On Line Bible Study - For the week December 21 - 27, 2009

Lesson 419

Isaiah 7:14, Matthew 1:23, The virgin will conceive and give birth to a son ...
Luke 1:34 How will this be since I am a virgin?

There are two specific references to the virgin birth of Christ in the New Testament. and one reference that is interpreted as messianic in the prophet Isaiah. The reference from Matthew is a citation of the prophecy in Isaiah. In Luke, it is Mary who states that she has not engaged in sexual activity.

There are several things to think about with regard to the virgin birth. First, the two New Testament references are quite "matter of fact". There is no sense in which they are offered as an apologetic, and there is no indication of any defensive maneuvering. Scholar Darrell Bock suggests the scarcity of references to the virgin birth indicates it was simply accepted by the early Christian church as a fact.

The second thing to note is this: The virgin birth is not part of the kerygma. That is, when the essentials of the Christian Faith are laid out by Paul in I Corinthians 15 there is no mention made of the birth. Rather, St. Paul says the things of "first importance" are: Christ died for our sins according to the Scriptures, he was buried, he was raised on the third day according to the Scriptures, and he appeared to more than 500 persons ... These are the propositions that are central to the Christian Faith.

This leaves us with the sense that the virgin birth was simply accepted as a fact, and that it was not central to the essence of belief in the messianic role of Jesus. In a sense, one might say that Mary's virginity at the time of the conception of Christ is a fact not relevant to faith in Jesus.

Contrast the number of times the birth of Christ is referred to in the Christian Testament over against the number of times his death and resurrection are referred to.

In the next lesson we will begin to look at what Luke tells us happens following Jesus' birth.

On Line Bible Study - For the week December 14 - 20, 2009

Lesson 418

Luke 1: ²⁶In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, ²⁷to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. ²⁸The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you."

²⁹Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰But the angel said to her, "Do not be afraid, Mary, you have found favor with God. ³¹You will be with child and give birth to a son, and you are to give him the name Jesus. ³²He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, ³³and he will reign over the house of Jacob forever; his kingdom will never end."

³⁴"How will this be," Mary asked the angel, "since I am a virgin?"

³⁵The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. ³⁶Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. ³⁷For nothing is impossible with God."

³⁸"I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her.

Well, there you have it. You know the story, and you have heard it over and over again for the past week or so - in church, in Christmas Carols, over the radio, as you pass by community creche sets. Is there anything "new" to be said about it? Perhaps not; but note some parallels between this announcement and the one we have studied previously with regard to the message given to Zechariah:

• The angel Gabriel is the messenger.
• The recipient of the message is startled (Zechariah) or troubled (Mary).
• Assurance is offered.
• The significance of the child is described.
• The role of the Holy Spirit is outlined.
  

One parallel that is interesting - While Zechariah was in the Temple, in a public place, the angel comes to him in a private moment. So too with Mary; the message is given to her and her alone. Note, however, that with regard to John, it was his father that received the message from the angel; with Jesus, it was his mother who receives the word.

What about the fact that Zechariah is punished for his doubt, while Mary is unscathed following her questioning of the angel - How will this be? Perhaps the difference is in the question that is asked. Zechariah wants to know: How can I be sure? It is almost as if he is looking for some kind of proof. Mary, on the other hand, asks: How can this be? It's not a question of proof, but of process.

After our first child was born my wife told me: You have to go get a job and support me and this child. That was it. No question as to the end result: I was going to get a job and support my family! The "how" of that was left pretty much up to me. In a sense, Mary does not question the end result; she is inquisitive with regard to the process. Hers was not a "Prove it to me" response.

Do you have any sense of God being "on your side" - not in a competitive way, as if it is you against someone else, but in an ontological way - that God is with you in life and working toward your own good? For a person of faith, the question is not whether God's presence will make itself known, but how. The angel drives the point home - Nothing is impossible with God! Mary would find that to be true enough.

In the next lesson we'll speak a bit more about the Virgin birth.

On Line Bible Study - For the week December 7 - 13, 2009

Lesson 417

Luke 1: ²³When his time of service was completed, he returned home. ²⁴After this his wife Elizabeth became pregnant and for five months remained in seclusion. ²⁵"The Lord has done this for me," she said. "In these days he has shown his favor and taken away my disgrace among the people."

Zechariah has emerged from the temple; the angel has given him the news that he and his wife, Elizabeth, will be parents in their old age. Because he has asked the question: How can this be? - a legitimate question - he is rendered mute until after the baby is born.

Upon returning home, the new father communicates the news to his wife. She would have known eventually. And her reaction is interesting - she went into seclusion. This has generated some speculation among scholars. This isn't the kind of news that would send a woman into hiding; quite the opposite. We would have thought she would be shouting the news from the rooftop. A great miracle has occurred in her life.

Some of the speculation around her hiddenness ... Was she concerned the baby would have some deformity? Is her pregnancy later in life a blessing, but also an embarrassment to her? Had she not secluded herself, would she have been tempted not only to acknowledge the pregnancy, but disclose the prophecy with regard to the child?

The simple truth is Luke does not offer any explanation for this seclusion. It may be that Elizabeth was not privy to the information the angel shared with Zechariah.

There is one other possibility ... That she secluded herself in order to offer her praises to God.

This is every bit as speculative as any of the other options, and perhaps none of the options are correct. However, I like this last one the best. Living in the age of instant communication, virtual community, 24 / 7 texting, computers that are never shut off, well, maybe it's not unlike what it would have been to live in a tight-knit family community in the First Century. Humans are famous for gossip, infamous for our quickness to judge others, and we are terrible at keeping secrets. Sometimes the only way to truly be in touch with what most matters in life is to un-involve ourselves in everything else.

To simply live with a blessing for five months ... I wonder what peace she experienced! To become "unavailable", unnecessary to all those who need us ... I wonder if Elizabeth was experiencing what her son would later articulate - he must increase, I must decrease... God had done a great thing for her! Perhaps she was not about to let the chaos and hustle of the world deprive her of those months in which she could intimately experience that blessing.

I hope you will have time for quiet, peace, sacred reflection - simply living with the good news that God is with us.

On Line Bible Study - For the week November 30-December 6, 2009

Lesson 416

Luke 1: ... you are to give him the name John. ¹⁴He will be a joy and delight to you, and many will rejoice because of his birth, ¹⁵for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. ¹⁶Many of the people of Israel will he bring back to the Lord their God. ¹⁷And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord."

¹⁸Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years."

So ... who is this "John"? And how does his father react to the news that, in his old age, he and his wife Elizabeth are now to become parents?

First, we can say that John is one, literally and figuratively, born late in time. The unusual circumstances of his birth point to a special mission and ministry - like Isaac born to Sarah in her old age, and like Samuel born to Hannah following an extended period of barrenness. And, something we seldom connect to the ministry of John the Baptist - He will bring joy!

The stereotypical image we have of one not only "crying in the wilderness", but literally screaming at people in the wilderness, does not conjure up "joy"! So, is the angel lying? Or is there something we are missing?

In Lesson 414 we mentioned one of the themes for Luke in his gospel - Salvation. John is the harbinger of "joy" because his presence means the Messiah is near at hand! His "greatness" is not so much coming from within him as it is the result of the message he bears. The "power" in his life is that of leading people to repentance. Many will be brought back to the Lord their God...

We have reason to believe there was confusion with regard to the identity of John; there may possibly have even been some competition - if not directly between John and Jesus, then between their followers. Luke joins the other gospel writers in making it clear that John is the forerunner to, not the person of the Messiah.

Here is the catch ... How will I know ...? That's the question Zachariah asks. Well, one might say: Give it time and it will become obvious! Is Zechariah questioning that his wife will give birth to a son? Or is he doubting the particular mission the angel is scripting for the boy? In other words, is he struggling with the content of the message, or the process by which God's work will be done?

This is not an insignificant distinction. Isn't it true that it is sometimes easier to believe in an ultimate outcome than it is to accept the means by which the ends come to pass? For Elizabeth it will mean labor; for the Messiah to come it will mean a sometimes-wrenching return to the ways of God.

Often times it's not the miracle that trips us up; it's the manner in which the miracle is delivered.

For next time we will continue to look at this story, with particular attention to Elizabeth.

On Line Bible Study - For the week November 23-29, 2009

Lesson 415

Luke 1: ⁵In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. ⁶Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. ⁷But they had no children, because Elizabeth was barren; and they were both well along in years.

After situating his story historically, Luke sets the stage for what is to come. Much of what is to come is "unlikely" - like a barren woman giving birth to a child, and very late in time with regard to the chronology of her age. Presumably Zachariah and Elizabeth had long since stopped "trying" to have children (which does not mean they did not have a physically intimate life together). Both Zechariah and Elizabeth were from a priestly line; and both were "upright" when it came to their relationship to God. So the child they would bring into the world was, both physically and spiritually, from an excellent pedigree.

From the perspective of the Bible, for a couple not to have children indicated God's judgment upon them. But in the case of Elizabeth and Zechariah, Luke makes it clear there is no cause for such a judgment. They were "blameless".

Luke 1: ⁸Once when Zechariah's division was on duty and he was serving as priest before God, ⁹he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. ¹⁰And when the time for the burning of incense came, all the assembled worshipers were praying outside.

Zechariah was, according to Darrell Bock, one of 18,000 priests who would serve in the Jerusalem Temple. The burning of the incense was a high honor, and one that was determined by lot. Once chosen, a priest would never be chosen for this task again. Exodus 29:38ff gives the instruction for the "perpetual offering" - one in the morning, the other in the evening . The fact the text tells us that all the assembled worshipers were praying outside suggests that Zechariah was lighting the incense for the evening offering, a time in which many people would come to the temple for evening prayer.

It is in this moment of prayer - a singular moment in the priestly career of Zechariah, and a time when all the people were praying outside - that the angel comes and speaks:

Luke 1: ¹¹Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. ¹²When Zechariah saw him, he was startled and was gripped with fear. ¹³But the angel said to him: "Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John.

John - born to one who is barren. Jesus - born to a virgin.
John - the forerunner. Jesus - the fulfillment.
John - the prophet. Jesus - the messiah.
John - paves the way. Jesus - the way.

Next time we will look at Zechariah's response to this "good news". With the stage set, the plot will thicken.

On Line Bible Study - For the week November 16-22, 2009

Lesson 414

Luke 1: ¹Many have undertaken to draw up an account of the things that have been fulfilled among us, ²just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, ⁴so that you may know the certainty of the things you have been taught.

With this lesson we begin our consideration of the Gospel of Luke. Our primary literary guide for this study will be the extensive commentary by Darrell Bock (Baker Exegetical Commentary on the New Testament), a work that exceeds 2000 pages.

When this gospel was written four issues faced the nascent church:

1. Salvation - How could Gentiles be equals with Jews in God's saving work?
2. If the Jews were the natural audience for the message, why did they reject it?
3. How did Jesus crucified fit into the plan?
4. What did it mean to be a follower of Jesus?

With the possible exception of the first, the other issues are ones that are intensely relevant today. Who is the audience today? Some would say: "Christians". If that is the case, why do Christians have such difficulty appropriating Christ's message? Why do we reject it - if not explicitly, then implicitly? Do we understand the crucifixion? How does it figure into our own lives?

Tradition has it that the author of the Gospel is "Luke" - but the Gospel never states this. Citing both scholars and tradition, Bock points out the author of the Gospel knew Paul well, and was not himself an eyewitness to the life of Christ. From very early in the history of the church, Luke was referred to as the author of this work.

A point of interest: over 1/3 of the Gospel is exclusive to Luke alone. There is no sense of negative judgment with regard to the Many who have come before Luke; however, as a result of his careful investigation, Luke suggests that he is going to tell the story in a new way - perhaps a more accurate (and definitive?) way. Theophilus has heard the story of Jesus before. Perhaps he had questions:

• Why should a Gentile join a Jewish movement?
• Why are followers of Jesus suffering?
• Can we be sure Jesus is the fulfillment of God's promises?

The intent of the Gospel is to provide certainty and assurance that the story of Jesus is true, and that the way of Jesus is God's way. Luke will start at the beginning - not "In the beginning ..." - but at the beginning ...

On Line Bible Study - For the week November 9-15, 2009

Lesson 413
Mark 14: ¹²On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples asked him, "Where do you want us to go and make preparations for you to eat the Passover?"
As we did with Matthew, so we will do with Mark - we will conclude our consideration of his gospel with the Last Supper, picking up the arrest, trial, crucifixion and resurrection when we conclude with the Gospel of St. John.
Mark understands the Last Supper to have been a Passover meal. We are going to focus on two aspects of this meal - the awareness of the Lamb, and the power of covenant as Jewish Christians came to understand the implications of this supper with the Lord.
Mark 14: ¹⁷When evening came, Jesus arrived with the Twelve. ¹⁸While they were reclining at the table eating, he said, "I tell you the truth, one of you will betray me—one who is eating with me." ¹⁹They were saddened, and one by one they said to him, "Surely not I?"
When the people of Israel sacrificed the lamb for their Passover Meal, the animal was not only innocent; it was unaware. The people understood the implications of the blood on their doorpost (See Exodus 12:21-23). In the case of Jesus, the "Lamb" - he was aware of what was about to happen, but the disciples were not. Note the contrast later in the chapter when Jesus tells them they will all fall away on account of me ... - Peter jumps up to defend himself. There seems to be a certitude, at least for Peter, that he would never do such a thing. But where is that certitude when Jesus speaks of his betrayer? Surely not I? The fact they were saddened suggests that none of them could be sure they were not the "betrayer".
This is quite the turn-around from the Passover! In the case of the Christian moment of salvation and liberation, the "lamb" is the only one who knows what is happening. The people have to figure it out later.
In some ways, this begs the nature of the "covenant" Christ proclaims later in the meal ...
Mark 14: ²⁴"This is my blood of the covenant, which is poured out for many," he said to them. ²⁵"I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God."
"Covenant" is the language of relationship between Israel and God. It is the agreement that puts in place the law, God's care for the people, God's special relationship with Israel as "chosen". This is explicitly relational language Jesus uses, suggesting that, even though he is the only one who "gets it" now, the fact is that what he is about to do affects everyone. The "many" in verse 24 should be understood, according to Donahue and Harrington, as inclusive. In English it can suggest the inclusion of some but not all; in Aramaic and Hebrew the word insinuates an impact on people regardless of their awareness.
And so - we are left with the question: Do we get it? Have we "gotten it?" As we hear the covenant language of "blood poured out for many", what difference does it make?

There are many other aspects of this text that demand attention. We will stop here. And now we move to the Gospel of Luke.