives to the task, as noted in his preface,
is designed to reassure Theophilus, who has been taught (katechethes)
on such matters previously. Whatever pressure this believer is
under, he should be confident that God has moved to fulfill his
plan through Jesus. Luke is carefully building on precedent to
tell anew the story of Jesus. Like a pastor comforting a believer
under siege by the world, so Luke wishes to encourage his readers.
Theophilus may well be asking, "Is Christianity what I believed
it to be, a religion sent from God?" Whether it is internal
doubt, persecution or racial tension with Jews that has caused
this question to be raised, Luke invites his reader to consider
the story of Jesus again and know that these indeed were events
that have been fulfilled among us. The Birth of John the Baptist Foretold 5In the time of Herod king of Judea there was a priest named Zechariah,
who belonged to the priestly division of Abijah; his wife Elizabeth
was also a descendant of Aaron. 6Both of them were upright in the
sight of God, observing all the Lord's commandments and regulations
blamelessly. 7But they had no children, because Elizabeth was barren;
and they were both well along in years. Luke 1:5-25 Explanation: Infancy Narrative (1:5-2:52) How does one extract theology from a narrative? The infancy material in Luke 1:5--2:52 is an example of a narrative text that is full of theology. It (1) reviews and previews events, (2) uses scriptural quotations and allusions to reveal God's purpose, (3) reveals that purpose through dialogue from God's commissioned agents, and (4) gives testimony through reliable characters within the account (Tannehill 1986:21). In fact, these first two chapters serve as an overture to the Gospel, revealing the major themes that Luke will develop throughout his portrayal of Jesus. Even the style in these chapters differs from the rest of the book, as it mimics the style of the Greek Old Testament. This is a neat literary touch, for it signals the recounting of sacred events. By explaining the relationship of John the Baptist to Jesus, Luke notes how the torch of God's plan is relit and moves ahead. John is the major focus of Luke 1:5-25, 46-80, while Jesus is the subject in Luke 1:26-38 and 2:1-40. Technically the infancy material ends at 2:40, since the scene of 2:41-52 involves Jesus' actions as a young adolescent. However, in literary terms the section extends through this passage, since the note about Jesus' growth in 2:52 parallels the note about John's growth in 1:80. As we shall see, the section is rich in theology, but three points stand out: (1) Jesus is superior to John, (2) God is bringing to pass what he promised long ago, and (3) what God promises now through his Word will come to pass. Even the amount of time spent on Jesus versus John reveals the first point, while the second and third points emerge in how the infancy story is told. Announcing the Forerunner, John the Baptist (1:5-25) The announcement of John the Baptist's birth signals God's renewed activity on behalf of his people in light of promises made long ago. Many of the details of this event and those that follow in the infancy section recall events of the Old Testament. God is again at work to bring his promise to pass. A Tragic Situation (1:5-7) When God acts to fulfill his promises, he meets a wide array of needs. After a long period of silence, here God acts in the time of Herod the Great to begin realizing key aspects of his plan. Though he is concerned to fulfill his promises to Israel, God is also meeting the personal needs of a righteous couple. Luke introduces the parents of John as pious, law-abiding saints. Thus from its very beginning the new movement of God is steeped in righteousness. Yet despite their righteousness, they have suffered the disappointment of barrenness, a condition Elizabeth will later refer to as a disgrace (v. 25). Elizabeth's feelings are perfectly understandable, but to be barren is not an indication of the presence of sin or of condemnation; it may be an opportunity for blessing, whether God grants a child late in life or allows a couple to pursue other opportunities of service. In Scripture, when God allows a woman to be barren, he often has something special in mind for her (Sarah, Gen 18:11; Rebekah, Gen 25:21; Rachel, Gen 29:31; Samson's mother, Judg 13:2, 5; Hannah, 1 Sam 1--2). Aware of this pattern, the rabbis of Judaism argued that when Scripture says, "She has not," God gave a child (Genesis Rabbah 38). So in the case of Elizabeth and Zechariah, God's action parallels the way he often worked among the fathers and mothers of Jewish faith. His word and plan are coming to pass again. The Announcement of John's Birth (1:8-23) The announcement of John's birth comes at a high moment in Zechariah's career. As one of about eighteen thousand priests, Zechariah serves in the temple twice a year, but only once in his life does he get to assist in the daily offering by going into the holy place. This honor had fallen to him by lot (m. Tamid 5:2--6:3). His job was to offer incense, a picture of intercession rising to God (Ps 141:2; Rev 5:8; 8:3-4). Everything about the announcement's timing points to a moment of high piety. Zechariah goes in while the people are praying. A later prayer from the Targum of Canticles 4:6 may well express their thoughts: "May the merciful God enter the Holy Place and accept with favor the offering of his people." As Zechariah offers up the incense and prayer, an angel appears. Angelic visitations to announce births of major figures are common in the Old Testament (Gen 16:10-11; 17:15-19; 18:10-15; 25:23; Judg 13:3-21). This announcement is unusual, however, in that the father rather than the mother receives the message. The angel's arrival produces fear in the priest. He senses the presence of God's agent (Lk 1:29-30; 1:65; 2:9; 5:8-10, 26; 7:16; 8:37; 9:34) and is taken back by this surprising development. The angelic announcement proceeds in stages: the child's name (v. 13), the response to the child (v. 14), the position and character of the child (v. 15) and the mission of the child (vv. 16-17). Zechariah's prayer is being answered. Since he had given up believing that God would give him a child (v. 18), his prayer has probably been focused on the nation's hope, especially since much of the angel's message focuses on this point. Nonetheless, the child will also fulfill the personal desire of Zechariah and Elizabeth, being a cause of joy and delight for them and for many in the nation. So God is tackling two requests at once, one national and the other personal, a prayer that had long since been abandoned and all but forgotten. Sometimes God's answers to prayer come in surprising ways after a long time. The child will be named John. When God names a child, that child is especially significant in God's plan (Gen 16:8, 11; 17:19; 1 Kings 13:2; Is 7:14; 49:1; Mt 1:21; Lk 1:31). This child will be great before God. In Luke 7:28 Jesus says that no one greater had been born of woman before John. His greatness emerges from his prophetic role and from his function as a forerunner to Jesus, as the rest of Luke 1 makes clear. John is to live an ascetic life of discipline. This will stand in contrast to Jesus (7:31-35). The refusal to drink shows a special consecration, and the language recalls the description of the prophet Samuel, Israel's first prophet (1 Sam 1:11). Since the angel does not say that John should not cut his hair, however, he is probably not being called on to take a Nazirite vow (Num 6:1-21; Judg 13:4-5). More important, the child will be empowered by the Spirit even from birth (that is, from his mother's womb). The Spirit is very active in these opening chapters (see 1:35, 41, 67; 2:25-27). This promise has an initial fulfillment in the events of Luke 1:39-45, especially verse 44. But the Spirit's abiding with John is an intensification of the Spirit's presence among Old Testament prophets (contrast with 1 Sam 10:10; 2 Kings 2:9-16; see Is 61:1; Ezek 11:5; Joel 2:28). Everything about these events shows that they hark back to the great era of old, but reveal an escalation of God's work and thus the approach of a new era. John will be a prophet. His call to the people to repent will be detailed in 3:1-20. Here the angel describes his ministry as preparing a remnant for God: Many of the people of Israel will he bring back to the Lord. In other words, he will turn Israel to the Lord their God. The expression "to turn" has Old Testament roots (Deut 30:2; Hos 3:5; 7:10). John will redirect those who respond to his message toward a walk with God. In fact, he will be like Elijah in his ministry (1 Kings 17--18; Mal 4:5; Sirach 48:10). In speaking of turning the hearts of parents to their children, Luke is indicating that reconciliation with God will produce reconciliation elsewhere. When God touches a life, relationships with others on this earth are also touched. So John will make ready a people prepared for the Lord. This language recalls Isaiah 43:7 and 2 Samuel 7:24. This will be a nation of people God has called to himself, a faithful remnant sharing in the realization of God's promise because they have turned to him. Zechariah's response, though coming from a pious man, is very human. He does not take the miraculous as a matter of course. He has a natural objection to the promise that they will receive a child: their old age. Zechariah understands the basics of biology and aging. He and his wife are "past their prime." In response, the angel announces his name, Gabriel, and indicates that God will bring his promise to pass. The angel's giving his name and position communicates that his message is to be accepted as coming from the throne room of heaven. Zechariah, righteous as he is, needs to learn that God will fulfill his promises when he sovereignly chooses to act. The God of heaven may even do things out of the ordinary. The major lesson in this announcement for the priest, as well as for Luke's readers, is that God will do what he promises in his own way. To drive the point home, Zechariah becomes temporarily deaf and dumb. This short-term judgment from God allows the priest to reflect on what he must learn. As Luke 1:56-79 shows, Zechariah will learn from his time of silence. The angel is explicit that the reason for the imposition of muteness is that Zechariah did not believe the angel's words. Sometimes we experience trial so that we can learn to trust God more. The crowd becomes nervous because of Zechariah's delay in emerging from the holy place; they deduce that something unusual is slowing down the ceremony. According to Jewish tradition, the high priest was to recite a short prayer when he was in the Holy of Holies ministering on the day of Atonement, lest the people worry (m. Yoma 5:1). It was assumed that God's holiness made it difficult to stay in his presence for very long. Such an attitude seems to fuel the people's concern here. When Zechariah emerges, he is unable to give the benediction, which probably consisted of the Aaronic blessing from Numbers 6:24-26 (m. Tamid 7:2). So he signs a message. The people conclude that Zechariah has experienced a very direct encounter with heaven, a vision. Zechariah heads home, reflecting in his silence on what God is going to do. The Beginning of Realization (1:24-25) God's word will be realized. So Elizabeth becomes the next one to encounter his work. The text simply notes this fulfillment by mentioning that she became pregnant. There is no fanfare, just a simple declaration that what the angel had promised in verses 13-17 comes to pass. For some time Elizabeth remained in seclusion. Her withdrawal has no stated motive, though many have speculated on her reasons. What we do know is that she praised God for what he was doing through her. Her disgrace, the reproach of barrenness, was gone. Such thankfulness for the arrival of a child was common (as in Gen 21:6; 30:23). Joy and relief are mixed together in Elizabeth. She appears to be preparing herself for what is ahead. God is powerfully at work again for Israel and for this righteous couple, who are learning anew what it is to trust God. When God speaks and acts, people are supposed to listen. His word will come to pass. The Birth of Jesus Foretold 26In the sixth month, God sent the angel Gabriel to Nazareth,
a town in Galilee, 27to a virgin pledged to be married to a man
named Joseph, a descendant of David. The virgin's name was Mary.
28The angel went to her and said, "Greetings, you who are
highly favored! The Lord is with you." Luke 1:26-38 Explanation: The Announcement of the Birth of Jesus to Mary (1:26-38) It often is said that good things come in small packages. This passage adds a twist to that theme. For the announcement of Jesus' birth shows that wonderful things come in surprising packages. God does not always do things the way we would do them. The announcement to Mary sets up a parallel to John's birth and mirrors a number of birth announcements in the Old Testament. But this passage's mood is very different from the Zechariah account. A simple calmness rules the exchange between Mary and Gabriel. Where Zechariah was in the midst of activity before the whole nation in its religious center, this announcement comes to the future child bearer privately, in the country. Had we designed these events, pomp and circumstance probably would have attended the announcement and birth of Jesus, but God chose to use an average young woman and to announce his intentions in quiet obscurity. The fulfillment of God's promise came to earth in an unadorned package of human innocence, without any pomp, far away from any palace. The promised one entered human life as he still seeks to meet it: at the level of everyday experience with everyday people. Mary and the Angel's Arrival (1:26-28) God again takes the initiative when he sends Gabriel to Galilee, a region some forty-five to eighty-five miles north of Jerusalem. God's announcement comes to a betrothed virgin, Mary. God will bring an unexpected addition into her family. Betrothal in the ancient world was part of a two-stage marriage process. The initial phase, the betrothal, involved a formal, witnessed agreement to marry and the giving of a bridal price (Mal 2:14; m. Ketubot 4:4-5). At this point the bride legally became the groom's and could be called his wife. About a year later the actual marriage followed, and the husband took his wife home. In the first century betrothal could take place starting at the age of twelve. Mary's age is unstated. It is during this betrothal stage that Gabriel breaks the news. Mary's chaste character is highlighted by the description of her as a virgin. It is clear that the account attributes Jesus' origins to the Holy Spirit (vv. 34-35). But the human Davidic connection, the tie to the royal line, is also noted in verse 27. The point is important, for it seems that this connection is attributed to Joseph and comes to Jesus through him. Joseph need not be the biological father in order to pass such lineage on to Jesus (Schweizer 1984:27-28). The virgin birth is one mark of superiority for Jesus over John the prophet. It makes Jesus totally unique. The only other person to have had such a direct divine intervention in his birth was Adam--a point Luke will note in 3:38. The portrait Luke paints of Mary is significant. She is a model believer, taking God at his word, in contrast to Zechariah (vv. 37-38). She is favored of God (v. 30), thoughtful (v. 29; 2:19, 51), obedient (v. 38), believing (v. 45), worshipful (v. 46) and a faithful follower of God's law (2:22-51; Craddock 1990:27-28). It must be emphasized, however, that despite all these qualities, God's choice of Mary to bear this child springs from his grace, not from any inherent merit that she possesses. She is the object of God's unmerited, graciously provided goodness. Her description as one who has found favor with God (kecharitomene, v. 30) makes it clear that God has acted on her behalf and not because of her. In fact, Mary is totally perplexed by the sudden announcement. She did not ask for or seek this role in God's plans; God has simply stepped into her life and brought her into his service. Her asset is that she is faithful. She should be honored for her model of faithfulness and openness to serve God, but that does not mean she is to be worshiped. Luke wants us to identify with Mary's example, not to unduly exalt her person. The Announcement About Jesus (1:29-38) The announcement of Jesus' birth, which is formulated like Old Testament announcements (Gen 16:11; Is 7:14), stresses three things about Jesus: his position (Son of God, Son of the Most High, ruler), his authority (seated on Israel's throne forever; ruler of a kingdom that will never end) and his divine ties (the Holy Spirit will come . . . and . . . overshadow you). In short, Jesus is the promised king of the Davidic line. Old Testament roots for this promise come from 2 Samuel 7:8-17 and Psalm 89 and 132, along with Isaiah 9:5-6; 11:1-5, 10; and Jeremiah 23:5-6 (C. A. Evans 1990:25). The kingdom in view here was the promised messianic kingdom, and Luke will develop and expand the Old Testament understanding of that kingdom through Jesus' teaching, the hymnic material of Luke 1--2, the ministry of John the Baptist and the miracles of Jesus. The expansion will not be at the expense of what the Old Testament promised, but comes in to complement it. God will complete promises made to Israel, the original recipients of his promise, even as he expands that promise later in the New Testament period to involve the Gentiles. In Christ both Jew and Gentile--that is, all humanity--have access by faith to God (Gal 3; Eph 2:11-22; 3:1-7). So Jesus is not only great, as John was, but Son of the Most High, Son of God (vv. 32, 35). To Jewish ears this would be the same as calling him king (2 Sam 7:8-17; Ps 2:7). The Jews did not expect a "divine" Messiah, as the Gospels themselves make clear. God had promised David that the king would be God's son, since Yahweh would be the son's Father. This birth would be the first step in bringing the promise to David to its permanent, ultimate fulfillment. This long-held Father-son relationship was to reach unique heights in Jesus. It is clear from Mary's reactions to Jesus in his early years that she did not understand the angel's promise to be a declaration of Jesus' ontological deity (2:41-52; see also Mk 3:3133). Her hymn and those that follow it in the infancy section stress Jesus' regal and delivering role. Jesus is the holy one; he is begotten of God; but the full implications of these statements will not be realized for some time. Luke chooses to present Jesus from the "earth up"--that is, showing how, one step at a time, people came to see who Jesus really was. He starts with Jesus as the promised king and teacher who reveals himself as Lord in the context of his ministry. Only slowly do people grasp all of what is promised. This approach matches how most people today come to see who Jesus is. Drawing on two thousand years of theological reflection about Jesus, the church often tells the story from heaven down, but there is merit in Luke's path. It is the path of people's experience. Luke's approach is different from that of the Gospel of John, which presents Jesus as sent from heaven to earth. At the start of John's story there is no doubt that Jesus was with God in the beginning. Both approaches are true; they are just different ways to consider the person of Christ. The church has tended to emphasize John's approach, because it is the full story, but there also is value in unfolding the story gradually as Luke does. Mary has difficulty comprehending the announcement. She asks, "How will this be?" She knows she cannot yet have conceived a child, since she is a virgin. The answer comes in terms of God's creative overshadowing power. Mary's faith is put on the line at the start. Will she believe that God has the capacity to create life within her? God does not leave her alone in the decision. The angel notes the life that is stirring within the womb of an elderly woman, Elizabeth, Mary's relative. Thus John serves as a pointer to Jesus not only in his preaching but also in his birth. The angel states the basic premise "Nothing is impossible with God." Mary simply responds in humble acceptance, "I am the Lord's servant. May it be to me as you have said." We can only imagine what this announcement required of Mary, especially as her condition became obvious. A hint of the issue is raised in the story of Joseph's dilemma in Matthew 1:18-25. Is God's power such that he can create life and exercise sovereignty over it? This is a question Jesus' birth should raise. Would people believe the claims surrounding Jesus? The questions are profound. Wonderful things come in surprising packages, but they can come, because God has the power to deliver them. Mary Visits Elizabeth 39At that time Mary got ready and hurried to a town in the hill country of Judea, 40where she entered Zechariah's home and greeted Elizabeth. 41When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! 43But why am I so favored, that the mother of my Lord should come to me? 44As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45Blessed is she who has believed that what the Lord has said to her will be accomplished!" Mary's Song 46And Mary said: Luke 1:39-56 Explanation: Mary's Meeting with Elizabeth (1:39-45) In terms of Luke's plot, this meeting expands Luke's characterization and serves as a crucial pivot in the infancy narrative. Though the mothers of John and Jesus meet, the account is portrayed as a meeting of the two children, since John reacts to the meeting as Elizabeth makes clear. In fact, John's reaction anticipates and mirrors the forerunner role that he will have in Luke 3. Much in the passage parallels Genesis 25:22-26, though there are some major differences. In Genesis there is internal tension as Jacob and Esau struggle for supremacy in the womb. Here there is a total absence of tension: John leaped for joy (vv. 41, 44) at the presence of Jesus' mother, who bears Jesus in her womb. John's ministry starts very early; he is a forerunner even as he responds in Elizabeth's womb (vv. 14-15). This next note of fulfillment of the angelic promise comes from one filled with the Holy Spirit from the womb. The fact that Elizabeth is filled with the Holy Spirit as she reports the response indicates how Luke views her response: she expresses the mind of God. This sign sets the mood for the passage. The basic response to the arrival of Jesus onto the scene of history should be joy. Elizabeth is exemplary in her response. She is the "amazed saint." Her attitude is summarized in the question "Why am I so favored?" Here is humble amazement at being able to participate directly in God's plan and see him at work (2 Sam 6:9; 24:21). All who have a role in God's plan should share this wonder. Elizabeth recognizes the unique blessedness of Mary (blessed are you among women) because of the child she bears (blessed is the child you will bear). The remark is rhetorical and should not be read as if Mary is the most blessed of all women. It means she is "very pleased" (compare Judg 5:24; Song 1:8). The attitude of Elizabeth is representative of what Luke desires in any believer. What a joy to share in the events associated with Jesus. What a joy to share life with him. Elizabeth also reveals a second exemplary attribute, one that also is found in Mary. While reporting the leaping of John in her womb, she expresses a beatitude for Mary's faith: "Blessed is she who has believed." Here is the essence of response to God, to trust his word to be true and live in light of that belief. To be blessed is to be happy because God has touched one's life. Such divine benefit rains down on those who trust him and his promises. Blessing emerges from God's ability to bring his promises to completion, but to share the benefits, we must be confident that God does what he says. The first sign of such faith in Mary was her willingness to let God use her (v. 38). The second was her immediate (hurried) visit to Elizabeth, who herself served as a sign that God keeps his word and can give life (vv. 36, 39). Theophilus and readers like him should not doubt, but rejoice and be assured that God keeps his promises. Trust and joy are two vital aspects of a successful walk with God. Elizabeth's joy is shared by Mary, who will utter a hymn of praise to God for his gracious work on her behalf. Mary's psalm also comes from the heart of a grateful believer. Mary's Hymn of Praise: Magnificat (1:46-56) Mary's hymn is one of three major hymnic pieces in the infancy material (the others are known as the Benedictus, Lk 1:67-79, and Nunc Dimittis, Lk 2:28-32). The Latin names come from the phrases that begin the hymns. Mary's hymn expresses praise to God for his treatment of her, but then extends her praise to how God has treated the righteous throughout the ages and how he will vindicate them fully in the future. Understanding what God is doing, Mary possesses a mood of joy. She speaks for herself and for her community, the people of God throughout time. God is worthy of praise for what he will do in taking care of his own. Understanding God's blessing moves the believer to joy and appreciation, since the Almighty cares personally for us and acts on our behalf. Mary is exemplary of the humble, faithful disciple. That a woman provides such an example is significant, since first-century culture often relegated women to a secondary status. Such examples exist in the Old Testament as well (Miriam in Ex 15:21; Hannah in 1 Sam 2:1-10; Deborah in Judg 5). One of the beauties of Luke's infancy material is that different sorts of people all experience joy at the arrival of Jesus. This reveals Jesus' universal appeal. Praise for God's Word to Mary (1:46-49) Mary's poetic outburst echoes Old Testament language with a perspective that sees the present in light of God's consistent activity throughout time. Her praise is personal--her soul and spirit offer praise. She glorifies the Lord, which means her words acknowledge his goodness and bring attention to him like a huge neon light shining out from a building (Ps 34:3; 69:30). She makes his name great. She approaches him recognizing her humble state as his servant and thus acknowledging him as sovereign Master (see also v. 38; 2 Kings 14:26; Ps 9:11-14; 25:16-18). Yet though she addresses God as the Mighty One (Deut 10:21; 34:11; Ps 44:4-8; 89:8-10; 111:2, 9; Zeph 3:17), she knows that she has nothing to fear from his power, because he also is her Savior (Ps 25:5-6; Is 12:2; Mic 7:7). All these titles serve to show Mary's humble spirit. Her humble perspective forms the basis of her gratitude. The exemplary character of Mary grows out of her understanding of God's character. God owes her nothing; she owes God everything. All the good things that come from his hand are acts of grace. Despite her humble position, she will be honored by all generations. Here is the reason for both her honor and her praise--God the Almighty has done great things on her behalf. Generations will see her as an example of a simple human touched by divine power and presence. But it is God who is unique, as her declaration of his holiness makes clear. He is the one "set apart" who is worthy of praise. For her, his name is wonderful because his character is true. Praise for God's Acts to All (1:50-53) Mary generalizes her praise: God's mercy extends to those who fear him. This description is important in setting the context of the hymn's statements. It is the righteous, those who look and turn to God, who are the objects of his blessing. Though the blessings of verses 50-53 come to those in need, they are not a carte blanche offer to all the poor and hungry, but only to those who look to God for care. God's mercy shows his "loyal love" or hesed. Such love is faithful as well as gracious (Ps 103:2-6, 8-11, 13, 17). Loyal love is the hymn's basic theme, and God's treatment of Mary is but one example. His divine loyalty requires his action on behalf of the beloved. Those who stand in opposition will face God's power and authority to bring down. So God will deal with the proud. His arm will be raised against them (Deut 4:34; Ps 44:3; 89:13; 118:15). The promise of God's judgment here recalls the exodus, when God exercised his power in total judgment (Ex 6:1, 6; Deut 3:24; 7:19). Whatever earthly authority exists, it is nothing before the mighty, decisive exercise of divine authority. He has brought down rulers (Ps 68:1; 89:10) but has lifted up the humble (1 Sam 2:7; Ps 147:6). He has filled the hungry with good things (1 Sam 2:5; Ps 107:9; 146:7) but has sent the rich away empty (1 Sam 2:5; Job 15:29; Jer 17:11). Here is God working on behalf of the pious downtrodden, a group the Old Testament called the 'anauim (Ps 9:11-12, 17-20; 10:1-4; 12:1-5; 18:25-29). These verses express the traditional Jewish hope of vindication in the face of oppression at the hands of foreign, pagan rulers (1:71-75 is similar; in Judaism, see Psalms of Solomon 17--18). Mary's remarks are often misinterpreted in two directions. Some see them solely as a reference to God's defense of all the poor, all the hungry. A whole theology of liberation is built around such a reading of these verses and others like them. This ignores the spiritual dimension present throughout the hymn, not to mention the national character of the hope expressed in verses 54-55. On the other hand, some want to dilute the references to the poor and hungry altogether and speak only of the poor and hungry in spirit. This also undercuts the passage's force. The spirit of this text is reflected in other New Testament texts (1 Cor 1:25-31; Jas 2:5). Often it is those in need who are the most spiritually sensitive to God and who are gifted with faith by him. God promises them that despite their current deprivation, they will experience great reward in the future. Luke raises a theme here that he will return to again and again: God's desire to minister to the poor. Luke will stress a ministry of social concern for those in need and warn those who are wealthy not to hoard what God has given to them (6:20-26; 7:22-23; 12:13-21; 14:12-14; 16:14-29). He warns about a reversal of roles in the judgment for those who do not hear this admonition. Praise for God's Acts for His People, Israel (1:54-56) God is acting for his people, Israel. God's actions reflect his mercy. He committed himself to such loyalty and compassion when he made promises to Abraham (Gen 12:1-3). One of the lessons of the infancy section is that God keeps his word, including the promises made to the nation of Israel. Mary knows that the promises of God abide, and this is evident in her praise. God's loyal love is central to the hope and assurance of those to whom God has made himself known. Israel is called his servant. This reference recalls a major motif from Isaiah (Is 41:8-9; 42:1, 2, 21; 45:4; 48:20; 49:3). Later Luke will describe Jesus in terms that picture the Servant (Lk 22:37; Acts 8:32-33). Even later in Acts, Paul and Barnabas recall this calling to serve as "light for the Gentiles" (Acts 13:47). The various points of connection to the Servant concept mark this as a pattern prophecy: the role God had designed for Israel is fulfilled in the regal representative of the nation and in those who are identified with him. Though Luke will develop the concept of God's constant care for Israel according to covenant promise, his portrayal of Mary here shows a woman confident that God will care for a remnant in his nation. They, like she, will see the Lord's powerful hand move on their behalf. God's loyal love and the truthfulness of his holy character make such assurance and hope possible. Even more amazing is what the progress of Luke's story reveals. Others who were not originally included in the promise, namely Gentiles, will come to share in this hope and will benefit from the vindication described here. In fact, it is quite likely that Theophilus himself is one of these additional beneficiaries, along with many others after him who have come to fear the Lord. In fact, the two points of assurance are linked. Since God remembers the loyal love promised in covenant to Israel, Theophilus can rest assured that God will remember his promises to this Gentile believer. God's care for one promise reinforces the other. The basic teaching implied here is very similar to Paul's argument for the hope of Israel in Romans 9--11. The Birth of John the Baptist 57When it was time for Elizabeth to have her baby, she gave birth
to a son. 58Her neighbors and relatives heard that the Lord had
shown her great mercy, and they shared her joy. Luke 1:57-66 Explanation: The Birth and Naming of John (1:57-66) With the birth of John, God continues to fulfill what he promised in Luke 1:5-25. As the promise of God moves ahead, God shows he will bring his word to pass and teaches some personal lessons as well. The most important lesson is that even the pious must learn to wait on God's timing and ways. As in Luke 1:39-56, where there was a meeting (1:39-45) and then a hymn (1:46-56), John's birth is followed by a hymn. In each case the hymn details the significance of the previous event. The difference is that Mary's hymn focused on how God deals with his people, while Zechariah's hymn will highlight the main players who bring such blessing on humanity. John's Birth (1:57-58) When Elizabeth bears a son, all those around her hear that the Lord had shown her great mercy. Though these events are cosmic in their reach, they involve the divinity's personal touch. God has shown his mercy and magnified it to Elizabeth (compare Gen 19:19; 24:12; 40:14; 47:29; Ruth 1:8; 4:13). Those who had shared her pain now rejoice with her. God's mercy expresses itself in concrete, loving action. The Surprise in the Naming of John (1:59-66) According to custom, the circumcision and naming of the child follow. Though children were often named at birth in the Old Testament (Gen 25:25-26; 29:32-35), it appears that sometimes such naming was associated with circumcision. The presence of the parents at circumcision shows them as pious, law-abiding Jews (Gen 21:4; Lev 12:3). Many features of the naming of John are surprising. The crowd fully expects custom to be followed. They wish the child to be named Zechariah. Children were often named after fathers or grandfathers (1 Maccabees 1:1-2; Josephus Life 15; Antiquities 14.1.3 10; 20.9.1 197; Jubilees 11:15; Fitzmyer 1981:380). Elizabeth rejects the crowd's desire and goes her own way. The name she chooses is the one the angel gave Zechariah in verse 13. The text is silent on how she knew this name, but that detail is unimportant. The choice of the surprising name indicates that a major lesson of obedience has been learned. And as noted above, when God names a child, that child is significant in his plan. The protest of the crowd shows that they are unaware of what God is doing. Surely the father of the house will not sanction this breaking of custom. So they motion to Zechariah to find out what the name of the child should be. Their signing to Zechariah indicates that he is both deaf and mute. The reply comes on a wooden tablet covered with wax. By repeating the name his wife gave, Zechariah echoes the instructions of the angel, not the crowd and custom. He goes the way of God and amazes his neighbors. His obedience yields additional reward: his tongue is loosed immediately and judgment ends. Just as the angel promised in Luke 1:20, the temporary situation of silence ends with the fulfillment of God's word. The point of the linkage is not to be missed: believe and know that God fulfills his promises. The event has three unusual features: (1) the old have given birth, (2) the child has a strange name, and (3) Zechariah's handicap is taken away, whereupon he launches into praise about what God is doing. Such remarkable events cause the crowd to fear and reflect. Something different and surprising is happening, things worth remembering and considering. So they wonder, "What then is this child going to be?" Luke wants his readers to consider the same question. The story's close indicates that the Lord's hand was with him. Luke is saying, in effect, "Be assured, Theophilus or any other reader of my account, that God was in these most unusual events." When God's hand is mentioned, usually an opportunity for deliverance is around the corner (Ex 13:3; 15:6; Is 5:12; 26:11; 66:14; Ps 28:5; 80:17; 1 Kings 18:46; 1 Chron 28:19; Ezek 1:3, 3:14, 22; Marshall 1978:90; Stein 1992:98). And Zechariah, in his silence, has learned to believe God. With John, God has prepared the way for his promise. God's ways were not traditional or what had been culturally expected, but they were his ways nonetheless. Sometimes going God's way means going against the grain of our culture. Zechariah's Song 67His father Zechariah was filled with the Holy Spirit and prophesied: Luke 1:66-80 Explanation: Zechariah's Hymn: Benedictus (1:67-80) This hymn surveys God's plan through the forerunner and the anointed Davidic heir. The Lord, the God of Israel, is blessed for how he works through these two major agents. Where Mary's hymn was cosmic and personal, Zechariah's is cosmic and universal. Zechariah rejoices that God has raised up the Davidic horn to do his work of deliverance, as well as sending a prophet to prepare the way for him. That deliverance possesses both political and spiritual dimensions, as verses 71-75 and 78-79 show. Luke describes the hymn as Spirit-inspired. In other Lukan accounts, often the Spirit's presence leads to a prophetic declaration or to praise (Acts 2:17-18; 11:27; 13:1; 19:6; 21:9). This hymn offers a divine commentary on God's plan. John is the prophet of the Most High pointing to Jesus, the bright Morning Star. So Zechariah highlights Jesus just as his son John will. Praise for Messianic Redemption (1:68-75) John's birth means that God is once again working actively to redeem his promise (vv. 72-73). Zechariah praises God, for he has come and has redeemed his people. What the NIV refers to as God's coming heralds an important Lukan concept, God's visitation (1:78; 7:16; 19:44; Acts 15:14). This introduction makes the hymn a praise psalm. The theme of the praise occurs in verses 68-70, while the explanation of the theme involves the rest of the hymn. God's visitation comes in Messiah's visitation (Lk 2:26-32). God has raised up a horn of salvation for us in the house of his servant David. God often acted in history to "raise up" a prophet (Deut 18:15, 18), a judge (Judg 3:9, 15), a priest (1 Sam 2:35) or a king (2 Sam 3:10). Luke likes the idea as well (Acts 3:22, 26; 13:22), showing how God directs the events of his plan. This Messiah is a picture of strength, which is why Zechariah mentions the horn. The horns of an ox are used for protection and for defeating opponents (Deut 33:17). The same image is used for a warrior (2 Sam 22:3; Ps 75:4-5, 10; 148:14) or a king who saves (1 Sam 2:10; Ps 132:17). Luke's starting point for thinking about Jesus is that he is a king. God is doing what he promised. His word will come to pass. These events are as he said through his holy prophets of long ago. The promise involves rescue: God will save his people from their enemies and from all who hate them. Such salvation reflects the mercy of God and the recollection of the covenant made with Abraham. In this way the hymn actually combines two sets of divine promises--those about David's son and those made to Abraham. What God will do for his people he does through Messiah. The fresh fulfillment of both covenants begins with Jesus' arrival. But what is the goal of this salvation? Here is perhaps the most insightful part of the hymn. Zechariah is not retreating from life or looking only to a future reward in heaven. His heart's desire is to serve [God] without fear in holiness and righteousness before him all our days. This is the expression of an exemplary soul. The meaning of life comes in faithful service to a holy God. By saying our days, Zechariah represents many who share this desire. Salvation enables the child of God to serve God. Who are the enemies referred to in the hymn? In the context it seems clear that Zechariah anticipates freedom from the opposition of enemies (v. 74). Possibly he hopes for rescue from Rome, much as John the Baptist seemed to anticipate when he asked Jesus whether he really was "the one who was to come" (7:18-23). Such a political deliverance for the people of God is also anticipated by John in Revelation 19. But this is only a partial answer. Zechariah's hymn is an introduction to Luke's entire book. To ask what the hymn means for Luke, we need only to see how he develops the theme of enemies within his Gospel (Bock 1993:443-48). Such an examination shows that the enemy consists of supernatural opposition (11:14-23). Jesus is the "someone stronger" who overruns the strong man Beelzebub. To provide real victory Jesus will need to vanquish not only human opponents but the spiritual ones that stand behind them as well (Eph 6:10-18). Jesus' activity shows his goal to be the reversal of the effect of demonic presence (Lk 13:10-17). As the Davidic Son, he heals and shows his authority (18:35-42). The power of his horn extends even into these dimensions of reality. The miracles are not only events of deliverance but pictures of a deeper reality. To know Jesus is to have access to authority that can overcome the presence of evil. We are able, as a result, to serve God in holiness and righteousness. Prophecy About John and Jesus (1:76-80) Two agents are responsible for this work. John the Baptist, as prophet, will go on before the Lord to prepare the way for him. In the context of the hymn, it is best to see the Lord as a reference to God the Father, since he is the source of all the activity the hymn describes (as also in 1:17). Luke 1:76-77 speaks of his way and his people, a reference that looks back to 1:68, where the people are God's. For Luke, God is the producer-planner and Jesus is the plan's directing agent. John's preparation involves giving knowledge of salvation through the forgiveness of their sins. Forgiveness is a major Lukan theme (Lk 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18). Forgiveness is also a principal component of the expression of God's tender mercy. He is the one who makes the dayspring dawn upon us from on high, or in the NIV rendition, the rising sun . . . come to us from heaven. This is a reference to the sun's dawning in the morning. The Davidic horn (v. 69) is an image of light (Num 24:17; Is 11:1-10). The image of light will be important in Acts (13:47; 26:17-20) as well as in Luke (2:32). The picture is of a world cloaked in darkness and death, desperate for someone to lead it into light and life. For Zechariah, this rescue is Messiah's mission. The Christ is the bearer of forgiveness as his day dawns. Once his day dawns, the light of the "Sun" never sets. He is the one who guides our feet into the path of peace. Even the righteous Zechariah recognizes the need to be totally dependent on the one God will send. Those who are righteous know that the only true journey in life is the one taken in the hands of God. In Luke 1, Zechariah has grown from a figure of doubt to an example of dependence. So John and Jesus come by God's mercy to prepare and lead God's people. John will proclaim salvation, but Jesus will take them to it. For this reason Luke notes John's growth briefly and ends the chapter by placing John in the desert, where he will minister to the nation. Then Luke turns the story's spotlight from John and his birth and shines it on the star of his narrative, Jesus, the Davidic horn and king who delivers his people into the light.
|
|
About us | Jobs | Needs | Contact Copyright ©2005-2008 Faith Cycle Ministries Inc. 704 Sunset Rd - Suite 100 - Burlington, New Jersey - 08016 609-910-1273 Privacy Policy/Terms of use Powered by Studiolion.com Web Services All Glory and Honor to God |
Report
site problems  Help donate to FCM |
