“It’s Your Time: The Prophecy of Hope”

Big Idea of the Series

This series weaves together Matthew’s and Luke’s accounts of Christ’s birth to tell the story of Christmas over the next month.

Big Idea of the Message

God uses the faithfulness of Zechariah and Elizabeth to prepare the way for the arrival of John the Baptist and the eventual arrival of Jesus Christ.

Application Point

God is committed to the faithful, but sometimes we must trust the Lord and wait patiently for his provision; then he can bless others through us.

Introduction

“In George Bernard Shaw’s play, Saint Joan, Joan hears voices from God. The Dauphin is annoyed. ‘Oh, your voices, your voices,’ he said, ‘Why don’t the voices come to me? I am king not you.’ ‘They do come to you,’ said Joan, ‘but

you do not hear them. You have not sat in the field in the evening listening for them. When the angelus rings you cross yourself and have done with it; but if you prayed from your heart, and listened to the thrilling of the bells in the air after they stop ringing, you would hear the voices as well as I do.’ Joan gave herself the chance to hear God’s voice. Zacharias was in the Temple waiting on God. God’s voice comes to those who listen for it—as Zacharias did—in God’s house”

(William Barclay, The Gospel of Luke, The New Daily Study Bible [Louisville, KY;

London: Westminster John Knox Press, 2001], 14, Logos)

The Gospel of Luke is in the form of a letter to a man named Theophilus. Luke wrote after having carefully investigated all the facts about Christ (1:1–4). Luke documents Christ’s life from before his birth through his ministry, death, and resurrection. Jesus carried out his ministry in the power of the Holy Spirit, announcing the good news of salvation. He showed numerous times his compassion for the poor and the outcast. He fulfilled prophecy and carried out his purpose: to seek and save the lost. Luke gives the fullest account of Christ’s birth, and only Luke records the parables of the Good Samaritan and the Prodigal Son. Luke, a physician and a colleague of Paul, probably wrote this account in the early 60s a.d. He also wrote Acts.

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Lk.

God Chose You

Luke introduces Theophilus to the priest Zechariah and his wife Elizabeth both descendant of the priestly Levite tribe and Aaron into the gospel narrative, where Matthew begins with Jesus’ Jewish genealogy, Mark begins with Jesus at the age of thirty as he claims that Jesus is the “Suffering Son of Man,” and John begins with acknowledging that Jesus was God in flesh. Luke present the “perfect narrative” for the perfect savior. For Luke, the announcement of the promised Messiah was just as important as the presence of the Messiah. Zechariah’s name in Greek means Yahweh Remembers, a plea for God to remember his covenant with Israel and extend divine aid. Elizabeth’s name in Greek means Oath of God. Zechariah was a priest in the division of Abijah, which was the eight priestly division according to David’s arrangement of the priest (1 Chr. 24:1-10). David establishes the order so that every group had an opportunity to serve in the temple. The service of the temple was divided into twenty-four divisions, and each provided for the needs of the temple service for a week at a time, twice a year. During the major religious festivals (Passover, Pentecost and the Feast of Tabernacles) all the divisions served. Luke describes them as “righteous before God, walking blamelessly in all the commandments and statutes of the Lord” (Luke 1:5-6). Their righteousness was in the sight of God and not just in appearance as in the case of some Pharisees. Psalm 119:1 blesses those who walk in the way of the Lord. In the OT, keeping both the commandments and statutes resulted in being upright and blameless before God. 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 uses his introduction of their character and their age to settle the burden of barrenness that beset them. Based on the previous verses, Zechariah and Elizabeth’s childlessness was not due to sin. It points to the human impossibility of the coming events and heightens the miraculous character of God’s intervention in their son’s birth.

Luke shifts to the temple during the time when Zechariah was working his “shift” of teaching, investigating issues of purity, and interceding for the people (Lev. 10:10-11). This was the time to enter the holy place to clean the altar of incense and to offer fresh incense in the sanctuary proper. Understand that about 18,000 priests served the temple, and only one would get chosen to go into the holy place. This only occured once in the lifetime of the priest, so the odds of Zechariah being chosen for this task were slim to none, but Zechariah was chosen “by lot” indicating that God’s providential leading caused Zechariah to be chosen. This was not the result of chance or fate. God was clearly in control of this event.

Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 73–74.

God Answers his Prayer (with conditions)

Zechariah enters the holy place to clean the altar of incense, offer fresh incense, and pray for the worshipers that gathered outside for prayer. It does not say what he prayed, but given the times and the oppression by the Romans. Israel’s lives were marked with cynicism and despair that marks the lives of the disinherited. They interacted with people every day whose whole lives and the lives of their grandparents had been shaped by foreign rule and the casual disdain that accompanied it. They would have faced the same questions that Black pastors have had to deal with for generations. Where is God? Why hasn’t he saved us? Does he care about our suffering? Zechariah must have been forced to explain what Torah faithfulness meant in his context. Why keep the festivals and say the prayers if tomorrow might look much the same as yesterday? Zechariah looked for the coming Messiah like David, who would break them free from Roman oppressions. They longed for the Root of Jesse and seed of David....

Elizabeth and Zechariah are crucial for understanding Black hope. As the faithful elderly who persevered in the faith despite long-delayed hope, they are our Black grandparents who dragged us to church and prayed for us when we lacked the faith to pray for ourselves. But more urgently, Zechariah and Elizabeth are the first generation of Black Christians who came to faith during slavery. Why put your faith in the God worshiped by slave owners? What good could come of it? How could its message be of use to you? The question posed by Frederick Douglass could also be found in the lament psalms of Israel: “Does a righteous God govern the universe? And for what does he hold the thunders in his right hand if not to smite the oppressor, and deliver the spoiled out of the hand of the spoiler?”

Why would such a people who have every reason for cynicism put their faith in a God whose promises seem long delayed? The answer that Zechariah and Elizabeth provided is memory. When faced with the delay of redemption, they remembered. Luke speaks of those in their generation who were looking for “the consolation of Israel” (Lk 2:25). The phrase “consolation of Israel” comes from Isaiah 40. The latter portions of Isaiah repeatedly speak of a second exodus in which Israel would again be free. The first exodus served as the basis for the hope of a second act of God’s redemption. John, their son, would articulate the same hope for a new exodus. That is why his ministry would take place near the Jordan—that locale through which God opened a way into the Promised Land. The exodus, then, was a focus of hope for his family.

1:13b–20 The angelic announcement follows a typical pattern found in OT birth announcements. The pattern usually involves (1) the appearance of the angel, 1:11; (2) a response of fear on the part of the one contacted, 1:12; (3) a word of reassurance, 1:13a; (4) the divine message, 1:13b–17; (5) an objection and request for a sign, 1:18; (6) the giving of a sign of assurance, 1:19–20. The importance of this announcement is evident by its coming from an authoritative messenger (the angel Gabriel), by its allusions to Scripture, and by its later fulfillment.

1:14 Joy and delight. Just as Jesus’ birth would bring joy, so did John’s. This joy was not just a personal feeling but the eschatological joy brought by the arrival of the messianic age (2:10; 10:17; 24:41, 52).

Many will rejoice because of his birth. “Birth” here means the coming on the scene [of the Messiah’s forerunner]. Clearly Luke did not see John the Baptist as bringing a negative message that stands in contrast to Jesus’ “good news.” On the contrary, he brought the joyous announcement of the awaited eschatological hope of Israel!

1:15 He will be great in the sight of the Lord. Luke 1:15–17 gives the reason for the joy and delight mentioned in 1:14. In the subsequent description in 1:32, Jesus’ superiority over John is evident in that there is no qualification of the designation “great.” Luke in his comparison of John the Baptist and Jesus did not minimize John’s greatness (7:28). Instead he maximized Jesus’ greatness.

Lord. “Lord” refers here to God, as 1:16 indicates.

He is never to take wine or other fermented drink. This could refer to John’s being a Nazirite (Num 6:2–5; Judg 13:4–5; 1 Sam 1:11) or to a requirement to abstain from strong drink since he was to live an ascetic life (7:33) and serve God in a special way (Lev 10:9). The latter is more likely, for other things required of a Nazirite, such as not cutting the hair, are not mentioned.

He will be filled with the Holy Spirit. Compare Luke 1:41, 67, where this same expression is used. The work of the Holy Spirit is a favorite Lukan emphasis. See Introduction 8 (3). The expression “filled with the Spirit” probably is traditional. Once again God was about to send a prophet to his people. Although the Spirit came upon John and made him “a prophet of the Most High” (1:76), his followers would not share in the promised baptism of the Spirit, whereas the followers of the One he announced would (3:16; cf. Acts 1:5; 2:1ff.; 11:15–16).

Even from birth. This expression can mean “from birth” as in Ps 22:10; Isa 48:8; or “while still in the womb” as in Judg 13:3–5; 16:17; Isa 44:2. The latter is undoubtedly the meaning here due to Luke 1:41. In the OT the Holy Spirit usually came upon a prophet later in life, although certain prophets were also called while still in the womb or from birth (Samson, Judg 16:17; Jeremiah, Jer 1:5; the Servant of the Lord, Isa 49:1, 5; Paul, Gal 1:15).

1:16 Will … bring back. “Bring back” is a technical term for conversion in the NT.

1:17 Go on before the Lord. “Lord” (literally him) can refer to God as in Luke 1:15–16 or to Jesus, but of the twenty-six times it is used in chaps. 1–2, it is used of Jesus at most only three other times (1:43, 76; 2:11). Nevertheless, since this describes the role of John in preceding and preparing the way for Jesus (1:76–77; cf. 3:4 and 7:26–27 with the quotation from Isa 40:3–5), it is best to see “Lord” (or “him”) as a reference to the Lord Jesus Christ. Luke no doubt built on his readers’ understanding (Luke 1:4) of John’s role, which was to go before the Lord and prepare the people. As a result it would have been quite natural for them, as for the present-day reader who knows the story, to interpret “Lord” in light of John’s specific role as the Lord’s forerunner. See comments on 1:43.

In the spirit and power of Elijah. Like Elijah (2 Kgs 2:9–10) John was endowed with the Spirit. There is a close tie between “spirit” and “power” in Luke-Acts, and when “power” is mentioned, one can usually assume that it is the Spirit who is empowering (5:17). This role of John will be described in 3:1–22. John never exhibited this “power” by way of miracles in Luke (or the other Gospels; cf. John 10:41), but there was clearly present in his ministry and preaching the power of the Spirit.

To turn the hearts … of the righteous. The meaning of these words is uncertain. One of the problems involves to whom “disobedient” and “righteous” refer. Is this best interpreted as an example of synonymous parallelism in which “disobedient” parallels “fathers” and “righteous” parallels “children,” i.e., fathers are to children as disobedient are to righteous? Or should this be interpreted as an example of chiastic parallelism in which “disobedient” parallels “children” and “righteous” parallels “fathers,” i.e., fathers (A) to children (B) and disobedient (b) to righteous (a)?

Some suggest it refers to the restoration of family relationships. Others suggest it means that disobedient fathers will receive children’s hearts. It may be that seeing this as an example of chiasmic parallelism is the best interpretation of these verses. Because of John’s ministry, fathers will turn compassionately and lovingly toward their children (cf. Mal 4:6), and disobedient people will turn and accept the wisdom of the righteous.

Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 75–77.

God Deals with His Doubt

Zechariah demanded proof by means of some sign. Compare Luke 11:16, 29; 16:27–31. Also compare the disbelief of Abraham in Gen 15:8 as well as the parallels in Exod 4:1–17; Judg 6:36–40; 1 Sam 10:2–7; 2 Kgs 20:8–9; Isa 7:11.

1:19 I am Gabriel. By revealing himself as Gabriel, the angel of Dan 8:16; 9:21ff. (cf. 1 Enoch 9:1; 10:9–10; 40:9) and one of only three angels named in the OT, he lent reliability to what he was saying. He thus was qualified to speak for God to Zechariah and also to reveal Luke’s meaning to his readers.

I stand in the presence of God. This statement gives additional weight and a sense of truthfulness to what the angel was saying.

To tell you this good news. This verb (euangelisasthai) was a favorite term of Luke even though he avoided the related noun totally in the Gospel and used it only twice in Acts. Because of his role in introducing Jesus the Christ to Israel, the conception of John the Baptist is part of the “good news” of Jesus Christ.

1:20 You will be silent. Zechariah graciously was given a sign as an aid to faith even though the sign also was a rebuke for lack of faith. The sign was a punitive miracle but contained the promise “until the day this happens.” Muteness is a sign in Ezek 3:26; 24:27 and a judgment in 2 Macc 3:29.

Because you did not believe my words. This was the punitive reason for the sign.

1:21 A delay in the priest’s leaving the sanctuary would cause alarm and concern (cf. Yoma 5.1 and Yoma 52b).

1:22 He could not speak to them. According to Tamid 7.2 priests coming out of the holy place were expected to pronounce a customary blessing, such as Num 6:24–26, upon the people. Whether Luke’s readers would have known this is uncertain. Luke 1:62 implies that Zechariah also could not hear.

They realized he had seen a vision. Luke did not say how they came to this conclusion, but the implication is that they noted the delay and the muteness of Zechariah and assumed that something must have happened in the sanctuary where God dwelt.

1:23 This transition verse explains the return of Zechariah and Elizabeth to their home somewhere in Judah (1:39).

1:24 For five months remained in seclusion. We know of no custom that would have required Elizabeth to do this. During this period her pregnancy apparently was unknown (cf. 1:36). Some have suggested that Elizabeth went into seclusion in order to avoid reproach from incredulous neighbors during the time when her pregnancy was not obvious. Luke, however, did not explain why Elizabeth remained in seclusion, but this explains Mary’s ignorance of Elizabeth’s pregnancy in 1:36.

1:25 The Lord has done this for me. In typical Jewish piety praise is addressed to God for what he has done. Attention was focused by Elizabeth for her neighbors and by Luke for his readers on the “Blessor” rather than the blessing. Compare Gen 21:6; 30:23—“God has.”

He has … taken away my disgrace. Compare Gen 30:23. For childlessness as a disgrace, see comments on 1:6. (The hoti that begins this sentence should be left untranslated. It is best understood as introducing a quotation rather than a causal clause.)

Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 77–78.

Esau McCaulley, Reading While Black: African American Biblical Interpretation as an Exercise in Hope (Downers Grove, IL: IVP Academic, 2020), 81–82.

Esau McCaulley, Reading While Black: African American Biblical Interpretation as an Exercise in Hope (Downers Grove, IL: IVP Academic, 2020), 79–80.