THE SERVICE OF GOD IN THE FOUR GOSPELS (2)
[p. 414] THE SERVICE OF GOD IN THE FOUR GOSPELS (2)
We have before us Zacharias and Elizabeth, both being of the priestly family. What is in mind is that, whilst the service of God is carried on in outward order — Zacharias serving as priest in his order — yet we are to see that he was not actuated by faith. Nor was the service, although carried out in normal outward order, in the power of the Spirit. Yet, later on, in verse 67 — he is said to be filled with the Holy Spirit and addresses God. This is characteristic of Luke, — Luke, as ever full of grace providing us with the thought that while Zacharias was not acting in faith, he was one who could be recovered or secured through discipline, that is, there was hope there. According to Malachi, who speaks of the state of things to which the Lord came in Israel, there was a state of unbelief, not hopeless, for the work of God was there, only needing rebuke and adjustment.
Luke always recognises the powers that be, the state of humility that enters into a recognition of his position. He begins by saying, “in the days of Herod the king”, — and again, “in those days ... a decree went out”, and “when Cyrenius had the government of Syria”. It is a principle of Luke’s writings that God has set up provisional government, and that in whosesoever hands it be, it is to be recognised. So we are to recognise that the testimony requires that — nothing more is in mind than that. Herod was not favoured by the Jews. The Spirit of God recognises public order with those in authority, whether it be Caesar, Pilate, or any other; God recognises them, and so should we. Peter who recognises the government of God much in his writing and experience, enjoins us to be subject to the king and to governors. The great highways of Rome are in mind in Paul’s travels; “walk to and fro through the earth” — that involves highways, which were an advantage to him. No doubt certain features are being set forth in governments, yet God is working behind the scenes, in regard to the Lord Himself, this glorious Person. We belong to those who have a heavenly calling, and bear no sword, yet government does bear the sword, and “not in vain”. Governments are a provision of God and to be held by us as that. Think of the apostle Paul before King Agrippa, and such things recorded as “Caesar’s household” and “chief man of the island”, it is simply seeing things as they are, and upheld of God, and left as they are. The authority of government was used against Christ yet He recognised that they were of God. God used indirect government for His ends there, as well as direct government as with Zacharias. He was unbelieving. Clearly he had prayed for a son and had given it up, but God is not pleased with that and disciplines Zacharias while He answers the prayer he had given up in unbelief. There are so many things we do not observe, but God observes them.
Abraham and Sarah had asked, and because they were old and things did not come as expected, they gave up. So do we, and it is because we have lost faith and it displeases God. It may be noted that in general the Old Testament is on the principle of demand, asking and expectation, while the principle of the New Testament is supply. The name of John is thus significant: “Thy supplication has been heard” and “Thou shalt call his name John”, or Jehovah is gracious. That is the principle of God’s testimony in the New Testament. The idea is grace, and John denotes grace to prepare us for Christ — his ministry is preparatory for Christ. In each incident recorded here we recognise that God has been working in us to prepare us for Christ — “And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to make ready his ways; to give knowledge of deliverance [p. 416] to his people by the remission of their sins on account of the bowels of mercy of our God”. All is getting ready for the time of the receiving of Christ.
Luke begins with these two persons, Zacharias and Elizabeth. They had been real in their prayers, and though there was unbelief, there was hope there too. Often if we would just be patient, we would see that there is hope there. They represent the gracious operation of God in a hopeful case. With Simeon and Anna, there is no delinquency shown in their case, so they are not rebuked. On the other hand we need to see that Zacharias was carrying on with what God had set up, and externally was supported by God. The angel appears at the right side of the altar, which would speak of all the power of heaven on their side. But the answer to him when he says, “How shall I know this?” is, “I am Gabriel, who stand before God, and I have been sent to speak to thee”. We see he is gracious but severe; what follows is very severe: “because thou hast not believed my words, the which shall be fulfilled in their time”. There are hopeful cases, and such a case is proved in Zacharias himself. If God is working at all, He works in hopeful ones. God recognises piety with these two, as in verse 6, “both just before God”. Gabriel does not reprove Zacharias until Zacharias expresses unbelief. Zacharias had been praying for a son, and if you pray for a son you are praying for the continuance of the testimony in good hands. So it is that Gabriel appears in the temple, not Zacharias’ house, but in connection with God’s interests. It is very gracious of God to go on with him in this way, hence the seriousness of Zacharias’ doubting — it is unbelief in God’s power to do what He promises. We can see in Zechariah 3 that the angel of the Lord stood by; that is God’s support of what He is going to do. In other places we are told what the angels are, all ministers sent out to minister to those who are heirs of salvation.
[p. 417] Gabriel says the thing is about to be fulfilled, hence the rebuke for Zacharias’ unbelief. It says Abraham hesitated not in spite of his great age. The present age here now may cause doubt and unbelief in us, but if we are going on with God, though not fully intelligent, we can be corrected and adjusted to the mind of God. There was a state with Zacharias that was not right, although he was positionally right, hence the unbelief comes out and the necessary rebuke.
The idea of the priesthood in Luke is linked on with Malachi, where we get a thought of priesthood not elsewhere set out, as Phinehas represents the idea of priesthood. So here Zacharias is seen praying for the continuing of the family priesthood, and he is a case of genuine recovery. He is a real priest now; his mouth is opened and tongue loosed and he speaks. That is true priesthood. Then he goes on to prophesy, bringing in the priest and prophet as one, being God’s thought. So with us, if we accept the discipline, blessing will follow. It is remarkable, first he is a priest then he is a prophet. His priestly words are, “Blessed be the Lord”, and the other is prophetic indeed. His discipline had been very severe, for the first thing a priest should be able to do is to speak, “the priest’s lips should keep knowledge” (Malachi 2:7). But Zacharias accepted it and he departed to his house. His house is involved, he went through peculiar exercise those nine months, and we may measure the depth to which he had gone, by the fruit of his lips afterwards. His is a great recovery, and if we are really restored, we shall add to what there is. It is a restored Jonah who writes the book of Jonah. These are hopeful cases, but we have examples also of certain hopeless cases, Simon Magus, King Agrippa, Pilate and others. Nicodemus and Nathanael were hopeful ones; with the latter, the Lord says, “before that Philip called thee” (John 1:48), indicating that the Lord saw something hopeful about him. Then the man in John 9 was most hopeful, he was sent, and went and came seeing. When the Lord says, “Go, and sin no more”, as in John 5, it indicates that there is always the possibility of a worse state coming in. Again the two going to Emmaus were hopeful, they are restored and give testimony.
Sarah laughed in unbelief first, but later she laughed, and all who hear her laugh with her, showing that recovery was on the same line as the failure. Recovery in the power of God is sometimes so rapid, so complete that we are not ready for it in our faith. It was so in Corinth. Those speaking against the truth and taking up opposition to it are rarely restored, such as Jannes and Jambres. It is a question of discernment. The question of our leaders is clearly seen in those who opposed the truth and fell. It is noted that Matthew is more severe in cases of discipline than is Luke; in Matthew 18:13 it is “if he find it” and in Luke 15:4 it is, “until he find it”, in the case of the lost sheep.
The family and neighbours were on natural lines here; they named the child Zacharias after his father, But Elizabeth says, “No; but he shall be called John”. Then Zacharias writes, “John is his name”. It is the writing of a dispensation. Then his mouth is opened and fear was upon all around. The idea of the writing is that there is a fixity, it is from God and cannot be altered. He is supported by God, his mouth is opened and the Holy Spirit comes upon him and he blesses God. It is the direct coming in of the Holy Spirit in the new dispensation. We can thus get the support of the Holy Spirit now as we adhere to right principles. The word is “An horn of salvation ... in the house of ... David” (not Aaron), that was of Christ and hence a prophetic word. Then Zacharias turns to the child and says, “And thou, child ... “ and there follows a beautiful tribute to Christ. So Zacharias in his prophetic word shows how clearly he is on spiritual lines, (John himself recognised the greatness of what God was doing by leaping before he was born) and showing the greatness of all that this word of God referred to.