The following material was written by the Rev. John Shearman (jlss@sympatico.ca) of the United Church of Canada. John normally structures his offerings so that the first portion can be used as a bulletin insert, while the second portion provides a more in depth 'introduction to the scripture'.
INTRODUCTION TO THE SCRIPTURE
Christmas Eve / Day - The Nativity of Our Lord - Year B
NOTE: Because Christmas Eve and Christmas Day fall on a Saturday
and Sunday, all three options for the assigned lessons are
included in this file as shown in the Revised Common Lectionary.
Combined in this way, it is possible to use the readings at
various services during the weekend. The RCL listings posted on
the Vanderbilt Library website shows their arrangement for use
as Propers 1, 2 & 3
ISAIAH 9:2-7 (Proper 1) This messianic prophecy has had an
honoured place in Christian thought and liturgy from the 1st century when
Matthew quoted from it in relation to Jesus’ Galilean ministry (Matt:15-
16). However, two problems arise from it in the context of Isaiah. 1.)
Does it refer to a specific contemporary king of David’s line or to an
ideal king? 2) Is the prophecy attributable to Isaiah in the 8th century
BCE or to another hand writing after the last king of Judah had been
carried away into exile in Babylon in 586 BCE? Neither question can be
answered for certain although numerous scholars have attempted to do so.
ISAIAH 62:6-12 (Proper 2) Although it does have messianic
undertones, at first glance this passage appears to have little or no
relation to the Nativity. Its selection may rest of on its poetic
description of a new relationship between Yahweh and the covenant people
in a new age. Taken from what scholars designate as Third Isaiah, (Isa.
56-66) it depends largely on the works of the unknown poet of the
Babylonian exile known as Second or Deutero-Isaiah (Isa. 40-55). The
solemn oath of Yahweh that the economic plight of Judah will alleviated
and its produce not be given to its enemies sounds with thunderous echoes
to us in the rich nations as we sit down to our Christmas feasts.
ISAIAH 52:7-10 (Proper 3) This brief excerpt from a longer
poem (52:1-12) celebrates the coming of Yahweh to Zion to comfort and
restore Yahweh’s chosen people. The familiar prophetic concept of the Day
of the Lord when divine sovereignty and justice over all the earth is
proclaimed lies behind the poem. While not unique to Isaiah 40-55,
universalism is prominent in the thought of this poet. Salvation is not
only for Israel alone, but for fulfilling Israel’s history and destiny to
bring news of salvation to all the world.
PSALMS 96, 97 & 98 (Propers 1, 2 & 3) The three psalms used in this
sequence of lessons all come from the same collection of celebratory
psalms probably used in the enthronement ceremonies of the New Year. One
can imagine the triumphant procession of worshippers led by a host of
priests and Levites entering the temple with voices raised in exultant
praise. Pss. 47, 93 & 95 also belonged to this group and possibly also
Pss. 24 and 68. They all proclaimed Yawheh as Israel’s god and king.
TITUS 2:11-14 (Proper 1) Scholars argue inconclusively
whether or not Titus belongs in the Pauline corpus with 1st and 2nd Timothy
as one of the so-called “Pastoral Letters” ostensibly written by Paul.
This brief passage presents a point of view echoing Paul’s theology of
salvation and justification by grace alone. At the same time, the promise
of the Second Coming of Christ is not so urgently expressed as in other
letters attributed to Paul. The writer counsels disciplined ethical
behavior as we wait hopeful of the final manifestation of divine glory
whenever that may occur.
TITUS 3:4-7 (Proper 2) Again the author reiterates the
Pauline tradition of the vital experience of being set right with God by
faith alone. Few sermons on Christmas Eve or Christmas Day may offer such
deep theological insight, yet that is what we sing in our hymns and carols
at these services. Is that also why so many people try to reconnect with
the ancient tradition by attending worship, especially on Christmas Eve?
Why should we not tell them so if one by pointing out what their praises
mean?
HEBREWS 1:1-4,(5-12) Using poetic quotations from the
Greek text of the Old Testament, the author of this Letter to the Hebrews
begins his proclamation of the meaning of the gospel story about the life,
death, resurrection, ascension Christ and the giving of the Holy Spirit to
the Christian Church. Because of the emphasis on the fulfillment of the
Hebrew scriptures, the intended audience was almost certainly Jewish but
their specific location and circumstances remain unknown.
LUKE 2:1-20 (May be divided between Proper 1 and Proper 2) Luke’s
Nativity story is a beautiful prose poem, but cannot be regarded as
reliably historical. Nonetheless, it still enhances our festive
celebrations quite apart from scholarly dispute. The whole point of the
story is the identity of this newborn infant. His humble birth is vividly
juxtapositioned against the imperial census, the angelic chorus over the
Bethlehem’s fields, the amazement of the shepherds at finding the infant
where the heavenly messengers had directed them, then rushing out to tell
the world what they had seen and heard.
JOHN 1:1-14 (Proper 3) Whereas Matthew began his Gospel
story with ancestry and birth of Jesus and Luke began with his conception,
John went much further back to the creation of the world. He identifies
the Christ with the Word (Logos) of God. In this case, however, he is not
simply the first created being as Wisdom was identified in earlier Jewish
writings, but was “in the beginning with God.” He was co-creator and also
the life and light of all that is created.
Having so stated the divinity of Jesus, John goes on to state the other,
human aspect of his nature. He was in the world, a Jew among Jews, but
not accepted by his own people. This statement presages the controversy
Jews had with the Jews about his pre-existence and his authority to teach
and perform miracles (chs. 6-8). To those who did accept him, he gave
the power of the Spirit to be the children of God. This prologue to
John’s Gospel goes much farther than any of the other three Gospels in its
interpretation of what the Nativity means. It is theology, not story. It
declares the divine intention in the birth of this child.
A MORE COMPLETE ANALYSIS
ISAIAH 9:2-7 (Proper 1) This messianic prophecy has had an honoured
place in Christian though and liturgy from the 1st century when Matthew
quoted from it in relation to Jesus’ Galilean ministry (Matt. 4:15-16).
However, two problems arise from it in the context of Isaiah: 1) Does it
refer to a specific contemporary king of David’s line or to an ideal king?
2) Is the prophecy attributable to Isaiah in the 8th century BCE or to
another hand writing after the last king of Judah had been carried away
into exile in Babylon in 586 BCE? Neither question can be answered for
certain although numerous scholars have attempted to do so.
In his excellent exegesis of the passage in The Interpreter’s Bible (vol.
5, 231ff) the late Prof. R.B.Y. Scott, of McGill University, Montreal, and
Princeton University, stated his belief that the oracle referred to the
nation’s hope for some unnamed Judean king, possibly Ahaz (742-727 BCE) or
Hezekiah (727-698 BCE), as preferred by “a persistent Jewish tradition”.
Scott also claimed that there is no need for the passage to refer to a
recently born child since by his anointing at the time of his coronation a
monarch was metaphorically begotten as a son of Yahweh. This was a
natural time for a hopeful new beginning for a beleaguered nation as
suggested in vss. 4-6.
The oracle presents many motifs of the Davidic dynasty found in the
Psalms: the dawn of great light, exultant rejoicing, the overthrow of
enemies, burning fire, the gift of a divine Son, the proclamation of royal
qualities, and the establishment of eternal peace and justice. This leads
to a conclusion that the passage may have had some place in the liturgy of
the temple for a coronation ceremony.
Following Matthew’s use of the passage in reference to Jesus, it was
natural for the Christian Church to claim the passage as a prophetic
proclamation of Jesus, the true Messiah. It should be noted, however,
that Jesus did not in any way fulfill the particular expectations of this
oracle. The Nativity of our Lord does herald a new beginning for which we
can truly rejoice, but the majesty of the moment rests on the grace of
God, the Lord of all History. Joyfully celebrating the birth of Jesus
Christ still brings the world of our time the same hopes of for peace and
justice
ISAIAH 62:6-12 (Proper 2) Although it does have messianic undertones, at
first glance this passage appears to have little or no relation to the
Nativity. Its selection may rest of on its poetic description of a new
relationship between Yahweh and the covenant people in a new age. Taken
from what scholars designate as Third Isaiah (Isa. 56-66) it depends
largely on the works of the unknown poet of the Babylonian exile known as
Second or Deutero-Isaiah (Isa. 40-55).
At this time when the global economy is struggling with a widening gap
between rich and the poor nations due to a large extent to the inequities
of global trade, the providential promise of vs. 8-9 should fill us with
shame. The solemn oath of Yahweh that the economic plight of Judah will
alleviated and its produce not be given to its enemies sounds with
thunderous echoes to us in the rich nations as we sit down to our
Christmas feasts. Can we not do more than recite a blessing like that
known as “The Selkirk Grace” attributed to Robert Burns? “Some hae meat,
and canna eat, And some wad eat that want it; But we hae meat, and we can
eat, Sae the Lord be thankit.”
ISAIAH 52:7-10 (Proper 3) This brief excerpt from a longer poem (52:1-
12) celebrates the coming of Yahweh to Zion to comfort and restore
Yahweh’s chosen people. The familiar prophetic concept of the Day of the
Lord when divine sovereignty and justice over all the earth is proclaimed
lies behind the poem. While not unique to Isaiah 40-55, universalism is
prominent in the thought of this poet. Salvation is not only for Israel
alone, but for fulfilling Israel’s history and destiny to bring news of
salvation to all the world.
In vs. 7 the image of a messenger approaching along a mountain path the
city with news of a great victory in battle recalls the story of David
watching a similar scene in 2 Sam. 18:25-27. In vs. 8 watchmen on the
city walls hear the herald’s tidings and break into jubilation. In vs. 9
the citizenry responds with singing as the glad tidings spread. Comfort,
redemption and victory are attributable to Yahweh alone.
The lesson is appropriate for worship on the Day of Christ’s birth. When
so much distraction comes from so many secular sources, we need to pause
to celebrate with joyful singing the true message of the season. God has
come among us to bring peace, justice and good will to all.
PSALMS 96, 97 & 98 (Propers 1, 2 & 3) The three psalms used in this
sequence of lessons all come from the same collection of celebratory
psalms probably used in the enthronement ceremonies of the New Year. One
can imagine the triumphant procession of worshippers led by a host of
priests and Levites entering the temple with voices raised in exultant
praise. Pss. 47, 93 & 95 also belonged to this group and possibly also
Pss. 24 and 68. They all proclaimed Yawheh as Israel’s god and king.
Although all three psalms probably date from post-exilic times, there was
an earlier time when each nation had a chief god in its pantheon. Here
the conception is clear of Yahweh as the supreme God and creator of all.
The Lord’s dominion is proclaimed throughout with verses selected from
numerous other psalms and concepts drawn from the poetry of the latter
part of Isaiah (40-66). Ps. 98 in particular presents Yahweh as the
righteous judge of all creation.
Monotheism was Israel’s great gift to religious traditions of all
humanity. The sovereignty of Yahweh runs through all, but the fundamental
discovery of the Israelites that Yahweh is God alone stands out (96:4-5;
97:7).
TITUS 2:11-14 (Proper 1) Scholars argue inconclusively whether or not
Titus belongs in the Pauline corpus with 1st and 2nd Timothy as one of the
so-called “Pastoral Letters” ostensibly written by Paul. If there is any
consensus and despite occasional personal notes that seem to authenticate
them, the answer is likely in the negative for a number of reasons. The
purpose of the three letters is to counsel post-Pauline congregations on
how to live in the world as the expectation of Christ’s return had faded
and a number of false teachers were teaching false doctrine in Paul’s
name.
This brief passage presents a point of view echoing Paul’s theology of
salvation and justification by grace alone. At the same time, the promise
of the Second Coming of Christ is not so urgently expressed as in other
letters attributed to Paul. The writer counsels disciplined ethical
behavior as we wait hopeful of the final manifestation of divine glory
whenever that may occur.
TITUS 3:4-7 (Proper 2) Again the author reiterates the Pauline tradition
of the vital experience of being set right with God by faith alone. Few
sermons on Christmas Eve or Christmas Day may offer such deep theological
insight, yet that is what we sing in our hymns and carols at these
services. Is that also why so many people try to reconnect with the
ancient tradition by attending worship, especially on Christmas Eve? Why
should we not tell them so if one by pointing out what their praises mean?
HEBREWS 1:1-4,(5-12) Using poetic quotations from the Greek text of the
Old Testament, the author of this Letter to the Hebrews begins his
proclamation of the meaning of the gospel story about the life, death,
resurrection, ascension Christ and the giving of the Holy Spirit to the
Christian Church. Because of the emphasis on the fulfillment of the
Hebrew Scriptures, the intended audience was almost certainly Jewish but
their specific location and circumstances remain unknown.
In recent decades since the Dead Sea Scrolls and the Qumran Community have
become more widely known, scholars have begun to the discuss the
possibility that this letter was written to counteract the teachings of
the Jewish sect, the Essenes. Their writings presented an alternative
view of two Messiahs, one priestly and one royal of David’s line, both
subordinate to the archangel Michael as the supreme head.
The whole focus of this introductory passage is on Jesus, the Son of God,
and his supremacy over all angels. This is as it should be at
celebrations of the Nativity. Later passages cause many to suspect that
wherever the community was that received the letter, it was threatened
with imminent persecution for their faith. There are Christians today who
face similar circumstances – in Darfur, Sudan, for instance. We cannot
forget them as we celebrate in our comfortable surroundings where
persecution is totally absent.
LUKE 2:1-20 (May be divided between Proper 1 and Proper 2) Luke’s
Nativity story is a beautiful prose poem, but cannot be regarded as
reliably historical. Nonetheless, it still enhances our festive
celebrations quite apart from scholarly dispute.
The whole point of the story is the identity of this newborn infant. His
humble birth is vividly juxtapositioned against the imperial census, the
angelic chorus over the Bethlehem’s fields, and the amazement of the
shepherds at finding the infant where the heavenly messengers had directed
them, then rushing out to tell the world what they had seen and heard.
It is noteworthy that the emphasis in this passage is not on the
miraculous conception as a biological phenomenon as in the preceding
chapter. Those details referred to the developing theology of the child’s
divine origin. Here Luke focuses attention on the humble humanity of the
Christ Child. On the other hand, R.E. Brown has argued against the theory
that the stories of a virgin birth resulted from a developing Christology
and the later insistence that Jesus was free from all sin. (*The
Interpreter’s Dictionary*, vol. 5, p. 941. Abingdon, 1976)
Is there even a hint in vs. 6 of the Jewish suspicion, already established
in Luke’s time ca. 85 CE and later explicit in Jewish polemics, about the
possible cause of Mary’s pregnancy? And what if that were so? If he was
indeed a “mamzer” as Bruce Chilton speculated in his *Rabbi Jesus: An
Intimate Biography*, would that not enhance the redemptive aspect of
Jesus’ birth announced by the herald angel as “the Saviour who is the
Messiah, the Lord” (vs. 11)? (Harper San Francisco, 2000)
Every preacher has to confront in his or her own mind how to approach the
story of the Nativity. It is not a mistake to interpret ancient poetry by
asking modern questions. Doing so on Christmas Eve or Christmas Day may
not be the right occasion to do it. Yet even educated skeptics join the
throngs worshiping at this time. The child born in a manger is their
Saviour too.
JOHN 1:1-14 (Proper 3) Whereas Matthew began his Gospel story with
ancestry and birth of Jesus and Luke began with his conception, John went
much further back to the creation of the world. He identifies the Christ
with the Word (Logos) of God. In this case, however, he is not simply the
first created being as Wisdom was identified in earlier Jewish writings,
but was “in the beginning with God.” He was co-creator and also the life
and light of all that is created.
Having so stated the divinity of Jesus, John goes on to state the other,
human aspect of his nature. He was in the world, a Jew among Jews, but
not accepted by his own people. This statement presages the controversy
Jews had with the Jews about his pre-existence and his authority to teach
and perform miracles (chs. 6-8). To those who did accept him, he gave the
power of the Spirit to be the children of God.
This prologue to John’s Gospel goes much farther than any of the other
three Gospels in its interpretation of what the Nativity means. It is
theology, not story. It declares the divine intention in the birth of
this child. If, as occasionally happens, a Christmas baptism is
celebrated, this text, especially vs. 12-13, could be most effectively
read and preached. It places the birth of every child in the context of
the Nativity. The boundaries between the natural and the supernatural are
swept away as the clouds of mystery vanish in the hope of every child who
comes into the world of sin and darkness.
copyright - Comments by Rev. John Shearman and page by Richard J. Fairchild, 2006
please acknowledge the appropriate author if citing these resources.
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