Christmas 2C
image: “Lumen Christi” by Eustaquio Santimano. flickr
464: January 2, 2022
Ephesians 1:3-14, Tremaine Combs
John 1:1-18
Initial Thoughts
“The Gospel of John opens with one of the most challenging texts in the New Testament.” (Gail O’Day,New Interpreter’s Bible, v. IX, p. 516)
Just look at a few different versions of the Bible, and note the footnotes. There are a lot of “Or this could mean…” footnotes.
Poetry - not easy to interpret. Open to many different ways to understand
Poetry is the language of Creation.
Many themes that are important in the rest of the gospel are found in the prologue
Interplay of God and Light
Rejection of Jesus by the people (Jews vs Judeans)
Incarnation - close relationship between Jesus and God (Father)
Bible Study
Overall movement of “The Prologue”
v. 1-5 God, the Word, and Light.
v. 6-8 God, John, and Light.
v. 9-13 Light, the World, God’s people, God’s new people.
v. 14-18 The Word, the flesh, God’s new people.
The Bible Project: https://www.youtube.com/watch?v=G-2e9mMf7E8
Start at 1:29
“In the beginning”
Same words benign the Hebrew Bible - Genesis 1:1, in the Septuigent
The first “thing” God speaks into creation is light
Establishes the work of God as creator, life-giver, and the invitation into abundant life, Karoline Lewis, Fortress Biblical Preaching Commentaries: John, p.13
See also Psalm 33:6
The relationship between God, The Word, and The Light is a poetic relationship that is difficult to sort out.
“In the beginning” is direct parallel to Genesis and the creation, which occurs by God speaking, and first bringing light.
“All people, whether they believe it or not, live in a world illuminated by the light just as they live in a world created by the Word. What they are called to do is to trust the light, to walk in it, and thereby become children of light” (Texts for Preaching, Year A, p. 80)
The Word - logos of God
Logos does mean word, but also much more than simply word: wisdom, logic, knowledge, reason, revelation
Logos as a foundation principle of creation was not new
Zeno of Citium, founder of classical stoicism, believed that logos was the active reason or logic pervading and animating the entire universe. They believed in the logos spermatikos or the active reason which permeated all things including humans, who were possessed of the divine logos.
Alexandrian Jewish philosopher Philo believed God’s logos was the first fruit of creation. Adele Reinhartz, “John” Jewish Annotated New Testament, p.174
God spoke all of creation into existence - with the logos, the divine word, the “heart, character, will, and creative mind of God. It was logic that created the cosmos.” Adam Hamilton, John: The Gospel of Light and Life, p.16
Light and Darkness
“The life was the light for all people” - not for one religious or enthic group- but all people
The light does not vanquish or destroy the darkness, anymore than the light and order of Genesis destroyed or eradicated darkness and chaos.
However, from the moment this divine will entered into creation - creation was never the same, it would never again be defined as darkness or chaos, but there would also ways be a light.
“How far that little candle throws his beams! So shines a good deed in a weary world.” Shakespeare, Merchant of Venice
“Look at how a single candle can both defy and define the darkness.” Anne Frank (attributed, but unlikely the source of the quote)
“To see a candle’s light, one must take it into a dark place.“ — Ursula K. Le Guin American writer 1929 - 2018 Source: Earthsea Books, The Farthest Shore (1972), Chapter 9, "Orm Embar" (Sparrowhawk)
“It is better to light a single candle than to curse the darkness.“ — Eleanor Roosevelt, First Lady of the United States 1884 - 1962 Variant: Light a candle instead of cursing the darkness. Source: This is My Story
“All the darkness in the world cannot extinguish the light of a single candle.“ Francis of Assisi 1182 - 1226
“It only takes the slightest bit of light for our optical system to adjust and see in the dark. When there is no light present at all, our eyes will never become accustomed to the darkness.” Lewis, p.15
Light and darkness rethought (is light=good, darkness=bad helpful?) https://thatstorygirl.com/2020/12/13/light-dark-and-the-colour-of-god-an-advent-reflection/
John is not the Light
Knowledge of John’s ministry and life is a given to the author.
John’s only role is to point to Jesus.
John is further subordinated by this gospel.
John does not baptize Jesus, but merely sees “The Holy Spirit coming down from heaven like a dove, and it rested on him” (John 1:31).
John is never called “the Baptist” in this Gospel
Something new, and yet eternal, is happening
The Johannine community is claiming Jewish roots, but clearly the separation from the Synagogue is complete.
Much of the polemic in the rest of the Gospel of John is rooted in v. 11. “God’s own people didn’t welcome him”
The rejection of Jesus by “The Jews” is seen as the primary tragedy of human creation.
Historically, this has become the source of much evil.
Rejection by “God’s people” forces a redefining of who God’s people are.
No longer birthright, or by Covenant with the Law, but by belief in The Word.
Following “The Word,” or seeing “The Light” is prerequisite to seeing God.
Adoption as God’s people only happens by seeing God through Jesus.
The Word is made flesh - The Incarnation
v. 14 “The Word became flesh and made his home among us.”
Skenoo - ‘made his home’ = ‘pitched his tent’, “to tabernacle”
Reminiscent of God in Exodus, residing in the Tabernacle
Implies deep intimacy, not just a passerby or temporary guest.
At the same time, something different, and not fully native.
Radical
While the claim that the world was created through divine logos was accepted throughout the Greek world, the idea that this logos could take on human flesh was radical, even scandalous. For logos to come down fully enfleshed in physical form would mean to lose its formeless perfection.
Also radical for Jews - while God was known to come and dwell with people in the wilderness following the Exodus and to dwell in the Temple, “God now dwells with us by taking on our form, our humanity...the dwelling of God as not simply where God’s people are, but who God’s people are.” Lewis, p.18
Paradoxical - flesh is perishable and logos is “an eternal divine quality; cf. Isa 40:6-8, “All people [lit.,flesh] is grass [that] withers...but the word of our God will stand forever.” While 1st and 2nd century Jews did believe in physical manifestations of supernatural beings, angels, etc, “the idea that a divine being can simultaneously be human is often seen as a major dividing line between Judaism and Christianity.” Reinhartz, p. 175
Grace - only appears 4 times in the Gospel of John and only here in the prologue, v. 14, 16, 17
“Once the Word becomes flesh, grace is incarnate in the rest fo the Gospel.” Lewis p. 19
v. 18 “God the only Son, who is at the Father’s side.”
At the Father’s “breast” or “bosom” is a more accurate translation and before 1750 was how this was translated. However, after 1750, the breast began to be viewed in Western culture not as a source of nourishment and care, but as an object of desire and sexuality. Religious art and biblical translations changed accordingly and so we have the more platonic nation of the son at the side of the father instead of being nourished at God’s breast. Lewis, p.22
Reminiscent of the seating at the Passover (13:23) “One of his disciples, the one whom Jesus loved, was at Jesus’ side.” (also his bosom)
“Who has made God known”
Literally, Jesus will exegete God.
Can be translated that Jesus exegetes the father’s heart
Unlike Moses who was not able to look at God, Jesus will make God known to the world. Reinhartz, p.175
Jesus is flesh - not a gnostic rejection of flesh and the material world.
Thoughts and Questions
We are invited into God’s eternal activity. Becoming adopted by God is not initiation into a club. It is joining in God’s eternal work to redeem Creation.
On this, the day we commemorate the day that the Word was made flesh, what can be made new? How can we participate in the ongoing work of creation? How are we being created, even now?
What does it mean to welcome God (v. 12)?
How has the Word made its home among us? Where is the Incarnation today? It is in a manger in a stable, among shepherds. It is in a small village, with strange foreigners bearing gifts, amidst the tyranny of a jealous king. What other strange yet ordinary place is the Word made flesh?
Jeremiah 31:7-14
Initial Thoughts
In the middle of section known as “The Scroll of Comfort” 30:1-33:26.
Comfort in the midst of devastation
Stories of restoration, pointing to a future where the devastation has ended.
“It is as if, for a moment, the solemn tone of Jeremiah disappears. A closer look, however, reveals that despair and hardship have shaped the background for the words of comfort. Even images of restoration draw heavily on painful memories of the past… God grants a war-torn and exiled community a future when none seems possible.” Notes from The Common English Study Bible, p. 1257 OT).
Bible Study
The focus, in this section--the Scroll of Comfort--is on the restoration of Israel after the Babylonian exile. There is a pointed shift in interpretation of the exile as punishment and God as the arbiter of that punishment, to a hopeful image of what is to come and God as the arbiter of grace and restoration.
We see this especially in the preceding verses which compares the restoration of Israel to a virgin dancing and playing tambourines - reminiscent of Miraim’s dance and song after the Exodus (Ex. 15:21). (Kathleen O’Connor, “Jeremiah” Women’s Bible Commentary, p. 275)
Just as the focus of Exodus is the liberating faithfulness of God, here the focus is that same liberating faithfulness which will overcome even the judgment we brought on ourselves (Exile).
God’s deliverance will be intimate and personal
God is the one who will bring, lead, and comfort the people.
There is a reversal (from the cultural status quo) which is consistent with how God acts - there is an emphasis on the most vulnerable - the blind, lame, pregnant, in labor
The youngest son, Ephraim, is exalted into the place of the firstborn (consistent with the stories of the patriarchs and David)
God is not rebuilding a nation using the strongest, or most faithful, or most likely to succeed, but simply Israelites - strong and vulnerable, faithful and not, hope-filled and hopeless
“While this return will be joyous, it will not be devoid of grief. Even as they are consoled by their God, the people will return in tears. How can they not? Most of them will have no memory of this place their ancestors called home, this promised land that was suddenly lost. Awareness of the lost generations, as well as the decades of displacement, will be palpable, even as the people struggle to embrace the end of the exile that has defined their lives.” Haythorn, T. (2012). Pastoral Perspective (Jeremiah 31:7–9). Feasting on the Word: Year B, Vol. 4: Season after Pentecost 2 (Propers 17-Reign of Christ)
How much does this speak to our current situation as we “return” to many of our church communities in joy and grief
In short, despite the horrific consequences of our faithlessness to God and one another (including the judgment of God), God remains faithful to us (as a people) and mercy and grace always are greater than judgment.
Exodus 34:6-7, ““The Lord! The Lord! a God who is compassionate and merciful, very patient, full of great loyalty and faithfulness, showing great loyalty to a thousand generations, forgiving every kind of sin and rebellion, yet by no means clearing the guilty,punishing for their parents’ sins their children and their grandchildren, as well as the third and the fourth generation.”
From Africa Study Bible (Tyndale House Publishers, 2017) : Batswanian proverb: “‘Whoever rejects me, saves me a burden.’ According to this proverb, because the people of Israel and Judah have rejected God, he should have been saved from the burden of rescuing his people. But our God persistently pursues his people even when they reject him. To this day, God pursues all people with the Good news of love and grace.”
Universality to God’s grace
This restoration is not contingent on the actions of Israel - there are no conditions given at all.
“No qualifier restricts the remnant to a faithful or deserving few. God will gather them from the northland enemy strongholds—Assyria and Babylon historically—and then beyond, from “the ends of the earth.” The vast sweep of this saving action is witness at once to the universality of God’s reach and the magnitude of God’s compassion.” Duke, J. O. (2012). Theological Perspective (Jeremiah 31:7–9). Feasting on the Word: Year B, Vol. 4: Season after Pentecost 2 (Propers 17-Reign of Christ)
Thoughts and Questions
In the wake of Christmas, this text invites us into the simultaneous experiences of grief and joy, of restoration and lament. In a world of false binaries - this text offers a fresh look at holding both ecstasy and agony while looking ahead at the future - of what can be.
The vision God has is for the restoration of Israel to be like a watered garden - nourished and tended. Our restoration is also a reminder that we don’t sit back and wait for god to fix everything and then sit back and enjoy cheap grace, but rather this restoration is God in inviting us to be in renewed relationship with God and one another. As in creation, God is seeking a partner to help tend this garden and tending the garden means caring for all, especially the most vulnerable, and remaining faithful to God.
Ephesians 1:3-14
Bible Study
Encouragement to the Church
God’s actions - the faithful respond to what God has done and is doing, not in hopes of what God will do (earning grace or blessing)
Baptismal Focus (and argument for baptizing children) - Baptism is the church's recognition of God prevenient grace - which an infant has done nothing to earn and which does not reflect on the infant’s action but is unconditionally offered to the infant nevertheless
A reminder that we are wholly, truly and completely loved- Not just individually but corporately as well- the language of this passage is plural, “we”, “us”, plural “you”
Prevenient Grace
Grace that precedes or comes before
Jacobus Arminius (1560 – 1609): “Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace.... This grace [prævenit] goes before, accompanies, and follows; it excites, assists, operates that we will, and co operates lest we will in vain.”
John Wesley, According to the UMC, “Wesley understood grace as God’s active presence in our lives. This presence is not dependent on human actions or human response. It is a gift — a gift that is always available, but that can be refused. God’s grace stirs up within us a desire to know God and empowers us to respond to God’s invitation to be in relationship with God. God’s grace enables us to discern differences between good and evil and makes it possible for us to choose good…. God takes the initiative in relating to humanity. We do not have to beg and plead for God’s love and grace. God actively seeks us!”
“The new exodus is made possible by the cross where Christ’s blood (i.e., his life given gladly in obedience to the Father’s will, as Heb. 10:5–10 shows) was offered. The immediate benefit is forgiveness of sins, with the promise that, since the burden of the past is removed, a new start to life is begun.” Ralph Martin, Interpretation: Ephesians, Colossians & Philemon.
Election/Predestination (George Straup, Feasting on the Word – Year B, Volume 3: Pentecost and Season After Pentecost)
Election is about the wonder of God’s grace not about the scope of God’s grace
Election focuses on the benevolent and extravagant grace of God which is fully and freely given
Affirms the grace of God is beyond our wildest imagination or understanding
God’s will is sovereign, grace is given because God chooses not in response to what we have done. God cannot control how we respond to grace
God’s grace, for Christians, should be seen through the lens of Jesus Christ. Christ is our guide in response to grace
Election is not a right but a gift from God as all faith is a gift from God
Election does not make Christian special, but assigns to them a special responsibility, “when God calls someone, God calls that person to come and die” (Straup)
“Election is intimately connected to adoption (v. 5), and both designs are expressions of his love. His intention is that there should be many sons and daughters in his family, all of whom share the likeness of the elder brother.” Ralph Martin, Interpretation: Ephesians, Colossians & Philemon.
Thoughts and Questions
Radical notion that our worth is not determined by our actions or reaction, but is predetermined by God’s grace before we even have full conscious thought.
How does the notion of God’s prevenient grace affect how we treat ourselves? Others? And how we respond to God?
Election is not about who is in and who it our, but about the grace of God which is given to some (or all-for it is not for us to know). How do we respond to God’s grace when we do not know who has or has not been elected? If even asking that question a faithful question or do we show love to all as if they have already been welcomed into the kingdom?
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 (“Misirlou”), Nicolai Heidlas (“Sunday Morning”,"Real Ride"and“Summertime”) and Bryan Odeen for our closing music.