In Bible Study Wednesday, we began chapter 1 of Luke. After a brief introduction, Luke launches into the story of Zechariah and Elizabeth. He parallels and connects the stories of John the Baptist and Jesus from the beginnning. There are no doubt theological motivations for this and perhaps even apologetic concerns [scholars theorize that the disciples of John the Baptist were considered a rival to Jesus' followers as regards the identity and role of the two men and note the same thing present in John's Gospel.]. However, there is a power in the story itself which resonates with so much of life.
Zechariah is advanced in years; not spelled out but, one assumes, well beyond forty. He is getting his chance to perform his priestly duties. It is his tour in the the Temple. The fact that the Gospel begins in the Temple (a place where the apostles gather in Acts) is no doubt significant. Luke has placed the start in the Holy Center of Judaism. [A possible indication to keep the Temple in mind throughout this Gospel to see how Luke uses it?]
Zechariah and his wife receive hight praise "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." Blameless (Greek: amempto) is a pretty strong word. Only one other person is described with this word, St. Paul in Pil 3:6 in his own self-assessment: "concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless." It is an interesting idea, that someone has never failed in keeping the law. I tend to think it is more hyperbole and a way of emphasizing fidelity, rather than perfection. Lots of directions one could go, but I fight that urge!
What I want to reflect on, however, was the angel Gabriel's announcement, "Do not be afraid, Zechariah, for your prayer is heard, and your wife, Elizabeth will bear a son, and you shall name him John." Most assume the prayer was for a baby. It makes sense, that is the announcement after all. But I got to wondering and have to say I am not sure that the obvious is as obvious as we think.
First of all, we live in a culture which begins and ends with the individual. It is not bad, but it is how we tend to think. The ancient near east is more focused on the group. What happens to 'us' is their primary concern. Now I am not saying we only care about "me" and they only cared about "us." However, there are subtle and not so subtle differences in our approach. So what would Zechariah be praying for, as a priest in the Temple, offering incense to the Most High God (a rare opportunity, usually once in a lifetime. the priest is chosen by lot). What if the prayer reference was to the prayers being offered with the incense?
[For a fuller treatment this is a handy site: http://philologos.org/__eb-ttms/temple08.htm#with ] As is usually the case in Jewish prayers, they are not spontaneous but written. They also follow a pattern. Most commonly we see these features: Praise of God. Rembrance of God's gracious acts of salvation. Begging mercy and forgiveness. Imploring deliverance of the People Israel. [our self generated prayers probably have their own patterns and recurring themes as well, but most focus is on "me and mine"...]
My thinking is that these are the prayers which God has heard. God has heard this righteous priest pray for God to act in mercy and love for His people. And that is what the baby means. Salvation History has begun its definitive chapter. And the baby is a key player in that process.
I have known many people who want children but for a variety of reasons cannot have them. It is a particularly painful thing, especially when so many children are born unwanted or to people ill equipped to care for them. However, in the Bible, when babies are born through God's direct intervention, it is never as an answer to their personal wants/desires. It is always because the baby serves some function in the Big Story. There is a larger point to the birth, how God will use 'this one' in His plan to 'save the world.' And in the Bible, such births almost always have a unique character. Women who are too old, or sterile, or both are the vessels chosen by God. (Mary is a big exception to this, although she faced another serious obstacle!)
Our tendency is to see this as a great blessing for an older couple who always wanted a child. It may be that, but that is not the point of the story. Rather, what we see, is God has chosen that older couple to manifest His power among us. He is sending a Messenger to prepare the way, and these two, righteous, blameless, and, we later learn, long suffering (Elizabeth calls her previous condition "a reproach") are the chosen venue to make it happen. God has let something wonderful happen for them but it is for a greater purpose than their desire for a child.
Now this is little more than idle speculation if it is simply me reading the text from a different angle. Yet, following the dictate that "Scripture interprets Scripture" and keeping in mind the import of "wider context" I want to continue with the story, forty verses later (I have read ahead and am familiar with the narrative so I already know). When the baby is born and named John, Zehariah, who has been struck dumb for over 9 months, can suddenly speak. His words, a canticle used daily in the Roman office and included in our Episcopal Morning Prayers as well, are the interpretive key to understanding the birth of the child.
Zechariah does not bless the name of God for giving him a son, nor does he thank and praise God for answering a prayer for offspring. Instead, he declares
Blessed be the Lord, the God of Israel, for He has visited His people and redeemed them.. As the prayer continues Zechariah declares that God has kept His promises, that He is saving His people and creating a possibility for Israel to worship, serve and obey God as it should. This is all in keeping with the typical liturgical prayers of the Jews. When his attention turns to his baby son, the words are prophetic and explanatory: You my child shall be called the prophet of the Most High, for you will go before the Lord to prepare His way, giving His people knowledge of salvation through the forgiveness of their sins...
There is more detail to the canticle, but the illustration is clear. John is the one sent to prepare the way. His birth is not for the old parents, it is part of God's covenant promise. And so, the answered prayer is a prayer not for a baby, but for salvation, deliverance, the new Kingdom of God. And that means that IF Zechariah' is a model of prayer for us, then we need to pray less for "what I want" and more for "what God promises His people." This is why Jesus tells us "pray like this" and then proceeds to tell implore God, "Glorify Your Name and make it Holy!Your kingdom Come! Your will be done!" We need to pray for the right things. And those who are righteous and pray for such things, regardless of their personal situations, will be heard. And the prayer God answers will benefit all of us.
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