Christmas Eve

Psalm 98, Richard Bruxvoort Colligan (Psalmimmersion.com, @pomopsalmist, Patreon)

Musician: Jonathan Rundman, “Glory In The Highest” from his album A Heartland Liturgy (website, Facebook, @jonathanrundman)

Luke 2:1-20

1 In those days Caesar Augustus declared that everyone throughout the empire should be enrolled in the tax lists.

2 This first enrollment occurred when Quirinius governed Syria.

  • Luke is a terrible historian

    • There was no empire wide census by Augustus, but there was by Quirinius

      • The revolt of Judas the Galilean (see Acts 5:37)

    • Quirinius was not governor until 6CE (and Herod the Great died in 4 BCE)...awkward...

3 Everyone went to their own cities to be enrolled.

  • No evidence that this would have been required- they were interested in 

4 Since Joseph belonged to David's house and family line, he went up from the city of Nazareth in Galilee to David's city, called Bethlehem, in Judea.

  • Zooming in to the most unlikely place from the most likely Augustus in Rome to Joseph in Bethlehem

  • Census – no historical record of this census (even if there were a census women would not have need to be present in person) – reason to get the Holy Family to Bethlehem

    • Different from Matthew – they settle in Bethlehem after returning from Egypt

    • Sets up the juxtaposition of Jesus against empire - taxation was the tool of oppression, exacerbated by the demand that a 9 month pregnant woman would be forced to travel a long distance in order to be taxed

    • “City of David” - the only place in scripture where this refers to Bethlehem

5 He went to be enrolled together with Mary, who was promised to him in marriage and who was pregnant.

6 While they were there, the time came for Mary to have her baby.

  • “The time came to give birth.” “And she gave birth.” Skips right over the labor. And that’s allowed many of us to kind of forget about the fact that Mary was in labor at all and what that would’ve entailed. 

  • Katey Zeh, Women Rise Up--how she think it’s easy, particularly with the depictions we have of the nativity in art, to forget about the messiness of birth that brought Jesus into the world. Consider the pictures of Mary we often see. 

    • She’s so pensive and serene-looking. Not a stray hair in sight. No milk stains on her dress. No sign of a woman who has just given birth. 

    • No sign that she’s a girl. 

  • Rachel Marie Stone’s book Birthing Hope: Giving Fear to the Light. “A girl was in labor with God.” 

    • “A girl”--Mary was young.

    • “In labor”--the birth was a physical event--one with sweat, tears, and blood

    • “With God”--God was both with and within Mary. Sharing the vulnerable dance of birth and being born. 

  • And so, I’ve often said that in my view, the Christmas miracle is two-fold: that God was born, and that Mary lived through the experience. She was a high-risk pregnancy, and things could have gone poorly--just as they did for Rachel back in Jesus. And as they continue to do for so many women around the world today. 

  • So, when we celebrate the hope of Christmas, we’re celebrating the idea that every birth ends like this--that every woman can beat the odds, and that the odds themselves are better for everyone, no matter their circumstances. 

  • And that birth is to be celebrated--in all its messiness and humanness. 

  • Valarie Kaur, Sikh Activist and lawyer - Watchnight Speech, “Breathe and Push”

7 She gave birth to her firstborn child, a son, wrapped him snugly, and laid him in a manger, because there was no place for them in the guestroom.

  • “Jesus not born in a stable” by Ian Paul

    • “Manger”

      • Medieval artists put the ox and the ass in the paintings, partly because of Isaiah 1:3 “The ox knows its master, the donkey its owner’s manger, but Israel does not know, my people do not understand.”

      • Manger is where animals eat, but not necessarily a separate building. 

    • “No room in the inn” 

      • The inn is translated from kataluma.

      • Palestinian houses were (and many still are) one room spaces with two sections. 

      • The kataluma is the same word used when describing the Upper Room where the disciples gathered for the Passover.

      •  The kataluma is not a seperate place for travelers to rest, but a guest area within a home. 

      • “No room in the kataluma” implies that there was already family there, so they stayed in the main part of the home, where the animals are brought in at night. The indentation with hay was a soft, logical place to put a child.

    • “What, then, does it mean for the kataluma to have ‘no space’? It means that many, like Joseph and Mary, have travelled to Bethlehem, and the family guest room is already full, probably with other relatives who arrived earlier. So Joseph and Mary must stay with the family itself, in the main room of the house, and there Mary gives birth. The most natural place to lay the baby is in the straw-filled depressions at the lower end of the house where the animals are fed. The idea that they were in a stable, away from others, alone and outcast, is grammatically and culturally implausible. In fact, it is hard to be alone at all in such contexts.”

  • So what?

    • If Jesus was born among family, in the inner sanctum of a home and awash with radical hospitality, doesn’t this actually make the story better?

    • Jesus’ birth story is not about rejection and isolation, which eventually leads to the cross. Jesus’ birth story is about overflowing hospitality, where accommodations are made for travelers. Jesus was born in a very ordinary way, with peasants in a simple home. This is the story of Incarnation - that God is with Us, not just the caesars of the world.

  • Detail Notes (from Born Divine: The Births of Jesus and the Other Sons of God by Robert J. Miller)

    • Bands of Cloth - “they swaddled him”

    • Manger - “does not signify poverty, but the haphazard circumstances of the time and place of the birth”

      • also alludes to Isaiah 1:3 - “An ox knows its owner, and a donkey its master's feeding trough. But Israel doesn't know; my people don't behave intelligently.”

    • Shepherds - connects Jesus to David (1 Samuel 16:1-13)

      • While shepherds were among the lowly in society - these shepherds apparently own their sheep which distinguished them as not being the poorest or outcast

    • Angel’s announcement

      • Very similar to the public proclamations of praise for the emperor. Ex: in Priene the annual declaration on Emperor Augustus’ birthday ended with, “The birthday of the god marked the beginning of the good news for the world.”

8 Nearby shepherds were living in the fields, guarding their sheep at night.

  • Shepherds

    • Who are they?

      • Representatives of the hoi poloi - “the people”, not kings or priests, but ordinary people

      • Outsiders, the marginalized, living away from settled community - who Jesus would reach out to (Luke 4)

      • Perhaps a reference to one or both: 

        • the bad kings in Ezekiel 34 

        • the good King David in 1 Samuel 16:11

    • God meets people- not in the temple, but in the fields and farms

    • Continues the juxtaposition of Jesus and Augustus

9 The Lord's angel stood before them, the Lord's glory shone around them, and they were terrified.

10 The angel said, "Don't be afraid! Look! I bring good news to you—wonderful, joyous news for all people.

11 Your savior is born today in David's city. He is Christ the Lord.

12 This is a sign for you: you will find a newborn baby wrapped snugly and lying in a manger."

13 Suddenly a great assembly of the heavenly forces was with the angel praising God. They said,

14 "Glory to God in heaven, and on earth peace among those whom he favors."

  • Juxtaposition of Jesus and Augustus

    • Bringer of peace for ending civil wars – Pax Romana (altar of the peace of Augustus in 10 BCE)

    • Savior of the World – How Augustus was known in Asia Minor, declared a god in 42 BCE and his birthday was celebrated as New Year’s Day

      • Jesus is referred to as Savior only twice in the Gospels (Luke 2:11; John 4:42) and once by Paul (Philippians 3:20)

    • Currency depicting Augustus’ image hails him as the “Son of God”

    • Luke – Jesus the true “Savior of the World” is born amidst the demonstration of Roman “power” and domination

15 When the angels returned to heaven, the shepherds said to each other, "Let's go right now to Bethlehem and see what's happened. Let's confirm what the Lord has revealed to us."

  • Angel’s message

    • Good news for all the people

      • inclusive message (not only inclusive through culture and socio-economic status, but chronologically inclusive too- for us)

      • All the people surely includes the marginalized - central to Jesus’ message, but also includes the powerful and rich )i.e. Pharisees, Zaccheus, etc)

    • Peace and Goodwill


16 They went quickly and found Mary and Joseph, and the baby lying in the manger.

17 When they saw this, they reported what they had been told about this child.

18 Everyone who heard it was amazed at what the shepherds told them.

19 Mary committed these things to memory and considered them carefully.

20 The shepherds returned home, glorifying and praising God for all they had heard and seen. Everything happened just as they had been told.

  • Shepherds and Angels

    • God meets people- not in the temple, but in the fields and farms

    • Continues the juxtaposition of Jesus and Augustus

    • World Changing- what is happening in Bethlehem will affect everyone from shepherds to angels to emperors

Thoughts and Questions

  • The angels bring good news to you! What is the good news that the Angels are telling you as the preacher? Be an angel: Share it!

    • "What good would it do me, if he were born a thousand times and if this were sung to me every day with the loveliest airs, if I should not hear that there was something in it for me and that it should be my own?” Martin Luther, Luther's Works, vol. 52, Sermons, II, ed. Hans J. Hillerbrand (Philadelphia: Fortress Press, 1974), 21.

  • The message of Christmas is often viewed to be very Christian-centric, but the message in this passage is actually very inclusive - this is good news for all people. How will you share this good news with others without discounting their different beliefs or disbelief?

  • Twible: Scandalous love! Out of town unmarried couple has child! Filthy migrant nomads see hallucinations in the sky and come to see baby!

  • Many times we dream of the perfect Christmas (think National Lampoon’s Christmas Vacation), but the original Christmas was anything but perfect- it was messy. God chose to enter into the messiness of the world to show us how to love and forgive in the midst of the mess.

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?

Isaiah 9:2-7

Bible Study

  • Zebulun and Naphtali were some of the first Northern Tribes to be assimilated and thus destroyed by the Assyrians in 733-730 BCE - a promise that what happened to them will not happen to you

  • Historical context is unknown:

    • Pre-Exilic: breaking the Assyrian rod and proclaiming the accession of Hezekiah

    • Post-Exilic: breaking the Syro-Ephraimite coalition and proclaiming the accession of Josiah

    • Either Way this message comes to an oppressed and occupied people

    • Either way: the oppressed or heard, the rod of the oppressor is broken, those who walked in darkness are not left there, but they will be led out of darkness by the birth of a new “king” (v.6)

    • Brueggemann - “What we have is a glorious, celebrative affirmation that Yahweh, through a human Davidic king, will create a wondrous new possibility for Judah that is unqualified and unconditional. The theological point is Yahweh's capacity and resolve for a newness that is completely fresh and without extrapolation from anything that has gone before. (Isaiah 1-39, p.82)

    • Just as this text may have been interpreted first for Hezekiah, then Josiah, so now Jesus as the agent of God unconditional blessing and grace

  • Pastoral and prophetic - this passage is much more pastoral than prophetic. A message of hope and comfort that how things is not how they will be - hope in God.

    • Very different from the voice in Isaiah 1-2

  • What is the good news for:

    • Oppressive political or corporate system who have walked in great darkness?

    • People living in a land of darkness shoulding the yoke of racism, sexism, and inequality?

    • For those anxious about their legal status, rights, healthcare and employment in the coming months?

    • For those who see a new regime as the light leading them out of the darkness?

  • Ultimately, I think reading within the broadest narrative is the only way to interpret it.  Matthew sees this passage as prophetic about Jesus; therefore, even if Isaiah didn't have this fully in mind (a debatable point) we don't have to debate whether it ultimately referred to Jesus.  Matthew said so. [sic] The historical context us, reminds us that God, even in the midst of his wrath, still is a God of mercy, whose proper and ultimate aims are life and joy, not death and destruction.” (Rob Myalis Lectionary Greek)

    • “Walking in the Darkness” = deep death like darkness (Valley of the Shadow of death?)

    • Wonder: God does wonders, not just special things that are ‘neat.’

    • Counselor: as opposed to ‘strategist’ “A strategist figures out how we can achieve our aims; a counselor or adviser directs us.  Nothing in this section describes this baby as one who is part of our agenda and not the other way around.”

    • Peace: shalom is far more than absence of conflict. It is God’s intention for all of creation.

  • Is quoted in Matthew, but not until after the arrest of John (Matthew 4:14-16)

  • The geography does line up - Nazareth is in what was Zebulun and Capernaum is in what was Naphtali - but there is no evidence that Jesus ever “crossed the Jordan” (Isaiah 9:1)- however the lectionary conveniently omits this verse.

Thoughts and Questions

  • The light of Yahweh is both for those who dwell in a land of great darkness (perhaps because they had no other option) AND those who (seemingly willingly) “walked in darkness”. The light is both for the oppressed and the oppressor. There is a vision of peaceful celebration and victory- not liberation that leads to domination.

  • Blue Monday (Jan. 20 in 2020) is supposedly the most depressing day of the year for those living in the Northern Hemisphere. How might your church, your preaching or your presence shine a light into the darkness of depression and mental illness?

  • For those who are anxious and depressed this text opens an opportunity to point to what in which God’s light has shone in great darkness in scripture, in your community, your nation.

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.

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