Righteous Lives & Divine Timings - Nov. 12th, 2023

Formal Elements / Descriptive Data

Text (focused on a complete thought-unit of Scripture providing the sermon’s authoritative basis & biblical affirmation): Luke 1:5-7

Luke 1:5–7 KJV 1900

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

Central Idea of the Text (CIT; details of text summarized in a complete, past tense sentence):

In the days of Herod's reign, God sovereignly prepared Zacharias and Elisabeth, a righteous priestly couple marked by their steadfast obedience and blamelessness, for a miraculous intervention, despite the cultural stigma of barrenness, setting the stage for the birth of John the Baptist and foreshadowing the coming of the Messiah.

Proposition (major idea of sermon summarized in a complete sentence using present active, future indicative or imperative mood; the message):

God sovereignly orchestrates His redemptive purposes through the lives of the faithful, calling us to righteous obedience and trust in His perfect timing, even amidst life's most challenging circumstances.

Statement of Purpose:

(1) Major Objective (MO; focuses on only one of six possible [doctrinal, devotional, ethical, evangelistic, consecrative, or supportive]) –

Doctrinal - To deepen the congregation’s understanding of God's sovereignty and providence as displayed in His unfolding plan of redemption.

(2) Specific Objective (SO; focuses on only one; calls for specific action [“I want my hearer to . . .”]) –

I want my hearer to grasp the doctrinal truth that God's redemptive acts in history are purposeful and that He calls individuals to participate in His plan, not based on their circumstances but on their steadfast faith and righteousness.

Combining the two, the Statement of Purpose for the sermon could be:

The sermon seeks to doctrinally affirm the providence and sovereignty of God in the lives of believers, as demonstrated in the historical narrative of Zacharias and Elisabeth, encouraging the congregation to embrace the truth that God is purposefully at work in the world and calls for faith and righteousness, regardless of personal challenges or societal expectations.

Title (Topic/Name) (2 to 4 words with key, arrow, or unifying word usually common to all major ideas; innovative, interesting, contemporary; indicative of general sermon content; not sensational or cute):

Righteous Lives and Divine Timings

Structural Pattern (1 of 8 possible [enumeration, exploration, biographical, narrative, analogical, causal, problem-solution/question-answer, elimination]):

An inductive sermon structure that would be particularly effective is a combination of "Biography" and "Exploration."

Here's why these two patterns are suitable:

Biography:

The passage offers a detailed account of Zacharias and Elisabeth, making it ripe for a biographical approach.

You can explore their lives as a case study, building up the narrative to reveal how their righteousness and faithfulness set the stage for divine intervention.

This approach allows you to accumulate factual material from their story, gradually leading to the conclusion that highlights God’s sovereignty and the importance of faith and righteousness.

Exploration:

This structure would enable you to delve into different aspects of their lives and the historical context, providing a well-rounded picture of their situation.

By exploring various facets—such as the cultural stigma of barrenness, the significance of their priestly lineage, and their steadfast faith amidst challenging circumstances—you can gradually lead the congregation to the sermon’s central proposition.

This approach allows for a comprehensive understanding of the passage, demonstrating how different elements in Zacharias and Elisabeth’s story contribute to the overarching theme of God’s timing and plans.

By integrating these two patterns, your sermon can effectively draw the congregation into the narrative world of Zacharias and Elisabeth, allowing them to discover the theological and practical implications of the passage in a way that is both engaging and illuminating. This combination provides a rich narrative journey through the text while also ensuring a thorough exploration of its various elements.

Informal Elements / Rhetorical Data

Initiation - Life-Interest - Beginning Movement/Episode/Issue:

L.M. (Life Material):

Begin with the compelling hypothetical narrative of John and Mary, a couple within our community, admired for their unwavering faith. Despite facing the heartache of infertility, a journey marked by medical challenges and unfulfilled dreams, they have continued to serve with grace and compassion in our church. Their story is not just one of struggle, but also of enduring faith in the face of life's unanswered questions.

Literary Structure and Artistry: The recognition that Luke 1:5–4:15 is a coherent unit structured in three episodes highlights Luke's literary artistry. Each episode mirrors events in John the Baptist's and Jesus' lives, with an emphasis on Jesus' superiority. This artful structuring can be a point of focus to show how God’s revelation is beautifully woven into human history, with each event meticulously placed to reveal His grand design. [Insights from Charles Talbert]

Then draw parallels to others in our congregation, like hypothetical Brandon or Brandy, young singles grappling with loneliness and the longing for companionship, and hypothetical Mrs. Womack or Mr. Longman, who have walked the path of widowhood, each carrying the weight of loss and the silent battle of solitude. Their journeys, though diverse, share a common fabric of faith and resilience.

L.I. (Life Issue):

1 Corinthians 15:58 KJV 1900

58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Introduce the central question:

In what ways does steadfast faith influence and sustain us, particularly when confronted by societal pressures and personal heartaches?

Connect these contemporary stories to the biblical narrative of Zacharias and Elisabeth. Highlight the shared elements: unfulfilled longings, societal pressures, and the quest to maintain faith amid personal trials. Set the stage for exploring how Zacharias and Elisabeth's story in Scripture provides timeless insights into our own experiences of faith, resilience, and hope.

Continuation — Progress — Middle Movement/Episode/Option:

First Movement:

L.M. (Life Material):

Delve deeper into the life of Adoniram Judson, emphasizing his endurance through severe illness, loss, and imprisonment while upholding his mission in Burma.

Reflect on Lottie Moon’s resilience in China, highlighting her isolation, cultural barriers, and unwavering dedication to her ministry despite a lack of support.

T.R. (Tentative Resolution):

Draw attention to how Judson and Moon's extraordinary faith amidst trials mirrors Zacharias and Elisabeth's resilience and trust in God.

T.S. (Transitional Sentence/Vehicle):

Transition to discussing how the faith demonstrated by Judson and Moon, paralleling Zacharias and Elisabeth, can inspire and guide us in our own faith journeys today, especially when facing adversity.

Second Movement:

L.M. (Life Material):

Introduce Hannah's story, a young woman in the congregation who has made countercultural choices guided by faith, facing societal misunderstandings and judgment.

Share Mr. Thompson’s journey as a widower, highlighting his experience with loneliness and societal pressures to move on from his loss, drawing a parallel to the emotional landscape Elisabeth might have faced.

T.R. (Tentative Resolution):

Illustrate how Hannah and Mr. Thompson’s experiences reflect the timeless struggle of maintaining faith amidst societal stigmas, similar to the challenges faced by Elisabeth.

T.S. (Transitional Sentence/Vehicle):

Lead into exploring how these contemporary stories of resilience and trust in God, akin to Elisabeth’s, fit into the larger narrative of God’s sovereign plan, drawing deeper connections to Zacharias and Elisabeth’s story in Scripture.

Consummation — Climax — Ending Movement/Episode/Option:

L.M. (Life Material):

Present a poignant and impactful testimony from a member of our church, whose experience profoundly reflects the journey of Zacharias and Elisabeth. This could be the story of an individual or a family who faced prolonged trials and yet discovered God's hand at work in unexpected ways, leading to transformative growth and deepened faith.

EXP. (Exposition):

Engage deeply with Luke 1:5-7. Illuminate the backdrop of Herod's reign, underscoring the stark contrast between the political turmoil of the times and the personal, righteous lives of Zacharias and Elisabeth.

—EXPOSITION of Luke 1:5-7—

God's redemptive work is often mysterious, deeply personal, and always intersects with real human history.

I. The Historical Backdrop of Divine Intervention (Luke 1:5)

Luke 1:5 KJV 1900

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

A. The Sovereignty of God in Human History

Luke begins by framing the story of Jesus within the larger context of salvation history, emphasizing that the narrative begins not with Jesus' birth but with the continuation of God's redemptive work in history, as highlighted by Arterbury.

Literary Context

Luke presents the infancy narrative in interlocking panels with the double annunciations and the double birth accounts of John and Jesus. The narrative contains seven episodes:

1. The announcement of John’s coming birth to Zechariah (1:5–25)

2. The announcement of Jesus’ coming birth to Mary (1:26–38)

3. The meeting of the two mothers and Mary’s thanksgiving praise to God (1:39–56)

4. The birth of John and Zechariah’s thanksgiving praise to God (1:57–80)

5. The birth of Jesus (2:1–21)

6. Religious ritual: circumcision/naming and praise/prophecy (2:22–40)

7. Religious ritual: Passover in the temple (2:41–52)

Each scene ends with a refrain noting a departure (Luke 1:23, 38, 56, 80; 2:20, 39, 51). The infancy narrative primarily “forms a bridge between the Old Testament age of promise and the age of fulfillment, structurally setting the stage for the theme of promise-fulfilment which will run as a connecting thread throughout the whole of Luke-Acts.”1 The allusions to Scripture make it clear that the action does not really start when the angel Gabriel comes to Zechariah in the temple but is a continuation of God’s activity in Israel’s history. It is now entering a climactic stage, however, which is bringing about something different and unforeseen. In each of these episodes, “something new, challenging, threatening even, takes place, causing wonder, disturbance, and surprise.”2

The various scenes introduce John and Jesus and what their coming means for Israel: the fulfillment of prophetic expectations and the stupefying accomplishment of the unexpected. . . . Remembering what God has done in the past as recorded in the Scripture is a prerequisite for believing that God acts to fulfill promises in the present even in surprising ways. [ZECNT]

Note - When discussing the historical setting, mention the ancient Greek rhetorical technique of synkrisis or comparison that Luke employs, drawing a parallel between John the Baptist and Jesus, with John setting the stage for the greater work of Jesus. This emphasizes the unique significance of Jesus' mission and the fulfillment of the prophetic tradition in Him.

1. The specific time in history chosen by God (Herod's reign).

Refers to Herod the Great, who reigned from 37 to 4 B.C. His reign was marked by political strife and the merging of different cultural influences, which set the stage for the New Testament era.

Herod The Great

Herod the Great is the only Herod who figures in the birth of Christ. He founded the Herodian dynasty, and John the Baptist and Jesus each had to deal with members of that family. In the biblical record, Herod the Great appears in Matthew 2:1–19 and Luke 1:5.

Herod began his career as a military man but pushed his way to the top in politics. First he governed Galilee, added Syria, and finally was made King of Judea by Augustus (37 BC). He was not a Jew but an Idumean (Edomite). His ruthless leadership style perpetuated a triangle of conflict between himself, Jewish leaders, and Caesar.

Herod did not follow the Jewish religion personally and never let it influence him politically. He deprived the Sanhedrin of its civil power, relegating its members to a religious role. Josephus reports that Herod built a theater in Jerusalem and held games there every five years. His subjects disliked him but they feared him. Rebuilding the temple in Jerusalem was his greatest architectural achievement. As he neared the end of his life, his anger grew uncontrollable, and to spite the Jews, Herod erected a golden eagle at the temple gate—an act interpreted as sacrilege and insult.

Because he could not discern the truth from lies and gossip, Herod was not loyal to family or friends. He was responsible for the deaths of a wife, a mother-in-law, two brothers-in-law, and three sons. Josephus characterized Herod in these words: “A man he was of great barbarity toward all men equally” and “a slave to his passions.”

It is not surprising that Herod felt threatened by the Magi’s inquiry, “Where is He that is born King of the Jews?” (Matt. 2:2). Herod thought he was king of the Jews and he did not tolerate opposition, even from a child. His interaction with the Magi conveys the sense of an actor manipulating his audience, using them to identify his rival. Herod was an angry old man when Jesus was born. The cold-blooded murders of the baby boys under age two in Bethlehem is consistent with what we know of Herod’s character and conduct.

Herod’s response to Jesus set the pattern for how rulers and governments have often dealt with Jesus and His followers. A Christian’s highest loyalty is to Christ, and some states perceive that as a threat. This explains the persecution of Christians in nations that ignore human and religious rights. The state is often focused on control; Jesus brings freedom.

The tragedy and grief in Bethlehem is a dark shadow in the Christmas story. We wish it had not happened. Indeed, we wish no child would die! Evil produces terror and pain and sorrow. Joseph was told in a dream to take Mary and Jesus to Egypt, and they were saved. Other infants died and their parents were devastated with horror and grief. Those babies died so Jesus could live. People still die today because of Jesus.

See: Bethlehem, Egypt, Innocents

[Wiersbe, David W., and Warren W. Wiersbe. 2012. In C Is for Christmas: The History, Personalities, and Meaning of Christ’s Birth: An A to Z Guide. Grand Rapids, MI: Baker Books.]

FOR YOUR INFO 12:1–2 The Herods

Backed by Roman authority, the family of the Herods exerted ruthless control over Palestine during the time of Christ and the founding of the church. Although they built many splendid edifices and strengthened Judea militarily, they are remembered infamously for a family history full of violence, incest, and political intrigue.

Antipater

• Cunning, wealthy, ambitious.

• Leveraged Jewish civil unrest with Roman muscle to take control (47 a.d.).

• Installed his son Herod (“the Great”) as governor of Judea.

• Died of poisoning.

Herod the Great

• Intelligent, charming in manners, a master of statecraft, and like his father, highly ambitious.

• Survived Jewish challenges to his rule through skillful politicking with Roman authorities, hard fighting, and extermination of his enemies, including one of his wives and three of his sons.

• Proclaimed king of the Jews by the Romans, a position he held at the birth of Christ (Matt. 2:1).

• Married a total of ten women who bore him at least 15 children.

• Rebuilt the temple to regain the Jews’ favor. But he also built temples to pagan gods.

• Deteriorated mentally and physically in later years, but before dying divided his kingdom among three sons.

Herod Archelaus

• Oldest of Herod’s sons, with the worst reputation.

• Given Judea by his father (Matt. 2:22).

• Angered the Jews by marrying his half brother’s widow.

• Deposed and banished in a.d. 6, leaving Judea a Roman province.

Herod Antipas

• Depicted in Scripture as wholly immoral.

• Given Galilee and Perea by his father, Herod the Great, inheriting the title of tetrarch (ruler of a fourth part).

• Childhood companion of Manaen, who was a leader in the church at Antioch (Acts 13:1).

• Divorced his first wife to marry Herodias, wife of his half-brother and also his niece.

• Maneuvered by Herodias into executing John the Baptist (Matt. 14:1–12; Mark 6:17–28).

• Exiled by Caligula after Herodias’s brother Agrippa accused him of plotting against Rome.

Herod Philip II

• The one bright spot in the family—dignified, modest, and just.

• Given the northeastern territories of Iturea and the region of Trachonitis by his father Herod the Great (Luke 3:1).

Herod Agrippa I

• Grandson of Herod the Great.

• Installed by Caligula, he eventually ruled all of Jewish Palestine.

• Executed the apostle James and persecuted the early church (Acts 12:1–2).

• Struck down by God for his arrogance (Acts 12:21–23).

Herod Agrippa II

• Son of Agrippa I.

• Had an incestuous relationship with his sister, Bernice.

• Heard Paul’s defense of his ministry (Acts 25:13–26:32).

• Fled Palestine for Rome during the Jewish revolts, where he died in a.d.100. ♦

[Word in Life Study Bible]

2. The divine orchestration of events within this historical context.

The passage opens the narrative of Luke's Gospel, setting the stage for the birth of John the Baptist and Jesus Christ, highlighting the divine intervention in history. Luke sets his account against the broader canvas of God's ongoing work in history, as Talbert pointed out, that the infancy narrative forms a bridge between the Old Testament promise and its New Testament fulfillment.

B. The Characters Prepared by Providence (Luke 1:5-6)

Luke 1:5–6 KJV 1900

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

1. Zacharias: A Righteous Priest in Corrupt Times

Zechariah. zek´uh-ri´uh (Heb. zĕkaryāhû H2358 and zĕkaryâ H2357, “Yahweh has remembered”; Gk. Zacharias G2408). KJV also Zachariah (2 Ki. 14:29; 15:8, 11; 18:2) and Zacharias (NT). A very common Hebrew name.

(1) Son of Jeroboam II and last king of Jehu’s dynasty. After ruling in Samaria for only six months, Zechariah was murdered at Ibleam by Shallum, who succeeded to the throne (2 Ki. 14:29; 15:8–11). His reign fulfilled the prediction that Jehu’s dynasty would rule for four generations (10:30; 15:12).

(2) Father of Abi (Abikah), who was the mother of King Hezekiah (2 Ki. 18:1–2; 2 Chr. 29:1). Some have thought that this Zechariah may be the same as #29 below.

(3) An important figure from the tribe of Reuben (1 Chr. 5:7). His genealogical connection as well as the period in which he lived are unclear.

(4) Firstborn son of Meshelemiah (= Shelemiah) and descendant of Levi through Korah and Asaph; described as “the gatekeeper at the entrance to the Tent of Meeting” (1 Chr. 9:21; 26:2). Elsewhere, in connection with the development of a more permanent organization anticipating the system in the temple, he is called “a wise counselor” to whom fell “the lot for the North Gate” (26:14).

(5) Son of Jeiel and descendant of Benjamin; his brother Ner was the grandfather of Saul (1 Chr. 9:37 [cf. v. 39]; called Zeker in 8:31).

(6) A Levite and one of the gatekeepers assigned to be a musician when David made preparation to transfer the ark of the covenant to Jerusalem (1 Chr. 15:18, 20; 16:4–5). He is called one of the brothers of the “second order” (NRSV; NIV, “next in rank”) who followed Heman, Asaph, and Ethan.

(7) One of the priests who blew trumpets before the ark (1 Chr. 15:24).

(8) Son of Isshiah and descendant of Levi through Kohath (1 Chr. 24:25; cf. v. 24 [Uzziel was son of Kohath]).

(9) Son of Hosah and descendant of Levi through Merari; he was a gatekeeper in David’s reign (1 Chr. 26:11).

(10) Father of Iddo; the latter was an officer appointed by David over the half-tribe of Manasseh in Gilead (1 Chr. 27:21).

(11) One of five officials sent by King Jehoshaphat “to teach in the towns of Judah” (2 Chr. 17:7).

(12) Son of Benaiah, descendant of Levi through Asaph, and father of Jahaziel (2 Chr. 20:14); the latter gave King Jehoshaphat a message from the Lord regarding the Moabite and Ammonite invaders (vv. 14–17).

(13) Son of Jehoshaphat (2 Chr. 21:2).

(14) Son of Jehoiada, who was the high priest during the reign of Joash (Jehoash) of Judah. A godly man, Zechariah denounced the apostasy of the people from the Lord after his father’s death, and Joash ordered him stoned to death in the temple court (2 Chr. 24:20–21). As Zechariah was dying, he uttered a curse on Joash that was soon fulfilled (vv. 22–25). It is often held that this is the Zechariah meant by the Lord’s reference in Lk. 11:51, since Scripture mentions no other as slain in this way. Matthew, however, calls the same individual “Zechariah son of Bekariah” (Matt. 23:35), which evidently refers to the writing prophet (#30 below). Various solutions have been proposed, among which is the view that Matthew has deliberately blended the two OT figures for literary and theological reasons. See also #15 below.

(15) A man who instructed King Uzziah in the ways of God (2 Chr. 26:5). This Zechariah has sometimes been identified with #14 above and with #29 below.

(16) A descendant of Asaph who was among the Levites involved in cleansing the temple during Hezekiah’s reign (2 Chr. 29:13).

(17) A descendant of Kohath who oversaw the workmen who repaired the temple in Josiah’s reign (2 Chr. 34:12).

(18) One of the administrators of the temple in the days of Josiah; he, along with Hilkiah and Jehiel, contributed “twenty-six hundred Passover offerings and three hundred cattle” (2 Chr. 35:8).

(19) A descendant of Parosh who returned from Babylon with others under Ezra (Ezra 8:3).

(20) Son of Bebai, also listed among those who returned with Ezra (Ezra 8:11).

(21) One of a group of leaders sent by Ezra to Iddo to get attendants for the house of God (Ezra 8:16).

(22) One of the descendants of Elam who agreed to put away their foreign wives (Ezra 10:26).

(23) One of the prominent men (not identified as priests) who stood near Ezra when the law was read at the great assembly (Neh. 8:4).

(24) Son of Amariah, descendant of Perez, and grandfather of Athaiah; the latter was one of the Judahites who after the return from the Babylonian captivity lived in Jerusalem (Neh. 11:4).

(25) Descendant of Shelah and ancestor of Maaseiah; the latter was another postexilic Judahite who lived in Jerusalem (Neh. 11:5).

(26) Son of Passhur and ancestor of Adaiah; the latter was one of the priests who settled in Jerusalem after the exile (Neh. 11:12).

(27) Son of Jonathan and descendant of Asaph; he led the Levitical musicians at the dedication of the wall of Jerusalem (Neh. 12:35). Probably the same as #28, below.

(28) A priest trumpeter at the dedication of the wall of Jerusalem (Neh. 12:41).

(29) Son of Jeberekiah; he and Uriah the priest were chosen “as reliable witnesses” of the prophecy concerning Maher-Shalal-Hash-Baz (Isa. 8:2). See also #2 above.

(30) Son of Berekiah, grandson of Iddo, descendant of Levi, and one of the writing prophets (Zech. 1:1). His first prophecy was delivered in the second year of Darius Hystaspes in 520 B.C. (Ezra 4:24–5:1; Zech. 1:1). He was a contemporary of Haggai the prophet, Zerubbabel the governor, and Joshua (Jeshua) the high priest (Ezra 5:2; Zech. 3:1; 4:6; 6:11). Born in Babylon, he was a priest as well as a prophet (Neh. 12:16). Ezra calls him the son of Iddo, probably because his father Berekiah died early, and he attained to the position of head of the household and successor to his grandfather. It has been thought by many from Zech. 2:4 that he was a young man at the beginning of his prophetic ministry. See Zechariah, Book of.

(31) Father of John the Baptist (Lk. 3:2) and priest within the division of Abijah during the time of Herod the Great (Lk. 1:5; cf. 1 Chr. 24:10). Both he and his wife Elizabeth are described as “upright in the sight of God, observing all the Lord’s commandments and regulations blamelessly” (v. 6). They had no children, and when they were aged Zechariah received a vision in the temple at the time of the offering of incense, a ritual that symbolized the prayers of God’s people. The angel Gabriel assured him that Elizabeth would have a child who was to be called John and who would live the separated life of a Nazirite, preparing the way of the Lord “in the spirit and power of Elijah” (vv. 7–17). Because Zechariah did not believe the promise, he became mute (vv. 18–22). After the birth of the child, Zechariah confirmed in writing that his name was John, and at that moment “his mouth was opened and his tongue was loosed, and he began to speak, praising God” (vv. 59–64). Filled with the Holy Spirit, Zechariah uttered a prophecy known as the Benedictus (vv. 67–79).

(32) An OT figure who, according to Jesus, was murdered “between the temple and the altar” (Matt. 23:35; similarly Lk. 11:51). See above, #14. [Zondervan Illustrated Bible Dictionary]

a. His divine service according to the priestly order of Abijah.

Zacharias, a priest of the division of Abijah, introduces a direct link to the priestly service outlined in 1 Chronicles 24:10.

1 Chronicles 24:10 KJV 1900

10 The seventh to Hakkoz, the eighth to Abijah,

The entire priesthood was divided into 24 classes or divisions (מִשְׁמָר, pl. מִשְׁמָרוֹת, Aram. מַטַּרְתָּא, literally “guard”), each of which had to perform the temple ministry for a week, from Sabbath to Sabbath. Therefore, the best way to translate משמר is with “(priestly) division of weeks.” The order in which these watches replaced each other corresponded to the lot numbers in 1 Chr 24:7–18. Accordingly, the class of Abijah, to which the priest Zechariah belonged, was the eighth weekly watch. [Strack, Hermann L., and Paul Billerbeck. Edited by Jacob N. Cerone. Translated by Jacob N. Cerone. A Commentary on the New Testament from the Talmud & Midrash (Bellingham, WA: Lexham Press, 2022), V2. p. 63.]

The following is summarized from, A Commentary on the New Testament from the Talmud & Midrash:

There was a complex system of priestly divisions and their duties in the Temple during the time of Zechariah, as mentioned in Luke 1:5. Here's a simplified explanation:

Priestly Divisions and Duties:

The Jewish priesthood was organized into 24 divisions, each serving in the Temple for one week, from Sabbath to Sabbath. These divisions were established based on a system of lots as outlined in 1 Chronicles 24:7–18.

Zechariah belonged to the priestly division of Abijah, which was the eighth division in the order of service.

Division of Roles Within Each Division:

Each priestly division was further divided into smaller groups called "father-houses."

The number of father-houses varied, and each was responsible for serving in the Temple for one day within the division's week of service.

The head of each father-house would take charge of the day's service.

Assignment of Duties:

The specific duties for each day were decided by lot, including tasks like offering incense, which was considered a special honor.

Special Service Periods:

In addition to their regular service weeks, all 24 divisions served together during major Jewish festivals like Passover and the Feast of Tabernacles.

Historical Context:

This system was believed to have been established during the time of King David and the prophet Samuel. It continued to function in this organized manner up until the destruction of the Second Temple.

Significance in the New Testament:

Zechariah's service in the Temple, as part of the division of Abijah, is significant in the New Testament context because it sets the stage for the angel Gabriel's announcement to him regarding the birth of John the Baptist.

In summary, Zechariah's service in the Temple was part of a well-organized, rotation-based system of priestly duties, established centuries earlier and involving 24 divisions of priests. Each division served in the Temple for one week twice a year, with additional service during major festivals. The division of Abijah, to which Zechariah belonged, was one of these 24 divisions.

b. His steadfastness in an era of religious and political turmoil.

His role suggests a continuation of Old Testament priesthood into the New Testament.

Zacharias, the central character in this scene, was a priest. He belonged to the section of Abia. Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purposes there were far too many priests. They were therefore divided into twenty-four sections. Only at the Passover, at Pentecost and at the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives.

A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias.

There were as many as 20,000 priests altogether and so there were not far short of 1,000 in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation. A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest, that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being. [NDSB]

2. Elisabeth: A Righteous Descendant (lit., “daughter”) of Aaron

a. Her noble heritage and its significance in the narrative.

Elizabeth, also of priestly lineage (from Aaron), reinforces the strong Levitical heritage and the righteousness of John the Baptist's parents.

Elizabeth. Woman of priestly descent (Lk 1:5) and a relative of Mary, mother of Jesus (Lk 1:36). The name Elizabeth (KJV Elisabeth), which derives from the same Hebrew word as Elisheba, wife of Aaron (Ex 6:23), means “my God is an oath.”

Exodus 6:23 KJV 1900

23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

Only Luke’s Gospel, which characteristically focuses greater attention upon the role of women, mentions Elizabeth and her husband, Zechariah. Luke emphasized Elizabeth and Zechariah’s godly character and blameless conduct (Lk 1:6) before stating that the elderly couple had not been favored with children. Although in Jewish culture childlessness was regarded as a reproach (Gn 30:22, 23; Lk 1:25), the devout pair continued to steadfastly worship and serve God. Unexpectedly, an angel of the Lord appeared to Zechariah with the announcement that Elizabeth would conceive and bear a son, who would be the forerunner of the promised Messiah (Lk 1:13–17).

Luke 1:13–17 KJV 1900

13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

When Elizabeth conceived, she withdrew from public life for five months, during which time her kinswoman Mary visited her. [Baker Encyclopedia of the Bible]

b. The implications of a priestly couple in the advent of the Messiah.

Appropriate marital matches were extremely important in Jewish tradition, particularly for priests, as referenced in Luke 1:5 regarding Zechariah having a wife from the daughters of Aaron. Here's a simplified explanation from, A Commentary on the New Testament from the Talmud & Midrash:

Marital Equality and Worthiness:

Jewish tradition emphasized the importance of marrying someone of equal social and religious status. The Talmud contains strong warnings against marrying someone deemed unworthy or inappropriate, suggesting such unions could bring negative consequences to the family and society.

Priestly Marriages:

Priests were expected to marry within certain acceptable groups: daughters of other priests, Levites, or Israelites of legitimate origin. The family background of the potential bride was carefully examined to ensure the legitimacy and appropriateness of the match.

Marrying a priest's daughter was considered normal and preferable for priests. Marriages between priests and women of lower social or religious status were frowned upon and believed to bring adverse outcomes, such as poverty, widowhood, or divorce.

Social and Religious Implications:

These marital norms were deeply rooted in the desire to maintain purity and legitimacy within the priestly lineage and the larger Jewish community.

The texts suggest that divine displeasure and social dishonor could befall those who disregarded these norms. For example, marriages between priests and women deemed inappropriate were seen as potentially harmful to the spiritual wellbeing and social status of the parties involved.

Zechariah's Marriage:

In the context of Luke 1:5, Zechariah’s marriage to Elisabeth, a descendant of Aaron, aligns with these traditions. This match was seen as appropriate and in keeping with the priestly requirements of marital unions.

In summary, the Jewish tradition, especially among the priestly class, placed great importance on marrying within one's social and religious group to maintain the sanctity and purity of the family lineage. Zechariah's marriage to Elisabeth fulfilled these expectations, highlighting the significance of maintaining these norms in their religious and social context.

II. The Righteousness of Zacharias and Elisabeth (Luke 1:6)

Luke 1:6 KJV 1900

6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

A. Righteousness Defined by Divine Standards

Note - Ancient biographical genre often included material on the hero's virtuous character as a foreshadowing of their destiny. Discuss how Zacharias and Elisabeth's righteousness foreshadows the significant roles they and their offspring will play in God's redemptive history.

1. Their conduct in relation to the Law and God’s commandments.

Both were righteous before God, indicating not only legal observance but also a heart-felt integrity in their walk with God.

δίκαιοι (dikaios): Often translated as "just" or "righteous," implying conformity to God's standards both legally and morally.

“Commandments and regulations” is a frequent OT combination. Other synonyms are laws, ordinances, and judgments. For Luke, as for the psalmist in Ps 119:1, keeping the commandments and regulations results in being upright and blameless before God.

Psalm 119:1 KJV 1900

1 ALEPH. Blessed are the undefiled in the way, Who walk in the law of the Lord.

This is true for the Christian as well. A correct understanding of the law includes recognizing God’s gracious provision of mercy for the sinner and the law as the ethical embodiment of God’s will for his children. To keep God’s commandments and regulations means to believe in and follow God’s Son and by his grace to observe the “commandments and regulations” that embody his will. Zechariah and Elizabeth represent the best of OT piety and as the faithful remnant received the good news of the gospel (Luke 1:19). They are an indication that the good news Jesus brings does not conflict with the faith of Israel in the OT. If some in Israel opposed Jesus, it was not because there was a conflict between the religion of the OT and the Christian faith. Rather it was due to their being unfaithful to the teachings of the law and the prophets. [Stein, NAC]

2. The description of their blamelessness as a testament to their faith.

Their blameless walk in all the commandments and ordinances of the Lord sets a precedent for New Testament believers in terms of faith and practice.

ἄμεμπτοι (amemptoi): Translated as "blameless," suggesting a life free from observable fault, reinforcing the couple's faithful observance of the Law.

Theological Themes: The righteousness and blamelessness of Zacharias and Elizabeth stand in contrast to the corruption often associated with Herod's reign, introducing a theme of God's redemptive work through the faithful remnant.

The terms Luke uses to describe Zechariah and Elizabeth are the same that the Old Testament used for some other righteous people, such as Noah (Gen 6:9), Abraham (Gen 17:1) and Job (Job 1:1). One who reads those narratives understands that although they may not have been morally perfect (Gen 9:21) or complete (Job 42:3–6), they did not violate any stated commandments in the law. Thus Luke uses these terms to challenge the misconception that could arise from conventional wisdom concerning barrenness (Lk 1:7). [IVPBBC]

Their righteousness was in the sight of God and not just in appearance as in the case of some Pharisees. [Stein, NAC]

B. The Barrenness Amidst Righteousness (Luke 1:7)

Luke 1:7 KJV 1900

7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

Note - the causal conjunction rendered “because” is used only by Luke, and only one other time in this Gospel, Lk. 19:9, the rest are in Acts.

Luke 19:9 KJV 1900

9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

1. The Cultural Stigma of Childlessness

Note - Discuss the incongruity of their barrenness despite their righteousness, which defies the blessings promised in Deuteronomy 7:14, suggesting that something greater is amiss in Israel and setting the stage for divine intervention.

Deuteronomy 7:14 KJV 1900

14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.

a. The societal implications of barrenness for Elisabeth.

Childlessness was often viewed as a social and religious stigma, adding to the dramatic reversal when Elizabeth conceives, echoing the stories of the matriarchs in the Old Testament.

To be childless was economically and socially disastrous: economically, because parents had no one to support them in old age (cf. comment on 1 Tim 5:4, 8); socially, because in the law barrenness was sometimes a judgment for sin, and many people assumed the worst possible cause of a problem. Most people assumed that barrenness was a defect of the wife, and Jewish teachers generally insisted that a man divorce a childless wife so he could procreate. “Aged” may suggest that they were over sixty (Mishnah Abot 5:21); age itself conferred some social status and was sometimes listed among qualifications or virtues.

Contrary to conventional wisdom, however, Zechariah and Elizabeth are clearly righteous (1:6; cf. Wisdom of Solomon 4:1), and the Jewish reader would immediately think of righteous Abraham and Sarah, who was also barren. The Lord also opened the wombs of other matriarchs, Rachel and Rebekah, and those of Hannah and Samson’s mother; yet Elizabeth is especially like Sarah, who was not only infertile but also too old to bear. [IVPBBC]

CNTT&M - Childlessness in Scripture as a Prelude to Divine Intervention:

The Genesis Rabbah commentary suggests that when the Scriptures mention a woman being barren (אין לה, "she did not have"), it often precedes a miraculous divine intervention. This pattern is seen in the stories of Sarah, Hannah, and Zion (Jerusalem), where their initial childlessness or desolation is followed by a divine act that changes their situation.

Elizabeth's Barrenness:

Elizabeth's barrenness is noted in the same vein. Like Sarah and Hannah, her inability to have children is initially highlighted, setting the stage for a later divine intervention. In Elizabeth's case, this intervention is her conceiving John the Baptist despite her advanced age.

Advanced Age of Zechariah and Elizabeth:

The term προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν refers to them being advanced in years, indicating that they were beyond the typical age for childbearing. This detail heightens the miraculous nature of Elizabeth's pregnancy. It parallels other biblical accounts where individuals past childbearing age, like Sarah, are blessed with children through divine intervention.

b. The personal anguish and the faithfulness of Zacharias and Elisabeth despite reproach.

But they had no children, because Elizabeth was barren (1:7). In a culture where the primary social unit was the family and where one’s ancestry was of critical importance, childlessness was a cause of great concern and shame. Such shame is a common theme in the Old Testament, appearing in the stories of Sarah, the mother of Isaac (Gen. 18); Rebekah, the mother of Jacob and Esau (25:21); Rachel, the mother of Joseph (30:22–23); the unnamed mother of Samson (Judg. 13); and Hannah, the mother of Samuel (1 Sam. 1). Sarah provides the closest analogy to Elizabeth, since she was not only barren but also past child-bearing years. In all of these cases, the tragedy of childlessness provides an opportunity for God to show his grace and power. When God miraculously opens the womb, the child who is born is a special and unique gift from God and fulfills a special destiny in his plan. [ZIBBC]

Pertinent Cross References:

Genesis 15:2 KJV 1900

2 And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

Genesis 15:3 KJV 1900

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

Genesis 16:1 KJV 1900

1 Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.

Genesis 16:2 KJV 1900

2 And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Genesis 25:21 KJV 1900

21 And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived.

Genesis 30:1 KJV 1900

1 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

1 Samuel 1:2 KJV 1900

2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

1 Samuel 1:5–8 KJV 1900

5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the Lord had shut up her womb. 6 And her adversary also provoked her sore, for to make her fret, because the Lord had shut up her womb. 7 And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat. 8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?

Hebrews 11:11 KJV 1900

11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Romans 4:19–20 KJV 1900

19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

2. The Preparation for a Miracle

a. The stage set for divine intervention in the face of human impossibility.

CNTT&M - Ministerial Fitness and Age:

The reference to their advanced age may also imply considerations of ministerial fitness, as age was a factor in the ability to serve in certain religious capacities. However, the primary focus in this context is on the miracle of conception at an advanced age.

Luke 1:7 sets the scene for a miraculous event by describing Zechariah and Elizabeth's childlessness and advanced age. This narrative device is common in the Scriptures, where initial barrenness or desolation is often a prelude to a significant divine act, demonstrating God's power and the fulfillment of His promises in seemingly impossible situations.

b. The foreshadowing of the miraculous births of John the Baptist and Jesus.

Explore the symbolism of barrenness as not just a personal misfortune but as representative of Israel's spiritual barrenness and the need for deliverance.

III. Theological and Practical Implications for the Believer

This passage introduces the miraculous workings of God in the lives of His people, foreshadowing the greater miracle of the Incarnation and the inauguration of the New Testament era.

A. God's Redemptive Work Through the Faithful Remnant

1. The call to righteousness and obedience amidst a corrupt generation.

2. The expectation of God's faithfulness to His promises.

The announcement of John’s birth begins a series of great events that ring through the corridors of time and eternity as God’s salvation comes to fruition. The themes of this unit are the return of God’s promised work of salvation, the promise of a righteous prophet for the nation, God’s power exercised for righteous people, and the piety of John’s parents in the midst of disappointment. There is a reversal of that disappointment, for God does respond to personal prayer offered in pain. Although answers to such prayer may take time, God may respond positively. In addition, there is the portrayal of God’s disciplining grace to a doubting Zechariah. In short, God’s promise begins to be realized and its presence brings joy. [Bock, BECNT]

B. The Exemplary Lives of Zacharias and Elisabeth

1. A model of blameless conduct for contemporary believers.

2. The encouragement to trust in God's timing and purposes, even when facing personal challenges and societal pressures.

—END of EXPOSITION—

Emphasize their exemplary righteousness and how it was more than personal virtue—it was pivotal in God’s grand design, showcasing divine timing and preparation for the birth of John the Baptist and the coming of the Messiah.

Zechariah and Elizabeth illustrate how God intervenes in the lives of the faithful, fulfilling His promises and bringing hope to seemingly hopeless situations.

F.R. (Final Resolution):

Articulate the sermon's central message: "As we witness in the lives of Zacharias and Elisabeth, God masterfully orchestrates His redemptive purposes, weaving together the threads of our faith, obedience, and righteousness within His perfect timing, even in the midst of our most profound challenges."

Application to Contemporary Believers:

Encourage the congregation to find hope in the story of Zechariah and Elizabeth, reassuring them that God's plans unfold in His timing and often through unexpected means.

Draw parallels between the faithful remnant of the Old Testament and believers today, suggesting that God continues to work through those who remain steadfast in faith and righteousness.

Invite the congregation to introspectively consider their paths in the light of this profound truth. Stress that their faith and righteousness, akin to that of Zacharias and Elisabeth, are instrumental in the larger narrative of God's redemptive work, even when the immediate outcomes are not visible.

As we contemplate the faithful lives of Zechariah and Elizabeth, we can't help but see a glimpse of the divine order and fulfillment in God's redemptive history. Their story is not isolated; it's a part of a grand narrative that extends from the days of Herod to the vision of the throne room in Revelation.

In Revelation 4:4, we encounter a majestic scene: 'Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.' These twenty-four elders are often seen as a representation of the redeemed church, clothed in the righteousness of Christ, rewarded and enthroned, participating in the divine governance of God’s kingdom.

Revelation 4:4 KJV 1900

4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

This number, twenty-four, resonates with the division of the Levitical priesthood into twenty-four courses, as established by David and served by the likes of Zechariah. Just as the twenty-four divisions of priests represented the whole priesthood in serving the temple, the twenty-four elders may represent the collective priesthood of all believers, serving in the heavenly temple.

It’s a powerful portrait of the culmination of faithfulness - a faithfulness that Zechariah and Elizabeth exemplified. It reminds us that our acts of righteousness, our steadfastness in trials, and our patient waiting on the Lord are not in vain. They are preparing us for a greater glory, a crowning moment when we, too, will serve before the throne of God, not just as servants, but as co-regents with Christ, judging and reigning with Him.

As we reflect on the lives of this godly couple, let us be encouraged that our own stories of faith are woven into the fabric of God’s grand story of redemption. And just as the story of Zechariah and Elizabeth points to the first advent of Christ, the vision of the twenty-four elders points us to the culmination of our hope in Christ’s return and our eternal reign with Him.

Let us, therefore, hold fast to our confession, for we are part of a royal priesthood (1 Peter 2:9), and as we navigate the challenges of our days, let us do so with the assurance that we are being prepared for an eternal destiny that mirrors the honor and glory depicted in Revelation. For our faithfulness now echoes into eternity, where the crowns of life await us, just as they awaited Zechariah and Elizabeth in their own way.

1 Peter 2:9 KJV 1900

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Conclude with a heartfelt call for the listeners to deepen their reliance on God's timing, finding comfort and strength in His unchanging sovereignty and enduring faithfulness, assuring them that their journey of faith is a vital part of God's ongoing redemptive story.