The Torah of Humanity

For the Son of man came to seek and to save that which was lost.—Luke 19:10 ASV

R. E. Evans

During the season set aside by the Christian world to commemorate the birth of Jesus Christ our thoughts usually turn toward the experiences of Mary, Joseph, and the child. We reflect on the events and people closely related to them, and that is as it should be. Just a few months before those auspicious events, however, there had been another visit by the angel Gabriel to another couple blessed with a child brought forth by a miracle— Zacharias and Elizabeth, the parents of John the Baptist.

Zacharias and Gabriel
Luke 1:5-24

Their experience with a messenger of God no doubt brought to their minds similar events in the lives of others whom God had blessed— Abraham and Sarah, Manoah and his wife (the parents of Samson), as well as Hannah (the mother of Samuel). Luke’s description of this faithful couple is one shared by only a few of God’s earthly creation: "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:6 ASV).

Despite such credentials as these, however, Gabriel found it necessary to react sternly to Zacharias’ hesitation in accepting his message. Some 400 years had passed since there had been direct communication between God and his people; that, coupled with the fact that the couple had long passed the age when they could normally have a child, it is not difficult to understand Zacharias’ hesitation; yet, this messenger of God did not allow it to pass unnoticed.

Gabriel’s reaction speaks loudly to the necessity for us to maintain faith. As Paul wrote of Abraham: "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe" (Rom 4:11 ASV, author’s emphasis). The true seed of Abraham must believe without hesitation. Only those that so believe will be with the Lord: "And without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him" (Heb 11:6 ASV).

Mary and Gabriel
Luke 1:26-38

In Luke’s account of these momentous events. he next placed Mary center stage. He turned his attention to the story that is our usual focus of the season. With the similarity of their circumstances, it was natural for Mary to go to Elizabeth. Not only had there been an angelic visit, she was an older and more experienced kinswoman. Also, Elizabeth was a "daughter of Aaron" and the wife of a priest. She occupied a position of considerable honor in Israel and, undoubtedly, was a woman of wisdom.

Luke’s record of the first encounter of these two divinely appointed women who had been so highly favored by God is filled with great emotion and meaning. He gave a glimpse of what has to be one of the most sublime conversations ever engaged in by two human beings.

"And Mary arose in these days and went into the hill country with haste, into a city of Judah; and entered into the house of Zacharias and saluted Elizabeth. And it came to pass, when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the holy spirit; and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come unto me? For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. And blessed is she that believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord" (Luke 1:39-45 ASV).

The course of Elizabeth’s salutation is first of all for Mary and her son (vs. 42); next for herself and her son (vss. 43, 44); lastly, Mary and her happiness (vs. 45). In calling Mary "the mother of my Lord" Elizabeth declared herself a servant of Mary’s son. What an insight into her character! This woman of great standing and prestige declared herself the servant of the son of the lowly maiden. One cannot help but compare her conduct to that of Jonathan, who willingly stepped aside, giving up his claim to the throne for the much younger David.

The emotion which possessed Elizabeth was communicated to the child whose life was yet one with her own. The leaping of John was a sign to her of the truth of all that had been told them by Gabriel.

By her statement, "blessed is she that believed," Elizabeth seems to have contrasted Mary’s faith with Zacharias’ doubt. Because of his affliction, both she and her husband had probably thought often of that moment of hesitation in the Temple. Inspired by the holy Spirit, Elizabeth encouraged the younger woman’s faith with the promise of certain fulfillment of God’s promise brought by Gabriel.

Mary’s response to this magnanimous salutation (Luke 1:46-55) affirms that the moment was as thrilling to her as to Elizabeth. Just as John’s leap was a sign to Elizabeth, the spontaneous joy and approval of this older woman of consequence was a sign to Mary of the truth of all she had heard. The jubilant reaction by Elizabeth was, no doubt, much more than Mary had expected or hoped for.

"And Mary abode with her about three months, and returned unto her house (Luke 1:56 ASV).

The Song of Zacharias
Luke 1:57-80

Later, when speech was restored to Zacharias, a song burst forth as the rush of a geyser—a song he had probably composed in his mind during the previous months of silence. First, this man of God gave thanks for the arrival of the times of the Messiah (vss. 68-75); then, in a parenthesis his paternal feeling came out—the father expressed his joy at the glorious part given his son in the divine plan (vs. 76, 77); lastly, an emotional overflow of thanksgiving for God’s plan of salvation closed this song of a priest who delighted to serve his God.

The term "visited" (v. 68) alluded to the silence of God during the previous four centuries—a silence that had been broken by the events that were then occurring, events that would result in "redemption" for God’s people, Israel (vs. 68, 69). Zacharias declared that following its deliverance Israel will serve God "without fear." This union of political freedom with religious service is founded on the Old Testament ideal of a perfected theocracy like that pictured in Ezekiel’s temple vision. It is doubtful he realized it would be two millennia before this promise would be fulfilled. Just as with the apostles three decades later (Acts 1:6), his hope was for deliverance in his day.

Nevertheless, Zacharias realized that in that deliverance—a deliverance he directly linked to the divine covenants made with Abraham and David—God will show mercy not only to the living but to the dead (vs. 72). Also, as he proclaimed in his exuberant closing, deliverance would be for all of God’s earthly creation. The "sun of righteousness" (Mal 4:2) shall "shine upon them that sit in darkness and the shadow of death" (vs. 79). Thus, Zacharias not only indicated resurrection as being an integral part of God’s salvation, but a salvation for Jews and Gentiles alike.

The image of a "horn," as used by Zacharias (vs. 69), is often found in the Bible and points to the horns of a bull, in which resides its power.

"If [im, Strong’s #518, "When"]* thy children will keep my covenant And my testimony that I shall teach them, Their children also shall sit upon thy throne for evermore. For Jehovah hath chosen Zion; He hath desired it for his habitation. This is my resting-place for ever: Here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. Her priests also will I clothe with salvation; And her saints shall shout aloud for joy. There will I make the horn of David to bud" (Psa 132:12-17 ASV, author’s emphasis).

Just as the strength of the bull is concentrated in its horn, so all the power and authority promised David will be concentrated in the Messiah, David’s seed. When the horn of David buds it will be a "horn of salvation" for the nation of Israel—God’s people will be delivered from their enemies.

The Torah of Humanity

This demonstration of God’s mercy prophesied and praised by Zacharias was called "the torah of humanity" by David. "Who am I, O Lord Jehovah, and what is my house, that thou hast brought me thus far? And this was yet a small thing in thine eyes, O Lord Jehovah; but thou hast spoken also of thy servant’s house for a great while to come; and this too after the manner [torah] of men [humanity], O Lord Jehovah!" (2 Sam 7:18, 19 ASV)

Unfortunately, the key thought, "this is the torah of humanity," is obscured in most translations. In the simplest and most literal sense, it denotes David’s understanding God’s promise to him as a restatement of the promise to Abraham. He saw a continuity to the covenants. In both, God promised to bring blessing to all the earthly creation—"this is the torah of humanity."

It was this torah Zacharias celebrated in his song. Some years later James picked up the refrain. "After these things [after first taking out of the Gentiles a people, the church] I will return, And I will build again the tabernacle [tent] of David [Israel], which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men [the rest of humanity] may seek after the Lord" (Acts 15:16,17 ASV).

A rebuilt tent of David—a restored Israel will be God’s agent to return his earthly creation to its original glory, the mercy God promised David. "Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David" (Isa 55:3 ASV).

The rebuilding of the tent of David will be the maturation of the mercies set forth in God’s covenant with David—the "sure mercies of David," the torah of humanity.

"Break forth into joy, sing together, ye waste places of Jerusalem; for Jehovah hath comforted his people, he hath redeemed Jerusalem. Jehovah hath made bare his holy arm [the Messiah] in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God" (Isa 52:9, 10 ASV).

Israel is to be the example that will bring all of humankind back to their Creator! The Jews’ return of favor will demonstrate God’s mercy and benevolence to all his earthly creation.

"And they [the Gentile nations] shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited. Then the nations that are left round about you [Israel] shall know that I, Jehovah, have builded the ruined places, and planted that which was desolate: I, Jehovah, have spoken it, and I will do it" (Ezek. 36:35 ,36 ASV).

Both Elizabeth and Zacharias realized the fulfillment of this salvation, these "sure mercies," as having its beginning with their son. Their son was to "go before the face of the Lord [the Messiah, Mary’s son] to make ready his ways."

Though it has taken much longer than either of these faithful and "blameless" ones anticipated, today we see the fulfillment of their expectation developing before our eyes. Our joy at seeing its conclusion should be as great as was theirs’ in seeing its beginning.

"Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us, To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace" (Luke 1:78, 79 ASV).

This torah of humanity was the source of their joy and is the real spirit of Christmas. When we come to appreciate the great love and mercy made evident by that torah, we can do little but repeat the words of Zacharias, "Blessed be the Lord, the God of Israel."

* See Choosing a Special People, July-August 1997, for a discussion on “when” this will be fulfilled.

God Remembers His Oath

Zacharias [Strong’s 2197] is the Greek form of the Hebrew name Zechariah [2148]. Zechariah is from the Hebrew zakar [2142], which according to Strong’s dictionary means "to remember," and Yah [3050], a contraction of the sacred name Yehovah [3068]; hence Zechariah conveys the thought "God remembers."

Elizabeth [1665] is the Greek form of the Hebrew Elisheba [472]. Elisheba, the name of the wife of Aaron, is from the Hebrew El [410], meaning "god" or "mighty one," and shaba [7650], which means "oath;" hence "God’s oath."

It is interesting that the joining of Zacharias with Elizabeth gives the thought "God remembers his oath" (Luke 1:72, 73).