In the world of that
day, it was Caesar that was great, it was Caesar that was the son of the most high,
it was Caesar that was clearly ruling over the people of the house of Jacob, it
was the Roman empire that was never going to end, and it was Caesar that was
called the son of god. Clearly, this is a revolutionary and subversive
message that was being proclaimed by the community that claimed allegiance to
Jesus. Is it any wonder that it was so persecuted? It is no wonder
that Rome went to war against this message of Jesus and attempted to destroy
the people that would dare to proclaim that Jesus was King, not just of Israel,
but of a kingdom that encompassed the entire world---a kingdom that exceeded
that of the vast Roman empire.
That message
continues to be reinforced as the story unfolds. When Mary goes to visit Elizabeth, Elizabeth
greets her and calls her “the mother of my Lord” (1:43). “Lord” there is
“kuriou.” In first century context, and in the context of what has
already been presented in regards to the titles bestowed upon Jesus, this is
more kingly language. As Theophilus, and anyone else who would happen to
read this, would immediately be reminded that it is Caesar that is generally referred
to as “kurios,” or “Lord.” While “lord”
is certainly an honorific title, used in both formal and informal pleasantries,
the construct of Luke makes it very clear that references to Jesus as “Lord”
indicate that he is such both like Caesar and ultimately of the Caesar.
From there, with an
apparent understanding of, and with reference to what had been told to her
about her Son and His role as King by the angel, Mary goes on to speak in
language reflecting the covenant that God had made with Abraham, saying “He has
shown strength with His arm; He has scattered the proud in the thoughts of
their hearts; He has brought down the mighty from their thrones and exalted
those of humble estate; He has filled the hungry with good things, and the rich
He has sent away empty. He has helped His servant Israel, in remembrance
of His mercy, as He spoke to our fathers, to Abraham and to his offspring
forever” (1:51-56). Again, as we read through this, we cannot lose sight
of the fact that this information has been collected and sent to a believing
Roman government official who would, no doubt, be sharing this with his circle
of friends and associates, perhaps even hearing it in the first time in the
company of that circle. All of the kingly language, and preparations for
a people and a world to receive its King would not go un-noticed.
A few verses later,
the author has Zechariah picking up where Mary left off, continuing the
reference to the covenant that God had made with Israel through Abraham, which they
hoped would be fulfilled in their messiah---in their King. It is said
that Zechariah “was filled with the Holy Spirit and prophesied, saying,
‘Blessed be the Lord God of Israel, for He has visited and redeemed His people
and has raised up a horn of salvation for us in the house of His servant David,
as He spoke by the mouth of His holy prophets from of old, that we should be
saved from our enemies and from the hand of all who hate us; to show the mercy
promised to our fathers and to remember His holy covenant, the oath that He
swore to our father Abraham, to grant us that we, being delivered from the hand
of our enemies, might serve Him without fear, in holiness and righteousness
before Him all our days’.” (1:68-75)
From there, Zechariah
re-directs his thoughts toward his own newly born son, saying that he “will be
called the prophet of the Most High” (there’s that kingly language again), and
that he “will go before the Lord (kurios) to prepare His ways” (1:76). As
we reflect on this, could we not agree that not only was John sent to prepare
the way for the King, but that Theophilus was being encouraged to continue preparing
the way for the King in service to that King, and that we, having “certainty
concerning the things you have been taught” (1:4), also are charged with an
ongoing preparation for the way of the King through the preaching (in both word
and deed) of the Gospel?
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