Astonishment and Joy Luke 1 As Told From The Perspective of

Page 1 of 10 Original Research
Astonishment and joy: Luke 1 as told from the

perspective of Elizabeth
Author: This article, a dramatic, scholarly monologue, examines the events that Luke 1 recounts, retelling
Robin Gallaher Branch1,2 them from the viewpoint of Elizabeth, the elderly wife of Zechariah, a priest. It uses a literary
Affiliations: method and presents the monologue as an eyewitness account.1 Luke 1 frames its central events
1
Faculty of Theology, North- from a female and gynocentric perspective.2 As a participant in the infancy narrative in Luke 1,
West University, South Africa Elizabeth should figure predominantly in scholarly articles and sermons. Surprisingly, she does
2
Department of Bible and not. Instead, scholarly, lectionary and congregational attention focuses primarily on Zechariah
Theology, Victory University, and Mary, two of the other speaking characters. Consequently, this article seeks to showcase,
Memphis, United States honour, and analyse Elizabeth, an overlooked yet pivotal character in Luke’s gospel. Via a
dramatic monologue, it lets her speak about the astonishing recent events in her life and thereby
Correspondence to:
Robin Gallaher Branch invites readers and hearers to share her joy, surely a singular theme in Luke’s gospel.
Email:
rgbranch@victory.edu
Verwondering en blydskap: Lukas 1 hervertel vanuit die perspektief van Elisabet. Hierdie
Postal address: artikel, ‘n wetenskaplike monoloog in dramavorm, ondersoek die gebeure volgens Lukas 1. Dit
Victory University; 255 word hervertel vanuit die perspektief van Elisabet, die bejaarde vrou van die priester Sagaria.
North Highland, Memphis,
TN 38111; USA; ’n Literêre metode word gebruik en die monoloog word as ’n ooggetuieverslag aangebied.
901-320-9700 x 1091 Lukas 1 se hoofgebeure word vanuit ‘n vroulike perspektief asook dié van ongebore babas
(‘gynocentric’) gekontekstualiseer. As inherent deel van die jeugvertelling van Lukas 1
Dates:
Received: 25 Apr. 2012
behoort Elisabet oorwegend in wetenskaplike artikels en preke te figureer. Dit is verrassend
Accepted: 11 Aug. 2012 dat dit nie gebeur nie. In wetenskaplike leesstukke en tydens gemeentelike byeenkomste
Published: 25 July 2013 word hoofsaaklik op Sagaria en Maria, die ander twee hoofkarakters, gefokus. Elisabet is
’n miskende sleutelkarakter in die Evangelie van Lukas en daarom poog hierdie artikel om
How to cite this article:
Branch, R.G., 2013, Elisabet uit te lig, eervol te erken en te analiseer. Deur dramatiese monoloog kry Elisabet
‘Astonishment and joy: die geleentheid om oor die verstommende gebeure van haar onlangse lewe te praat. Sy nooi
Luke 1 as told from the hiermee die lesers en toehoorders uit om in haar vreugde te deel – sekerlik ’n buitengewone
perspective of Elizabeth’,
In die Skriflig/In Luce Verbi tema in die Lukasevangelie.
47(1), Art. #77, 10 pages.
http://dx.doi.org/10.4102/
ids.v47i1.77 Setting and preliminary instructions
Copyright: The Announcer and six other people come on stage. They form a line and all have scripts.
© 2013. The Authors. Announcer: ‘Good morning. You are about to see and hear a dramatic monologue based on Luke 1.3 We
Licensee: AOSIS
will first read the chapter as it is rendered in the NIV, the New International Version.’
OpenJournals. This work
is licensed under the The Announcer begins with Luke 1:1–5.
Creative Commons
Attribution License. The other six follow with these passages: Luke 1:5–25; 26–38; 39–45; 46–46; 57–66; and 67–80.
When the six have finished, they leave the stage. The Announcer remains on stage.
Announcer: ‘As you just heard, the chapter’s key characters are Zechariah a priest; Gabriel, an angel;
Elizabeth, the wife of Zechariah; Mary, the kinswoman of Elizabeth; and John, the infant
son of Zechariah and Elizabeth.4
1.This is my third published drama. The first was ‘Teaching the Old Testament Book of Proverbs Via a Play’ (Branch 2005:57–69). The
Society of Biblical Literature Forum, http://www.sbl-site.org/Article.aspx?ArticleId=488 also published it online. The second was ‘He is
Risen! A Play Based on Acts 1:1–12’ (Branch 2012:229–258).
2.Bauckham (2002:47) calls Luke 1:5–80 ‘a gynocentric text’. The infancy narrative in Luke sets the stage for everything else that follows
in the gospel (Murphy 2005:197). Bauckham (ibid:51), writing about the interaction of Mary and Elizabeth, says that it ‘is undoubtedly
as the mothers of their unborn sons that they are of central importance in Luke’s narrative, but it is from their female perspectives
that we view the central events of the narrative’ (Bauckham’s italics). However, Bauckham, in his chapter on Elizabeth and Mary
(Bauckham ibid:47-76), gives scant analysis to Elizabeth and concentrates solely on Mary.
3.Like the first chapter of 1 Samuel, Luke 1 contains the perspective of women. ‘Astonishment and joy: Luke 1 as told from the perspective
of Elizabeth’ is creative, religious drama. Creative religious drama can become an effective tool ‘that just might open the door to new
interest in the great biblical truths’ (Barragar 1981:20). Creative drama, as the Children’s Theatre Association of America defines it, is
Read online: ‘an improvisational, nonexhibitional, process-centered form of drama in which participants are guided by a leader to imagine, enact,
Scan this QR and reflect upon human experience’ (Barragar ibid:16, quoting from ‘Redefining Creative Dramatics: A CTAA Project,’ August 17, 1977,
code with your a paper from the Redefinitions Committee of the Children’s Theatre Association of America.) Lostracco & Wilkerson (2008:iii–vi) note
smart phone or that the main elements of a story are the central idea, character, conflict, point of view, setting, language and tone.
mobile device
to read online. 4.Elizabeth and Mary are the principal persons in Luke 1. Although the chapter begins and ends with Zechariah, he is mute because of a
loss of speech in its middle portions. This gives his wife, Elizabeth, a chance to occupy centre stage (Martin 1982:394).
http://www.indieskriflig.org.za doi:10.4102/ids.v47i1.77
‘We have been invited today to the home of born last week and circumcised today. Zechariah, my husband,
Elizabeth and Zechariah.5 It is in the hill country is in town talking, talking, talking. Mary, my kinswoman, left
of Judea. Imagine6 with me their simple stone
two weeks ago. The house is deserted, and I have a chance to
house in a small village.7 It has a couple of wooden
tables and chairs. [The Announcer gestures stage left
tell you a bit about what has happened in our lives.14 I’ll start
and stage right.] The view from a window looks out with who we are, our background.15 Then I’ll tell you about
on a pasture where sheep graze.8 [The Announcer Zechariah’s experience in the Temple nine months ago. I’ll talk
gestures toward the audience.] about our marriage – over the years and now. Mary visited
‘The time is around 4 BC. Herod is king in Judea. us; you surely want to know about her. And then I’ll come
The hated Romans occupy the land.9 around to what happened today at the circumcision.16 It has
‘A great event has just taken place in their small all been so unexpected.17 I am astonished at the work of the
village. Elizabeth will tell you about it.’10 [The Holy One of Israel. I am full of joy because I and my family
Announcer exits.] figure in his ongoing plan.18 Oh, and this is my new shawl.19
Elizabeth enters from upstage left11. A separate room where Zechariah gave it to me today.20 [She touches her shawl to her
John sleeps is stage left. She wears a new shawl.12 She is about cheek and smiles; it is a loving gesture.]
68 years old and yet lovely and energetic. She bustles. She is
full of joy. She has an expressive, mobile face.
Our background
Introduction [Elizabeth walks and smiles.] I married at age 13. That was 55
years ago. I married a member of my tribe, the tribe of Levi.21
[Elizabeth enters smiling. She has fully recovered from the birth of
[Proudly.] I am a descendant of Aaron, the brother of Moses.22
her son. She greets the members of the audience warmly, confidently.]
I married Zechariah, who belongs to the priestly division of
Hello. I’m Elizabeth.13 My baby son, John, is asleep. He was
Abijah.23 He was 17 and handsome. [She smiles fondly.]
5.This monologue is a religious drama. Drama, in general, may persuade or provoke
even whilst it entertains. Drama may portray a slice of life in a timeframe. It also
‘offers provocative ideas about the life it portrays, and it provides an imaginative [Elizabeth addresses the guests to her house and gestures.] We
extension of its possibilities’ (DiYanni 2008:901). Religious drama often investigates
these elements (Edyvean 1970:17): live in the hill country of Judea in a village about five miles
1. Humankind’s human condition. west of Jerusalem.24 We are people of integrity and some
2. Humankind’s spiritual condition.
3. The God-man relationship.
4. The meaning of an experience that a person undergoes. 14.The narrative is in the first person in this monologue. Elizabeth uses pronouns
5. The limits of a human being’s power. like I and me. In literary language, this is a first person point of view (Lostracco &
6. The feelings that a person experiences. Wilkerson 2008:25).
7. A person’s self-examination.
15.The group of people in the birth stories of John and Jesus – Zechariah, Elizabeth, Mary,
6.Imagination is a marvellous teaching tool and is useful for training adults and children Joseph, Anna, Simeon and the Magi – exhibit the character traits of righteousness
in the faith (see Stonehouse 1998:158). Loader (2007:ix–x) draws on imagination, a and faith. They are practical people of prayer – and prayer involves intercession,
principal component of all drama including this monologue, in his short book that listening, long waits, discerning God’s voice and action. They are not powerful or
highlights the lives (and writings) of significant characters in the New Testament: famous people and, with the exception of the Magi, are not wealthy (Dean 1983:22).
Jesus, Paul and John. Throughout the book, he engages senses like smell and sound Elizabeth’s monologue details a sequence of events. This sequence is the plot of
and brings up economic factors like unemployment, slavery and the fragility of life. the drama (Lostracco & Wilkerson 2008:19).
He reminds readers of the importance of the seasons and the disparity between the
rich and poor as well as the different perspectives of youth and age. Loader (2007:x) 16.Karris (1985:352) maintains that Luke’s soteriology, as the infancy narratives of John
sees each chapter as ‘an exercise in imagination’ and states that a goal for each is ‘to and Jesus express it, differs from that of other New Testament writers who emphasise
imagine our way into’ their context. expiation and the transcendence of God. For example, in Paul’s soteriology, a
transcendent God cleanses away sin via the blood of Jesus (Rm 3:24–25). Luke, in
7.The setting is where the events of the drama occur (Lostracco & Wilkerson 2008:31). contrast, presents a God who is present during life – from birth, through sin and
What I like particularly about Loader’s work is how he uses sources, facts and scholarly then in death. This ‘with-ness,’ Karris (ibid:352) argues, is designed to appeal to
work and manages to invite us back into the biblical world as participants. Theophilus and subsequent readers. It shows that God meets us on a deep level and
saves us in Jesus.
8.This short description, sketched in a few words with a language paintbrush, creates a
mental image, a sensory impression, in the minds of readers and hearers (Lostracco 17.See Wright 2004:7.
& Wilkerson 2008:37).
18.Scholars, amongst them William Barclay (1956:8), note the prevalence of joy in
9.Zechariah, Elizabeth and their son John link the Old Testament period to God’s new Luke 1. Barclay (1956:9) adds that great joy is proportional to a great task.
work in New Testament times. It seems that God’s silence has lasted some 400 years.
At least there has been no further revelation of a prophet or an angel until Gabriel 19.Luke does not mention that Zechariah gives Elizabeth a shawl. I inserted it for several
comes to Zechariah in the Temple (see Geldenhuys 1979:60). Anna, however, is a reasons. Firstly, it gives Elizabeth a prop that helps the audience imagine her character.
named prophetess (Lk 2:36−38). Secondly, husbands throughout history have given their wives presents at the births
of children. My imaginative elaboration, by including a shawl, follows the Jewish
10.Luke’s narrative holds a three-fold power, according to Kuist (1948:289): ‘The tradition of Midrash. Midrash is creative exegesis, because it combines wordplay,
power to attract and to hold the reverent attention of young and old; the power to storytelling skill and interpretation. These elements, when they come together,
communicate such significant creative impulses to Christian art and music; (and) ‘liberate pleasure, creativity, and knowledge’ (Marx 2000:16).
the power to sustain and to out-live such acute and protracted historical criticism.’
20.Luke 1 brims with human elements: the longing for a child, doubt, joy, faith, unbelief,
11.Elizabeth is the monologue’s major character. She is crucial to the re-telling of Luke friendship, praise and danger. It combines the human and the divine and does not
1. Furthermore, the story revolves around what she says and does (Lostracco & present them as an oxymoron. Instead, the text accepts the miraculous. It presents
Wilkerson 2008:13). She is a dynamic character, rather than a flat one, because
she grows and changes during the story, she expresses many emotions and the the idea that the humanity of Jesus saves humanity and does not rescue it from
audience gets to know her (see Lostracco & Wilkerson ibid:15). being human (see Hann 1986:297).
12.Elizabeth wears rustic clothes – probably a loose dress or long skirt, an over blouse 21.The biblical text emphasises that the baby, John, to come from this union is of priestly
and cloth belt. She has sandals. She lovingly touches her new shawl throughout the stock and in the great heritage of Israel’s prophets (see Fitzmyer 1981:317).
monologue. She is beautiful, although elderly and wrinkled.
22.Significantly, Elisheba (Elizabeth) was the name of Aaron’s wife (Ex 6:23) (Nolland
13.Luke 1 gives textual importance to women. Martin (1982:395) notes the ‘feminine 1989:26). To be a priest’s daughter and married to a priest was a double distinction.
character of the symbols’ in the chapter and acknowledges ‘the almost universal Geldenhuys gives a colloquial expression that describes an excellent woman: she
neglect of these feminine symbols by Protestant male interpreters’. An impetus in deserves to be married to a priest (Geldenhuys 1979:62). Zechariah and Elizabeth
my research into the character of Elizabeth and in writing this monologue about her represent the best of Israel. They show that there was true piety, based not on
is that I have never heard a sermon on her life. Therefore, I try, in this monologue, to meticulous legalism but on practiced prayer, in Israel (Dean 1983:20).
honour her contribution to the biblical text. The ‘tone’ in this monologue is favorable
(see Lostracco & Wilkerson 2008:9). I like her very much. I also respect and admire 23.See Luke 1:5–6. The division of Abijah is the eighth (Morris 1988:75).
her. I understand her longing for a child and her joy in giving her husband a son. To
me, Luke 1 presents her with much kindness and sensitivity as someone whom God 24.According to tradition, Elizabeth and Zechariah lived in Ein Karem, about five miles
has used prominently – and as someone delightfully amazed about this use! west of Jerusalem and 80 miles from Nazareth (Holy Apostles Convent 1989:119).
education.25 We both can read and write. This is very important. call him an old coot!35 And he is! He has a bristly white beard.
Zechariah as a priest reads the scrolls and studies them.26 We He has to have the last word! He is always right! Over the
determined immediately in our marriage to walk uprightly years he became more and more precise.
in the sight of God and each other. We decided to observe all
the Lord’s commands and regulations. We have tried with all [She pauses and cocks her head.] Well, those are the ways he
our heart to please him.27 was. Zechariah, my husband, is much different now. But I get
ahead of myself. I’ve studied my husband for years and tried
I guess any marriage has its hurting point, its tender or to please him. He wants his meals on time, and his priestly
sensitive issues. Ours was my barrenness.28 We prayed. I fasted. garments laundered just so. On the one hand, he is scholar
We sought the Lord. Month after month. Year after weary year. and a man of prayer. He loves the Lord, the Holy One of
Israel. He believes the prophets; he sings the psalms. Yet, on
No child. Here in Israel, childlessness is considered a curse.29
the other hand he is a man of facts. The facts. The facts. He
I was blamed.30 My neighbours talked about me first behind
believes facts. Well, in these last nine months, he recognises
my back and then to my face. Over the years, my friendships
that miracles are facts. [Elizabeth expresses wonderment; her face
dwindled.31 [This is obviously very hard to say. Elizabeth cries;
lights up.] Zechariah’s changed. But I’ll get to that.
the hurt is raw and real.]
[Elizabeth is very concerned; her mobile face expresses much The time in the Temple
sorrow.] I was afraid Zechariah would divorce me. You [Elizabeth continues. She smiles and expresses excitement.] Now
probably know the story of Hannah. She longed for a child I’ll tell you when our lives started to change.36 Temple
and her husband Elkanah took a second wife in order to have assignments are drawn by lots. Zechariah is of the order
children. Peninnah had many children and made Hannah’s of Abijah, one of the 24 shifts in the management of the
life miserable.32 The Lord heard Hannah’s prayer and she Temple; each had a shift of a week twice a year.37 We went
gave birth to Samuel. Zechariah never divorced me, and for to Jerusalem together. Zechariah loved his service. He loved
that I am so grateful. Instead he chose to share my shame. praying for Israel. His temperament was such that he took
But we could not meet each other’s eyes; for years there was his job very seriously.38 This was the honour of a lifetime;
silence between us.33 [She hangs her head.] Zechariah was very excited.
He was chosen by lot to administer incense outside the Holy

Zechariah of Holies.39 I waited outside with many other worshippers.
[Elizabeth seems to shake herself. She smiles and touches the shawl As the officiating priest, Zechariah’s job was to clean the altar
with tenderness.] Now I will tell you a bit about Zechariah.34 I of incense and to offer fresh incense.40
25.The biblical text emphasises the couple’s integrity, faith and advanced age. The 35.In an earlier exegesis of Zechariah’s encounter with Gabriel, I wrote that ‘Zechariah’s
uprightness of Zechariah, Elizabeth and Mary shines rather than do any trappings prophecy exudes joy. This is amazing, because Luke introduces Zechariah as
of wealth, fame or power (see Dean 1983:22). Green (1997:61) observes that something of an old grump’ (Branch 2009:35). In this monologue, I imagine what
the description of Zechariah and Elizabeth introduces the readers to the world of it must have been like to live with him as his wife. Zechariah is a round character,
‘first-century Palestinian Jewish piety’ because of its ‘references to prayer, worship, because he changes from the time of his encounter with Gabriel to the time of his
fasting, and expectant waiting’. prophetic song.
26.Bauckham (2002:71) thinks that Zechariah and Elizabeth did not have high status, 36.The encounters in Luke 1 smack of realism and theological insights. Theology –
but were amongst the many priests who lived amongst the peasant population. He technically the study of God – expands with the stories in Luke 1. Steuernagel
(Bauckham ibid:71) argues that Luke 1:36 points dubiously to Mary’s connection (2003:103) points out that theology begins with unexpected encounters, encounters
to the priesthood, especially since priestly descent came through the male line. set in the messy confines of day-to-day lives – see Luke 1:8–9. Notice that in
recounting Luke 1:5–25, I pause frequently. Pausing avoids the tendency when
27.Zechariah and Elizabeth represent the best of Israel. They show that there was true reading and reciting to race through a text. I hear Gabriel’s encounters first with
piety, based not on meticulous legalism but on practiced prayer, in Israel (Dean Zechariah and then with Mary as lasting longer than the 45 seconds or fewer it takes
1983:20) – see Luke 1:5–6. Nonetheless, the couple’s barrenness seems to indicate to read each aloud. We know the biblical text in both testaments for its brevity. A
that ‘God seemed to have neglected their dogged fidelity to him’ (Wansbrough dramatic monologue presents human reactions that are normal, possible and/or
2007:17) – at least at first glance. Because of their advanced ages, no doubt their implied in the text. Human reactions take time.
neighbours and society treated them as “has-beens”, ready to sink into decrepitude
and oblivion’ (Wansbrough 2007:19). 37.See Nolland (1989:27). Geldenhuys (1979:62–63) gives several insights into priests
and their duties. Evidently, at the time of Zechariah, there were thousands of priests
28.Conflict, in this dramatic monologue, ‘results from a cause and effect relationship and a priest could not burn incense more than once in his lifetime. Priests offered
between events’ (Lostracco & Wilkerson 2008:19). incense twice a day, in the morning and then again at 3pm. As an officiating priest,
Zechariah could enter the holy place, the space inside the Temple and just in front
of the Holy of Holies. The high priest alone could enter the Holy of Holies once a
29.See Harpers Bible Dictionary 1985:161 and Genesis 20:18.
year only, on the Great Day of Atonement. Barclay (1956:3–4) also outlines Zechariah’s
priestly duties. Every morning and evening, he made a sacrifice for the nation of
30.Barrenness is the essential social fact about Elizabeth and her great, ongoing disgrace Israel. The sacrifice involved a burnt offering of a year-old male lamb without spot or
(Bauckham 2002:72). Barrenness is an Old Testament pattern in the stories of Sarai blemish. Before he made the sacrifice, he offered incense, enabling the sacrifices
or Sarah, Rachel, Hannah and the wife of Manoa (see Gn 18:10−15; Gn 30:102; to ascend to God as a sweet-smelling savour.
Jdg 13:1−5).
38.Nevertheless, Zechariah also listened in prayer and in doing his duty. He gave himself
31.Ryken suggests a number of reasons for suffering. Sometimes suffering is for the sake the chance to hear God’s voice. Barclay (1956:5) notes that God’s voice comes to
of righteousness. Sometimes sin causes suffering. Sometimes suffering results from those who listen for it, as did Zechariah.
the sins of others. ‘And sometimes God allows us to suffer because he wants to be
glorified through our suffering’ (Ryken 2009:18). The biblical text indicates that the 39.It was the apex of Zechariah’s career. Once a priest was chosen for Temple service,
suffering of this couple, Zechariah and Elizabeth, leads to a miracle that glorifies God. he was not eligible to serve again (Ryken 2009:20). Fitzmyer (1981:317–318) gives the
afternoon as the time. A priest could serve throughout his life without serving in
32.See 1 Samuel 1. Elizabeth’s story also resembles that of Sarah who longed for a child the Temple. However, if the lot fell to him, it was the highlight of his life. Zechariah
and conceived when she was 89 or 90, well past childbearing age (Gen 18:1–15). certainly ‘was thrilled to the core of his being,’ Barclay (1956:4) writes. Green (1997:69)
says that God chose Zechariah singularly for this special and blessed honour.
33.Morris (1988:75) writes that ‘their childless state (was) hard for them to understand,
for people believed that God would bless faithful servants by giving them children’. 40.Fitzmyer (1981:323–324) says that priests offered incense at the table of incense.
The table was ‘in the holy place’ before the curtain separating the holy place from
34.The text presents Zechariah ‘as an Abraham-like figure’ (Brown 1988a:483). the most holy place (Ex 30:1–6; Nolland 1989:27–28).
[Throughout this section, Elizabeth acts out Zechariah’s encounter with this news about our son: ‘He will be filled with the Holy
and emotions.] Well, Zechariah was meticulously performing Spirit even from his mother’s womb.’
his duties when an angel of the Lord appeared to him standing
at the right side of the altar of incense.41 Zechariah was And I can tell you that that has happened! [Elizabeth says this
startled and then afraid.42 He wrote me this later, because he with great joy.]
has been unable to speak. But again I get ahead of myself.
What I am telling you is what he wrote down for me when Then the angel concluded about the purpose of our son and
we came home. the reaction of some people of Israel. Our son, the angel said,
‘will bring back many of the people of Israel to the Lord their
The angel then said to him, ‘Do not be afraid,43 Zechariah; God.’ Our son will go before the Lord, in the spirit and power
your prayer has been heard.’44 of Elijah.51 Our son will turn the hearts of the fathers to their
children and the disobedient to the wisdom of the righteous.
Zechariah wondered what prayer.45 Then the angel was specific. Our son will make ready a people prepared for the Lord.52
‘Your wife Elizabeth will bear you a son, and you are to give
him the name John.’46 The news overwhelmed Zechariah. [She pauses and paces.] He
paced back and forth in front of the altar of incense. The angel
Zechariah gasped. The angel continued. ‘He will be a joy and waited patiently. Zechariah undoubtedly pulled his beard,
delight to you, and many will rejoice because of his birth.’47 which is what he does when he is thinking through something.
Zechariah gasped again. The angel kept on. ‘He will be great [Elizabeth turns stage left.] Zechariah turned to the angel and
in the sight of the Lord.’48 said, ‘How can I be sure of this? I am an old man and my wife
is well along in years.’53
Then the angel gave some requirements about how to raise
this boy, John. The angel said that ‘he is never to take wine or [Elizabeth faces the audience.] That is not something you say to
other fermented drink’.49
an angel!54 I could have told him that!55 Zechariah has since
learned a hard lesson.56 [Elizabeth turns stage right.] The angel
Zechariah’s mouth was open and his eyes were big!50 I think
took umbrage57 and said this: ‘I am Gabriel. I stand in the
the angel chuckled a bit. [She laughs, too.] The angel continued
presence of God, and I have been sent to speak to you and to
41.Morris (1988:76) comments that, because people facing the east often give directions tell you this good news.’58
in the Bible from their standpoints, it is possible that the angel stood between
the altar of incense and the golden candlestick. Angelic visitations that announced
births are common throughout the Old Testament (see Gen 16:10–11, 17:15–19,
18:10–15 and 25:23 as well as Jud 13:3–21) (Bock 1994:36). [Elizabeth faces the audience.] Then the angel decreed
42.Zechariah is facing a crisis. A crisis is an element in drama. A play is the actualisation
a punishment for Zechariah! Zechariah has not been
of a segment and a slice of life in a set time. Characters who act and speak in ways reprimanded for decades! The angel said to Zechariah, ‘You
relevant to the situation – often a crisis that has captured them and which is
happening to them right now (Ehrensperger 1962:23) – bring it to life (see Lk 1:11). will be silent and not able to speak until the day this happens
43.Conrad (1985:660–663) explores Old and New Testament texts containing ‘fear because you did not believe my words, which will come true
not.’ The phrase is used to comfort a dying woman in labour (Gen 35:17 and 1 at their proper time.’59
Sam 4:20). God addresses Abram with the phrase in the vision that Genesis 15:1
recorded. Gabriel uses the same words to Zechariah in Luke 1. Conrad (ibid:661)
says that ‘fear not’ in the New Testament ‘seeks to eliminate the fear aroused 51.John will not be a reincarnation of Elijah but will be like that firebrand prophet
not only by the appearance of the numinous but also by other circumstances in temperament, mannerisms and unequivocal message (see Fitzmyer 1981:321).
associated with the announcement of the birth of a son’. These normal anxieties
could include the life of the mother during gestation and labour, the reputation 52.The angel’s description of John’s role indicated he would ‘do much more than an
of the mother, the reaction of the general populace and the responsibilities of ordinary prophet,’ Geldenhuys (1979:65), rightly says (see Lk 1:16–18).
parenting a child with a divine destiny. Conrad (ibid:663) sees Gabriel’s declaration
to Zechariah to ‘fear not’ (Lk 1:13) as words of comfort similar to those of the Lord 53.Zechariah, like his wife Elizabeth, is a dynamic character in this monologue. Often
to Abram in Genesis 15:1. what characters say is more revealing than their actions (Lostracco & Wilkerson
2008:17). Significantly, Zechariah does not believe Gabriel, God’s representative,
44.Gabriel mentioned Elizabeth by name, suggesting that Zechariah was praying for that a restorative miracle could happen to him and to his wife Elizabeth in their old
her (Ryken 2009:21). Gabriel appeared to Daniel many centuries before (see Dan age (Branch 2009:35, 37).
9:20–21). Brown (1988a:485) writes, ‘There can be little doubt, then, that Luke intends
us to see a parallelism between Gabriel’s appearance to Daniel and his appearance 54.Nolland (1989:33) surely understates the enormity of Zechariah’s statement when
to Zechariah’ (see Lk 1:11–17). he writes about ‘the impropriety of Zechariah’s question’.
45.As the officiating priest representing the people of Israel, his prayers were to include 55.Morris (1988:78) observes that Gideon and Hezekiah (Jud 6:36–39 and 2 Kgs 20:8)
prayers for Israel’s spiritual redemption (Geldenhuys 1979:63). also asked for a sign – but Zechariah’s tone and spirit were different. Speaking
from unbelief, Zechariah ‘reminds the angel that both he and his wife are old (his
46.The name John indicates that God will grace the child (see Fitzmyer 1981:325). His I is emphatic). Babies are not born to people like them. The angel retorts with an
name means ‘God has been gracious’ and its cognate means ‘prayer for favour’ emphatic I of his own as he discloses his name,’ Morris (ibid:78) says.
(Nolland 1989:29). According to Bede, ‘Whenever in the Scriptures a name is imposed
or changed … by God, it is indicative of great praise and virtue’ (Just 2003:9). Ambrose 56.One view about Zechariah’s response to Gabriel is that Zechariah’s own faith worked
writes that the angel announced not greatness of body but of soul regarding John against him. He did not believe that he was worthy – although Gabriel and his sender,
(Just 2003:9). God, did – and was punished for his scepticism (Holy Apostles Convent 1989:126).
Green (1997:63) comments that here in the story the tables turn on Zechariah in
47.Green (1997:74) notes the escalation of the angel’s remarks about John. John will be favour of Elizabeth. She is introduced as barren and disgraced, but becomes pregnant
important to Zechariah, then to many and finally in the sight of the Lord. Eventually, and is restored to a position of honour at the close of the chapter.
John’s importance ‘can be appreciated only against the backdrop of what God has
been doing, and how God is even now bringing his aim to its consummation in part 57.See Branch (2009:35). Wright (2004:7) expresses it as: ‘We can almost see the
through his human agent John’ (Green ibid:112). angel putting his hands on his hips and telling Zechariah off for presuming to doubt
his word.’
48.Bock (1994:37) says that the major message of Gabriel’s visit to Zechariah and to
Luke’s readers ‘is that God will do what he promises in his own way’. 58.Zechariah became mute, arguably as did Daniel (Dan 10:15–17; see Brown 1988a:487).
Gabriel’s name means ‘man of God’ (Geldenhuys 1979:67) or, according to Bede,
49.The area’s common strong drink was barley beer (Fitzmyer 1981:326). ‘strength of God’ (Just 2003:13).
50.They should be because the angel heaped accolade upon accolade and blessing upon 59.Silence descends immediately upon Zechariah. He is unable to pronounce the priestly
blessing on the couple and this child (Ryken 2009:23). blessing as Elizabeth soon recounts (Nolland 1989:33).
Then the angel left. Zechariah tidied up the area around the
altar and came out to see us worshippers. He was very dazed.
Mary’s Arrival
He could not speak. He looked for me. I pushed forward in [Elizabeth walks back and forth smiling.] One day in my sixth
the crowd and came to him. He took my hand. Another priest month, I was in my house singing. Zechariah was out
pronounced the blessing.60 We all knew something profound shopping for us. I heard my name called by a young woman’s
had happened in the Temple.61 [Elizabeth’s face shows concern.] voice.67 Suddenly things started happening all at once.68 Bear
that in mind.
We walked the distance back to our lodgings. Zechariah
was alternately crying, filled with emotion, trying to talk, I was startled. I turned around and saw my kinswoman,
remorseful, and skipping! I couldn’t believe what I was Mary.69 Mary is the daughter of Anna, my mother’s sister.70
seeing. My husband was skipping! I fed him dinner. He went Mary is 14.71 I knew she was engaged to be married to Joseph,
to sleep with a smile on his face. a carpenter in Nazareth.72
[She picks up the pace of the story.] His duties at the Temple She called my name.73 As soon as she did, the baby in my womb
lasted a few more days. Everybody avoided him, because started leaping! What a commotion! I was being violently
he couldn’t speak. We walked home from Jerusalem and his kicked! Yet they were happy kicks! [Elizabeth chuckles.] Then
confusion seemed to lift once we got home. He brought out I felt something entirely new: the Lord came upon me; I was
a writing tablet. filled with the Holy Spirit.74 Then in a very loud voice that
surprised me,75 I turned to Mary and said, ‘Blessed are you
[Elizabeth gets more and more excited, more and more joyful amongst women, and blessed is the child you will bear!’76
throughout this portion. Her voice gets louder and louder, too.] He 67.Wansbrough (2007:22) sees Mary’s visit to Elizabeth as an expression Mary’s
wrote me the angel Gabriel’s words. I rejoiced! I believed! kindness to her ageing relative and as an expression of support to her during the
exciting and worrisome time of her pregnancy. However, I believe Kershner (2007:20)
They concerned me, too! I became the big noise in our is more accurate by saying that Mary came immediately to her cousin Elizabeth’s
house ‘because she did not know where else to go’.
small house. We hugged. We kissed. We prayed together.
We thanked the Lord. We were secluded in our house for 68.Nolland (1989:67) also sees the ‘everything happening all at once’ sequence. The
child’s movements and Elizabeth’s prophetic words bump into and overlap each
a second honeymoon period. Our neighbours kept their other amidst much rejoicing.
distance. They thought we were odd before – and now they 69.Luke 1:39–40 addresses Mary’s visit this way: ‘At that time Mary got ready and
thought we were really odd! hurried to a town in the hill country of Judea where she greeted Elizabeth.’ Swanson
(2007:101) thinks that Mary, who he calls Mariam, ‘ran, perhaps in flight.’ He senses
urgency in her coming to Elizabeth, an urgency that perhaps indicates she was
[Slowly.] And I became pregnant.62 [Elizabeth is full of wonder fleeing for her life.
and adoration.] 70.Tradition surrounds the kinship link between Elizabeth and Mary (Holy Apostles
Convent 1989:120). Elizabeth, by tradition, is the daughter of Anna’s sister, Zoia. Joakim
and Anna, by tradition parents of Mary, waited 50 years for Mary’s birth. Consequently,
I hid myself for five complete months and worshipped the if this tradition is correct, Mary follows the line of special children and long-awaited
deliverers of Israel: Isaac (Gen 21), Joseph (Gen 37), Moses (Ex 1–2), Samson (Jud 13),
Holy One of Israel.63 I did not tell anyone of my joy.64 No one Samuel (Sam 1–2) as well as Judith and Esther in the books bearing their names.
except Zechariah knew I was pregnant. Truly, my pregnancy is 71.This drama does not mention the legends about Mary, including her delayed birth,
a miracle, an answer to the prayers of Zechariah in the Temple her holiness, her childhood and her participation with other virgins in making the
veil of the Temple. However, for a fascinating account of them read The Life of the
and our prayers throughout our marriage.65 My shame is taken Virgin Mary, the Theotokos (Holy Apostles Convent 1989, especially pp. 1–73).
away. I am like Sarah − although I am younger than she! − 72.The normal age for the betrothal of a girl was soon after her twelfth birthday. For
and enjoying my husband again and bouncing a baby boy boys, the betrothal age was about 16 (Wansbrough 2007:20). The normal engagement
time was about a year.
on my knee. Truly with God nothing is impossible!66
73.The mother of the Lord greeted the mother of his prophet (Holy Apostles Convent
60.It was customary for an officiating priest to bless the worshippers. Zechariah, because 1989:122–123). See Luke 1:40–41.
of his muteness, could not pronounce the blessing (see Fitzmyer 1981:320).
74.Origen, writing on the significance of Elizabeth’s prophecy, notes that ‘Elizabeth
61.Ryken (2009:25) rightly sees the humour in the situation. He (2009:26) comments: prophesies before John. Before the birth of the Lord and Savior, Mary prophesies.
‘Poor Zechariah! He had just heard the greatest news that anyone had heard in about Sin began from the woman and then spread to the man. In the same way, salvation
four centuries, but he wasn’t able to tell anyone about it. All he could do was make had its first beginnings from women’ (Just 2003:24).
hand signals. But just imagine trying to play charades with Gabriel’s prophecy!’
75.Bede notes that Elizabeth had ‘a great voice because she recognized the great gifts
of God’. She rejoiced and ‘was on fire’ because of the visit of the Son of God (in the
62.Luke tells the story of two miraculous births: ‘Zechariah and Elizabeth, in their old womb) to her (Just 2003:21, 22).
age and despite their barrenness, conceive a child in a natural way. Jesus will be born
of a virgin’ (Card 2011:38). 76.Elizabeth blessed Mary by reinforcing what the angel had already said. Elizabeth
blessed Mary and blessed the child she was carrying and would bear (Lk 1:42; see
63.Luke does not say why Elizabeth decided to seclude herself. However, she expresses Holy Apostles Convent 1989:121). Wansbrough (2007:21) sees God’s choice of Mary
joy that the disgrace of her barrenness is being removed (Bock 1994:38). Green as ‘the unmerited favour of an all-powerful ruler, who needs to justify his deeds to
(1997:81) says that ‘Elizabeth’s five months of seclusion remain a mystery’. Ambrose no one; he simply chooses his favourites unpredictably and showers his gifts upon
believes it was because of modesty (Just 2003:11). Nolland (1989:33) sees her them as he will. Primarily it is the personal relationship, the choice and the love, and
withdrawal from the community as showing ‘a sense of privacy about the precious only secondarily the gifts, the graces which follow. So God simply fixed his choice
and intimate way that God has dealt with her in her old age’. However, I see upon Mary, quite arbitrarily, not for any merits of hers.’ Martin (1982:396) offers
Elizabeth’s voluntary seclusion as reinforcing the prophetic word to Mary about an interesting clarification about Elizabeth’s words. He points to Jesus’ words to a
Mary’s own pregnancy. Mary is the only one, besides Zechariah, to know of Elizabeth’s woman who blesses the womb that bore him and the breasts he suckled. He replies,
pregnancy and Elizabeth is the only one, besides her foetal son and Zechariah, to ‘Blessed are those rather who hear the word of God and keep it’ (Lk 1:27–28). Yes,
know of Mary’s pregnancy. Mary is blessed, because she is pregnant with the son of God, but also because
she hears the word of God and keeps it. Fitzmyer (1981:358) notes that Elizabeth
64.Elizabeth did not withdraw in order to hide her pregnancy, Geldenhuys (1979:69) gives a blessing and a beatitude over her young kinswoman. Firstly, Mary is blessed
believes, but to glorify God and worship him for the miracle she was experiencing (eulogeme) amongst women because of whom she carries in her womb. Secondly,
(see Lk 1:21–25). she is blessed (makaria) because of her faith. Wilson (2006:436–456) links three
women the biblical text calls blessed: Jael (Jud 5:24), Judith (Jud 13:18) and Mary
65.John’s conception involves a miracle because of the ages of Zechariah and Elizabeth. (Lk 1:42). Whilst the first two were blessed, because they acted as deliverers and
However, it is the result of human intercourse. The conception of Jesus in Mary is a saved Israelite lives, Mary, linking verses 42 and 48, believes she is blessed, because
‘divine creative action without human intercourse’ (Brown 1988b:252). God has looked favourably on the lowliness of his servant (see Wilson 2006:448).
‘Unlike Jael and Judith, Mary is called blessed not for any act of violence but for
66.Elizabeth’s miraculous pregnancy was a sign to Mary and serves as a sign to all her acceptance of God’s word: “Here am I, the servant of the Lord; let it be with
subsequent believers that Mary’s pregnancy, impossible as it seems, is not impossible me according to your word”’ (Lk 1:38),’ Wilson (2006:449). Unlike Jael and Judith,
(Lk 1:36–37; Fitzmyer 1981:321). God often blesses his people with signs and miracles, exemplary women warriors, ‘Mary is presented as a woman disciple, a peaceful hearer
thereby increasing their faith. and doer of God’s word’ Wilson (ibid:449).
We looked at each other. I was amazed at what I had said,

for I had no idea she was pregnant!77 My baby was kicking
Mary’s visit for almost three months
energetically! Mary’s mouth opened. My mouth opened. We Now I’ll tell you about Mary’s visit.87 Oh, what a joyful time
reached for each other’s hands. I continued to shout.78 it was! She stayed with us almost three months.88 I believe
we gave to her and she gave us so much as well. First, we
‘But why am I so favoured that the mother of my Lord should believed her. We believe she carries the Son of God in her
come to me? As soon as the sound of your greeting reached womb. Second, we gave her space to be, to ponder, to consider
my ears, the baby in my womb leaped for joy!’ what to do, to praise God. Third, she could be herself around
us. We gave her sanctuary.89
[Elizabeth acts out this encounter, too. She exudes joy, wonder, and
laughter.] We looked at each other in astonishment. It was Zechariah encouraged her greatly. He unrolled the scroll of
really a meeting of four – our two babies and we two women.79 Isaiah. He pointed to some words, indicating they were for
We hugged. We kissed. We shouted. We danced. We patted Mary. Mary and I leaned down to read them. ‘Behold, the
each other’s stomachs. We hugged and kissed again.80 We virgin will be with child and will give birth to a son, and will
praised the Lord.81 But the prophetic word was not over. call him Immanuel.’90 Mary is that virgin.91
[Elizabeth’s smile is tender and that of an older woman who knows

[Elizabeth kneels suddenly.] I dropped her hands and knelt
life.] I would watch her as she sat at the window, the light
before her. I, the older, the woman of the house, knelt before
gently on her face. Mary is hard to describe. She is small. You
a young woman and my guest.82 Even though all that is against
would not notice her in a crowd.92 Yet when you look into
our culture, I would do it again and again.83
her eyes, there is peace.93 I’ve never seen eyes like hers. Her
eyes tell what is in her soul: peace. It makes her beautiful
I looked up at her sweet face and said this prophetic word:
beyond description.
‘Blessed is she who has believed that what the Lord has said
to her will be accomplished!’84
Mary has two other strong characteristics that I observed.
First, she sings.94 Mary composed a song while here.95 Here are
Mary nodded. Mary understood. Mary reached out her hand
some of its words: ‘My soul magnifies the Lord, and my spirit
and helped me up. [Elizabeth rises.] Mary said later that I greatly
has rejoiced in God my Saviour. For He has regarded the lowly
encouraged her,85 for I gave a prophetic word, a spontaneous
estate of His maidservant.96 For behold, from henceforth, all
witness to what had happened to her.86
generations will call me blessed. For He who is mighty has
77.Elizabeth speaks as a prophet (Dean 1983:23). done great things for me, and holy is His name.’97
78.One view about Elizabeth’s loudness and outbursts is that they teach humanity to cry 87.Acting on the hint that Gabriel gave, Mary comes to her kinswoman, Elizabeth. It
out to Mary (Holy Apostles Convent 1989:122). However, I see her loudness and words was natural to want to be around someone who also was experiencing a miracle
as the energising and power of the Holy Spirit. Furthermore, Elizabeth acknowledges (Geldenhuys 1979:82).
that her words are not from herself but from the Holy Spirit. Therefore, she believes
Mary because of what the Holy Spirit did in and through her: Mary’s words and 88.Nolland (1989:77) observes that the ‘three months of Mary’s stay may allude to the
rendition of her story simply fill in the details. Similarly, an angel encounters a doubting three months in 2 Samuel 6:11 of the ark’s remaining in the house of Obed-edom’.
Joseph in a dream. This divine encounter verifies Mary’s words and gives Joseph the
clear moral leeway to continue the marriage proceedings and to marry his betrothed 89.Mary may well have needed sanctuary. According to Swanson (2007:104), ‘When
(Matt 1:18–25). Mariam was in danger and overwhelmed and needed someone to take her in, feed
her, and tell her stories that would protect and stabilise her in the coming months
79.The meeting of the four – the two mothers and their two sons – produces ‘a new and years, she went to Elisheva, her auntie.’
tradition of a super-hero’s birth’ (Brenner 1986:269). Landry (1995:78–79) uses an
interesting verb, congratulates, as he sums up the meeting between the kinswomen. 90.See Isaiah 7:14 and Matthew 1:23.
Elizabeth’s speech ‘congratulates Mary for believing that there would be a fulfilment
of what was spoken to her from the Lord’. The scene certainly carries tones of 91.Drane (2011:55–57) discusses the difficulties modern readers have with the concept of
exuberance, celebration, joy, anticipation, loudness and singing! a virgin birth. ‘To be a virgin and pregnant is a contradiction in terms,’ he (2011:55)
begins and that concept was ‘quite unacceptable in any form to orthodox Jews’
80.Themes common in an account of a super-hero’s birth, Brenner (1986:269) continues, (Drane ibid:57). Matthew seems to draw from the LXX version of Isaiah, which
are the barrenness of one mother and the unmarried social status of the other. translates 7:14 as virgin whilst in the Hebrew text the term may refer to a
Significantly, there is a lack of rivalry – on issues like status, beauty, ambition and young woman (Drane ibid:56–57). Both Luke and Matthew present the material
age – between them. Instead, the women are mutually supportive and share about Jesus’ birth in the same way that they present other material about Jesus:
the commonality of faith. Brenner (ibid:270) points out that the goodwill of the straightforwardly and without elaboration. In terms of textual structure, Mary’s
mothers, Mary and Elizabeth, sets the tone for the relationship between their sons virginity parallels Elizabeth’s barrenness: neither is an obstacle to God in terms of
by eliminating the possibility of power struggles between them in the future and a promised child (see Nolland 1989:49).
promoting, instead, good will.
92.Mary remains both fascinating and mystifying throughout the ages. Although the
81.Praise acknowledges God’s goodness, God’s actions and brings attention to God biblical text shows her humility and contentment with lowly things, the Lord called
(Bock 1994:45). her to greatness and exalted her (Holy Apostles Convent 1989:128).
82.Elizabeth could have felt resentful and Mary could have shown pride. However, 93.Mary is widely considered the first and model disciple because of her obedience
neither emotion marks the relationship of these two women. Instead, they celebrate (Wansbrough 2007:27).
God (see Wright 2004:16).
94.It’s interesting to note that Elizabeth may have spoken what has come to be known
as the Magnificat of Mary (Lk 1:46–55)! Whilst Mary is the designated speaker
83.Elizabeth willingly takes the second place. She acknowledges that her young in all Greek manuscripts, Elizabeth is the speaker in three copies of the Old Latin
kinswoman has received from the Lord more honour than she has (Geldenhuys (Vetus Latina) versions. Significantly, Irenaeus credits her as the speaker (Fitzmyer
1979:83). Elizabeth’s action is part of a similar tradition in scripture: Jonathan knows 1981:365). Mary’s song resembles that of Hannah (1 Sam 2:1–100). Mary, Hannah
David will be king (1 Sam 20) and Barnabas lets Paul take the lead midway through and Elizabeth are all women, mothers-to-be, whom God uses in his ongoing actions
the first missionary journey (Ac 13) (Branch 2007:313–319). of salvation. However, Morris (1988:83) says that ‘the textual evidence in support
of Mary is overwhelming’ (Morris’ italics). The theme of God’s faithful love runs
84.See Luke 1:45. Mary accepts the miraculous blending of the divine and the human through both Mary’s song and Zechariah’s (Wansbrough 2007:25).
(Dean 1983:23). Mary is blessed and unique because of her faith and the child she
carries (see Bock 1994:43–44). ‘Blessed is she who has believed’ gives the essence 95.Her hymn emphasises God’s present movements. God is acting now and has pledged
of a proper response to God: trust that what God says is true and live joyfully in himself to act forever on Israel’s behalf (see Kuist 1948:291 and Lk 1:46–55).
light of that truth (see Bock 1994:44).
96.O’Day (1985:207) points out that Mary’s mention of low estate does not really mean
85.See Holy Apostles Convent 1989:122. Mary’s humility but Mary’s poverty.
86.As a pregnant older woman, Elizabeth is a sign for Mary of faith and miracles. God’s 97.See Luke 1:46–49. Mary links what is happening to her with the history of God’s
work in Elizabeth’s life shows that God is at work in Mary’s life too (see Martin workings with Israel when she sings, ‘the Mighty One has done great things for me’
1982:397). (O’Day 1985:208).
Mary gave my husband a gift that helped him. She told us – but was interrupted by Zechariah’s sobs. Amazed, Mary
her story.98 She told us how Gabriel came to her.99 Gabriel and I looked at Zechariah.
told her she had found favour with God.100 She would be with
child and give birth to a son and was to give him the name Zechariah was weeping great wrenching sobs. His keening
Jesus. He would be great and would be called the Son of the came from his innermost being. It was if a boil had been
Most High.101 lanced. Mary and I held hands as he wept. We bowed our
heads and prayed.
Like Zechariah, she paused to consider these words. She asked
a technical question. She asked how his words would come In our presence, Zechariah knelt and repented before God for
to pass, because she is a virgin.102 his unbelief.107 Because he couldn’t speak, we do not know
what he said. He bared his heart to the Lord. He wrote me
Gabriel told her that the Holy Spirit would come upon her this later. Mary’s story broke him, for he saw before him
and the power of the Most High would overshadow her.103 this small young woman who believed.108 And he had not
believed what Gabriel said.
Mary accepted what the angel told her.104 She said, ‘Behold,
I am the Lord’s servant. May it be to me as you have said.’105 [Elizabeth pauses and smiles in tenderness.] But ever since that
As Mary told us her story, emotions of fear, wonder, joy, moment of repentance, Zechariah has been a changed man. He
and perplexity crossed her face.106 When she finished, I was is kinder to me. His sense of humour returned. He enjoys my
thrilled. I reached for her hand. I immediately started talking company. He listens to me. He sees me with eyes of love and
98.One tradition is that the annunciation occurred when Joseph was absent from his understanding. Oh, I hug him all the time and pat his boney
home and working his trade as a builder (Holy Apostles Convent 1989:71). shoulder as I go about my tasks. Together we praise the Lord.
99.Significantly, Gabriel came with an announcement of what God was going to do.
It was not a command (Geldenhuys 1979:77). See Luke 1:26–38. Notice that Mary
was not looking for God, but the angel Gabriel was sent to her. Mary left two weeks ago with a group to walk back to Nazareth.
I’ve mentioned Mary’s peace and singing ability. Now I’ll tell
100.Roman Catholics generally interpret the phrase, ‘full of favour,’ to mean she can
confer favour. Protestants, on the other hand, see the phrase as meaning she has you about her courage. Mary’s courage significantly marks
received favour (Geldenhuys 1979:75).
her.109 She must tell Joseph she is pregnant. Mary’s courage
101.The greatness of this Son is unequalled: his greatness will excel everything. In Greek, amazes me.110 Zechariah and I pray daily for their meeting to
the phrase is ‘Son of the Highest’. It contains no articles, a grammar technique
that indicates ‘the absolute uniqueness and highness of His divine Sonship’ go well. As a betrothed woman, she is treated the same as is a
(Geldenhuys 1979:76). married woman.111 Her pregnancy puts her in great danger, for
102.Ryken (2009:34) writes that ‘Mary did not ask this question in unbelief. Here Luke according to our law, she could be stoned, strangled, or burned
is drawing a contrast between Zechariah’s doubt and Mary’s faith’. In Luke 1:34,
one may see that Mary knows that she cannot have intercourse until Joseph takes to death.112 Joseph is not the father of the child she carries.113 We
her home and normal sexual relations as husband and wife begin. Landry (1995:69) pray that Joseph, too, believes her and marries her quickly.114
translates Mary’s words as, ‘How will this be, since I do not have sexual relations
with my husband?’ Landry (1995:69) says that ‘Luke has Mary ask the question for
no discernible reason other than to give the angel the further opportunity to speak 107.In contrast to Zechariah, who does not initially believe, Luke presents Mary as a
of the child’s identity’. However, Smith (1975:417) sees Mary’s question, ‘How can model of someone who, in her own particular life, fully and responsibly accepts
this be?’ as our question, too, especially when we think about Jesus and the promise the will of God (Brown 1988b:259).
to mankind that Jesus’ story presents. However, Schaberg (1987) argues that Luke
presents the conception of Jesus as an illegitimate conception. This argument is not 108.Ryken (2009:38) offers these telling comments: ‘How rare it is to find someone
generally accepted. One who differs with it is Landry (1995). who is willing to trust God for the impossible and then obey him without hesitation
or qualification.’
103.The concept of theotokos (literally God-bearer) is not to give glory to the mother
but to verify that the life of Jesus – from the very beginning – was God’s action. 109.What I call Mary’s courage, Ryken (2009:39) sees as her faith. Ryken (ibid:39) writes
that Mary ‘trusted God for all of it – her relationship with Joseph, her reputation in
104.Mary realises that ‘she would bear a child without the intervention of a man, town, her physical suffering, and the anguish of her soul. Mary believed in God and
perhaps even that conception would be immediate’ (Morris 1988:81). By her followed him with trusting obedience.’
consent, ‘Mary is here a pattern for the Christian faith but also much more: she
responds to a call that is unique in human history’ (Nolland 1989:59). Mary realised, 110.All people should be amazed at God’s plan, as seen in the lives of Mary, Elizabeth,
through her acceptance, that she was chosen for a great task. Barclay (1956:8) and Zechariah (see Bock 1994:43).
provides telling comments: ‘The piercing truth is that God does not choose a person
for ease and comfort and selfish joy but for a great task that will take all that head 111.The betrothal meant that the couple was treated as married. However, there had
and heart and hand can bring to it. God chooses that person to use that person. not been a consummation. Consequently, matters of inheritance, death, adultery
When Joan of Arc knew that her time was short she prayed, “I shall only last a year; and divorce were handled according to the law. Only divorce could dissolve the
use me as you can’’’ (Barclay’s italics). However, Steuernagel (2003:104) gets basic betrothal, as with a marriage (Holy Apostles Convent 1989:69; see also Epstein
when he says that if you want to understand theology, follow Mary and offer your 1939 m. Ketub. 1:2, 4:2; Hagner 1993:17) and Matthew 1:18–25.
womb! Such an offer entails many sighs. Steuernagel (2003:104) envisions Mary
sighing as she considers the craziness of her offer and its cost to her reputation and 112.Swanson (2007:102, 105) points to the penalties in the Talmud for pregnancies
later when she grapples with Joseph’s confusion (Matt 1:18–19). outside of marriage. Granted, we do not know if these penalties were in force in
Mary/Mariam’s time. However, they are sobering. Tractate Kethuboth 44b–45a says
105.Wright (2004:12) notes that Mary, when asked to be the mother of the Messiah, that, if a girl plays the harlot in her father’s house, she is to be stoned at the entrance
and although not yet aware of what this involves, ‘says the words which have rung of her father’s house. If witnesses testify she has played the harlot in his house, she
down the years as a model of the human response to God’s unexpected vocation: is to be stoned at the entrance of the gate of the city. If Mary or Mariam has priestly
“Here I am, the Lord’s servant-girl; let it be as you have said’’’. Mary’s response blood, as may be the case, because Elizabeth is a daughter of Aaron, then she could
echoes the readiness of Abigail (1 Sam 25:41), Sarah (Gen 21:1) and Hannah (1 be burned. The Talmudic Tractate Sanhedrin 9:1 states that if the daughter of a
Sam 1:11) – see Nolland 1989:57. Mary’s statement shows that she shows faith priest plays the harlot, she deserves the capital punishment of burning. Swanson
immediately in three ways: she believes the angel’s words, willingly lets God use (2007:103) writes that her name, Mariam, means sea of bitterness. The biblical
her, and hurries to visit another, Elizabeth, whom God is also using amazingly (see reference for death by stoning is Deuteronomy 22:20–24.
Bock 1994:44 and Luke 1:38). Ambrose sees it as Mary ‘did not deny the faith,
she did not refuse the duty, but she conformed her will, she promised obedience’ 113.Luke and Matthew report that ‘Jesus did not have a father in the ordinary way,
(Just 2003:17). Irenaeus contrasts Eve and Mary. He writes that ‘the former was and that this was because Mary had been given special grace to be the mother of
seduced to disobey God and so fell, but the latter was persuaded to obey God, so God’s incarnate self’ (Wright 2004:10).
that the Virgin Mary might become the advocate of Eve’ (Just 2003:19).
114.For the law on adultery and other marriage issues, see Deuteronomy 22:13–30.
106.Daniel (2005:26–28) emphasises Mary’s perplexity. Calling Luke 1:26–38 a ‘news Bailey (2008:44–46) notices Joseph’s anger when he learns of Mary’s pregnancy
flash,’ she (Daniel ibid:26) writes ‘that the most important woman in the world, the (Matt 1:18–19). Bailey (ibid:46) asserts that a better translation of ‘he considered’
one who is about to give birth to the son of God, the one who will have to tell her is ‘while he fumed over this matter’ (Matt 1:20; Bailey’s italics). However, a significant
beloved news of a pregnancy that will bring scandal to their new life, the one who attribute of this just man was that he was able ‘to reprocess his anger into grace’
will sit at the foot of the cross heroically suffering her son into eternity, the one who (Bailey 2008:47). This drama does not agree with the view that Mary retained her
now as a young girl will have to have the strength to travel long distances in miles virginity after her marriage to Joseph. However, for a fine summary of those who
and even greater distances in faith, begins her adventure in a state of perplexity. hold this view, see Holy Apostles Convent 1989:74–118 – ‘The Annunciation of the
From the moment the angel greets her, she is confused’ (Daniel’s italics). Mother of God and Ever-Virgin Mary’.
After Mary left,115 Zechariah and I began to sit outside in the he could speak!122 He started shouting!123 He kissed me. He
evening and watch the stars over Judea. I liked the cold stones kissed John. He kissed the rabbi. He kissed all our relatives
on my back. I liked to sit, for the last days of my pregnancy – even the ones he never liked! I held up the baby. Soon John
were quite uncomfortable. Zechariah would hold my hand was being passed around and around. He was almost being
and pat it kindly. I talked of our son, how great he would be. tossed back and forth! We shouted and praised God, but
Zechariah shouted the loudest. He could speak again! Oh,
I am sure he will be like the first prophet, Abraham, or maybe
the amazing joy!124
like the greatest prophet, Moses.116 Zechariah smiles a little
sadly at me as I go on and on, as if he knows something I do Then Zechariah started singing! Oh, the dear old coot! He
not. [Elizabeth shakes her head and is a bit sad but then recovers was filled with the Holy Spirit, I could tell because I am, too,
and smiles.] But still, our joy is great and even bursting at and he started prophesying. He praised the Lord, the God
this time. We truly have been surprised by joy! We have a of Israel for redeeming his people and raising up a horn of
baby at our ages! Imagine that!117 We are smitten parents – salvation for us.125 He praised God for rescuing us from the
astonished and full of joy! hand of our enemies126 and enabling us to serve him with
righteousness and holiness all our days.127
The circumcision Then he tenderly took young John from my arms and cradled
[Elizabeth the homemaker and happy mother bustles about her him.128 He spoke to the baby in this way:
small house.] Now let me tell you about what happened
‘And you, my child, will be called a prophet of the Most
this morning. My son was born eight days ago. Mine was a High.129 You will go on before the Lord to prepare the way
difficult pregnancy. I was sick. The birth was difficult. I am for him. You will give his people the knowledge of salvation
68 years old! Miracles may happen, but they take place in through the forgiveness of their sins.130 ‘The tender mercy of
human beings! our God has come upon us. The Dayspring from on high has
visited us.131 God will give light to those who sit in darkness
Yet I knew I would live and that my son would be a viable and the shadow of death.132 God will guide our feet into the
child. I had the prophetic word. According to the custom of way of peace.’133
our people, Our son was to be circumcised today, named, 122.Perhaps he could now also hear, because the text hints that Zechariah was also deaf
(Lk 1:20, 62; Branch 2009:35). The miracle of Zechariah’s sudden speech attests to
and dedicated to the Lord. All our neighbours and relatives the specialness of the child. He, like Elizabeth, filled with the Spirit, becomes ‘the
were with us, for they knew that the Lord had shown great mouthpiece of God’ (Fitzmyer 1981:382).
mercy to me.118 Zechariah gave me this shawl as a special gift. 123.Maximus of Turin sees the timing of the baby’s being named John and Zechariah’s
sudden ability to speak again as miraculous and symbolic, because the child ‘gave his
[She brings the shawl tenderly to her face again.] father back his voice, he restored the faculty of speech to the priest … John unloosed
the mouth that the angel had bound. What Gabriel had closed the little child unlocked
… When John is born the father suddenly becomes a prophet or priest, speech attains
its use, love receives an offspring, the office recognizes the priest’ (Just 2003:29).
When it came time to name the child, everyone thought the
124.The events leading up to John’s circumcision and what took place at the circumcision
child would be named Zechariah for his father. I said, ‘No! show that God is moving again amongst his people and in Israel’s history (see
He is to be called John.’119 There was a big fuss, for we have Fitzmyer 1981:309).
no relatives of that name.120 125.The horn of salvation (Lk 1:69) expresses joy and might, strength as well as power.
All are attributes of the God of Israel. Here, designating an agent of God’s salvific
power in David’s line, it becomes ‘in a loose sense a messianic title’ (Fitzmyer
1981:383; See Lk 1:67–79).
[Elizabeth, predictably by now, gets louder and louder and happier
126.Consider this logic: because God saved Zechariah from his unbelief, he surely can
and happier as she remembers what happened this morning.] A save Israel from her enemies (see Branch 2009:37).
writing tablet was brought for Zechariah. He wrote, ‘His 127.Zechariah’s prophetic song breaks neatly into two parts. Verses 68–75 offer praise
name is John.’121 Immediately his tongue was loosed and to the God of Israel. Verses 76–79 give a broad job description for his son, John
(Branch 2009:33).
115.Mary returned home (Lk 1:56). However, Luke gives no indication of whether that 128.Wright (2004:18) believes that the song shows Zechariah as one ‘who has pondered
meant her parents’ home or the home of Joseph (see Fitzmyer 1981:369). the agony and the hope for many years, and who now finds the two bubbling out of
him as he looks in awe and delight at his baby son’. Morris (1988:89) observes that
116.Abraham was the first prophet in scripture (Gen 20:7). Moses, who delivered ‘we might have expected that Zechariah’s song would be all about his little boy. He
the Hebrew slaves from Egypt and led them for 40 years in the wilderness, is surprised us by beginning with the Messiah whom God was about to send.’
acknowledged as Israel’s greatest prophet. Herod beheaded John (Matt 14:1–12,
Mk 6:14–29 and Lk 7:24–35). 129.Zechariah and Elizabeth both realise that their son’s role was not the main one in
the drama. Granted, he was to be honoured as ‘the prophet of the Most High,’ but
117.One of the most beautiful aspects of the infancy narratives is that God deals on he was not the ‘Son of the Most High’ (Lk 1:76, 32; Dean 1983:25). John will be like
micro and macro levels. Whilst preparing to deal with sin, as he promised, through the servant in Isaiah 49:5 – and a servant with a daunting task: that of restoring
the birth of his son, Jesus, God honours an honourable, obedient and faithful couple Israel to God (Nolland 1989:35–36).
by granting them their hearts’ desire: a son named John. Wright (2004:8) correctly
states that God ‘takes care of smaller human concerns as well’. 130.See Luke 1:76–77. Elizabeth and Zechariah’s son John will proclaim God’s salvation
and Mary’s baby will be the salvation (Bock 1994:5). Zechariah’s prophetic words
emphasise restoration. Barclay (1956:13–14) rightly emphasises the key aspect of
118.Barclay (1956:11) recounts that, in Palestine at the time, musicians and friends forgiveness. It does entail looking again at the penalty. More importantly, it aims
gathered at a house for a birth. If the child was a boy, great celebration followed. If to restore a relationship (Branch’s italics). Significantly, this restoration begins at
it was a girl, the musicians went away silently and in sorrow. ‘So in Elizabeth’s house, the instigation of the one wronged: God.
there was double joy,’ Barclay (1956:11) says, because their neighbour had a child at
last and that child was a son! See Luke 1:57–66. 131.Kuist (1948:298) expresses it as: ‘Because of God’s heart of mercy, ‘the day-spring
from on high’ was at hand.’
119.Her ‘No!’ is emphatic (Morris 1988:86).
132.Ryken (2009:64) sees the condition of Israel before the birth of Christ as dark days
120.With the birth of John ‘God vindicates Elizabeth and, coincidentally, provides a and that darkness ‘is the situation we are all in until we are saved’.
prophet of the coming of the Lord,’ Green (1997:107) writes.
133.Card (2011:44) writes that Zechariah sings ‘a song about a new world where the
121.The name John is a shortened version of Jehohanan and means God is gracious condition in which one will serve God is love and faithfulness and joy’. In the old world
(Barclay 1956:12). order, the predominant emotion in the service of God was fear (Card 2011:44).
Well, after that, we hugged and kissed some more. Our guests [Elizabeth puts out her left hand toward men in the audience.]
and neighbours were filled with awe.134 John got cranky, so I ‘Blessed is he who has believed that what the Lord has said
took him and fed him and put him down to sleep. Oh, how to he will be accomplished.’143
I pray that joy will mark my son’s life as it has done so far.135
[Elizabeth rests her cheek on her shawl.] And blessed, blessed, blessed be the Holy One of Israel!
[Her hands are raised in joy and praise.]
Conclusion [Her face melts in happiness. She cocks her head stage left.] Ah,
[Elizabeth pauses and paces.] Well, what would I like you to do you hear what I hear? I hear John. He’s awake and fussy.
remember and know? What I have spoken to you is true.136 I must go nurse the little prophet. Please excuse me. Please
Mary, of course, was the first to know that Jesus, the son she come again.144 [Elizabeth bobs a curtsy, adjusts her shawl, and
carries, is the Son of God. But I, Elizabeth, I and the baby exits stage left.]
son within me were the second to recognise that the Son of
God is in the womb of Mary.137 There will be others, many Acknowledgements
others who will know Jesus as the Son of God.138 I hope you
are one of them.139 But while I knelt before Mary delivering
Competing interests
the prophetic word to her, I listened as well. The pronouns The author declares that she has no financial or personal
were she and her. ‘Blessed is she who has believed that what relationship[s] that may have inappropriately influenced her
the Lord has said to her will be accomplished.’ when she wrote this article.
At times the prophetic word is deliberately vague and References

ambiguous; the word man can include woman as well.140 At Bailey, K.E., 2008, Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels,
times the prophetic word is like ripples in a pond and can InterVarsity Press, Downers Grove.
apply again and again. The pronouns she and her obviously Barclay, W., 1956, The Gospel of Luke, The Westminster Press, Philadelphia.
applied to Mary. I thought later that they could apply to me Barragar, P., 1981, Spiritual Growth Through Creative Drama For Children and Youth,
Judson Press, Valley Forge.
as well.141 I have believed the Lord; I, too, have received his Bauckham, R., 2002, Gospel Women: Studies of the Named Women in the Gospels,
favour.142 What he has said to me has been accomplished. William B. Eerdmans Publishing Company, Grand Rapids.
And so I tell you as well, take this word, be you woman or Bock, D.L., 1994, IVP Commentary Series: Luke, InterVarsity Press, Downers Grove.
Branch, R.G., 2005, ‘Teaching the Old Testament Book of Proverbs Via a Play’, Christian
man. It is God’s living word. Higher Education 4(1), 57–69. The Society of Biblical Literature Forum also published
it in http://www.sbl-site.org/Article.aspx?ArticleId=488
Branch, R.G., 2007, ‘Barnabas: Early Church Leader and Model of Encouragement’, In
[Elizabeth puts out her right hand toward women in the audience.] die Skriflig (41)2, 295–322.
‘Blessed is she who has believed that what the Lord has said Branch, R.G., 2009, ‘Exegetical Perspective: Luke 1:68–79’, in D.L. Bartlett & B.B. Taylor
to her will be accomplished.’ Bartlett and B.B. Taylor (eds.), Preaching the Revised Common Lectionary: Feasting
on the Word, Year C, Volume 1, pp. 33–37, Westminster John Knox Press, Louisville.
134.Nolland (1989:81) prefers the word fear to awe because ‘a totally unlikely pregnancy, Branch, R.G., 2010, ‘He is Risen! A Play Based on Acts 1:1–12’, In die Skriflig 4(1), 229–258.
a strange insistence on a completely unexpected name, and the subsequent Brenner, A., 1986, ‘Female Social Behaviour: Two Descriptive Patterns within the “Birth
instantaneous recovery of Zechariah combine to produce that involuntary response of the Hero” Paradigm’, Vetus Testamentm 36(3), 257–273. http://dx.doi.org/
of fear of the divine activity which Luke is so fond of noting’ (cf. 5:26, 7:16, 8:37, etc.). 10.1163/156853386X00320
135.See Bock 1994:43. Brown, R.E., 1988a, ‘The Annunciation to Zechariah, the Birth of the Baptist, and the
Benedictus (Luke 1:5–25, 57–80)’ Worship 62(6), 482–496.
136.In a very real sense, this monologue incorporates worship, because it explains the
biblical text. Long (2001:43) defines worship as a service allows ‘the drama already Brown, R.E., 1988b, ‘The Annunciation to Mary, the Visitation, and the Magnificat
present in worship to be brought to the surface and to be more deeply experienced’ (Luke 1:26–56)’ Worship 62(3), 249–259.
(Long’s italics). Card, M., 2011, Luke: The Gospel of Amazement, IVP Books, Downers Grove.
137.See Holy Apostles Convent 1989:123. Doriani, Ryken and Phillips (2008:69) are Conrad, E.W., 1985, ‘The Annunciation of Birth and the Birth of the Messiah’, Catholic
incorrect when they write that John was the first to recognise Jesus as the Christ. Biblical Quarterly 47(4), 656–663.
Furthermore, they ignore the contributions of Elizabeth entirely.
Daniel, L., 2005, ‘Borne in Perplexity: Luke 1:26–38’, Journal for Preachers 29(1), 26–28.
138.Darden (2006:13) seems to note the joy of those throughout the ages who wish Darden, R., 2006, Reluctant Prophets and Clueless Disciples: Introducing the Bible by
to communicate the good news to others when he writes, ‘Here’s the wonderful Telling Its Stories, Abingdon, Nashville.
thing – we are part of that story! We play an important role in God’s Great Plan.
This is our story! The Bible is our roadmap and our cast list. Knowing how these Dean, R.J., 1983, Layman’s Bible Commentary: Luke, Broadman Press, Nashville.
stories are used, how they’re important, and what to watch for is important so we DiYanni, R., 2008, Literature: Approaches to Fiction, Poetry, and Drama, McGraw Hill,
will know our parts in this great cosmic comedy or drama.’ Boston.
139.I designed this monologue to be fun, but academic in the sense of solid research. Doriani, D.M., Ryken, P.G. & Phillips, R.D., 2008, The Incarnation in the Gospels, P&R
It is not devotional, although both men and women have wept during the many Publishing, Phillipsburg.
times I have presented it. I designed it to encourage a deeper awareness of formative
events in the lives of Elizabeth, Zechariah and Mary in the ongoing, wonderful Drane, J., 2011, Introducing the New Testament, Fortress Press, Minneapolis.
work of God in history (cf. Ratcliff 1992:129–130). The monologue and Luke 1 Edyvean, A.R., 1970, This Dramatic World: Using Contemporary Drama in the Church,
emphasise the prominence of the upcoming Davidic king and acknowledge the Friendship Press, New York.
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Ehrensperger, H., 1962, Religious Drama: Ends and Means, Abingdon Press, New York.
140.See Psalm 1, for example.
143.Elizabeth’s monologue has sought to create an experience in which the audience
141.Whilst characteristics like ‘blameless’ and ‘upright’ describe Zechariah and Elizabeth, has listened to how God moved in a mighty way in the lives of ordinary people. I
the designation of virgin describes Mary. Mary becomes the first model disciple hope that the audience can reflect upon her words in fruitful and creative ways
in the new order. Luke 1 shows her as calm, obedient, full of worship, courageous, (see McNabb & Mabry 1990:51).
willing to take God at his word, willing to experience the unknown and willing to
believe past her natural understanding. She is even a good songwriter! Likewise, 144.According to tradition and the writings of the Church Fathers Epiphanius, Basil
Elizabeth is a model of how to react. Believing and joyful, she is an ‘amazed saint’ and Cyril of Alexandria, Zechariah died a martyr in the Temple between the porch
(Bock 1994:43). and the altar. Herod ordered his death, because he refused to disclose the location
of his son (Thurston & Attwater 1956:IV-267). We know nothing about Elizabeth’s
142.See Luke 1:25, 43. death. Their saint’s day is November 5 (Thurston & Attwater 1956:IV-267).
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Page 1 of 10 Original Research

Astonishment and joy: Luke 1 as told from the

He was chosen by lot to administer incense outside the Holy

We looked at each other. I was amazed at what I had said,

[Elizabeth’s smile is tender and that of an older woman who knows

At times the prophetic word is deliberately vague and References

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