Luke 2.21
AFTER 8 DAYS, the child was circumcized. It was the first time the name of Jesus was spoken outside his mother and father. In the temple where he was circumcized, His name must've resounded from wall to wall, hallowing the room, the name above every name, the name out of Heaven, the name of Jesus Christ. According to Luke's text, His name of Jesus was not given to the shepherds, only that He was Christ the Lord. But Mary knew. She was told His name before she even conceived. No man's life was so predestined as that of Jesus of Nazareth.
When the day for purification according to the Law came, He was presented in Jerusalem. This rite comes from Exodus 13.2, 10. Two turtledoves were sacrificed for Jesus. This must've made a deep impression in His young eyes, in the city which would be His destiny. Did He hear the voice of the Spirit, explaining why a sacrifice must be made? When He will be baptized, the Spirit comes to Him in the form of the same dove which was brought by His father. He will cleanse the same temple in which He makes His purification.
Simeon was there. He was an old man, having waited long for the consolation of Israael. A strange old man, he was filled with the Holy Spirit as John will be and Jesus is. The Spirit of God told Simeon he would not die until he had seen the Lord's anointed, the savior of Israel.
Simeon came into the temple--in the Spirit, 2.27. Did he know this would be the day, this would be the child? If he didn't know coming into the temple, he did know when he saw the Child. When Luke uses the phrase--he took Him into his arms and blessed God--this conveys to us the gentle care with which Simeon held the baby. Simeon looks at the Child, but speaks to God.
What we might notice is what the shepherds noticed: Simeon praises God for His Word coming true--Thou does let Thy servant depart in peace according to Thy word, 2.29. The shepherds recognized this new child, this new age, this peace with God on the basis that the angel told the truth, that Simeon had been told the truth. It is this Word which is truth that is different from any other age or time or epoch.
Simeon says--mine eyes have seen Thy salvation. Quite a statement saying that a person is salvation. This would never be said of a general, senator, philosopher. To say that someone is salvation is to say the world isn't just the way it is, but that the world should not be like this. It is to say there is some gulf between the way the ancient world was--dicatators, starvation, wars for economics, old age diseases, birth defects--and that this world could or should be different. Anyone else would say, some future idealistic world is not possible, only a dream of the idle rich.
And then to say that this person Jesus is a revelation to the Gentiles as well as the Jews, that is rare. It implies the Gentiles will be shown something which they could never have known otherwise. Certainly, in the ancient world it is the Jews who were considered unlearned compared to the Greeks, lacking in political power compared to the Romans, with little or no history compared to the Egyptians or Chinese. And yet it is to the Jews that the light of this revelation has comee.
All of this is stated well by Isaiah 42.6-13 in prophetic language. Notice as you read Isaiah, the very beginning of v.6--I am the Lord. It is He the Lord who has come in Luke 2.
All of this and much more were being said about the Child. Priests and wise men and shepherds and those holding scrolls, those awaiting Israel's history and restoration to glory, those from other countries, those who sit in the street, they all were speaking of this Child. Mary and Joseph heard this, and they took it all in as much as they could.
Simeon then says gravely--this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed...and a sword will pierce even your own soul..to the end that thoughts from many hearts may be revealed, 2.34, 35.
One wonders if Jesus was Joseph's first born. Other passages in the NT imply Jesus had brothers and sisters. If He is first-born, this scene with Simeon is a close, intense one, a private scene. If He is not Joseph's first child, His sisters and brothers could have been here, experiencing mixed emotions about who their brother Jesus really was.
The old lady Anna (or Hannah) came up to the family. She lived in the temple, serving day and night with fastings and prayers. Would she have approached Joseph and Mary if Jesus was their only child, or would she have deferred to Joseph as father? It may be that Anna was willing to approach the child if Joseph had other children there or it may not. Certainly the text we have from Luke says nothing either way.
Anna gave thanks to God for Jesus, seemingly to realize who He was. She seems to have turned round to speak to everyone about Him, everyone who was interested in the redemption of Jerusalem. Evidently there were many there in the temple who were looking for and expecting to see the redemption of Jerusalem or the consolation of Israel. Surrounded by those who were of this opinion and desire, word could easily have spread throughout the temple and the city and along the roads leading outward. When God is in your midst, it's hard to stay quiet.
The message of Simeon and Anna seems to be that while they and many with them believed by faith in God's covenant with Israel, they all saw Him.
Wednesday, November 6, 2013
Wednesday, October 30, 2013
Luke 2.15
THE SHEPHERDS then come straight to the manger, as the angel told them. They hurried. And yet they knew it was the Lord who had made this known to them. Evidently they knew angels when they saw them. They found their way, possibly by watching the star, possibly by searching around the outskirts of Bethlehem before they saw the candlelight in the manger. Their own sheep might have known of the manger, as it was a place to which animals would be brought in bad weather.
When they saw the baby Jesus in the feeding trough, they knew the angel had told them the truth. They would not have been able to keep from telling Mary and Joseph what happened to them. Probably everyone knew angels were messangers of God. But now to be told a savior has been born, that is something else.
So in turn they leave immediately to tell others the same thing. This would be hard to keep to yourself. For shepherds, telling this good news would give them an acceptability in society they usually wouldn't have.
It is a sign of Christianity that one tells another. The child who was God came into the world, seen by anyone who might have come by, even shepherds and animals. The philosophers in the School at Miletus did not see this; the kings and caesars and pharaohs did not see this. Later on in this gospel Jesus will often thank God that the wisdom of the kingdom was kept from the wise and intelligent but given to the lowly. Certainly, that is the case, here. Wise men from the east, shepherds from the fields, stable animals and the angels from heaven saw this.
As word spread that night by the shepherds, everyone who heard of this birth wondered. Mary pondered over the events which came with her baby. But the shepherds glorified God for all they had heard. Twice Luke mentions the shepherds believed what had been told them, 2.17, 20. The outcasts believed the word of the angel; later in the life of Jesus many will not believe what they are told of Him, but some will.
THE SHEPHERDS then come straight to the manger, as the angel told them. They hurried. And yet they knew it was the Lord who had made this known to them. Evidently they knew angels when they saw them. They found their way, possibly by watching the star, possibly by searching around the outskirts of Bethlehem before they saw the candlelight in the manger. Their own sheep might have known of the manger, as it was a place to which animals would be brought in bad weather.
When they saw the baby Jesus in the feeding trough, they knew the angel had told them the truth. They would not have been able to keep from telling Mary and Joseph what happened to them. Probably everyone knew angels were messangers of God. But now to be told a savior has been born, that is something else.
So in turn they leave immediately to tell others the same thing. This would be hard to keep to yourself. For shepherds, telling this good news would give them an acceptability in society they usually wouldn't have.
It is a sign of Christianity that one tells another. The child who was God came into the world, seen by anyone who might have come by, even shepherds and animals. The philosophers in the School at Miletus did not see this; the kings and caesars and pharaohs did not see this. Later on in this gospel Jesus will often thank God that the wisdom of the kingdom was kept from the wise and intelligent but given to the lowly. Certainly, that is the case, here. Wise men from the east, shepherds from the fields, stable animals and the angels from heaven saw this.
As word spread that night by the shepherds, everyone who heard of this birth wondered. Mary pondered over the events which came with her baby. But the shepherds glorified God for all they had heard. Twice Luke mentions the shepherds believed what had been told them, 2.17, 20. The outcasts believed the word of the angel; later in the life of Jesus many will not believe what they are told of Him, but some will.
Wednesday, October 23, 2013
Luke 2
JOHN is born and so is Jesus. However, the Roman Empire will now cast its' net across Palestine in the form of a census. This census is for the entire Roman Empire, called--all the inhabited earth. It is from Caesar Augustus, presumably to subdue the people, to give Rome an idea of how much they can expect in taxes by knowing the population, and providing Rome the ages of the people in case young men have to be forced into the Roman army. An occupying nation needs to know its' enemy and their number.
What this meant for Joseph and Mary was that they must return to their own city. In Joseph's case this is Bethlehem, the city of David so named becasuse David's father was from Bethlehem, 1 Samuel 16.1, 17.15. Joseph was of the house of David. Isaiah had prophecied a virgin would bear a son from the house of David, Isaiah 6.13.
By now, Mary is showing her pregnancy, it is time for her to give birth. She gives birth in a manger, a shelter for animals against bad weather. Luke says Jesus was born in a feeding trough, implying Mary had Him in swaddling clothes laying down in the bottom of the trough, well out of the winter's cold night.
Around the manger, upon the hilltops some shepherds kept watch over their flock, which would have been laying down on the ground, huddled together for warmth in the night. As the sheep were huddled upon the hilltops, so the stars spread themselves across the spread of the sky.
A glorious angel stood over them, the glory of the Lord shone around them, so of course they were afraid. No one comes out to shepherds at night. Shepherds smell, as they save the pure water for the sheep and do not bathe very often. Shepherds are considered the lowest rank among the Jews, those not worthy of bother. They were nearly all illiterate, not coming to the synogogue very often in their life, so why would an angel come to them?
The angel says He brings good news for--all the people. This may be an indication of how the word of Christ's birth is to be spread: from the shepherds to the laborers to the meek and finally to the rulers. This Jesus will mention in Matthew 11.25, that God revealed the things of the kingdom to babes, not to the wise.
The angel calls Jesus--a savior who is Christ the Lord. That the shepherds were told Jesus was the Lord may be why lepers and the blind call Him the Lord later in His life, in Matthew 8.2. Then the angel tells the shepherds they will find Jesus wrapped in cloths, lying in a manger. It is to be God's sign to them, that everything the angel said about Jesus is to be true.
Suddenly a heavenly host appears all around the shepherds, unapproachable light cascading upon them, a glimpse of heaven come down. Notice in 2.14 the words of praise go up to God first--Glory to God in the highest--and then down to earth and to men--And on earth peace among men with whom He is pleased. It is rare that the heavenly host would say God is at peace with men, but this peace is what Jesus brings.
Zecharias has mentioned this very peace when he gave his pronouncement in 1.77-79, ending with--to guide our feet in the way of peace. The only manner in which God could have peace with men is if Jesus were a meeting place of God and man, as He was. By the time of John 14.27, Jesus realizes this is why He came.
JOHN is born and so is Jesus. However, the Roman Empire will now cast its' net across Palestine in the form of a census. This census is for the entire Roman Empire, called--all the inhabited earth. It is from Caesar Augustus, presumably to subdue the people, to give Rome an idea of how much they can expect in taxes by knowing the population, and providing Rome the ages of the people in case young men have to be forced into the Roman army. An occupying nation needs to know its' enemy and their number.
What this meant for Joseph and Mary was that they must return to their own city. In Joseph's case this is Bethlehem, the city of David so named becasuse David's father was from Bethlehem, 1 Samuel 16.1, 17.15. Joseph was of the house of David. Isaiah had prophecied a virgin would bear a son from the house of David, Isaiah 6.13.
By now, Mary is showing her pregnancy, it is time for her to give birth. She gives birth in a manger, a shelter for animals against bad weather. Luke says Jesus was born in a feeding trough, implying Mary had Him in swaddling clothes laying down in the bottom of the trough, well out of the winter's cold night.
Around the manger, upon the hilltops some shepherds kept watch over their flock, which would have been laying down on the ground, huddled together for warmth in the night. As the sheep were huddled upon the hilltops, so the stars spread themselves across the spread of the sky.
A glorious angel stood over them, the glory of the Lord shone around them, so of course they were afraid. No one comes out to shepherds at night. Shepherds smell, as they save the pure water for the sheep and do not bathe very often. Shepherds are considered the lowest rank among the Jews, those not worthy of bother. They were nearly all illiterate, not coming to the synogogue very often in their life, so why would an angel come to them?
The angel says He brings good news for--all the people. This may be an indication of how the word of Christ's birth is to be spread: from the shepherds to the laborers to the meek and finally to the rulers. This Jesus will mention in Matthew 11.25, that God revealed the things of the kingdom to babes, not to the wise.
The angel calls Jesus--a savior who is Christ the Lord. That the shepherds were told Jesus was the Lord may be why lepers and the blind call Him the Lord later in His life, in Matthew 8.2. Then the angel tells the shepherds they will find Jesus wrapped in cloths, lying in a manger. It is to be God's sign to them, that everything the angel said about Jesus is to be true.
Suddenly a heavenly host appears all around the shepherds, unapproachable light cascading upon them, a glimpse of heaven come down. Notice in 2.14 the words of praise go up to God first--Glory to God in the highest--and then down to earth and to men--And on earth peace among men with whom He is pleased. It is rare that the heavenly host would say God is at peace with men, but this peace is what Jesus brings.
Zecharias has mentioned this very peace when he gave his pronouncement in 1.77-79, ending with--to guide our feet in the way of peace. The only manner in which God could have peace with men is if Jesus were a meeting place of God and man, as He was. By the time of John 14.27, Jesus realizes this is why He came.
Wednesday, October 16, 2013
NOW it is the proper time for Elizabeth to give birth, as Luke says in 1.57, and it is a son. Their neighbors rejoice when they heard that God has shown mercy to Elizabeth. This may indicate that Elizabeth did not leave their house, so that they did not see that she had delivered but had been told. They then rejoice with Elizabeth, meaning they came to her house with gifts and music and prayers of exultation.
On the 8th day, they come to circumcize the son, intending to call him Zacharias, after his father. But Elizabeth has heard from God. She declares at them all, he will be called John. Those who had come protest that no one in their family had ever been called John, so Zacharias--still mute--writes on a tablet that John will be his name. His name is settled. Immediately Zacharias now can speak--and he immediately speaks in praise of God.
Fear struck all of those who were there. They knew this was from God. Word of what had happened spread all over the hill country from the women to the shepherds to the farmers and traders and camel owners. Everyone was saying--For the hand of the Lord was certainly with him, 1.66. But God was to have the last word.
Zacharias prophecies over the child, by the power of the Holy Spirit. He begins by saying God has accomplished redemption for His people. This is in the future tense, although as with the magnificat the verbs are put in the perfect past. It is as if someone who has been coming for a long time has finally arrived. Zacharias then prophecies his son will be the--horn of salvation for us in the house of David, 1.69. This Zacharias probably remembered from 1 Samuel 2.1, 10.
While the magnificat is judgmental with scattering the proud, bringing down rulers, sending the rich away, in Zacharias' prophecy the emphasis is on Israel's covenant, showing mercy, as the child John will go before the Lord to prepare the way for salvation. The last sentence of the prophecy is typical of the entire message--to guide our feet into the way of peace, 1.79.
Luke then says John grew strong in spirit, living in the desert until his appearance to Israel. This may indicate John stayed in a desert community. The desert communities had the scrolls in Hebrew of the Law, Prophets, Wisdom, and history of Israel. John may have heard these read as the monks preserve and copy them.
On the 8th day, they come to circumcize the son, intending to call him Zacharias, after his father. But Elizabeth has heard from God. She declares at them all, he will be called John. Those who had come protest that no one in their family had ever been called John, so Zacharias--still mute--writes on a tablet that John will be his name. His name is settled. Immediately Zacharias now can speak--and he immediately speaks in praise of God.
Fear struck all of those who were there. They knew this was from God. Word of what had happened spread all over the hill country from the women to the shepherds to the farmers and traders and camel owners. Everyone was saying--For the hand of the Lord was certainly with him, 1.66. But God was to have the last word.
Zacharias prophecies over the child, by the power of the Holy Spirit. He begins by saying God has accomplished redemption for His people. This is in the future tense, although as with the magnificat the verbs are put in the perfect past. It is as if someone who has been coming for a long time has finally arrived. Zacharias then prophecies his son will be the--horn of salvation for us in the house of David, 1.69. This Zacharias probably remembered from 1 Samuel 2.1, 10.
While the magnificat is judgmental with scattering the proud, bringing down rulers, sending the rich away, in Zacharias' prophecy the emphasis is on Israel's covenant, showing mercy, as the child John will go before the Lord to prepare the way for salvation. The last sentence of the prophecy is typical of the entire message--to guide our feet into the way of peace, 1.79.
Luke then says John grew strong in spirit, living in the desert until his appearance to Israel. This may indicate John stayed in a desert community. The desert communities had the scrolls in Hebrew of the Law, Prophets, Wisdom, and history of Israel. John may have heard these read as the monks preserve and copy them.
Wednesday, October 9, 2013
WITH the news of Elizabeth's child, Mary goes to her without the mention of Joseph. If they were betrothed Joseph might not be along. The trip was dangerous, as robbers were well known to be along the way. Maybe this is why Luke says--Mary arose and went with haste to the hill country, 1.39.
Zacharias and Elizabeth are there in the house. When Mary enters, the baby in Elizabeth's womb leaps. Elizabeth is then filled with the Holy Spirit. Luke writes this as if the Holy Spirit in Mary was so great it filled the house and Elizabeth like an overflow, as in Ezekiel 10.3,4. Elizabeth cries with a loud voice--an ecstasy--a livid leap of the soul to bless Mary, just as Gabriel had blessed Mary in 1.28.
Mary is not the first woman to be said to be 'blessed among women'. In Judges 5.24 Jael is called blessed--most blessed is she of women in the tent. This is because Jael killed an enemy of Israel, Judge 4.17-21. I assume that Jael is most blessed of women in the tent means in the OT covenant. Mary was not in a tent but a manger.
Elizabeth seems to know by the Holy Spirit which is filling her house that Mary's child is the Lord, 1.43. Not only that, but through Elizabeth the Holy Spirit says from Elizabeth to Mary--Blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord. This is believing by the Word of God.
Now comes Mary's magnificat. It is poetry in the style of an OT prophet like Isaiah. It begins with what God has done for Mary and ends with what God will do through Israel as Abraham's offspring.
Luke 1.46-49 mention the Spirit of God and Mary, when she uses a personal pronoun for herself: My soul magnifies the Lord, my spirit rejoices in God, all generations will count me blessed, the Mighty One has done great things for me... These verses are Mary's song of gratitude and humility of heart.
Then in 1.50 Mary says God will do the same for everyone who fears Him.
And in 1.51 Mary says God the Son (His arm) will bring down those who are proud in the thoughts of their heart, Deuteronomy 10.16. The Jew has expressions like thoughts of their hearts because the Hebrew language had no word for brain or mind. Calling God the Son as the right arm is a common expression in the OT, as in Isaiah 59.16.
Then in 1.52-55 Mary expands the thought to rulers, to the humble of heart, to Israel His servant, to the fathers, to Abraham and his offspring.
This magnificat is quite Jewish in tone and mood. Verses 46-49 could easily be a psalm. It could only be in the context of a covenant with God that Mary knew she was blessed; after all only the God of Israel pours out blessings upon the soul. Her soul exalts the Lord, something a Jewish soul could do; her soul magnifies the Lord, something associated with the devotion of a priest in the tabernacle or the temple of Solomon. Her spirit rejoices that God is her savior, implying she knew she needed a savior, as in Psalm 35.9, 9.14.
After telling Elizabeth of her soul's embrace of God, she then tells what God has done, as if it were already accomplished, in verses 48-55. He has regard for Mary, He--has done great things for me...1.49. Then in v. 51 and following Mary tells of what the Lord has done for Israel. Notice the past perfect tense, as if these things were known and accomplished. He comes as judge who has brought down the rulers, scattered the proud, sent away the rich empty-handed.
For Israel He has given help, He has filled the hungry, He has shown mercy to Abraham's offspring.
We can notice that bringing down the rulers and the proud is an aspect of His holiness, His justice, His rule as perfect king.
Mary spent three months there with Elizabeth and Zacharias. They must've had many conversations in the day when the men were out working. They shared meals, did the washing together, felt their babies move, and slept under the same stars God made in the beginning. Mary returned home.
Zacharias and Elizabeth are there in the house. When Mary enters, the baby in Elizabeth's womb leaps. Elizabeth is then filled with the Holy Spirit. Luke writes this as if the Holy Spirit in Mary was so great it filled the house and Elizabeth like an overflow, as in Ezekiel 10.3,4. Elizabeth cries with a loud voice--an ecstasy--a livid leap of the soul to bless Mary, just as Gabriel had blessed Mary in 1.28.
Mary is not the first woman to be said to be 'blessed among women'. In Judges 5.24 Jael is called blessed--most blessed is she of women in the tent. This is because Jael killed an enemy of Israel, Judge 4.17-21. I assume that Jael is most blessed of women in the tent means in the OT covenant. Mary was not in a tent but a manger.
Elizabeth seems to know by the Holy Spirit which is filling her house that Mary's child is the Lord, 1.43. Not only that, but through Elizabeth the Holy Spirit says from Elizabeth to Mary--Blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord. This is believing by the Word of God.
Now comes Mary's magnificat. It is poetry in the style of an OT prophet like Isaiah. It begins with what God has done for Mary and ends with what God will do through Israel as Abraham's offspring.
Luke 1.46-49 mention the Spirit of God and Mary, when she uses a personal pronoun for herself: My soul magnifies the Lord, my spirit rejoices in God, all generations will count me blessed, the Mighty One has done great things for me... These verses are Mary's song of gratitude and humility of heart.
Then in 1.50 Mary says God will do the same for everyone who fears Him.
And in 1.51 Mary says God the Son (His arm) will bring down those who are proud in the thoughts of their heart, Deuteronomy 10.16. The Jew has expressions like thoughts of their hearts because the Hebrew language had no word for brain or mind. Calling God the Son as the right arm is a common expression in the OT, as in Isaiah 59.16.
Then in 1.52-55 Mary expands the thought to rulers, to the humble of heart, to Israel His servant, to the fathers, to Abraham and his offspring.
This magnificat is quite Jewish in tone and mood. Verses 46-49 could easily be a psalm. It could only be in the context of a covenant with God that Mary knew she was blessed; after all only the God of Israel pours out blessings upon the soul. Her soul exalts the Lord, something a Jewish soul could do; her soul magnifies the Lord, something associated with the devotion of a priest in the tabernacle or the temple of Solomon. Her spirit rejoices that God is her savior, implying she knew she needed a savior, as in Psalm 35.9, 9.14.
After telling Elizabeth of her soul's embrace of God, she then tells what God has done, as if it were already accomplished, in verses 48-55. He has regard for Mary, He--has done great things for me...1.49. Then in v. 51 and following Mary tells of what the Lord has done for Israel. Notice the past perfect tense, as if these things were known and accomplished. He comes as judge who has brought down the rulers, scattered the proud, sent away the rich empty-handed.
For Israel He has given help, He has filled the hungry, He has shown mercy to Abraham's offspring.
We can notice that bringing down the rulers and the proud is an aspect of His holiness, His justice, His rule as perfect king.
Mary spent three months there with Elizabeth and Zacharias. They must've had many conversations in the day when the men were out working. They shared meals, did the washing together, felt their babies move, and slept under the same stars God made in the beginning. Mary returned home.
Wednesday, October 2, 2013
WHEN Zechariah was at home, Elizabeth becomes pregnant...again at the proper time. She is ecstatic but keeps these things to herself. It is the private joy which comes from waiting on God, and waiting many years. This might reminds us of Rachel's conceiving a child in Genesis 30.23. We notice God's favor then took away her shame from--among men, 1.25. That was probably meant to represent the entire community around Zechariah and Elizabeth. Everyone saw her slim, working as the women did and then the day came when they saw her great with child, beaming, smiling widely because finally God has shown His favor over her.
The proper time was coming, more intense with every day. Israel's reproach would soon be lifted. As the people waited for Zechariah to come out of the temple, so Israel is waiting for God to come from His throne, into their midst. He is about to do so.
We notice that Luke mentions the sixth month in 1.26. This is to locate the time Gabriel came, in the manner of remembering events in Genesis 8.4,13 and other places in the OT narrative. Days and years are associated with secular history; the genealogy of Israel is assocated with Israel's covenant with God.
With that in mind, Luke recites the family history of Joseph, 1.27. Now is the acceptable time, for God has sent Gabriel. Isaiah had prophecied that a virgin would conceive a child in Isaiah 7.14, 9.6. Actually the prediction of a son who will be born to a virgin may even go back to Genesis 3.15. There the Lord God tells the serpent there will be--enmity between you and the woman, and between your seed and her seed. Women don't have a seed, so why does the passage mention the seed of the woman? Because the father of Jesus is the Holy Spirit, who is not human, not a man who would have a seed. So the seed metaphorically comes from Mary. In truth, the life of Jesus was the most predestined life ever lived.
And Gabriel praises Mary. For centuries Israel praised God in the psalms, in their worship, in the prophets and poetry. Now, Gabriel from God praises Mary. He says--The Lord is with you. It can be translated--The Lord be with you.
Mary does not speak. Instead she takes the angel's words into her heart, pondering them. This is in contrast to Zechariah's skeptical outburst in 1.18. He spoke out, she takes in.
Again Gabriel says to Mary that she has found favor with God. This is also said of Noah in Genesis 6.8. This time Gabriel elaborates, he gives Mary more to hear. The angel is gradually taking Mary into God's plans, one step at a time. We notice that Mary is favored by God as a virgin, while Elizabeth was ashamed being without child. God's view is not the same as that of the neighbors. In 1 Samuel 16.7 the Lord said to Samuel--man looks at the outward appearance but the Lord looks at the heart.
Mary has found favor. Then Gabriel says she will conceive, she will bear a son, she will name Hiim Jesus. He will be great, He will be called Son of the Most High God, He will be given the throne of David. Then Gabriel summarizes what Jesus willl do when he says--His kingdom will have no end, 1.33. Step by step, Gabriel has told Mary what Jesus will do, how to understand her son, and what this means for the world.
This is how she and Joseph are to understand Jesus, their yet-to-be son. He will be a boy, and yet more than any human boy ever was. These are the things Mary ponders in her heart. At this point, she then questions Gabriel--How can this be, since I am a virgin?
Gabriel takes her question as meaning, How will this birth even happen to me? Evidently she spoke in humility rather than doubt. Gabriel then tells her the Holy Spirit will come upon her, the power of God will overshadow her. This may mean the Holy Spirit will open her womb so that the power of the Most High God will cascade into her. This is God Himself, who will come. For this reason, the child will be called, the Son of God (Luke 4.41, 8.28, 9.35, 10.6, 22).
Then the angel begins his exit. He says even Elizabeth--who was called barren--is pregnant, so that--nothing will be impossible with God, 1.37. Mary then accepts everything Gabriel has said--be it done to me according to your word. She asks for no sign, although having Gabriel the archangel stand there in the room might be sign enough. She says, as Gabriel has said these things, they must be true. Gabriel then departed.
The proper time was coming, more intense with every day. Israel's reproach would soon be lifted. As the people waited for Zechariah to come out of the temple, so Israel is waiting for God to come from His throne, into their midst. He is about to do so.
We notice that Luke mentions the sixth month in 1.26. This is to locate the time Gabriel came, in the manner of remembering events in Genesis 8.4,13 and other places in the OT narrative. Days and years are associated with secular history; the genealogy of Israel is assocated with Israel's covenant with God.
With that in mind, Luke recites the family history of Joseph, 1.27. Now is the acceptable time, for God has sent Gabriel. Isaiah had prophecied that a virgin would conceive a child in Isaiah 7.14, 9.6. Actually the prediction of a son who will be born to a virgin may even go back to Genesis 3.15. There the Lord God tells the serpent there will be--enmity between you and the woman, and between your seed and her seed. Women don't have a seed, so why does the passage mention the seed of the woman? Because the father of Jesus is the Holy Spirit, who is not human, not a man who would have a seed. So the seed metaphorically comes from Mary. In truth, the life of Jesus was the most predestined life ever lived.
And Gabriel praises Mary. For centuries Israel praised God in the psalms, in their worship, in the prophets and poetry. Now, Gabriel from God praises Mary. He says--The Lord is with you. It can be translated--The Lord be with you.
Mary does not speak. Instead she takes the angel's words into her heart, pondering them. This is in contrast to Zechariah's skeptical outburst in 1.18. He spoke out, she takes in.
Again Gabriel says to Mary that she has found favor with God. This is also said of Noah in Genesis 6.8. This time Gabriel elaborates, he gives Mary more to hear. The angel is gradually taking Mary into God's plans, one step at a time. We notice that Mary is favored by God as a virgin, while Elizabeth was ashamed being without child. God's view is not the same as that of the neighbors. In 1 Samuel 16.7 the Lord said to Samuel--man looks at the outward appearance but the Lord looks at the heart.
Mary has found favor. Then Gabriel says she will conceive, she will bear a son, she will name Hiim Jesus. He will be great, He will be called Son of the Most High God, He will be given the throne of David. Then Gabriel summarizes what Jesus willl do when he says--His kingdom will have no end, 1.33. Step by step, Gabriel has told Mary what Jesus will do, how to understand her son, and what this means for the world.
This is how she and Joseph are to understand Jesus, their yet-to-be son. He will be a boy, and yet more than any human boy ever was. These are the things Mary ponders in her heart. At this point, she then questions Gabriel--How can this be, since I am a virgin?
Gabriel takes her question as meaning, How will this birth even happen to me? Evidently she spoke in humility rather than doubt. Gabriel then tells her the Holy Spirit will come upon her, the power of God will overshadow her. This may mean the Holy Spirit will open her womb so that the power of the Most High God will cascade into her. This is God Himself, who will come. For this reason, the child will be called, the Son of God (Luke 4.41, 8.28, 9.35, 10.6, 22).
Then the angel begins his exit. He says even Elizabeth--who was called barren--is pregnant, so that--nothing will be impossible with God, 1.37. Mary then accepts everything Gabriel has said--be it done to me according to your word. She asks for no sign, although having Gabriel the archangel stand there in the room might be sign enough. She says, as Gabriel has said these things, they must be true. Gabriel then departed.
Thursday, September 26, 2013
I've decided to begin a new blog on the Biblical gospel of Luke. This will be simply narration and meditation, not scholarly or critical.
COMMENTARY ON LUKE'S GOSPEL
WHEN LUKE WROTE HIS GOSPEL, he wrote that--many have undertaken to compile an account of the things accomplished among us. How did they know what they wrote? Luke further says eyewitnesses--and servants of the Word handed them down to us. Luke further says he will write these events down--in consecutive order. This would be the Greek manner of writing history, not the Jewish style of compiling an account.
Evidently other accounts grouped the miracles together, the teaching together, the parables together in the Jewish maanner, by which they could be read and remembered in the synogogue or temple or house meeting.
1
LUKE begins by using the reign of King Herod, whose reign everyone would know. It is reminiscent of the day and year formula in Genesis 8.4. In the reign of this king, this priest Zecharias of the family of Abijah had a wife, Elizabeth. Her family is named as the daughter of Aaron, whose name would have great standing in Israel. However, Elizabeth was barren.
The word barren has a severe picture in it, that of a deserted land, a city lost in ruins, an abandoned place where nothing grows. In 2 Kings 2.19 the King James translation says of Jericho--the water is bad and the land is barren. The NASB uses the word, unfruitful, as if the land were never to be anything but barren. However most uses of barren refer to a woman's capacity to bear children. For instance, Genesis 11.30--for Sarah is barren; she had no child.
Just as only God could create the universe out of nothing, so only God can give a child to a barren women. Although Elizabeth is barren, she is sanctified of the Lord along with her husband Zechariah. They were righteous, blameless in all of God's commandments. This means more than just doing the religious thing; this means understanding what the commandments and requirements of the Lord mean. This is also said of Job, of Noah and Abraham but almost no one else.
Zechariah was chosen by lot to enter the sanctuary, in order to perform the priestly duties specified in 1 Chronicles 24.19. Evidently the people admired Zechariah so much they stood in prayer outside the sanctuary until he was finished. These were devout people doing their duty. While they prayed, an angel appeared to Zechariah.
Fear gripped Zechariah, as he knew who the angel was. The angel has to tell Zechariah to--not be afraid Zechariah, for your petition has been heard and your wife Elizabeth will hear you a son and you will give him the name of John. And you will have joy and gladness, and many will rejoice at his birth, 1. 13,14. This will be no ordinary son.
Evidently Elizabeth and Zechariah have been waiting. Notice that their petition is in the singular, as if they gaive it up to God once and then believed He would answer it. The angel's description of John means his life was entirely predestined for God. He will be the forerunner before Christ in the spirit and power of Elijah, he will turn fathers back to their children, he will prepare the way for the Lord.
But Zechariah says--How shall I know this for certain? Now this is not entirely skeptical; in the Old Testament signs were given when God does great things. But here in the New Testament, God's Word is enough. Zechariah must learn this. So the angel silences Zechariah for a time. Notice that Gabriel says he comes from the presence of God; he says he has been sent to speak to Zechariah, to bring good news. All of this emphacises the Word of God. It must be believed in the kingdom of God.
Gabriel then says his words will be--fulfilled in the proper time, 1.20. The idea that God's actions will occur on the earth at the proper time is one of the underlying themes of the NT. Jesus will be born at the right time; events in His life will occur when God ordains them; all of the actors in His salvation drama will take their places and say their words in the proper time.
Just to provide a small example of the proper time, when Zechariah came out of the temple, he could not speak. He makes gestures and signs to the people of what happened between him and Gabriel, and when his days of service were fulfilled he returned home--at the proper time.
COMMENTARY ON LUKE'S GOSPEL
WHEN LUKE WROTE HIS GOSPEL, he wrote that--many have undertaken to compile an account of the things accomplished among us. How did they know what they wrote? Luke further says eyewitnesses--and servants of the Word handed them down to us. Luke further says he will write these events down--in consecutive order. This would be the Greek manner of writing history, not the Jewish style of compiling an account.
Evidently other accounts grouped the miracles together, the teaching together, the parables together in the Jewish maanner, by which they could be read and remembered in the synogogue or temple or house meeting.
1
LUKE begins by using the reign of King Herod, whose reign everyone would know. It is reminiscent of the day and year formula in Genesis 8.4. In the reign of this king, this priest Zecharias of the family of Abijah had a wife, Elizabeth. Her family is named as the daughter of Aaron, whose name would have great standing in Israel. However, Elizabeth was barren.
The word barren has a severe picture in it, that of a deserted land, a city lost in ruins, an abandoned place where nothing grows. In 2 Kings 2.19 the King James translation says of Jericho--the water is bad and the land is barren. The NASB uses the word, unfruitful, as if the land were never to be anything but barren. However most uses of barren refer to a woman's capacity to bear children. For instance, Genesis 11.30--for Sarah is barren; she had no child.
Just as only God could create the universe out of nothing, so only God can give a child to a barren women. Although Elizabeth is barren, she is sanctified of the Lord along with her husband Zechariah. They were righteous, blameless in all of God's commandments. This means more than just doing the religious thing; this means understanding what the commandments and requirements of the Lord mean. This is also said of Job, of Noah and Abraham but almost no one else.
Zechariah was chosen by lot to enter the sanctuary, in order to perform the priestly duties specified in 1 Chronicles 24.19. Evidently the people admired Zechariah so much they stood in prayer outside the sanctuary until he was finished. These were devout people doing their duty. While they prayed, an angel appeared to Zechariah.
Fear gripped Zechariah, as he knew who the angel was. The angel has to tell Zechariah to--not be afraid Zechariah, for your petition has been heard and your wife Elizabeth will hear you a son and you will give him the name of John. And you will have joy and gladness, and many will rejoice at his birth, 1. 13,14. This will be no ordinary son.
Evidently Elizabeth and Zechariah have been waiting. Notice that their petition is in the singular, as if they gaive it up to God once and then believed He would answer it. The angel's description of John means his life was entirely predestined for God. He will be the forerunner before Christ in the spirit and power of Elijah, he will turn fathers back to their children, he will prepare the way for the Lord.
But Zechariah says--How shall I know this for certain? Now this is not entirely skeptical; in the Old Testament signs were given when God does great things. But here in the New Testament, God's Word is enough. Zechariah must learn this. So the angel silences Zechariah for a time. Notice that Gabriel says he comes from the presence of God; he says he has been sent to speak to Zechariah, to bring good news. All of this emphacises the Word of God. It must be believed in the kingdom of God.
Gabriel then says his words will be--fulfilled in the proper time, 1.20. The idea that God's actions will occur on the earth at the proper time is one of the underlying themes of the NT. Jesus will be born at the right time; events in His life will occur when God ordains them; all of the actors in His salvation drama will take their places and say their words in the proper time.
Just to provide a small example of the proper time, when Zechariah came out of the temple, he could not speak. He makes gestures and signs to the people of what happened between him and Gabriel, and when his days of service were fulfilled he returned home--at the proper time.
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