tag:blogger.com,1999:blog-8355052.post3220297239753571470..comments2024-03-28T09:52:15.415-04:00Comments on Common Denominator: Not Likely Luke by Easter 1: Luke 1Ken Schenckhttp://www.blogger.com/profile/09745548537303356655noreply@blogger.comBlogger1125tag:blogger.com,1999:blog-8355052.post-18135013488712354342009-03-25T17:12:00.000-04:002009-03-25T17:12:00.000-04:00Ken,Do you think that there is a significance to t...Ken,<BR/><BR/>Do you think that there is a significance to the qualification of Zechariah and Elizabeth's righteousness as according to the "Lord’s commandments and regulations"? I'm wondering what you think, because my study of this passage suggests that Luke is intending the reader (hearer) to draw a distinction between the two characters in these very similar stories. <BR/><BR/>It is interesting that Luke does not describe Mary as "righteous" in terms of observing the laws of the Torah, particularly since this was how righteousness was measured by most Jews at the time. They, ironically and paradoxically, called it the "yoke of Torah" -- meaning that they saw strict obedience and servitude to God's law as liberating. <BR/><BR/>But the New Testament reveals that God has changed that forever. When Paul, in his letter to the Galatians, challenges the idea that God's ultimate desire for our lives is strict obedience to the Laws of Torah, he takes away the "yoke of Torah" as a measuring rod by which our righteousness is gauged. He claims that if, as Gentiles, they accept the "yoke of Torah" they are willing accepting slavery and death. Having taken that away with his left hand, Paul gives them (and us) with his right hand a new measuring rod – a vision of life empowered by the presence of the Spirit that is shaped by the pattern of Jesus' own faith and love! It is a wonderful summary of a new and grand vision of what God desires of and for His people.<BR/><BR/>Luke's parallel stories of Zechariah and Mary (Luke 1:5-38) reveals that God’s favor and activity in our lives is not only often surprising and paradoxical, but, more importantly, it is always invested in those who respond wisely to God's will for their lives (that is, Mary responded with faith while Zechariah responded with unbelief).<BR/><BR/>In other words, Mary's "righteousness" comes, not by way of her strict obedience to the Law, but by way of her faith; a faith which responds humbly in obedience and service. Mary's self-description as the Lord's servant (or, "handmaiden") does two things. First, it reveals her submission to God's desire and purpose not only in her life, but also for the entire world. Second, through it she acknowledges her role in bringing into reality God's will in our world. Moreover, through the verbal expression of the submission in her heart, Mary claims a place in God's household. This has potential serious social and religious ramifications for her. By doing so she has placed her future position and status in Joseph's household in jeopardy. Her faith shows us that partnership in God's work in the world transcends any claim society or family can place on us. In the first century, the status of a slave was determined by the status of the Master of the house. By characterizing herself, literally, as a "[female] slave of the Lord," Mary teaches us that social, political, gender, economic, geographical and even religious status has no bearing in determining our position in God's household or our role in His plan. Now, as illustrated in Jesus' teachings and in the rest of the New Testament, our position in God's house is determined by the depth of our faith and degree of our obedience. This is why Gabriel proclaims her one "favored by God" (1:28).Anonymousnoreply@blogger.com