A Visit to the Temple Part 2

 Hello everyone,

In my last post, I talked about how Joseph and Mary took the baby Jesus to the temple to meet the requirements of the law.  Whiel they were there, they encoutered two righteous people, Simeon and Anna.  We talked about what Simoen had to say.  Today we will look at what Anna had to say. 

Anna is clearly a woman who has devoted herself to God.  She was a constant presence at the temple, and spent her time in prayer and fasting.  God has now sent two witnesses to Joseph and Mary, one righteous man and one righteous woman. Anna is presented here as the daughter of Phanuel and from the tribe of Asher.  

In the Greek, Anna's exact age is unclear.  Was she 84? Or had she been a widow for 84 years?  Luke states that she had lived with her husband for seven years, then he died and she had lived as a widow since.  The text could be saying that she had lived as a widow for 84, which would make around 105, at least. What is clear is that she had been widowed for a long time, from 60 to 84 years.  In his commentary, Darrell Bock opts for the most direct interpretation, making her around 105. (Bock, 252.) Now, it is rare that someone lives that long.  Rarer still that someone would live that long and still have the vibrancy to be up and about in the temple every day.  But it is possible. 

It is possible that God was allowing Anna to live to see the Messiah, just as he had for Simeon.  Luke doesn’t specifically say that, but, again,it is possible. Now, both can go and die in peace, having seen for themselves, the redemption of Israel. 

Like Simeon, upon seeing Jesus, Anna praised God.  However, as Simeon spoke to the parents about what this child would be, Anna spoke to the people, talking about Jesus to others like her who had been waiting for the redemption of Israel.  

After leaving the temple, Luke tells of them returning to Nazareth. so, the young Jesus, grows up in Nazareth, where, according to Luke, he grew in wisdom and size and had the grace of God upon him. We learn very little about his childhood from Luke, but here, like John the Baptist, Luke indicates that the hand of God upon him from an early age. 

Tom 

     Darrell Bock. Luke: Volume 1 - 1:1-9:50, Grand Rapids, Michigan, Baker Academic, 1994. 

A Visit to the Temple

I will continue my look at Luke 2 today, by talking about the visit to the temple, where Joseph, Mary and the baby Jesus encounter Simeon, a righteous man of God that had been waiting to see God's salvation. 

According to Darrell Bock, this visit to the temple is forty days after Jesus' birth.  (Bock, 234) He explains that according to Leviticus a mother was unclean for seven days and then was confined for an additional thirty-three days for a time of purification.  (Leviticus 12:2-6).  After the time of purification was complete, then the mother would go to the priest to present an offering. The offering was to be a lamb for the burnt offering and a dove or pigeon for the sin offering. But the law allowed for the poor to offer two birds, rather than a lamb and a bird.  Luke 2:24 indicates that Joseph and Mary made the poor offering of two birds. 

Jesus was their first-born, (but also the first-born of creation. (Col 1:15)) Now, according to Exodus 13:2, 12, every first-born male, whether human or animal, was to be consecrated to the Lord, and Jesus fulfills this idea of firstborn in more than one way.  This presentation at the temple, after the time of purification was completed, shows that Joseph and Mary were pious, law-abiding Jews. 

Joseph and Mary are met in the temple by Simeon.  Simeon is described by Luke as devout and righteous, and Luke also says that he had been promised that he would not die until he saw the Messiah.  So he has been led by the Spirit to the temple on the day that Jesus is brought there to be presented to the Lord. Simeon takes Jesus into his arms and praises God. Simeon now, in seeing Jesus, is seeing God’s salvation.  These two things can’t be separated.  But now Simeon can die in peace knowing that God has kept his promise.Simeon seems to recognize that this salvation is for Israel, but not just for Israel.  In his song of praise he says this salvation is in the ‘sight of all nations,’ and is "a light for revelation to the Gentiles." (Luke 2:31-32)

Simeon uses the word ἡτοίμασας (aytoimasas) in regard to this salvation.  He is speaking to God in praise.  It is 2nd person singular aorist active indicative meaning "You have prepared."  Simeon is saying that God has made salvation through Jesus. In his praise of God we see light (to the Gentiles) and glory (to Israel) come together.  (Compare with Isa. 60:1-3)  Jesus is bringing light and the glory of God into the world.  In Jesus, this iinfant that Simeon is holding, God is acting on behalf of his people. 

Then Simeon speaks specifically to Mary. He tells her things about Jesus. First, that Jesus would cause many to rise and others to fall in  Israel.  Which he does.  For example, simple fishermen rise to become powerful religious leaders.  Simeon also tells Mary that Jesus would someday lead to her own heartbreak somewhere along the way.  A sword would pierce her own soul. (Not soemthing that you would really want to hear, never-the-less, it was true.)  Finally, Simeon tells Mary that Jesus would reveal the thoughts of many hearts.  This is also true.  Jesus and his word reveal people’s hearts. Jesus revealed hearts then and His Word reveals hearts now.  Next post will look at the rest of the visit to the temple. 

Tom 

Behold, a Savior

Hello everyone,

I am continuing to look at Luke 2, and continue the narrative of the birth of Jesus. In today's post we will look at the birth announcement.  An angel appears to a group of shepherds in the open country nearby.  They were guarding their flocks at night, when, according to verse 9, an angel of the Lord appeared to them and God’s glory shone all around them. This is our third angelic appearance in Luke.  Darrell Bock points out a pattern that we see in each one,  1) the angelic appearance, 2) fear, 3) a ‘do not fear’ pronouncement, and 4) a sign. (Bock, 214.) 

These shepherds are tending to their flocks at night when suddenly the Δὁζα (doxa), or glory of the Lord shone around all of them. So suddenly everything got very bright and an angel appeared.  They were rightly terrified. Ἐφοβήθησαν φόβον μέγαν (ephobathasan phobon megan) - A literal translation would be 'they feared with great fear.' Just as the angel greeted both Zechariah and Mary, he greeted these shepherds.  ‘Do not fear.’ There must be something terrifying about coming face to face with an angel, yet this is not the desired effect, at least not in these instances.  

The angel’s announcement begins with the word ἰδοὺ (idou) which means ‘behold.’ The Greek-English Lexicon of New Testament Words defines the word as 1) prompter of attention; behold, look, see. 2) marker of strong emphasis: see. I don’t think we have an adequate equivalent in our modern vernacular.  We really use the word ‘behold’ any more. 'Look’ or ‘see’ don’t seem to carry enough weight for the circumstance.  It is like ‘pay attention to this’ To me, the angel is delivering a message to these shepherds like, ‘Behold, a savior is born.” This is something they really should be paying careful attention to.

His announcement, he says, is good news εὐαγγελίζομαι  (euangelidzomai) meaning 'I bring good news' and great joy χαρὰν μεγάλην (Kapan megalayn). This good news and this great joy will be for all people.  So what is the good news? A savior has been born for them.  The angel tells them that this savior is Christ, the Lord, and he has been born in Bethlehem, the city of David. 

Bock makes an interesting point here.  IN verse 11, the terms Savior (Sowtayr), Christ (Christos) and Lord (Kyrios) appear together.  According to Bock this is the only place in the NT that this occurs. (Bock, 216.)

The angel gives a sign to the shepherds.  They are going to find this newborn savior wrapped in cloth and lying in a feeding trough.  One would not expect to find a savior in a room for animals. 

Then, unexpectedly the skies filled with angelic beings, praising God. This is what the angels said, “Glory to the Most High God.  And upon the Earth, peace to those with whom His divine favor rests.” In this angelic praise, God receives doxa - the glory, praise and honor.  And He deserves it. And He is called ὑψίστοις, (hypsistos), meaning 'Highest."

Also, tthe angels declare 'peace' to those who are εὐδοκίας.(eudokias) - that word can mean those who ‘are receiving his good will,’ “those on whom his favor rests,’ “those with whom he is pleased.” Bock says that ἀνθρώποις εὐδοκίας. Is a technical term of 1st Century Judaism, meaning God’s elect., those on whom God has poured out his favor. (Bock, 220). In my own translation, I went with, 'peace to those with whom His divine favor rests.'  So those people to whom God draws near through Jesus will experience peace and the benefits that God bestows. I is a good thing to be one those people. 

The angels return to heaven and the shepherds determine that they should go and see what the angels had spoken to them about.  Upon reflection, how could they not? They search and find things exactly the way that the angels had described to them.  The shepherds have their faith confirmed. Afterwards the shepherds tell their story and those who hear it are amazed by it. 

There is a lot to be amazed at by this story.  God had entered the world.  That is amazing.  But He has come tp bestow His peace and His favor on people like us.  The is the most amazing of all. 

Tom 

     Bock, Darrell L. Luke, Volume 1: 1:1-9:50. Grand Rapids, MI. Baker Academic. 1994. 

The Firstborn

 Hello everyone. 

We are moving on in to Luke chapter 2 today.  I had hoped to get to the birth of Jesus by Christmas, but my exegsis is slow, and I didn't get that far.  But is where we are today. Luke 2 tells us that story. It begins by telling of a decree by Augustus Caesar that everyone be registered for a census.  This apparently causes Joseph to return to his ancestral homeland in the city of David, Bethlehem.  Joseph was from Nazareth and seemingly had no other reason to go to Bethlehem.  Bock points out that God uses Caesar to accomplish His purposes.  Caesar unknowingly obliges. (p. 203)  This is how Jesus of Nazareth would fulfill the prophecy in Micah 5:2 that the savior would come from Bethlehem. 

Joseph travels up to Jerusalem from Nazareth with his betrothed, Mary.  The text also mentions that Mary is pregnant.  They are engaged and she is pregnant.  Joseph knows the child is not his.  We know from Matthew’s account that Joseph is taking the word of the angel that the child is the offspring of the Holy Spirit. (Matthew 1:20) This shows Joseph to be a faithful man. 

Luke states that the birth happens while they are in Bethlehem.  The scene may not have been the way we always depict it.  Luke does not specify how long they had been in Bethlehem before the arrival of Jesus.  But he does come some time while they were in Bethlehem.  Mary gave birth to a son. This son is said to be her πρωτότοκον (prototokon) her first-born.  Jesus is called πρωτότοκον, or firstborn several times in the scripture: 

• Colossians 1:15 - firstborn among all creation. 
• Colossians 1:18 - firstborn from the dead. 
• Romans 8:29 - firstborn among many brethren. 
• Hebrews 12:23 - Those that belong to the church of the firstborn have their names written in Heaven. 

If we tie all of these together we see that Mary's firstborn, Jesus, is firstborn among the living and the dead.  He is firstborn within His family, the church and it is His church.  Those who belong to that family, have their names writtten in Heaven. We owe a lot to the prototokon, the firstborn. 

Jesus was born in a place where animals were kept.  I have read different ideas about what that means.  Both Kenneth Bailey and Darrell Bock indicate that the word καταλύματι (katalumati) does not necessarily mean inn.  The Greek-English Lexicon of New Testament Words defines it as a guest room or lodging place.  It’s not really clear who didn't have space for them, and we may not ever truly understand all the details surroundoing Jesus' birth, but that isn’t really the point is it? God came to Earth in the form of an infant and he did so in very humble circumstances, coming to a young couple in an animal room.  Whether that was in a nearby stable or cave (Bock, 208.) or the place where animals are kept in a family home, (Bailey, 29). it doesn’t really matter.  Luke has made it clear for us that in this infant, God has come to Earth, and brought with him salvation. 

    Bailey, Kenneth.  Jesus Through Middle Eastern Eyes. Downers Grove, Ill. IVP Academic. 2008. 

    Bock, Darrell. Luke: Volume 1, 1:1-9:50. Grand Rapids, Mich. BakerAcademic. 1994. 

Entrails of Mercy

Hello everyone.

I am nearing the end of Luke 1, and I have learned a great deal.  I hope that you benefitted from some of what I have shared.  Luke 1 ends with Zechariah's song of praise. Zechariah, like Mary, sings a song of praise to God after these miracles unfolded.  The birth of his son John, the return of his ability to speak, and the miraculous pregnancy of his recent houseguest Mary.  Zechariah sees all of these miracles and sees them as signs of the redemption of Israel.  Mary had started her hymn of praise by looking at how God had chosen her and blessed her. Zechariah’s initial focus is on how God has set salvation in motion.  

In verse 68 Zechariah says that the God of Israel has ἐπεσκέψατο (epeskepsato). According the Greek-English Lexicon of New Testament Words, this word means ‘to go to see a person with intent to help, to visit.’ Zechariah is saying that God will visit his people to help and to make or provide redemption for them. So God is coming, in person, for the purpose of helping his people. Verse 69 - God, in His visitation, is raising up a horn of salvation.  According to Darrell Bock, the idea of the horn symbolizes power and strength, like the horn of an oxen. (Bock, 180) He is not referring to a musical instrument, like I had always thought. This powerful horn from the House of David, brings us salvation.  

In verse 70, Zechariah points out that the prophets of the Old Testament had prophesied about this deliverance that God was now bringing into place - deliverance from their enemies and from those who despise them.  Deliverance had been promised and God was making good on His promise.  This salvation would be from their enemies, as well as the μισούντων (misountōn)- a participle meaning ‘those who hate.’ They would ber delivered from thier enemies and those who hate them. In this we can see this fitting both the physical and the spiritual enemies of God’s people. And with this deliverance, we can then serve God without fear, for the rest of our lives. (verse 74-75)

Now for my favorite part: In verse 78, Zechariah talks how our forgiveness comes from God's Σπλάγχνα ἐλέους (splangkna eleous) - a rough translation of which would be entrails of mercy.  The Greek-English Lexicon of New Testament Words defines splangkna as 'inward parts, entrails.' It goes on to say 'that in the ancient world the inner body parts served as referents for psychological aspects of the seat of emotions.'  Today we would say ‘heart.’  ἐλέους means 'of mercy.' The point here is that to say that our forgiveness originates in the mercy is coming from deep within Him (His entrails.)  In my own translation, I have translated it as, ‘the mercy that comes from God’s inmost being.’

Still in verse 78, Zechariah says that God causes the sunrise to shine upon us from the heavens.  Is this speaking about the sun coming up each day, or is it referring to Jesus, ‘the rising sun’ that is visiting us and delivering us God’s great mercy? Either works for me.  Jesus comes to give light to those who sit in darkness. This is a great way to describe those who live in ignorance of the Lord. Sitting in the darkness and in the shadow of death. 

There are a lot take-aways from this song of praise from Zechariah.  Most notable to me is the depth of the mercy of God, and how it springs from deep within to rescue me at a time when i sat in darkness. 

Tom 

The Sound of Silence

Hello everyone. 

I will continue my journey through Luke today, in Luke 1:57-66, the birth of John the Baptist. 

Elizabeth gives birth to a son, just as the angel Gabriel had said. Many neighbors and relatives come and rejoice at his birth. Word had spread as to how God had lifted Elizabeth up and shown her mercy.  She who had felt the reproach of God, through her childlessness, was now the one being shown mercy.  Her reproach was removed. 

When the day of circumcision came, Elizabeth insisted on the name John.  Everyone was telling her that this name was not the right one, insisting that she name the child after his father.  I've always wondered why these people think it was their business to object to the name the parents had chosen and insist on a different name. My understanding, however, is that it was customary to name the child after a relative, perhaps the father or grandfather. That is why they say, "no one among your relatives is called by that name." (verse 61.) However, they did not understand something that Zechariah and Elizabeth knew. God had already chosen a name for this child. 

Being frustrated by Elizabeth, they began signaling to Zechariah about the name.  I have also wondered this this.  The Bible tells us that Zechariah was unable to speak.  The fact that they are making signals to hum indicates that he may have been struck deaf as well. Otherwise, it seems silly to make hand signals to man who's hearing is fine.  

Zechariah wrote on a tablet for everyone that the boy’s name was John. His obedience in this moment lifted the punishment and Zechariah was able to speak (and possibly hear) again, and he began to rejoice. Zechariah has apparently learned from this long period of silence. Now, he trusts God and is obedient to him. 

The events at home of Zechariah and Elizabeth caused fear of the Lord to come upon everyone there and word about all of this quickly spread throughout the countryside. The Lord is performing miracles that lead people to fear Him and rejoice in Him.  And Zechariah’s time of suffering causes him to recognize that God is good for his word. What he says will happen, happens. 

Tom 

A World Upside Down Part 3

 Happy New Year everyone. 

I will start 2022 off by wrapping up my thoughts on Luke 1:46-55. Here is my translation of the end of Mary's song, verses 51-55:

51 He has performed powerful acts with his arm;

       He has scattered those with arrogant thoughts in their hearts. 

52 He has removed powerful people from thrones,

       And he has lifted up the humble. 

53 Those who are hungry, he has filled with good things,

       While those who are wealthy, he has sent away with nothing.

54 He has come to the aid of his servant Israel, 

       Remembering to be merciful.

55 Just as has spoken to our fathers, 

To Abraham and his descendants forever.”

Let me remind you of what was discussed in Part 2, of God's incredible kratos, or strength. Mary shows us how increbibly strong her God is. Mary's paradoxical look at the world continues in verse 53. Not only are the powerful and the lowly moving in different directions, those who are hungry are contrasted with those who are wealthy.  They, too, are moving in different directions. This time, the hungry are full and the full become hungry.

What does this mean? Surely God’s plan is not a revolving door of fullness and hunger. God is not simply swapping the rich with the poor. Rather, God is giving us a new way to think about what rich and poor means. Consider what Mary is saying and compare it to what Jesus says, as recorded by Luke in Luke 6:20-21, then 24-25:

20 Then he looked up at his disciples and said: 

“Blessed are you who are poor,

   For yours is the kingdom of God.

      21 Blessed are you are hungry now,

   For you will be filled.”

24 “But woe to you who are rich,

    For you have received your consolation.

25 Woe to you who are full now,

For you will be hungry.” (TNIV)

Jesus is saying something very similar to what his mother said. The poor may remain poor by earthly standards, but theirs is the kingdom of God, which is far better than any kingdom of Earth.  Those who are hungry, may continue to feel the pangs of hunger, but they will be filled with better things than food.  God’s best blessings are not physical, they are spiritual.  Which is better, money or love?  Good food or inner peace? This is where Mary is going with this.  She probably never lived above the poverty level, yet she recognizes her blessings and is grateful.  She had so much more than the wealthy of her time, because she feared God with a reverent fear, and He blessed her for it. 

Mary has presented a world that is upside down, where the poor and hungry are filled and the wealthy become poor and hungry. Tying my three posts together, here are lessons Mary teaches us:

1) God’s nature. Mary sees God as the ultimate power.  He is greater than those who seem powerful in the moment, because his power is absolute and eternal, and he can do whatever he wants. But not only is Mary’s God powerful, but he is a God that is aware of and concerned about her needs, and he meets them.  He is also a merciful God, offering mercy to her and to Israel.

2) The rewards of humility. God stands against pride and rewards humility.  With Jesus’ arrival coming soon, the humble, the poor and outcasts become first. They are the ones receiving salvation, whereas the proud and arrogant become last. They receive judgment. From Mary we learn that the rewards of humility far outway the rewards of pride.  Truthfully, pride mostly brings consequences. 

3) What is really important.  What is really important is being within God’s mercy.  God’s mercy is better than money. The rich and the arrogant do not fare well in the picture painted by Mary, or the one presented by Jesus in Luke 6.  God’s mercy will ultimately meet the needs of those who seek his mercy. The way to do that is to give up pride, take on humility and live in reverent fear of God.  So it is far better to be poor, hungry and humble, than to be wealthy, full and filled with pride. It is indeed upside down.  

Tom