Sunday, December 19, 2010

Prayer for the prayerless

Lk 1:8-23

8Now while he was serving as priest before God when his division was on duty, 9according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. 10And the whole multitude of the people were praying outside at the hour of incense. 11And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12And Zechariah was troubled when he saw him, and fear fell upon him. 13But the angel said to him, "Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14And you will have joy and gladness, and many will rejoice at his birth, 15for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. 16And he will turn many of the children of Israel to the Lord their God, 17and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared."

18And Zechariah said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in years." 19And the angel answered him, "I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. 20And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time." 21And the people were waiting for Zechariah, and they were wondering at his delay in the temple. 22And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. 23And when his time of service was ended, he went to his home.

Exposition

Because there were too many of them for every priest to burn incense in the sanctuary, casting lots was used to narrow the field. In addition, casting lots eliminating favoritism. It was purely a matter of chance who was chosen by lot. Not bribes or nepotism or other kinds of preferential treatment.

Here’s a classic case of a random event. Random by design. So what are the odds that Zechariah would be the sanctuary at just the time that Gabriel appeared to him? This event was once-in-a lifetime opportunity. Indeed, few Jews, including priests, ever encountered an angel, or burnt incense in the sanctuary. The conjunction to two improbable events renders the conjunction all the more improbable.

But therein lies the unspoken irony of the event. Behind this seemingly chance encounter is the unseen, all-seeing hand of God. Although human hands visibly cast the lots, the invisible hand of God also cast the lots. He directed the lots to choose Zechariah. Unbeknownst to them, they played with loaded dice that day.

Some miracles can be outwardly indistinguishable from ordinary events. They seem perfectly normal. They employ natural media. They dissolve into the mundane surroundings.

Sometimes God is never nearer than when he seems to be far-gone. Very present when he appears to be utterly absent.

The angelic apparition was a stereotypical miracle. Conspicuously supernatural.

Yet in this encounter there are two miracles in one. We tend to focus on the conspicuous miracle, to the neglect of the inconspicuous miracle.

God moves in our lives in so many little, daily, unobtrusive ways. In small things as well as large. In quiet things as well as loud.

Zechariah prayed for a son. No doubt Elizabeth also prayed for a son. But when the moment came, when his prayer was answered at long last, when the answer came from the lips of an angel, no less, Zechariah is surprised. More than surprised–incredulous.

No doubt there is some irony in this. Why pray for something if there’s no expectation that God will hear your prayer? If, when he does, indeed, hear your prayer, you react in disbelief?

Of course, prayer often has more to do with desperation than expectation. We pray, not necessarily because we expect God to answer our prayer, but because prayer is our last resort. We have done all that’s humanly possible, but it’s not enough. We turn to God when we are powerless. Caught on the ledge of the cliff.

And, indeed, it is wrong to make demands on God, as if he owes us something, as if we can boss him around. Expectancy of that kind is irreverent. Out of place.

So why did Gabriel’s statement take Zechariah by surprise? If I were guessing, I suppose Zechariah stopped praying for a son long ago. For years, he and his wife prayed for a son. Day after day, week after week, month after month, year after year.

But when no son was forthcoming, when Elizabeth was well past her child-bearing years, they got tired of praying. At least Zechariah did. He lost hope. He lost heart. He gave up. At that point prayer seemed futile. Mocking his inmost desire.

When Gabriel spoke to Zechariah, Zechariah had forgotten that worn-out prayer. Zechariah forgot about the prayer, but God had not forgotten. God remembered the prayer that Zechariah had long forgotten.

God answered his prayer. But what is more, God answered a forgotten prayer. Although Zechariah ceased praying, God never ceased hearing.

So Gabriel must remind Zechariah of his own long-forgotten prayer. For as Gabriel explains, these things come to pass in due time. God’s time.

Not all our prayers are answered. We frequently pray foolish prayers. Shortsighted. Misguided. To get whatever we ask for would be a curse rather than a blessing.

We pray for what we think is best, but the how and when are up to God. If he does answer a prayer, the timing and the circumstances lie with him, and often transpire in ways we could never foresee.

Zechariah asks how he can be sure. That question echoes the prologue, where Luke is writing Theophilus to inform and confirm him in the faith.

For the reader, it’s ironic to see a man questioning an angel. Demanding a sign. Demanding proof. For the angelic apparition is, itself, a sign from God!

This is the same angel who spoke to Daniel so many centuries before. The same angel who stands before the face of God.

Yet Zechariah is so blinded by years of aching, enervating disappointment–so blinded by his tiresome, predictable routine under the sun–that when something unpredictable occurs–when even an angel from heaven comes down to him and speaks to him–he finds it hard to break the spell of his ingrained, heartbroken pessimism. He doubts the indubitable.

And this from a man of faith. A man of God. A true believer. Zechariah is not an unbeliever. Not a nominal believer. Not like those who fell in the wilderness.

But like a tree in winter, he has withdrawn into a subsistent spiritual existence to survive the bitter conditions. He never lost his enduring faith in God. But he lost his youthful joy in the Lord. The birth of John will restore his joy. Bring light and delight to a battle-weary saint.

Application

Like Zechariah of old, what sustains us in the yawning, pale gray stretches of our journey are the rare and unforeseeable, yet tiny timely glimpses of eternity. Like dappled moonlight, broken by the overhanging trees, we walk in alternating pools of light and shade. When we seem to be lost in the dark, a white beam of starlight, piecing the wind-blown branches, momentarily illuminates the blackness ahead. Then the breeze blows again, and the path darkens again. Darkens behind us, after we pass.

Prayer

Thank you, Father, for remembering our unremembered prayers. For answering us long after we cease to ask, or hope, or dare.

Thank, you, Father, that nothing happens by chance. For each uneventful thread, in our little lives below, is woven into the surpassing tapestry of your eternal plan for the saints in glory.

By the love of God, the grace of Christ, and the fellowship of the Holy Spirit. Amen.

Sunday, December 12, 2010

A people prepared

Lk 1:5-17,24-25
5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. 6And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. 7But they had no child, because Elizabeth was barren, and both were advanced in years.

8Now while he was serving as priest before God when his division was on duty, 9according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. 10And the whole multitude of the people were praying outside at the hour of incense. 11And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12And Zechariah was troubled when he saw him, and fear fell upon him. 13But the angel said to him, "Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14And you will have joy and gladness, and many will rejoice at his birth, 15for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. 16And he will turn many of the children of Israel to the Lord their God, 17and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared."

24After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, 25"Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people."
Exposition

Herod the king and Zechariah the priest. Inhabiting the same physical space, yet realms apart. Herod, the impious worldly king–and Zechariah, the pious, otherworldly priest. Outwardly they coexist in the same parcel of time and space. Yet Zechariah’s outward existence is a shadow cast by God’s invisible light.

Outwardly, Zechariah and Herod trod a common path upon the earth. Neighbors in life and death. Yet imperceptibly they were moving apart, day-by-day and year-by-year, in opposing destinations, toward a looming eternity.

Herod was a man of power while Zechariah was a man of prayer. Herod was a creature of the day while Zechariah was a creature of the morrow. Herod was bounded by what is while Zechariah was emboldened what might be. Herod was an old man running out of time while Zechariah was an old man embarking on the infancy of an everlasting heritage.

Elizabeth, his wife, was barren, but like other barren women before her–such as Hannah, Rachel, Rebekah, Sarah, and Manoah’s wife–God later favored her with a son. The grace of God counteracted the disgrace of man. No longer was she the object of reproach.

Both Elizabeth and Mary find favor with God. Like Rebekah, they drink from God’s hidden wellspring. They counterbalance one another, just as Jesus and John the Baptist counterbalance one another.

In a way, women like Rachel, Rebekah, Hannah, and Sarah prefigure Elizabeth. God foreshadows the future by prophetic events as well as prophetic words.

Yet over and above this embodied oracle of things to come, such precedent reminds the reader of God’s sustaining providence for his people of all times, at all times. Grace is repetitious where the need is repetitious. Because these women had to endure a common deprivation, God blessed them with a common compensation.

At the same time, there’s a catch. God gave Elizabeth and Zechariah a son. That brought them joy.

And yet their son–their only son, their only child–would later die at Herod’s hands. Their son to die at the hands of Herod’s son. The Baptist had a remarkable birth, calling attention to his remarkable vocation. And his untimely demise.

Not all childless women are favored like Elizabeth. But by the same token, not all mothers will outlive their children. Elizabeth had him so late, to lose him so soon.

Zechariah was a man of prayer, amidst a people of prayer. Prayer is a river. The river feeds into the sea, while the sea feeds into the river. The river fills the sea. The seawater rises, to form clouds, which snow on mountains, which melt in spring, replenishing the river, replenishing the land, replenishing the sea.

Like a water cycle, prayer has a cycle all its own. We speak and we receive. We are blessed by what we receive, so we give thanks. And thanksgiving is, itself, a blessing. A blessed blessing. Blessing upon blessing–as God’s buoyant sunshine turns our heavy petitions into wafting clouds–which rain upon our parched hearts, causing the desert to bloom.

God answered Zechariah’s prayer. Some prayers go unanswered, just as some seeds never germinate. But what we never sow, we never reap. If we scatter seed, some may take root and flourish. But if we never seed the fallow ground with patient prayer, the ground will never bloom–except for thorns and thistles.

A prayerful people are a patient people. An expectant people. A hopeful people, and a trustful people. A people with one foot in the future. Stepping, by faith, into the unseen horizon ahead.

Yet they also have a foot in the past, as a foothold leading up to the future, just over the summit. A foothold firmly planted in God’s past promises. A foothold firmly planted in God’s past providence. Which are, in turn, the pledge and prefiguration of God’s coming kingdom.

As the incense ascended, the angel descended. While Zechariah burnt incense in God’s temple below, an angel came down from his temple above. The hidden ceiling between the outward token and the upward reality became deliquescent for a little time in a little place.

Are we a “people prepared”? Many men grumble about the silence of God. About his absence in their lives–as they perceive it. They don’t see him, or feel him, or hear him.

But are they even prepared to meet their God? Have they set the table, should their dinner guest arrive unannounced? If God came to us, would we even know the day of visitation? Or would his passing come and go unnoticed. Some people can’t wait. They cram their lives with busywork.

Do we set our clocks by heaven’s time? If we are there when he is not, if he is there when we are not, then God will seem to be remote. If we wait at the right place at the wrong time, we will miss the Lord. If we wait at the wrong place at the right time, we will miss the Lord.

Are we overlooking God because we stare in the wrong direction? God might be nearby, but he seems far away because we stare out the window when we ought to turn around.

Mary Magdalene went looking for Jesus. And she found him. Yet she saw him without seeing him, and heard him without hearing him. Sight without insight. Sensation without perception. She could see with her eyes, but her mind was blind (Jn 20:1-16). To a darkened mind the day is night.

When Jesus came for the first time, Anna and Simeon were prepared, but many others were oblivious. The missed him, not because he came too late, but because he came too soon. In truth, he was right on time, but his arrival was premature to them since they were not expecting him.

Men murmur that God is taking too long. They tire of waiting. But suppose they wait for someone who came and went? It’s not that God is late; no, they are late–like the parable of the wise and foolish virgins (Mt 25:1-13).

If Jesus came again, would we be ready? If your watch is running fast, then everybody seems to be running late. If your watch is running slow, then everybody seems to be ahead of schedule.

Application

Like Zechariah the priest, we, too, inhabit two worlds at once. We inhabit the fallen, dying, earthly world. We live side-by-side with the ungodly.

Yet we also live in God’s pervasive, but unseen presence. We live before the face of God. We live in the present, but we live for the future. We live in the present, but we grow out of God’s past providence and God’s past promise. We live in the present, but we grow into God’s consummation.

Prayer

Thank you, Father, for preparing us for yourself. Zechariah was a man of prayer, amidst a people of prayer. And you made us a prayerful people. You gave us faith to live by faith. We live in the backward glance of your faithful providence as we trust in the forward reach of your crowning promise. We rest in all you have done as we hope in all you will do. It matters not if we hear you as long as you hear us.

By the love of God, the grace of Christ, and the fellowship of the Holy Spirit. Amen.

Sunday, November 14, 2010

Ministers of the word

Luke 1:1-4
1 Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished[1] among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account[2] for you, most excellent Theophilus, 4 that you may have certainty concerning the things you have been taught.
Exposition

Come away with me in time, to another time, in another land. Come away with me as we go travel back, backward in time, in century before century, like hill behind hill, to the middle of first century AD, to catch the echo of the birth and life and death, rising and ascending of the Son of God.

Backward in time to the dry, distant, and wind-swept road between Jerusalem and Emmaus, where the yearning, yellowing words of Moses, and the psalmists, and the prophets found their long-sought fulfillment; where barred hearts and captive eyes were opened to the light of day, and a holy flame was lit within–like a burning bush inside the souls of men (Lk 24:13-48).

Backward in time and place to the corner of a small, commonplace room where Luke is sitting, reminiscing, and writing on a scroll the collected and connected account of all that he’s seen, read, and heard–when the long longing of the ages came of age. As fire lights fire, from branch to branch, and tree to tree, that same uncontainable fire pushes out to warm and revive a sunless world.

Application

Like Theophilus, we, too, rely on our scout to lead the way. He has been where we wish to go. He has seen what we look forward to.

Like Luke, we live in the budding age of fulfillment. When God’s promises begin to blossom. At time’s turning point, between the Consummation and the Fall.

Like Abraham, we left Ur behind. Taking what we could for the journey ahead. Like Abraham, we live in baited expectation. Having left, we haven’t arrived. We wait for the better country (Heb 11:16), in a land beyond the stars. Each day takes us further from a doomed and dying world. Each day bring us closer to our hoped for, heart-felt destination. Step-by-step and day-by-day we press ahead, as God comes to us and for us by his Word and Spirit.

Prayer

Thank you, Father, for giving us life and birth and breath on the Easter side of Golgotha. Thank you that we were born during the journey, after our forebears made their painful way across the mountain pass. Thank you that we are blessed to tread the gentle descent, where Eden river surges to the shore of the sea.

Thank you, Father, for lending us another pair of eyes and ears. To see through the eyes, and hear through the ears, of others who went before us. To touch Jesus through their hands, and hear him speak to us today as he once spoke to them before.

Thank you, Father, for making their certainty our certainty. Thank you for bringing his deific words, through their inspired words, to our expired ears–so that we may overhear the healing words of life from the lips of the only Lord of life. That we may live with him and die with him, die in him and live in him–forevermore.

By the love of God, the grace of Christ, and the fellowship of the Holy Spirit. Amen.

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[1] “Accomplished.” Luke’s choice of this term is probably meant to evoke prophetic overtones.1:1 anticipates 24:25-27,45-47. Prophetic words, as well as paradigmatic events, which were now fulfilled in corresponding events. Indeed, the fulfillment is still in process (e.g. Acts)–as part of one overarching and ongoing narrative, from creation to consummation.

[2] “Orderly account.” The phrase is somewhat ambiguous. However, we should try to understand what he intends, not merely by threshing all the senses of isolated Greek words, but by how actually executes his design in the course of the Gospel (as well as Acts). Luke has an eye for patterns. Promise and fulfillment. God’s recurring providence in the life of his people. That’s the common thread which strings together the various events.

In preparing my exposition of Luke, I’ve consulted the following works:

Commentaries

Bock, D. L. Luke (Baker 1994-96).

Evans, C. F. Saint Luke (Trinity 1990).

Fitzmyer, J. A. The Gospel According to Luke (Doubleday, 1981-85).

Green, J. B. The Gospel of Luke (Eerdmans 1997).

Henry, M. A Commentary on the Whole Bible: Volume 5: Matthew to John (Revell n.d.).

Johnson, L. T. The Gospel of Luke (Liturgical 1992)

Marshall, I. H. The Gospel of Luke (Eerdmans 1978).

Nolland, J. Luke (Word 1990-93).

Ryle, J. C. Luke, Volume 1 (Banner of Truth 1986).

–––––. Luke, Volume 2 (Banner of Truth 1986).

Stein, R. H. Luke (Broadman 1992).

Monographs

Bailey, K. Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (IVP 2008).

Barnett, P. Finding the Historical Christ (Eerdmans 2009).

Bauckham, R. Gospel Women: Studies of the Named Women in the Gospels (Eerdmans 2002).

_____, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Eerdmans 2006).

Beale, G. & D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament (Baker 2007).

Bruce, F. F. Jesus and Paul: Places They Knew (Nelson 1984).

_____, The Pauline Circle (Eerdmans 1985).

Gathercole, S. The Preexistent Son: Recovering the Christologies of Matthew, Mark, And Luke (Eerdmans 2006).

Keener, C. The Historical Jesus of the Gospels (Eerdmans 2009).

Maier, P. In the Fullness of Time: A Historian Looks at Christmas, Easter, and the Early Church (Kregel 1997).

Ryken, L. et al., eds. Dictionary of Biblical Imagery (IVP 1998).