Christmas (The Nativity of Our Lord)

THEME OF THE DAY
Christmas matters!  The Festival encourages sermons on what Christ accomplishes in our lives (Justification By Grace, Sanctification, Social Ethics) and also on the implications of the paradoxes of Christology for living the Christian life.

Psalm 96
A hymn celebrating God’s kingship, speaking of Him as Yahweh.  Along with Psalms 47,93,95,97-99, this may be an Enthronement Psalm originally used on a festival occasion when God was declared to be a King.   Much of the Psalm reflects the Hebraic poetic style of Parallelism (in which rather than rhyming lines, successive lines of the poem repeat the same idea in different words, the succeeding line intensifying the previous one).  This song is said to be a new [chadash] one (v.1), most liturgically appropriate given the new thing that God has done at Christmas.  After exhortations to praise God (vv.2-3), the Lord is extolled as a powerful creator above all the gods, which are said to be just idols [elil] (vv.4-6).  We are called to ascribe all the glory [kabad, weight or honor] due God (vv.7-8).  All the nations and the universe join this praise (vv.7-13).  Yahweh is said to come to judge the world with righteousness [tsedq] (v.13).  Although in its original Hebraic context this could connote legal, judgmental actions on the Lord’s part or a legalism, most Old Testament scholars note that this attribute of God is not in any way punitive, but  more about relationship.  Indeed, it has to do with God’s loyalty to His Covenant in saving us and even at times later in the Old Testament era the righteousness of God construed as something bestowed on the faithful  (Gerhard von Rad, Old Testament Theology, Vol.1, pp.373,376ff.) in a manner not unlike what Paul says happens to Christians in Christ (Romans 3:21-26).  This point along with the reference in v.13 to the Lord coming could also be interpreted as pointing to Christ.

Application: The Psalm’s reference to the new song reminds us of the new thing God has done with Christ at Christmas.  This is certainly worthy of praise (Sanctification).   This point should be made in sermons on the text.  The focus on God giving us righteousness invites sermons on righteousness, how through Christmas God makes righteous (Justification By Grace).

Isaiah 9:2-7
It is well known that this Book is actually the product of two or three distinct literary traditions.  The first 39 chapters are the work of the historical Prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian Empire.  Chapters 40-66 emerged in the later period immediately before the fall of Babylon (in 539 BC).  This text is a prophecy of the historical Isaiah.  It is a prophecy about the Messianic King.  It may have originally celebrated the accession of a new Judean king, probably Hezekiah.  This king is described as a great light [or] for those who had been in darkness [choshek], that is, in oppression (v.2).  Based on v.1, presumably this is a reference to the liberation of the Israelite inhabitants of areas annexed by Assyria.  Darkness is standard Biblical imagery for oppressions, and light is an image for relief from such oppression.  This observation was readily applied to the Babylonian Exiles of the 6th century BC addressed in the chapters from 40 to the end of the Book after this chapter pertaining to the earlier Prophet was combined with the later chapters.  Their exile was interpreted as having been contrary to God’s covenant aims. 

The new king is described as a great light [or] for those who have been in darkness [choshek] (v.2).  He will make the nation more abundant and increase its joy [simchah] and break the oppressors’ rod, just as the great war hero of the tribe of Manasseh Gideon conquered the Mideanites (vv.3-5; Judges 7:23 – 8:3).  Reference is made to a child born for us, followed by comments about the Mighty God, Everlasting Father, Prince of Peace [shalom sar] (v.6).  These titles were customarily coronation names given to Egyptian kings at their accession.  Read as Prophecy the verse could refer to the Christ Child Who is identified with a loving God.  This child is said to have authority to give endless peace, with justice and righteousness.  He is identified with the Davidic line (v.7).  We should be reminded that peace [shalom] in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol.1, p.130).  For the meaning of God’s righteousness [tsedq], see the discussion above on Psalm of the Day.        

Application: Several sermon possibilities emerge from this text.  This Lesson suggests sermons to help us understand the Hebraic sense of peace which Christ brings, a mandate to a state of well being which includes justice and freedom (Social Ethics).   Understood as a Prophecy of Christ the Lesson also encourages sermons on the righteousness and freedom Christ brings (Justification By Grace).  Another possibility is to focus on the new king (Christ) being the light that overcomes darkness (Atonement).

Titus 2:11-14
This Book is one of the Pastoral Epistles, along with I and II Timothy, so named because of their concern with pastoral leadership.  It purports to be Letter of Paul to Titus, a Gentile colleague in ministry (Galatians 2:1-3).  Likely, none of the Pastorals were written by Paul. They differ from his authentic Letters in vocabulary, style, and treatment of concepts like faith, Law, and righteousness, characterized by more emphasis on good works, godliness, and church order.  Also many of the historical circumstances described in the Pastoral Epistles do not seem readily accommodated to Paul’s ministry described in Acts.  This in turn suggests that they may not have been written until the second century as circular letters written not to Titus or Timothy but to a general audience.  While the other Pastoral Epistles address ascetic Gnostics (I Timothy 4:3,7; II Timothy 2:17-18), Titus engages debate more with leaders still maintaining fidelity to Jewish traditions (1:10,14).     

This text may be a fragment of an early Christian liturgy   It moves from an assertion of the grace [charis] of God and salvation [soteria] given to all [pasin] and that He came to redeems [lutroo, loose by a price] us (vv.11,14) to a declaration that we have become a people of God zealous [zelou] for good works [kalos ergon] (v.14).  This new life is described in terms of self-control and godliness, not being caught up in worldly passions of the present age (v.12).  These images are compatible with Hellenistic moral philosophy and in some sense remain in dialogue with the Gnostic asceticism critiqued in the other Pastoral Epistles.  References in v.13 to Christ’s Coming [parousia] and His glory borrow the terminology of the imperial cult.  We have in this text one of the few times a New Testament writer actually speaks of Christ as God.

Application: If references to Christ’s Coming are understood in terms of Christ coming to us at Christmas, the text opens the way to sermons on how Christ saves us by grace, making us people eager to do good (Justification By Grace and Sanctification As Spontaneous Good Works).

Luke 2:1-14 (15-20)
Once again we note that this Synoptic Gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24).  Along with Acts, the author’s intention was to stress the universal mission of the  Church (Acts 1:8).

Most of what Christians believe about the Christmas story is drawn from this text.  The only parallel account is in Matthew (1:18 – 2:12).  The literary context for the account is said to be a census called for all in the Roman Empire (the world) by emperor Augustus (who reigned from 27 BC to 14 AD) (v.1).  Reference is made to Quirinius who was Roman Governor of Syria.  This raises questions about the date of Jesus’ Birth or the accuracy of  this account, since he was not governor during Herod the Great’s reign in Judah (who according to Matthew 2:1 was on the throne of Israel when Jesus was born).  Since Herod died in 4 BC this seems to move the date of Jesus’ Birth prior to the beginning of the Christian era.  It is also unlikely that spouses like Mary would have travelled with their husbands to his home of family origin unless she owned property in that town (vv.1-5).   This lack of historical credibility for the account is not surprising, since the Birth of Jesus is not even part of the earliest narrative traditions about Jesus (note its omission from Mark’s Gospel).

When in Bethlehem (the Davidic home to which Joseph as an heir of David would have travelled [3: 23-31]) Mary is reported to have borne her first-born son and laid him in a manger because there was no room in the inn (vv.6-7).  It was common in Biblical times in Israel for owners to reside with their animals.  Next follows the report of the revelation of the Birth to shepherds.  This is most appropriate in view of the fact the David was also a shepherd (I Samuel 17:15), and it likewise makes sense given the fact that Luke’s Gospel is preoccupied with concern for the poor and lowly (6:20; 14:12-14; 16:19-31).  The revelation by an angel is said to produce fear [phobeo] among these shepherds as they encounter the glory of God (they experienced the fear of God).  (vv.8-9).  The angel comforts them, bringing the Good News of the Messiah, Whom they are told they can find in Bethlehem in a manger (v.12).  The angel is then joined by a heavenly multitude (presumably other angels [aggeloi]) who praise God and sing of peace among those He favors (vv.13-14).  (See the discussion above in the Notes on the First Lesson of the term “peace” [eirene] in a Hebraic context; that the New Testament continues to employ the term this way is suggested by Rudolf Bultmann, Theology of the New Testament, Vol.2, pp.82-83.)

When the angels depart, the shepherds proceed to Bethlehem finding Mary, Joseph, and the child (vv.15-17).  All who heard the story are amazed.  Mary is said to treasure these words and ponder them (vv.18-19).  The shepherds then returning, glorifying God (v.20).

Application: Several sermon possibilities on this well-known account present themselves.  One possibility might be to have parishioners recognize how often we perpetuate the rejection of the Jesus in Bethlehem (condemning our sin) while also identifying with the lowly shepherds and so realizing that Christ comes for us (Justification By Grace).  Another option is to see to create excitement about the Incarnation of Jesus by making clear its relational absurdity and the courageous risk it takes to believe it (Christology and Sanctification).

THEME OF THE DAY
Christ Is In Control! The lessons give rise to sermons stressing that the newborn Christ overcomes all that is evil and chaotic in the universe, is now embedded in creation’s structures. Creation, Atonement, Justification by Grace are the central emphases.

Psalm 147:12-20
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of Books, perhaps an analogy to the five books of the Torah. The authors of each Psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This is one of the Psalms of Praise [zamar], a hymn from Book V of Psalms praising God for his universal power and providential care. (The concept of praise in ancient Hebrew is associated with singing.) The song echoes themes of Job and Second Isaiah. After a call to praise Yahweh issued to the faithful in Jerusalem (v. 12), confidence is expressed that he will strengthen the bars (piercing objects) of the city’s gates (that is, strengthen the city’s defenses). As a result the people of Jerusalem will be blessed, granted peace [shalom], and feast on rich harvests (vv. 13-14). These themes of security and peace echo Isaiah 60:17-18. We should be reminded that shalom in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 130). Reflecting themes of the Fourth Discourse of Elihu in Job 37:9-11, the psalmist sings of how Yahweh’s Word runs swiftly, giving snow and hail (vv. 15-17). The word is said to be sent out and melts what it encounters, for the Lord will make the wind blow and the waters flow (v. 18). This text might be read prophetically as referring to God’s Word in creation. This word [dabar] is said to be declared to Jacob, regarding Yahweh’s statutes [choq, that is limits decreed by God] and judgments [mishpat, which in ancient Hebrew refers both to punishment and also a sense of comfort], reminding the people that other nations do not know these judgments of God (vv. 19-20). There seems to be clear allusions in the song here to the conclusion of Moses’ First Address to Israel in Deuteronomy 4:6-8, 12-13.

Application: A sermon on this Psalm will celebrate all the good things God has given and is giving us — peace in the Hebraic sense of well-being, rich harvests, and security, not just for the individual but also for the whole of society. Of course there are limits set by God on use of these gifts, and yet these limits (the natural law) are not threats but provide order and comfort. The primary themes of such a sermon are Providence, Social Ethics, and Sanctification.

OR

Wisdom of Solomon 10:15-20
This Apochryphal Book deliberately reflects a prayer of Solomon for wisdom recorded in 1 Kings 3:6-9 and 2 Chronicles 1:8-10. It was probably not written by Solomon, but by a Hellenized Jew from Alexandria, perhaps just decades prior to Jesus’ lifetime. The book is written in Greek in the form of a didactic exhortation. But the message is a word of consolation — to help Jews who have been dispersed from the motherland to recognize that they possess true wisdom which surpasses that of the Gentiles.

Wisdom [Sophia in this Greek text, and chokmah in Hebrew] connoted for Old Testament writers the personification of the wisdom of the Hebraic elders. It might be regarded as Israel’s individualized application of the morality taught to the whole nation (T.W. Manson, ed., A Companion to the Bible, p. 306). With Hellenization (the impact of Greek culture and thought forms on the people of Israel) connections between this understanding and Greek or Roman philosophy developed, so that it began to connote an order of knowledge, related both to language and to what is firstborn of God. These developments indicate how the use of the term logos [Word] in the Prologue of John’s gospel was an appropriate development in the reinterpretation of the Hebraic concept of wisdom. (Themes like this are evident in the writings of an eminent first-century Alexandrian Jewish rabbi Philo [On the Account of the Word’s Creation Given by Moses XLV].)

This text is a hymn testifying to how Wisdom delivered Israel from Egypt (v. 15). Personified as a female, this Wisdom enters the soul of one of the Lord’s servants (probably Moses) and is said to withstand kings with wonders and signs (v. 16; cf. Isaiah 63:11-14). This text might be read as a prophecy of Christ. Wisdom is said to give holy people the reward of their labors, guiding them along a marvelous way and becoming a shelter to them (v. 17). As She brought the people over the Red Sea, drowning their enemies, the righteous are led to praise (vv. 18-20).

Application: If interpreted prophetically as a testimony to Christ, this text could inspire sermons on Christ setting us free (like Wisdom delivered Israel from Egypt), to stand up to evil in government, and overcoming evil. The key themes for these suggestions respectively are Justification by Grace, Providence, Social Ethics, and the Classic View of the Atonement (Christ overcoming evil). Another possible sermon might be to reflect on female dimensions in God and Christ.

Jeremiah 31:7-14
The text is located in a Book of Prophecies of the late-seventh/early-sixth centuries BC prophet of Judah. It was dictated to his aide Baruch. The prophet frequently offers criticism of David’s heirs and the temple leadership, giving more attention to the Sinai Covenant (to ways of serving Yahweh which pre-dated the temple cult established by David). This may be related to the fact that Jeremiah was an ancestor of one of David’s high priests, Abiathar, who lost control of the temple and was finally banished (2 Samuel 20:25; 1 Kings 2:26-27).

The lesson is part of a section in Jeremiah called the Book of Consolation (30:1–31:40). These are oracles and poetry speaking of a future restoration of Israel and Judah. Consequently it is likely that this literature dates from a period after the Babylonian invasion of Jerusalem in 587 BC. However, this text and others in this section refer to Ephraim (v. 9), one of the Northern tribes of Israel after their secession from the Davidic king of Judah in 922 BC. Consequently Old Testament scholars conclude that parts of these oracles (including the one we now consider) were originally addressed to the Northern Kingdom and then expanded by the prophet or an editor to apply to Judah. Rather than being a troubling insight, this loosening of the promises in our text from their original historical context entails that God’s promises are not the result of a last-minute feeling of passion on God’s part, but have been part of the divine plan from the outset, are unconditional (Brevard Childs, Introduction to the Old Testament as Scripture, pp. 351-352). These themes are evident in the lesson’s rejoicing over the salvation [yasha, or “giving safety to”] of the remnant [sheerith] of Israel from all over the world (vv. 7-8, 10). The Lord is identified as Israel’s Father [ab] (v. 9; Hosea 11:1) and as a shepherd [raah] (v. 10). Yahweh is prophesied as ransoming [gaal, also translated “to free”] Jacob, redeeming/freeing [padah] the people (v. 11), leading them to become radiant over Yahweh’s goodness [tub] (v. 12). As a result his goodness will be praised, leading to rejoicing [sameach] and to bounty in the restored homeland (vv. 13-14).

Application: The lesson opens the way to sermons on God (and so Christ) redeeming or freeing the faithful. Justification by Grace or a Classic View of the Atonement (Christ overcoming the forces of evil) will receive most of the attention in these sermons. A related homiletical approach might be to note how for the Old Testament salvation involves freedom (Social Ethics). The lesson also invites sermons on God’s Providence and his continuity in caring for his people. The praise and joy with which the Psalm concludes and these works of God stimulate keep us firmly grounded in the joy of the Christmas celebration continued this day.

Ephesians 1:3-14
The text is a thanksgiving for blessings showered on the whole created order, offered in a circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his Epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love towards all faithful (1:15). Employing an ancient Jewish prayer form, thanks are offered to God the Father of Christ for blessings showered on us in heavenly places (realities behind and above the material universe) (v. 3). Reference is made to our election [proorizo, predestination] in Christ before the foundation of the world, an election to holiness [sunes] and blamelessness (a concept derived from the purity expected of sacrificial animals and priests [cf. Leviticus 21-22]) (vv. 4-5, 11). Reference is made to the praise of God’s glorious grace bestowed on us in the beloved [the one who is loved -- Christ] (vv. 6, 12). In him redemption [apolutrosis, literally “loosing away,” also connoting “buying back”] through his blood is given by grace [charis] (vv. 7-8a). With wisdom, God is said to have made known to the faithful the mystery [musterion] of his will set forth in Christ (vv. 8b-9). This will is that in the fullness of time [pleroma ton kairon,an eschatological image] all things in heaven and earth be gathered up in Christ. In him we obtain an inheritance [kleronomia] (vv. 10-11). This could refer to the Church as the Body of Christ or to all the world being redeemed in him, and it could also refer to a cosmic Christ whereby all created realities are understood to be absorbed in his deity. The Holy Spirit said to be given to seal [sphragizo] or as a pledge/earnest [arrhabon] of our redemption, seems to be given with faith in Christ (vv. 13-14).

Application: Several options present themselves with this text. It provides an opportunity to describe the idea of the cosmic Christ, that the whole universe is embodied in the exalted Christ and so reflects his love, or that he is present everywhere we go and are. Providence, Creation, and Justification by Grace should be stressed in such sermons. Other possibilities include sermons on Single Predestination and Sanctification (God’s concern about holiness), the Church as Body of Christ, or Eschatology.

John 1:(1-9) 10-18
The Prologue of the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) gospels. In fact it is probably based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 144). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea who claimed that the book was written on the basis of the external facts made plain in the gospel, and so John is a “spiritual gospel” (presumably one not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31). Recently some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff.; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155).

The gospel’s emphasis on the Incarnation (the deity of Jesus Christ) is made evident in that this is a theme of the Prologue. These verses have no real parallels in any of the other gospels. Some scholars speculate that at least some points of the Prologue may have been originally a separate poem. The Logos [Word] is said to have been in the beginning and with God, identifying God with the Word (vv. 1-2). (If the author’s use of Logos is drawing on Stoic or Greek philosophical suppositions, what is connoted here is that the essence of the Word is rationality and that the things of the world that came into being through the Word reflect this linguistic rationality and order. Also see commentary on the Wisdom of Solomon text.) All things are said to have come into being through the Word. He is the light [phos] of all people which the darkness [skotia, which may correspond to its Hebraic equivalent term choshek, which connotes “oppression”] cannot overcome (vv. 3-5). Apart from Christ both the physical and spiritual dimensions of reality would recede into nothingness.

Reference is made to John, who came as a witness to the light, but not himself the light [phos] (vv. 6-9). This point may have been to mitigate competition that existed between followers of John and the Christian community to whom the gospel was addressed. The text proceeds to report that the Word came into the world, but the world [kosmos] did not know him, that his own people did not accept him. But to all who received Christ it seems that he gave power to become children of God who are born of God and not of human will (vv. 10-13). Then it is proclaimed that the Word became flesh and lived among us, full of truth and grace. In testifying to him, John said that the Word was the one who he had said ranks ahead of him (vv. 14-15).

From the fullness of the Word it is reported that grace [charis] upon grace (that is a limitless amount of grace) was received (v. 16). The Law [nomos] is said to have been given through Moses, but truth and grace come through Jesus Christ (v. 17). No one has seen God, the Johannine author notes. But his only Son who is in the bosom [kolpon] of the Father (in complete communion with him) has made him known (v. 18).

Application: A number of sermon possibilities present themselves. Sermons on the cosmic Christ (see Application for Second Lesson) are one possibility. Others include what it means to call Jesus the Word (Christology), how like John we are to subordinate ourselves to him (Sanctification), Christ’s conquest of oppression (Atonement and Social Ethics), or his embodiment of salvation by grace.

THEME OF THE DAY
Christmas: Dreams Realized! This is a Sunday for continuing the celebration of Christmas, focusing on what Christ’s coming into the world does for us (especially Sanctification and Justification by Grace).

Psalm 148
This is a hymn calling on all created things (including animals, trees, mountains, stars, and angels) to praise [halal] God. Creation is said to transpire by his command [tsavah] or Word (v. 6; John 1). Yahweh’s name [shem] is to be praised. The reference to “horn” [geren] in verse 14 refers to God’s strength and power. In short, the Psalm claims that Yahweh has raised up strength for his people. Our strength politically, it seems, is his work.

Application: If the reference to God’s Word is interpreted Christologically in terms of John 1, then sermons might be developed along the lines of the Christmas Season and the theme that the babe in the manger is the all-powerful creator. Other options for sermons on the text include making links to the praise we give Christ and Christmas with an awareness that creation itself praises him and in Christ the yearnings of creation are fulfilled (Creation and Sanctification). Likewise the awareness that our strength (even America’s political strength) is God’s work reminds us that the good things in our nation and the American Dream are God’s gift realized in the Christmas vision (Social Ethics).

1 Samuel 2:18-20, 26
This book’s origins as a distinct book of the Bible derive from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). There are probably two or three sources for the books: 1) Early traditions about Samuel and Saul; 2) The work of an editor who molded material into a connected history, implying a critique of the events deeming kingship as problem, and so must be set under the rule of God and his prophet Samuel; and 3) Incorporating the previous strand into the more Deuteronomistic history (the result of sweeping religious reforms under King Josiah in 621 BC).

This text is a part of the account of the evil conduct of the sons of the High Priest Eli in contrast to the maturing spirituality of Samuel whose mother Hannah had given him to Eli as a servant of the Lord (v. 11). Samuel is reported to have worn a linen ephod (a ceremonial garment) made by Hannah each year when with her husband they came to where Samuel lived with Eli in Shiloh where the temple was housed in order to offer sacrifices. Eli thanked Samuel’s mother and father for the gift of their son, calling on Yahweh to bless them with more children (vv. 18-20). It is reported that the boy Samuel grew up in favor [tob be-ene, good in the eyes of] in the Lord’s presence (v. 26).

Application: Sermons on this lesson will exhort total dedication of one’s life to God and perhaps to promote Christian parenting as giving children over to God (Sanctification). This should be framed with creating an awareness of sin as a lack of such dedication and an affirmation that this dedication only happens as a result of grace (God’s presence). Appreciation of how such a life is the fulfillment of the meaning of Christmas should also be provided.

Colossians 3:12-17
The lesson is drawn from a circular letter that was either written by Paul from prison (4:3, 10, 18) late in his career or by a follower of Paul who had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different form the authentic Pauline corpus. The Epistle addresses Christians in a town in Asia Minor near Ephesus, which though not likely founded by Paul was basically in line with his teachings, save being threatened by ascetic teachings (2:21, 23), ritual practices rooted in the Jewish traditions (2:16), and philosophical speculation (2:8, 20), all of which were related to visionary insights. Christ’s cosmic Lordship is a central theme.

The lesson is a continuation of discourse on the Christian life, further describing the implications of the new self with which the faithful are clothed (v. 10). Colossians are identified as God’s chosen ones, holy and beloved. They are urged to clothe themselves with compassion, kindness, humility, and patience, bearing with one another and forgiving each other when there are complaints. We are to forgive as the Lord forgives [charizomai, literally “be gracious”] (vv. 12-13). Next Paul urges the faithful to clothe [enduo, put on (see v. 10)] themselves with love that binds in perfect harmony (v. 14). The image of being clothed suggests that these virtues belong to the new nature. Paul would have the peace [eirene] of Christ rule/umpire [brabeueto] in the hearts of the faithful, for they are called [kaleomai, also elect] one body (v. 15). He then urges the Colossians to let the Word [logos] of Christ richly dwell in them, to teach [didasko] and admonish each other with all wisdom and gratitude (v. 16). In whatever they do it is to be done in the Name [onoma] of the Lord Jesus (v. 17).

Application: This lesson encourages sermons which explain and proclaim how we put on Christ (Justification by Grace and Intimate Union with Christ) leading to spontaneous good works (Sanctification), and how this Word expresses the meaning of Christmas.

Luke 2:41-52
We are again reminded that this gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. This lesson is the story of Jesus’ presentation in the temple in Jerusalem and encounter with Simeon and Anna. This is another account unique to Luke.

The gospel reports that every year Jesus’ parents went to Jerusalem for Passover [pascha] (v. 41). When he was twelve they went as usual (v. 42). Twelve was approaching the traditional age for training in the Law. They were not legally obligated to go for these Passover festivals, and so likely did so from pious motives. When the festival ended that year and his family started their return, Jesus stayed behind with his family being unaware. They traveled one day before realizing this (vv. 43-44). Returning to Jerusalem, Jesus’ parents find him in the temple receiving instruction (vv. 45-46). All who heard Jesus were amazed [ekplessomai] at his understanding (his intelligence and answers) regarding the rudiments of Judaism (v. 47). When asked by his mother why he had not left town with the family but remained in Jerusalem, Jesus responds that they should have known he would have been in his Father’s house, busy with his affairs (vv. 48-49). His parents reportedly did not understand [sunimui] this. Then Jesus accompanies them back to Nazareth and was obedient/subject [hupotasso]. All these things Mary treasured [dieterei, kept carefully] (vv. 50-51).

Application: Sermons on this story aim to make the faithful aware of Jesus’ single-minded devotion to God which might in turn inspire such devotion among the faithful. The concept of freedom from the Law (and a Situational Ethic) should also receive attention.

THEME OF THE DAY

The light of grace shows the way. The texts open the way to focusing on Sanctification, Social Ethics, Justification By Grace, and Providence, as we are reminded of how Christ and God’s love change our contexts.

Psalm 72:1-7, 10-14
Culminating Book II of Psalms, this is an Elohistic Psalm of David (Psalms traditionally attributed to King David, probably because the conclusion [v. 20] and preceding Psalms claim to be his work, and employing Elohim as God’s name). Yet it is attributed to Solomon. Probably occasioned by the coronation of a king (vv. 17-18), the Psalm is a prayer for God’s blessing of the king. It is prayed that the king be given judgment [mishpat] and his son righteousness or justice [tsedaqah] (v. 1). These terms do not just connote legal, judgmental actions, but when applied to God they concern loyalty in one’s relationships (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Such loyalty to relationships is evident in the prayer that the new king judge the poor [ani] with justice/judgment [mishpat], defending their cause and crushing oppressors (vv. 2, 4, 12-14). Typical of the aura of surrounding Ancient Near Eastern royalty a supernatural character to the king is noted (vv. 5-6). Not just righteousness but peace [shalom] is to accompany the reign of this king (v. 7). And as we have noted previously, “peace” in Hebraic thinking is not just a state of non-violence, but a state of well-being and thriving. The suggestion of a supernatural aura to the king (and so the legitimacy of a messianic reading of the text) is further legitimated by the Psalm’s prayer that the king’s empire might be universal (vv. 8-11). (Tarshish mentioned in v. 10 may refer to Spain or Carthage in North Africa, while Sheba and Seba noted in that verse are regions in Ethiopia or South Arabia. These kings from three regions rendering the supernatural-like king may be construed as foreshadowing the three wise men who came to the Christ Child.) It is his concern for the poor/needy which seems to account for his universal rule (vv. 12-14). And so we might conclude that the Messiah’s universal rule is related to his concern for and ministry to the poor.

Application: The text could be proclaimed as a celebration of the coronation or crowning of Christ as King of all. This might also be related to his care for the poor, how in Christ we most clearly see this commitment (Social Ethics). The text also could be read prophetically as pointing to the Epiphany pilgrimage of the wise men (grace in the Bible showing the way) and their bowing before Christ as a testimony to the power of God, the subordination of political power to him.

Isaiah 60:1-6
This text is part of a prophetic book that is an editorial compilation of two or three distinct literary strands. Our lesson is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the eighth century BC, but after the Babylonian Exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. Reference made to the darkness [choshek] among the people (v. 2) seems to portray the disappointment of those who had returned home in this period. It is a term in ancient Hebrew connoting distress, oppression, or chaos. Reference is made to light [or] that has come (v. 1). Light in biblical Hebrew refers to that which overcomes darkness (distress and chaos). This chapter also associates light with Yahweh (v. 2). It is promised that the Lord is coming to Jerusalem (v. 2). This comment along with the reference to the light is most suggestive of the Epiphany star leading to or accompanying the coming of Jesus to earth in Bethlehem (Matthew 2:2, 9-10).

It is promised to the downtrodden people that nations will see Jerusalem’s revival, its light (v. 3). Exiles are said to return or be returning (v. 4). Rejoicing will follow (v. 5a). These comments could again be interpreted messianically, in terms of the impact Christ’s coming might have on the world. The prophetic character of the text is even pointed out more clearly in verses 5b-6 with reference to the wealth of nations that would be brought to the Light and how riches of Arabia (Midian, Ephah, and Sheba ) would arrive by camel caravan, bringing gold and frankincense. This is most suggestive of the wise men and their journey to Jerusalem (Matthew 2:1-2).

Application: The text can be read messianically to open the way for preachers to proclaim that new reality Christ ushers in, the overcoming of all distress and chaos. A Classic View of the Atonement should be particularly emphasized in such preaching. It might be noted how the faithful are lit up and their realities (especially jobs) are changed (Justification by Grace and Sanctification).

Ephesians 3:1-12
This chapter is part of a prayer for wisdom in this circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his Epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love towards all faithful (1:15).

Portraying himself as Paul and in prison (though on which occasion [2 Corinthians 6:5; 11:23; Philippians 1:13-14; Colossians 4:3, 18] is uncertain), the author first offers some comments on his ministry to the Gentiles. He speaks of a mystery made known to Paul by revelation [apokalupsis, an uncovering] (see 2 Corinthians 12:1, 7), which was not previously known (vv. 2, 4). (The theme of “mystery” [musterion] is very typical of Ephesians, and it may be deployed here to explain why no one previous to Paul recognized the validity of a ministry to the Gentiles.) The revealed mystery is that Gentiles are fellow members with Jesus of the same body and sharers in the promise of Christ (vv. 5-6). Paul proceeds to note that although he is the least of the saints [hagion, meaning “those set apart”] he had been given grace [charis] to bring the Gentiles the news of the boundless riches [ploutos] of Christ (v. 8). He speaks of an eternal purpose [prothesis] of God carried out in Christ that through the Church God’s Wisdom [sophia] might be displayed to rulers and authorities in heavenly places (i.e., angels) (vv. 10-11). In confidence and boldness [parrhesia, free utterance] we have access [prosagoge] to God through faith [pistis] (v. 12).

Application: This text opens the way to sermons proclaiming how the world looks different to the faithful in Christ, a vision fully realizing the Christmas dream (Sanctification, Providence, Justification by Grace, Church, Evangelism, and Social Ethics).

Matthew 2:1-12
This text returns us to a gospel which was likely written to Jewish Christians no longer in full communion with Judaism (see 24:20). Written by an anonymous author, traditionally identified with one of Jesus’ disciples (9:9), it is the most Jewish of all the gospels, evidenced like in this lesson by the concern to find links in the stories told to the Hebrew Scriptures. We read in this text the story, unique to this gospel, of the wise men (Magi, also translated “astrologers,” seem to have belonged to a learned class in Persia). Jesus’ birth in Bethlehem is recorded as transpiring during Herod’s reign as a Roman puppet king which ended in 4 BC (v. 1). (Our dating of Jesus’ birth at the beginning of the Christian era is obviously incorrect by four or more years.) If the wise men came from the east, that does not rule out an Arabian or an Ethiopian African home for them, if we read Isaiah 60:6 prophetically. (And if Ethiopia, but even if from Persia, it is likely that the wise men came from a region with Semitic ethnics who might have at least known something of the Hebrew faith.)

The wise men come to Jerusalem seeking the child who would be born King of the Jews [Basileus ton Ioudaion], whose coming had been revealed, they claimed, by a rising star (v. 2). The Messiah is associated with stars by Numbers 24:17. And a later, well-known messianic pretender, a revolutionary named Jesus Bar Kochba (132-135 AD), has a name (Bar Kochba) which means “Son of the Star.” Herod is reported as frightened by the news, finally learning from the chief priest and scribes (scholars of Hebrew Scripture) that based on Micah 5:2 the baby king is likely to come from Bethlehem (vv. 3-6). Herod then sends the wise men to Bethlehem wanting to learn the child’s location (vv. 7-8). The star leads the wise men to the babe where they bring their gifts and worship, but do not inform Herod, as per instructions they receive in a dream (vv. 9-12). The frankincense and myrrh offered Jesus are aromatic gum resins obtained from shrubs in tropical regions of the East. The idea that the king wants a savior killed in infancy is reminiscent of Pharaoh’s efforts to kill Moses, and so other Hebrew children in infancy (Exodus 1:15-16). Matthew may be trying to draw parallels between Moses and Jesus at this point.

Application: This lesson affords opportunities for sermons which proclaim God’s goodness in forgiving and leading us (Providence and Justification by Grace), despite our waywardness (Sin). Inclusivism (the idea that people from all over the world praise Christ) is also a possible sermon theme (Church, Social Ethics, and Sanctification).

The Holy Spirit and your Baptism won’t let you go! In addition to these doctrines, this is also a Sunday for affirming Justification by Grace and Sanctification.

Psalm 29
This is a hymn attributed to David, though it is unlikely that he wrote it. The text sings of God’s control of all nature (vv. 3, 5-6, 8-10), even of storms, and yet we are assured that Yahweh blesses us with peace in the midst of storms (v. 11). We have noted that some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In that sense the aim of the Psalm seems to be to highlight that all of us are to appreciate God’s control of nature.

The Psalm begins with a call to worship, where there is a reference to “heavenly beings,” which is a bad translation for what should be rendered in English “sons of mighty ones.” This insight suggests that in the temple era and perhaps in earlier periods Hebrews believed that there was a heavenly court of lower gods or semi-divine beings who acknowledged Yahweh as supreme ruler (Psalm 82:1,6; Exodus 15:11; Deuteronomy 32:8).

The Lord seems to rule earth and waters with his word. The reference to “mighty waters” could be the Mediterranean Ocean or to the primordial waters Yahweh vanquished in creating, according to Genesis 1:6-10.

Of course the reference to the Lord’s voice [gol] (vv. 2-5, 7) could refer to his manifestation through thunder in thunderstorms (v. 7). The cedars of Lebanon noted in verse 5 refer to the principal mountains in Syria. Sirion noted in verse 6 is the Phoenicain name for Mount Hermon on the eastern border of Israel, and the wilderness of Kadesh in verse 8 is a reference to a desert in Syria. The Lord’s voice in this storm is not just powerful, but hadar in Hebrew (majestic, even beautiful) (v. 4). God’s rule over nature and over waters could be indebted to Canaanite mythology’s affirmation that Baal was enthroned over the conquered flood. Christians might interpret this reference as a prophetic reminder of his use of water in Baptism to proclaim his Word and will. The Psalm concludes with petitions that the Lord may give strength to and bless his people (v. 11).

Application: Sermons on this Psalm can focus on God’s providential rule overcoming chaos in the depths of life, how he even uses water in creation (Evolutionists note that life first developed in water) and in Baptism to strengthen and bless his people. Creation and Baptism are doctrines that are emphasized. More in line with the Theme of the Day would be to focus on how God’s Providential rule (and so Baptism) never lets people go.

Isaiah 43:1-7
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in the later period immediately before the fall of Babylon (in 539 BC). This prophecy of redemption and restoration is a product of this second strand.

The lesson begins with an affirmation of Yahweh as the creator of Israel. He is reported also to have redeemed/freed [gaal] them, calling them by name [shem] (having intimate knowledge of them) (v. 1). He promises to protect them as they walk through water and flames (v. 2). Identifying himself as Yahweh Elohim, God declares himself the Savior [yasha] of the people. He claims to have given Egypt, Ethiopia, and Sheba as a ransom [copher, covering] for Israel, for she is a nation precious in his sight (vv. 3-4). Cyrus the Persian emperor was expected to be able to conquer these African nations as part of the emergence of an empire that would eventually conquer Babylon and set the Hebrews free. Yahweh calls on the people not to fear, promising to liberate the people of Israel, whom he has created for all the regions (v. 6) and called by his name [shem] as he made them for his glory [kabod, weight or heaviness] (v. 7).

Application: This lesson encourages opportunity to proclaim God’s freeing love for his people, his sense that they are precious to him (Justification by Grace and Social Ethics). References to God protecting his people through water and flames could be read prophetically as referring to the role Baptism and the Holy Spirit (who manifests himself in fire in the New Testament [Acts 2:3; Luke 3:16; Matthew 3:11]) play in God providing such love and freedom.

Acts 8:14-17
We are again reminded that this book is the second installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Luke, the author’s intention was to stress the universal mission of the Church (Acts 1:8), which entails special attention to and appreciation of the ministry of Saint Paul.

This lesson reports on the apostles’ ministry in Samaria. After describing the spread of the gospel in Samaria, it is noted that the apostles in Jerusalem heard of the news and sent Peter and John (v. 14). On arriving they pray that the Samaritan faithful might receive the Holy Spirit [pneuma hagion] who had not yet come upon them as they had only been baptized in Jesus’ name [onoma] (vv. 15-16). It was not common in the biblical era to baptize in the name of the Triune God (Acts 2:38; 10:48; 19:5). Peter and John lay hands on them, and the new Samaritan Christians reportedly received the Holy Spirit (v. 17).

Application: Sermons on this lesson can help others gain an appreciation of the fact that in their Baptisms they have become Spirit-filled Christians, linked to the whole Body of Christ (Baptism, Holy Spirit, Sanctification, Church, Social Ethics).

Luke 3:15-17, 21-22
We return again to the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This lesson is an account of Jesus’ Baptism, beginning first with a description of the ministry of John the Baptist. All the gospels tell these stories. We are first told that many wondered if John might be the Messiah [Christos] (v. 15). He responds in the negative, but less directly than in John’s version (1:20). Much like the other Synoptic Gospel accounts, in this text John is reported to have contended that he baptizes with water, but that the one who is coming is stronger/more powerful [ischuroteros] than John is, and John subordinates himself to the one who is to come. The one coming, it is said, will baptize with the Holy Spirit [pnuema hagion] and fire [pur] (v. 16). The one to come is said to be one who will clear the threshing floor, gather the wheat, and burn the chaff (v. 17). These were images that Jews used to convey a sense of judgment (Isaiah 11:15-16; Jeremiah 15:7).

Unlike the parallel accounts (Matthew 3:13-17; Mark 1:9-11; John 1:29-34), Jesus is reported to be baptized in the context of other baptisms by John (v. 21). This suggests that Luke envisions a closer relationship between John’s baptism and the baptism instituted by Jesus than the other gospel writers. Thus there is nothing in Luke like Mathew 28:19 where a command is given to baptize like this was something new. The Holy Spirit is said to descend on Jesus in the form of a dove. A voice from heaven proclaiming Jesus as God‘s Son [huios], one in whom the Lord was well pleased is reported (v. 22).

Application: In this lesson preachers are afforded opportunity to proclaim how Baptism changes the lives of recipients (Sanctification and Realized Eschatology [stressing how Baptism makes us new]), along with highlighting the role of the Holy Spirit.