Christmas 1A
image: Jesus was a Refugee, photo by JD Lasica - (flickr)
Tremaine Combs, Facebook- Dayspring Church
Richard Bruxvoort Colligan, Psalmimmersion.com, @pomopsalmist,Patreon
Matthew 2:13-23
Initial Thoughts
Birth Narratives conflict
Both Luke and Matthew are focused on the “why” not the “how”
They are not giving historical accounts but making theological statements
Matthew - Jesus is from Bethlehem, heralded by a star and worshiped by Kings
Luke - Jesus is from Nazareth, forces to be born in Bethlehem, laid in a filthy manger, attended by shepherds
Bible Study
The New Moses
Historically
Very unlikely this actually occurred
Or it was only in Bethlehem which only account for between 7-20 children
Herod died in 4 BCE which means Jesus was probably born in 6 BCE - Dionysius Exiguus (who calculated the Common Era) did so in 533 CE. It was based on the birth of Jesus in relation to the founding of Rome and had the death of Herod off by 4 years (Herod died 750 years after the founding of Rome, not 754). - R. Alan Culpepper, Feasting on the Word: Year A, Volume 1: Advent through Transfiguration.
Obviously not the same Herod as later in the Gospel - that is Herod’s son, Herod Antipas
But, it fits the character of Herod - “Matthew may be contrasting Joseph’s care for his family to Herod’s infamous executions of his Hasmonean wife Mariamme, their two children, and numerous others. Archaleus, the brother of Herod Antipas, who reigned ‘in place of his father’ Herod (2:22) was one of the few sons to survive.” In other words, Herod may not have ordered this killing of innocents, but it is not below him to do such a thing. (Amy Jill Levine, Woman’s Bible Commentary, ed Newsom, Ringe, and Lapsley, p. 468
This sets Jesus us as the new Moses and Herod/Occupying powers as the new Pharaoh
The Wise Men become the new midwives - only not as great
God is in control - Susan Hedahl Feasting on the Word:Year A, Volume 1: Advent through Transfiguration.
God works through agents, but ultimately is in control- not Herod
Similar to God being the master of life and death, not Pharaoh
Joseph, like his namesake is a dreamer - he is open and led by his dreams
Three Movements:
Flight from Egypt
God’s Call
God leads Joseph out of Egypt
“There were at least two prominent Jewish communities in Egypt, one in Alexandria and the other in Leontopolis…It is likely that they chose Egypt because of its status as a place of refuge, because there were Jews already living there, and because it was beyond Herod’s reach.” Michael Joseph Brown, True to Our Native Land, p. 89
Killing of the Innocents
God’s Politics
Herod is a child killing monster, why? because he is afraid
Herod was dominated by fear
Killed all his relatives
Built fortresses throughout his kingdom so he would never be far from them
Ordered the death of all political prisoners upon his death to cause the land to mourn
Questions of Evil
Why didn't God warn the other parents of Bethlehem?
Did the advent of the Savior bring with it the death of innocents or rise from among it?
Return from Egypt
Quotes is from Hosea 11:1
God’s Provision
God returns Joseph and his family to the promised land
Salvation is found in the faithfulness of Joseph who trusts in God
Thoughts and Questions
What does it mean that the Holy family was a family of refugee immigrants?
People may point to violence and pain in the world as the absence of God, but God was born into reality, not a fairy tale
Luke - Jesus is born in a world of economic injustice, poor, homeless, forced from their home in Nazareth
Matthew - Jesus is born into a world of political injustice, where the poor are slaughtered, Jesus is forced from him home
Isaiah 63:7-9
Initial Thoughts
TLDR - this is a strange choice of three verses in the midst of a larger passage which seems to encompass chapters 63 and 64
“Preachers who turn to Isaiah for a comforting word this Sunday will have to ignore everything they learned in seminary about interpreting a text in context, for these three verses are airlifted out of a chapter thick with divine wrath and human despair.” Barbara Brown Taylor, “Homiletical Perspective on Isaiah 63:7‒9,” in Feasting on the Word: Year A, vol. 1, p. 147.
Set in third Isaiah - in the midst of the return to the land
Bible Study
While these verses seem like a hymn of praise, they are actually the beginning of lamentation. “Once again we find the prophet seeking to keep God’s word of promise alive in a period in which the community stands on the brink of losing its spiritual identity by attributing setbacks not to human unfaithfulness but to divine indifference.” Paul D. Hanson, Interpretation:Isaiah 40–66,p. 235.
Context of this passage needs to be broadened.
While one might be tempted to put this reading in context with what comes before- this is not necessarily helpful. There is a major shift from the vivid depictions of wrath in vv. 1-6 to the kindness of God in v. 7.
Verse 7 “signal the beginning of a new poem with an entirely different theme.” Robert Alter, Hebrew Bible: A Translation with Commentary, vol. 2, p.832
However, when read in context with the whole of chapter 63, we get an interesting image of God. One who is full of wrath, fure (63:3), and vengeance (63:4). Yet in the midst of God’s judgment and wrath- God’s acts of kindness are recalled (today’s passage). Yet, verse 10 acknowledges the rebellion of God’s people in the past and God’s judgment, yet acknowledges that God’s mercy and grace led to liberation. Then, moves into chapter 64 asking God to reveal God’s steadfast love and mercy, like God has done in the past.
Interesting acknowledgement of deserved divine judgment and the hope for divine presence and mercy, because divine mercy is what will lead the people to faithfulness (63:17; 64:4-7)
Christopher Seitz (in the New Interpreter’s Bible) calls it the introduction to a greater story of supplication and confession, calling the whole section a “communal lament.”
This introduction sets up the love of God as the grounding theme before expounding more on Israel’s failure. These failures seem all the more tragic because of God’s fidelity and mercy.
This passage serves as a summary of the relationship between God and Israel.
Israel knows God by two traits: faithfulness and mercy…and judgment
God knows Israel as falling short of the covenant time and again, yet still claimed as God’s beloved children (Isaiah 63:8)
The prophet acts as the go-between, appealing to God on behalf of the people and the people on behalf of God
“Within Israel’s understanding of the covenant, however, God’s mercy was not construed in magical terms but in relational ones. God’s protection could not be taken for granted but was understood as the blessing granted to a people living in obedience to God’s will. For this reason, confession of sin is an integral part of the lament.” Paul D. Hanson, Interpretation:Isaiah 40–66,p. 235-236
Yet, God “lifted them up and carried them all the days of old.”
Reference to Passover, and other saving acts of God.
Reminder that Jesus comes not when we’re ready, or when we are good enough, but in the midst of our brokenness (as evidenced by Herod’s reaction)
Important translation issue with verse 9.
NRSV stands against CEB, RSV, and NIV.
NRSV: “in all their distress. It was no messenger or angel but his presence that saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old.”
RSV: “In all their affliction he was afflicted, and the angel of his presence saved them”
CEB: “During all their distress, God also was distressed, so a messenger who served him saved them. In love and mercy God redeemed them, lifting and carrying them throughout earlier times.”
So which is it? Was it a messenger or not?
Seitz says, “The textual problem cannot be easily resolved… I would argue that any translation provided must hold on to the fundamental idea of a contrast between God’s presence and a potential go-between, however that contrast is rendered into English. The NRSV has done this” (NIB, v. vi, p. 526)
Thoughts and Questions
Yet, God “lifted them up and carried them all the days of old.”
Reference to Passover, and other saving acts of God.
Reminder that Jesus comes not when we’re ready, or when we are good enough, but in the midst of our brokenness (as evidenced by Herod’s reaction)
Verse 9 is picked up by Christian commentators and perhaps illuminates the RCL choice for this first Sunday of Christmastide. As Seitz points out- there is a contract between God’s presence and an intercessor or mediator. Christians may interpret this as part of the reason for the incarnation (especially in light of 64:1 and Jesus’ baptism/transfiguration). God’s messengers, the prophets, were not enough to alleviate the distress (as a result of unfaithfulness) of God or God’s people. Only, God’s presence can do that - so God had to come down, incarnate, and be with God’s people to rescue them. However, it is important to note that God’s presence, as interpreted here in Isaiah, is not restricted to the incarnation in Jesus (obviously), but was experienced in the liberating work fo the passover and God’s presence in the wilderness (Isaiah 63:10-14)
In what ways are we called to be present to others in the midst of their suffering?
“The work of liberation may require that we go to the places of enslavement, where people are not free, and work, through love, to aid in their release. Where are the people who are captive? Where are God’s people who will work in love and mercy to aid God’s desired end for humankind, which is freedom?” Emily Askew, “Theological Perspective on Isaiah 63:7‒9,” in Feasting on the Word: Year A, vol. 1, p.150.
This might be the perfect passage for the Sunday after Christmas - acknowledging the wide gamut of emotions that come with Christmas and its aftermath - the celebration, the lamentation, and the desire to not only see, but feel God’s presence in the midst of it all and the assurance that God’s steadfast love truly endures forever: beyond and through the holidays, the turmoil and strife, the grief, the post Christmas blues/anxiety/depression.
Hebrews 2:10-18
INITIAL THOUGHTS
Answers the question “Why was Jesus born?” or “Why was Christ made flesh?”
Focus on the concept of “Emmanuel” or “God with usw.” What does it mean to have God with us, and how does Jesus satisfy that?
BIBLE STUDY
Context within the larger sermon
Christ’s “Life”:
Glorious eternal Son, present at Creation, Expression of God’s glory
For awhile lower, suffered, died on Cross
Triumphant, resurrected, seated at the right hand of God and eternal.
Setting the stage for a more extended description of who Jesus is, was, and will be.
Jesus is eternal, suffered for awhile, and is eternal again.
Much of the rest of the sermon is detailing why this matters.
Creation is set up with intention of humanity being in control. It was all set right under humanity to take care of and manage.
Human sin messed everything up, now its all “out of control.”
Jesus then was sent to clean up the mess, and set things right again - to get things back under control.
Jesus is using people to put it all back together.
God’s grace is shown to us through Christ. This includes his suffering, death, and resurrection. The glory that Christ now shares is the glory that is offered to those who still follow. The “out of control” nature of this world is just for a short while.
Quotes Psalm 22:22 and Isaiah 8:17, and John 10:29. All three are put into the mouth of Christ, even though only one of these quotes came from Jesus originally.
Psalm 22:1 is “My God, My God, why have you forsaken me?” Words attributed to Jesus from the Cross.
The Psalm that begins in anguish ends in redemption.
Isaiah 8:17 is a word of hope in the midst of despair. Directly: “I will wait for the Lord, who is hiding his face from the house of Judah, and I will hope in him.”
John 10:29-30 “What my father has given me is greater than all else, and no once can snatch it out of the Father’s hand. The Father and I are one.”
Jesus as pioneer and sibling
“It is difficult for English translations to capture the subtle wordplay in this verse, where “pioneer” is closely related to the act of “bringing” or leading God’s sons and daughters to glory. Jesus is not a pioneer who strikes out on his own for his sake, but one whose action inevitably grasps others.” (Beverly Gaventa, Texts for Preaching, Year A, p. 69)
Boldly go where no one has gone before
Oregon Trail
Pied Piper - He goes first so others may follow
“According to Hebrews, unless he were to live and also die as a human does, Jesus could not overcome the death that comes to all humanity. Again, he reminds us that Christ did not come to help angels, but people and therefore he must be like us “in every respect.”” (Micah Jackson, Working Preacher)
Suffering of Christ happened so that Christ could truly know us. Shared suffering is shared experience, is deeper relationship, and shared salvation.
The “vital commonality as children of the one God provides the explanation of Jesus’ suffering. God’s children have a common humanity, and Jesus shared that humanity in order to deliver his brothers and sisters from the devil and death.” (Gaventa, p. 70)
Death is the invention of the Devil, because in it lies our most abiding fear.
“Death is a problem, as is Sin. Neither is intended by God in any simple way. Hebrews does not speculate on the origins of either Sin or Death, though it personifies “the one who has the power of death” as “the devil” (2:14). Note that not only is “death” problematic -- in that it is the supposed end of life -- but that the “fear of death” (2:15) is more so. That is because the fear of death ironically causes one to turn one’s back on life and the creator of life -- God.” (Erik Heen, Working Preacher)
Different understanding of death and sin than Paul, who claimed that death is the result of sin. Instead, this reflects the belief that sin is the result of the fear of death.
Fear causes all kinds of sin and destruction.
Christ, in conquering Death, conquered our need to fear.
PREACHING THOUGHTS
Christmas may be over, but incarnation is not. This reading is about who Christ is, by nature, and how we are connected to Christ. Incarnation matters, it might be the one thing that makes Christianity unique, and it is very good news
“By Christ’s humanity, and his embrace of all our challenges, we need never fear that God does not understand our experiences. Indeed, God forgives us from a place of empathy, from a place of commonality. God’s forgiveness comes to us less like that of a magnanimous judge, and more like that of a faithful friend who can enfold us in a hug and say “I know you did the best you could.”” (Jackson, Working Preacher)
Thanks to our Psalms correspondent, Richard Bruxvoort Colligan (psalmimmersion.com,@pomopsalmist). Thank you to Scott Fletcher for our voice bumpers, Dick Dale and the Del Tones for our Theme music (“Miserlou”), Nicolai Heidlas (“Sunday Morning”,"Real Ride"and“Summertime”) and Bryan Odeen for our closing music.