Already but not yet – Christmas Eve – Luke 1:67-79

In epic style, Luke 1-2 recounts not one, but two angelic visits, two outlandish birth announcements, two miraculous births (one to a virgin, the other to an elderly, barren woman), the arrival of a baby prophet and an infant Messiah, two circumcisions, and the fulfilment of ancient prophecy and expectation. As if that isn’t enough, the narrative is interspersed with three major arias or canticles.

The Song of Zechariah which is one of the three canticles is traditionally known as “the Benedictus” after the first word in the Latin translation and is a morning prayer of thousands every day; It speaks about the coming of the Saviour. The song Zechariah sings is not just a psalm; it is a prophetic song. Even more to the point, it is a song of the Holy Spirit. The first chapter of Luke’s gospel is long. 80 verses long but in this narrative Luke makes the point over and over again that everything occurring in, with, and under the births of John and Jesus was “of the Holy Spirit.”

Zechariah’s prophetic song is an ironic moment in Luke’s telling. The old priest has been unable to speak for months and as he finally fulfils the angel’s demands from earlier in the chapter, he bursts like a dam. The words of prophecy pour out. I like to think that in the months when Zechariah couldn’t speak, he did a lot more thinking and listening than usual.

All the silence gave Zechariah time to create something to honour the occasion of something holy. When the spirit comes upon Zechariah, his tongue is loosened. Like a songwriter or a poet marking a major moment, Zechariah has composed something fitting for the beginning of John’s life yet the song is also about his wife’s cousin’s child. It is a strange moment, a priest singing praise of a different child.

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A family feud in the Christmas story? Thursday, 4th Week in Advent – Luke 1:57-66

God commanded both Abraham and Moses to circumcise male babies when they are eight days old (Genesis 17:9-14; Leviticus 12:3). John’s circumcision, while routine, nevertheless marks Zechariah and Elizabeth as faithful in their observance of Jewish law. That is to be expected, of course, given that Zechariah is a priest (v. 5; see also v. 6).

In the culture of the Israelites, the name of a child was very significant. God sometimes changed the name of a person, such as changing the name of Abram to Abraham, of Sarai to Sarah, and of Jacob to Israel. At other times, God gave the name of the child before birth. Such is the case with both John and Jesus.

The drama of our text has to do with a family argument over the name which was to be given the child of Zacharia and Elizabeth. Names were important in that culture, and were supposed to embody something of the importance or character of the person or to make some sort of statement or to express some sort of faith. The naming of a child would normally be a parental function, but these neighbours and relatives try to influence this naming to honour Zacharia by naming the child after him. The question which we must bear in mind as we approach our study of this passage is, “why would Luke bother to include the account of a family argument over the name of a child?” There are two theories.

The naming of the son after his father implied that this child would walk in the steps of his father, that he would carry on the father’s name, and thus his work as well. Had John been named ‘Little Zach,’ he would have been expected to grow up as a priest, just like his father. He would thus have gone about with his father as he carried out his priestly duties, learning how to do things, just like his daddy did them. To be named by any other name would have implied just the opposite. John would not follow in his father’s steps.

Yet there are others who argue that it would be unusual to name a son after his father, because sons are usually known by their given name in addition to their father’s name as in “Simon, son of Jonah” (Matthew 16:17). If Elizabeth were to name the baby Zechariah, he would be known as Zechariah, son of Zechariah, an awkward phrasing. These neighbours and relatives are willing to ignore that problem to honour Zechariah, probably out of their pity at his muteness.

They motion to Zechariah, as if he is deaf as well as mute. We have no evidence that he is deaf aside from this verse. People often assume that a mute person cannot hear, which is often but not always the case. That seems to be what is happening here.

One of the first and strongest impressions we gain from these verses is the sense of the prominence of Elizabeth, and of her determination for her son to be named “John” rather than “Zacharias.” Her actions may well have been considered inappropriate by those who observed her. Thus, for Elizabeth to be outspoken and insistent may have shocked them as totally “out of place” for a woman. Nevertheless, Elizabeth did so, and Luke strongly implies that she was both godly and right in so doing.

The neighbours and relatives who attended for the circumcision had their well-worn expectation about the child’s name. But they had to learn that it is God who chooses the name and the destiny of this child. Perhaps, with every child, God moves the world in a new direction.

Zechariah has been dumb for almost nine months, but now he can speak and his first words are a song of praise. Everyone recognized that John was going to be an exceptional child. It is clear that Zechariah understands that his son will be the for-runner of the Messiah. He rejoices because the coming of the Messiah is now very close.

Today, think about your own name. And thank the Lord, for your name, which is written on the palm of His hand.

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THE WEARY WORLD REJOICES – ‘The Nativity’ by Robert Campin, Musée des Beaux-Arts de Dijon, 1420

Undeniably, this Christmas is different. All is not merry nor bright. Anxieties, frustrations, disappointments, perplexing situations, impatience, fear, failure, pain, loneliness, loss, and even tragedy has crossed our paths. We were unprepared and are still uncertain. But have you ever wondered at the first Christmas, the real Christmas? – An unexpected Messiah from the wrong side of the town is caught in a census with nowhere to go. His ordinary family is welcomed by the poor and the pagans. His extraordinary birth is marked by unspeakable horror and murder. Emphatically then, the first Christmas was far from merry and bright!

Robert Campin, an Early Netherlandish painter, through his painting titled ‘The Nativity’ provides a glimpse of hope amidst hopelessness. The panel painting was executed in 1420 and is housed in the Musée des Beaux-Arts de Dijon.

The Shepherds, Mary and Joseph

Against a fine and fictitious landscape, Campin has presented to us a dilapidated barn. The ramshackle wooden stable bears witness to the baby born in straw poverty. The thatched roof of the stable is broken and the walls half-destroyed. Through the ruins, we see the oxen and the ass, strangely unaware of the significance of the moment.

As we peer further into the rickety room, we encounter a group of poor shepherds hoping to catch a glimpse of the Saviour. Interestingly, the artist places the shepherds are the very core of the painting. Could this indicate to the heart of the Shepherd, born to save His sheep?

The angel and the landscape

Above the thatched roof of the stable hover three angels. Their presence adds melody to the moment. ‘Glory to God in the Highest and Peace to His people on earth’, they proclaim. Dressed in traditional blue, green, and red, the three angels embody the principal Christian virtues of Faith, Hope, and Charity.

Defying gravity, notice the fourth angel, dressed in white. Not only does it announce the birth of the Redeemer but also holds a phylactery that reads – ‘Touch the Child and you shall be healed.’ These words hearken to the episode of the ‘Incredulous Midwife’, based on apocryphal sources. The narrative is rarely recognized despite its cameo appearances in art. The story goes thus:

Salome

To help Mary in childbirth, Joseph went in search of a midwife who arrived after Jesus was born. The midwife, Zebel (whose face we do not see in the painting) recognized that Mary was a Virgin despite the birth. She praised God and hastened to tell friend Salome, who refused to believe. Like St. Thomas, Salome sought proof. On extending her hand towards Mary, her hand withered and was paralyzed.

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Your presence is more important than your presents – Tuesday, 4th Week in Advent – Luke 1:39-45

On the face of things this seems like a meeting of two women, yet there were four persons that day in that little town of Ein Karim, high up in the mountains. The forerunner, John the Baptist and the Messiah are physically present, each in the womb of his mother. Here, a young Galilean carries within her womb the one ‘who is and who was and who is to come’. At this remarkable point in time and space the new covenant of God with his people is beginning.  

The journey from Nazareth to Ein Karim was long and uncomfortable. Mary, carries the secret; she is the womb of God but that secret is let out of the bag or should I say out of the womb when John the Baptist  leapt on hearing the voice of the Mary. This isn’t just a cute “I felt the baby kick” moment. It’s God’s Spirit at work. Zechariah had been told something about her child, “ he will be filled with the Holy Spirit, even from his mother’s womb.” – Luke 1:15. This visitation could best be described as a Eucharistic moment. The light of Christ comes to Elizabeth through Mary.

But this text rightly focuses on Elizabeth too. The scriptures record very little about Elizabeth, but she was a remarkable woman. She believed Gabriel when her husband did not. Mary was a young woman and she was an old woman, but Mary needed the encouragement that Elizabeth gave her. She assured her that all those things that had been told to her, by the angel, would happen.

What a wonderful encounter: two women, bound by kinship, both bearing sons, both blest by the Lord. How affirming to Mary that the revelation made to her, is understood by her kinswoman. Like Mary, when we share our faith story with someone we proclaim the greatness of God in our life. Think how blest we are each time we have the opportunity to ‘magnify the Lord’ through our faith narrative. We all  have someone with whom we can share what God is doing in my life.  

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