Nativity of the Lord: Proper 1 - Year B

Sermon Notes from the Church’s Ministry Among Jewish People

RCL Readings – Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14, (15-20).

ACNA Readings – Isaiah 9:1-7; Psalm 96; Titus 2:11-14; Luke 2:1-14, (15-20).


Introduction. It is very tempting to preach on the commercialization or secularization of Christmas, the stress of the holiday, and more. There is a challenge whether we should preach about the holiday itself or delve into the lectionary readings. But we surely do our congregations a great disservice by not preaching and teaching the transforming word of God. Of course, we should always find ways to apply the text to current needs but it is generally preferable to build up our community by allowing the Spirit of God to challenge us and encourage us through the appointed readings.


The texts in Isaiah and Luke are very familiar, and may prompt the question, “What new insight can I add to such well known texts?” We should not be compelled to add a new insight or twist to an old story. Instead, good Biblical preaching reminds people of what we already know yet so often tend to forget or minimize. Keep in mind that preaching alone cannot kindle anew the awe and wonder found in the Nativity, the God-with-us story. The liturgy, the music, and the Eucharist are essential in engaging the whole person, along with the preaching of His word–we must invite God to rule in our lives, praise and worship Him, encourage each other, and listen to Him.


Common Theme. These texts can be woven together to emphasize the great joy that can be ours because of the incarnation. God is acting in and through his Son, the Messiah of Israel, to save the world and bring all nations back into submission to Him. Redemption, which comes from Israel and which we have felt, is for the world–not just for you and me. Christmas is about God’s expanding kingship and our response must be one of joyful gratitude and obedient participation.


Hebraic Context. While many of the modern traditions surrounding Christmas were shaped by a largely European imagination, Christmas is, fundamentally, a Jewish story.[1] In particular, it is a Second Temple Period Jewish story with all the elements of that time: righteous people, angels, a miraculous birth, prophecy, shepherds,[2] a star,[3] and Gentiles[4] paying their homage to the new-born king of the Jews. While these events took place when the land of Israel was under the brutal occupation of Rome–a time when the people of Israel were longing for redemption–Luke chooses to focus his history on the many faithful, Torah observant Jews. 


Isaiah 9:2-7. The lectionary pairs this well known prophecy with Luke’s nativity story but rarely is it the focus of a Christmas sermon. It often serves as a proof text that remains merely a backdrop to the nativity story. But the story of how a baby, born to poor parents and in obscurity at the edge of the Roman Empire, can be hailed as the long promised redeemer is at the heart of the incarnation mystery.


Although Luke’s Gospel does not portray the birth of Jesus as a royal event,[5] the promise of kingship is central. “The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end.”[6] (Luke 1:32-33) Luke continues to connect Jesus with King David and is, no doubt, informed by this passage in Isaiah 9:2-7. Luke foresees a single ruler, a son of David, reigning eternally.[7]


Jesus did not simply preach the Good News and repentance but He also proclaimed the tidings of God’s in-breaking Kingdom.[8] The Isaiah passage prepares us for Epiphany when Jesus will appear preaching repentance and the arrival of the Kingdom of God–The Kingdom of Heaven.[9] 


The promise God made to David, “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Sam 7:16) seems to have failed with the division of Israel and its exile. But now it has found fulfillment in the birth of a son who will bring joy to a war ravished land and a humiliated, confused nation. The child foreseen by Isaiah will be an ideal son of David who will not fail as David did.[10] The child is called: Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace–these are not proper names, but describe His rule in government (misrah).[11] Isaiah 9:2-7 is not directly quoted in the New Testament but it lurks in the background in Jesus’ self-understanding, in his teaching, and in that of his earliest followers. The expanding misrah of Jesus was proclaimed in his preaching, illustrated by his parables, and demonstrated by his miracles. Throughout the Synoptic Gospels the Kingdom is a present reality and is central to the message and mission of Jesus. His kingship is established when people submit to him and do his will and it expands as repentance, forgiveness, reconciliation, healing, and deliverance occur among his subjects.[12] 


Unlike earthly kings and political systems, the increase of His misrah is not that Jesus is acquiring more and more power for himself, but rather that more and more people are coming under His authority.[13] With the increase of his misrah, for those allowing Him to work in their lives, comes an increase of peace as these people truly know the things that make for peace (Luke 19:42). 

 

At a time when there is great dissatisfaction with our leaders and political institutions it is essential to remember who is our King and what is the true nature of his misrah. 


Psalm 96.[14] This psalm is a “new song” of great joy that enjoins the worshiper to celebrate the royal majesty of the God of Israel. What is “new” here?[15] These are familiar phrases that appear throughout the Psalter. But Israel’s God is revealed to be the God over the whole earth, “Sing to the LORD a new song; sing to the LORD, all the earth!”[16] The whole earth is now commanded to worship the Lord in the beauty of holiness–literally, holy adornment.[17] Holiness is beautiful, but beauty should also be essential in the way that we respond to God’s majesty.


God’s rule over us should, and does, bring indescribable joy as it redeems us and all creation. But His kingship also brings judgment–a judgment based on His own righteousness. The wrong understanding of God, along with twisted worship, brings disastrous consequences when the true God is not acknowledged and there is a lack of gratitude.[18]                 

                        

Titus 2:11-14. Titus may not be a traditional passage for a Christmas sermon, but Paul reminds us of some very important themes that have run throughout Scripture and lead us to the role of the Messiah. Following through from Isaiah 9 and Psalm 96, God’s grace and promise of salvation (2:11) is for the entire world. God’s salvation has two visible forms in Paul’s letter to Titus. 


As we celebrate Christmas, we celebrate Jesus–the Christ. God has come to dwell among His people. Surely Paul, when stating, “His very own people” reflected on Exodus 29:45 and Ezekiel 37:23, “No longer shall they defile themselves with their idols, their abominations, and all their transgressions. I will deliver them from all their sins of apostasy, and cleanse them so that they may be my people and I may be their God.”


Salvation also takes a visible form when the people of God are purified and eager to do (properly translated as) good works.[19] For those who accept the offer, salvation is not an end in itself and should be understood as so much more than disconnected individuals on their way to heaven. Salvation takes corporate form as God’s intention from the beginning has been to dwell in the midst of a people. In the words of the late Dwight Pryor, He is a “coming-down” God–passionate in pursuit of a people to bear His name and partner with Him in His redemptive agenda for the earth. When we are willing to be transformed, the Lord himself does the purifying that allows Him to intimately dwell in our midst. 


The prayer after communion that is found in many Anglican Advent liturgies is one that should daily be on our lips: Our Father and King, whose Son was born into the world to free us from sin and death and give us eternal life: purify us by His perfect sacrifice, that, when He comes in power and glory, we may greet Him without shame or fear; through Jesus the Messiah our Lord. Amen.


Luke 2:1-14 (15-20).[20] When preaching the birth narrative from Luke it is helpful to keep in mind his portrait of Jesus as the Davidic Messiah. This theme runs throughout his gospel from the Roman census and nativity, to the resurrection (vindicating his claim to be the Messiah) and the Ascension (whence he begins his Messianic rule) as recorded in the Book of Acts. “Jesus is from David and will be like David—indeed, greater than David.”[21] Interestingly, Jesus never applies the term “son of David” to himself, preferring instead the ”son of man,” although others refer to him by this title (Luke 18:36-37).


What is essential in this narrative is the connection with Bethlehem (the city of David) and Joseph–a descendant of the house of David. In Luke’s genealogy, Jesus is shown in David’s line and, surprisingly, he is the only king listed, besides David.[22] Jesus not only fulfills the promises made to Israel in the Hebrew Bible, his Davidic descent gives a tie to royal significance as he is identified as the Son of God[23] (i.e. Baptism and Transfiguration).[24]


[25] Knowing the Scriptures that are quoted and referenced in Luke 1-2 leads one to the conclusion that Jesus’ mission was not only centered on the restoration of Israel, but ultimately that salvation will spread from Israel to all nations.[26] This movement from Israel to the nations is seen in the song of the angels to the shepherds. Although looked down upon in society,[27] they were the very ones serenaded by the angels–revealing the messiah’s mission. The song is well known but its meaning is a matter of controversy. Most translations have a two-part translation, “Glory to God in the highest, peace on earth toward men of goodwill.” However, Professor David Flusser was convinced that a three-part version (see KJV) makes more sense in light of the Messianic mission of Jesus, Hebrew Bible passages, and also many ancient Jewish blessings are in three parts.[28] “Glory to God in the highest, on earth peace, goodwill toward men.” This emphasizes the universal meaning of the coming of the Messiah. Goodwill, or God’s favor, is towards all people, not for the select or predestined few as the Qumran sect believed.[29] The former rendition indicates that his coming is reserved for those who are worthy, that is “men of goodwill.”


Goodwill here is the blessing and divine favor as seen in Deuteronomy 33:23. “Satisfied with goodwill/favor” is paralleled by “full with the blessing of the Lord.” Goodwill is a blessing of the Lord. Peace, the Hebrew word shalom is more than just an absence of war. It is wholeness, soundness, well-being, health, and safety. 


In the words of Brad Young: “The birth of the Messiah means that peace, divine wholeness, is made known to people. God’s merciful will is revealed for all of humanity in the coming of Jesus.”[30] His coming was for “all people” as indicated in Luke 2:10. The “goodwill” in the song of the angels refers to God’s divine favor which is being revealed in the birth of Jesus the Messiah. The mission of Jesus resonated with the song of the angels, “Glory to God in the highest, on earth peace, goodwill toward men!”


Eastern Perspective. Do we actually take the incarnation seriously? It has been charged, with some justification, that in many Protestant traditions the incarnation is primarily seen as a means to an end – the sacrificial death of Jesus. In Eastern Churches, the birth of Jesus is seen to be just as important as his death and resurrection and argue that we are not saved by an event (the crucifixion) but by a person – Jesus himself. Such a view understands that through the liturgy and holy days the Christian participates[31] in the mysteries of the entire life of the Messiah from the incarnation, nativity, and presentation in the temple, to his baptism and transfiguration, through to his last week in Jerusalem, death, resurrection, and ascension. Theologically this is believed to be possible because the incarnation not only saves us from something (sin and death) but saves us for something (union with God through Christ). Being united with Christ gives us the privilege of sharing his life. Thus, the Christmas focus of Eastern Christianity is not the birth of a baby, per se, but the promise of abundant, divine life. 


Proper 3 Addendum:


John 1:1-14. The Gospel of John opens with a deep dive into contemporary Jewish thought and theology. A fundamental tenet of Judaism, distinct from other religions, asserts the existence of only one eternal God. Nonetheless, scholars during the 2nd Temple period discerned indications in the Scriptures suggesting a second authority in heaven. Proverbs 8:22-31 alludes to a pre-creation entity involved in the creative process that also gave life to those that sought [it].[32] In Daniel 7:9, heavenly thrones are set down, with the Ancient of Days occupying one. The question arose, why are there multiple thrones? In 7:13-14, one, like the son of man, was given everlasting authority and all people would serve him.[33] [34] 


But John 1:1-4 appears to develop most directly out of Isaiah 48:12-16. Isaiah starts his entreaty with the plea to listen–sh’ma, linking the hearer of the word to Moses’ discourse in Deuteronomy 6:4. The statement is clear, “Hear, O Israel: The LORD our God, the LORD is one.” 


Isaiah then introduces a character called the ‘first and the last’ who fashions the heavens and the earth. Thus, we conclude that the ‘First and the Last’ is God. Verse 16 continues in which the First and the Last states that, from the beginning of time He was there and now the Lord God sends Him with His Spirit. 


Here is the Hebraic tension; we had initially concluded that the ‘First and the Last’ was God as He was active in creation, yet we find this character being sent by God and thus, surely, cannot Light‘be’ God! Concurrently, we have the concept of the spoken word, Davar, used many times throughout Scripture as the divine word of God. Creation came about when God spoke.[35] Hence John’s opening of his gospel with ‘In the beginning was the Word, and the Word was with God and the Word was God and … through Him all things were made’. 


John continues his theological dive into concurrent Jewish discussion in John 1:4-9. John the Baptist testified concerning the Light, a symbol with profound significance in Jewish thought. Unlike our conventional associations, God’s light–the first thing spoken into being–wasn’t just the sun, in fact, the sun hadn’t even been created. In Jewish tradition, the physical light that is produced from the sun, moon or fire is not the same light that is being described or spoken into being by God–the light produced by God at Creation is much different. The first thing that God did with the light was move it–He separated light from darkness. Once light was moved, all that remained was darkness. Note that God does not create darkness, he creates light. Once He moved the light then there was only darkness, but that was not something created by God. God’s light has both physical and spiritual properties. It can differentiate between good and evil, unlike the sun’s indiscriminate illumination. The Dead Sea community uses light and darkness motifs to categorize the world into the sons of light and sons of darkness.[36] Paul also notes this separation in 2 Corinthians 14-17 when he asks rhetorically what fellowship has light with darkness. The prophet Isaiah used this image when he declared that the lands living in darkness would see a great light. Often the psalms pair light and salvation together in revealing that the ‘Lord is my light and my salvation’ (Psalm 27). John uses the metaphor of light to describe the Messiah, thus introducing Him as Lord and Saviour. John tells us that Yeshua is the light of the World while Psalm 27 equates light with God’s salvation.


The Scriptures are clear over and over, that God wishes to dwell among men[37]–that He would be our God, and we His people. So while it is almost unbelievable that God would become flesh, perhaps it shouldn’t be a surprise.[38] 




Sources and Bibliography.

Alter, Robert. The Book of Psalms: A Translation with Commentary . W. W. Norton & Company. 

Blenkinsopp, Joseph. The Beauty of Holiness: Re-Reading Isaiah in the Light of the Psalms 

Harrington, Hannah. Holiness: Rabbinic Judaism and the Graeco-Roman world

Oliver, Isaac. Luke’s Jewish Eschatology

Young, Brad H.. Jesus the Jewish Theologian . Baker Publishing Group. Kindle Edition.

Endnotes

  1. Creating holidays to commemorate the work that God has done started with the calendar God gave Israel. But the creation of holidays continued whenever God saved or judged His people (Purim, Esther 9:20-22; Rosh haShanah, Nehemiah 8:2, 9-12; 9th of Av, Lamentations, Zechariah 7:3-5, and Taanit 4:6; and Hanukkah, I Maccabees 4:59 and II Maccabees 10:6-8). Jesus also celebrated traditions and holidays that developed through time that weren’t in the original commands given to Israel on Mt. Sinai or in the prophets (such as the use of wine during Passover or the feast of Dedication, John 10:22). Feasting in celebration of God’s creative and redemptive work is not only a strong Jewish tradition, it is often commanded by God. The giving of gifts is not only seen with the Magi but also for Purim and Rosh haShanah. The use of hymns to remember or commemorate God’s great work can be seen as early as the book of Exodus and Psalms. Other traditions of Christmas developed later in time: a physical manger scene is traditionally attributed to St. Francis of Assisi, used as a teaching aid; candles and lights were a relatively late addition to the Christmas traditions, likely in the late 16th-19th centuries–although the Bible provides many references to light related to the Messiah, salvation, or Jesus Himself; the Christmas tree also developed quite late–during the German reformation (well after the decline of Paganism in Europe)–possibly alongside the traditions of the lighting of candles.
  2. Ezekiel 34
  3. Numbers 24:17
  4. See footnote 16
  5. The gospel of Matthew emphasizes the Kingship of Jesus. The magi came to visit the ‘King of the Jews’, which Herod immediately recognized as the promised Messiah.
  6. See also 1:68-79. The evangelist connects Jesus and King David (Luke 2:4, 11) and is no doubt informed by the Son of Man passage in Daniel (7:13-14) and Isaiah (9:2-7). Luke foresees a single ruler, a son of David, reigning eternally.
  7. Daniel repeatedly refers to a kingdom that will be an everlasting kingdom. Specifically, Daniel 7:13-14 states that the dominion and kingdom of the Son of Man will never pass away.
  8. Luke 4:43; Matt.9:35
  9. These two terms are generally used interchangeably.
  10. Although these events have yet to come to pass, this passage in Hebrew is in the past tense, a technique not uncommon in recording prophecy because God has already determined it.
  11. The Hebrew word used for government in Isaiah 9:6-7 is misrah (המשרה). “For to us a child is born, to us a son is given, and the misrah will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Sar of Peace. Of the increase of his misrah and peace there will be no end. He will reign on David’s throne and over his kingdom” (Is.9:6,7a) While Misrah is used today in modern Hebrew, it is simply a nice way to talk about a job or a position. It has lost its deeper biblical meaning, better defined as the power of government or rulership. It comes from the root sar–which primarily means prince, ruler, leader, or official. In a verbal form, sar can be translated ‘he ruled’ or ‘he is ruling’. Abraham’s wife was changed to Sarah denoted her status as a princess and many interpret the name Israel to mean prince of God.
  12. Matthew 6:10, “May your kingdom come. May your will be done” This supplication is a parallelism that teaches that God rules and reigns wherever people obey His will.
  13. See Robert Lindsey’s sermon, “The expansion of His kingdom”
  14. Psalm 96 is part of a series of Psalms that share the theme of “The LORD reigns!”. These Psalms, (47, 93, 96-99) were, in part or in full, likely part of a liturgy sung in the Temple that declared God to be King, both in the heavens and also over all the earth and those who live therein.
  15. Each time we sing God’s praises, each time we pray to Him, we do so with a new song. Even if we’ve prayed the Lord’s prayer 1,000 times, it is still new each time we pray.
  16. The idea of the Gentiles worshiping God is not new. From the histories (Exodus 12:38) to the prophets (Isaiah 42:5-13), Jews and Gentiles were always linked and both were always part of God’s plan. But Paul still declares that Gentiles, as fellow heirs, are a mystery that has now been revealed (Eph 3:6).
  17. The phrase can be interpreted as the vestments of the priests and Levites, and is strongly associated with public worship, “And when [Jehoshaphat] had consulted with the people, he appointed those who should sing to the LORD, and who should praise the beauty of holiness, as they went out before the army and were saying, ‘Praise the LORD, for His mercy endures forever.’” (II Chronicles:2-:21) See also (I Chronicles 16:29; Psalm 29:2)
  18. Romans 1:18-32 echoes God’s righteous judgment–God’s decree is righteous, but no less disastrous for those who do not acknowledge God but follow worthless idols.
  19. If there is some confusion here about the role of grace, then the paradigm of the Exodus is helpful. The Hebrews were freed from Egypt because God was faithful to his promises and not for any good deeds that had made them worthy of such a spectacular deliverance. Yet, once liberated, God brought them to Sinai–claiming His rule over them–and commanded them to be holy (Lev. 19:2). The definition of holiness here is not abstract but centers on a lifestyle (v.11) of self control, justice and devotion towards God.
  20. For the enterprising preacher, teacher, or family, the RCL provides three separate lectionary entries to be taught throughout the day–as an example: Christmas Eve, Christmas Morning, and Christmas Evening. The first entry, Proper 1, includes the readings found here: Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14, (15-20). If you wish to also read Proper 2, you may find it prudent to exclude Luke 2:8-20 from proper 1 as the readings for Proper 2 are: Isaiah 62:6-12; Psalm 97; Titus 3:4-7; Luke 2:(1-7), 8-20. Finally, proper 3 includes: Isaiah 52:7-10; Psalm 98; Hebrews 1:1-4, (5-12); John 1:1-14 (see Addendum)
  21. Oliver, Isaac. Oxford University Press, Luke’s Jewish Eschatology p. 141
  22. The Genealogy in Matthew lists many of the Kings through the line of King David and Solomon through to Zedekiah, the last king in the line of David for over 550 years.
  23. The son[s] of God is also a title that was shared by many throughout the Bible–angels, men, and nations– and does not automatically relate to the Trinitarian relationship. But it does bear significance, particularly in relation to David as it follows the filial relationship between God and David ( 2 Sam 7:14, Ps 2:7, 89:26-27).
  24. Luke 3:21-22, “You are my beloved Son; with you I am well pleased.” Luke 9:34-35, “This is my Son, whom I have chosen; listen to him.”
  25. Christmas Proper 2 if preaching twice from Luke.
  26. See Simeon’s prayer in Luke 2:29-32.
  27. The suggestion that the shepherds were tending the sacrificial animals for the temple is very popular. While this is a very interesting and teachable tradition, this is not implied in any way by the text.
  28. I.E. The Targum of Isaiah says, 1. “Holy in the highest heaven, the house of his Presence” 2. “Holy upon the earth, the work of his might” 3. “Holy for endless ages is the Lord of hosts: the whole earth is full of the brightness of his glory.”
  29. 4Q418 81 10. The Hebrew in the fragment reads “from men of good will” It is the only mention of this phrase in the Dead Sea Scrolls.
  30. Young, Brad H.. Jesus the Jewish Theologian . Baker Publishing Group. Kindle Edition.
  31. The concept that we must personally take part in past events is Jewish and dates from the late Second Temple Period. It is found in the earliest Passover liturgies when Rabbi Gamaliel states, “In each and every generation a person must view himself as though he personally left Egypt.” In the retelling (liturgy) of the Exodus story, time collapses and every Jew must grasp that they are participating in the historic life of Israel and act accordingly. This theology finds its way into the New Testament when Paul tells the church in Rome that they have been crucified and have risen with Christ (Rom.6).
  32. If this being was with God daily, rejoiced before him, and helped create the world–having existed itself before creation–some apostate Israelites seemed to have used Proverbs 8 to argue their belief that God had a wife. Arad, a city in southern Israel, had two altars in its temple–for God and His Asherah. This interpretation was rebuked in Ecclesiasticus 24:1-9 when Ben Sirach attempted to clarify the ambiguity of Proverbs 8 by stating plainly that the being is simply wisdom.
  33. Jesus quotes Psalm 110:1, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.’” as recorded in Matthew, Mark, and Luke while Peter also preaches from it in Acts 2. When Jesus returned to heaven, He sat at the right hand of God (Mark 16:19; Hebrews 1:3). Luke 22:69 makes the connection even more clear, “But from now on the Son of Man shall be seated at the right hand of the power of God.” Finally, in Mark 14:62 Jesus insures that no one can mistake his declaration, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.”
  34. “Son of man” was the title that Jesus so often gave Himself. It had much stronger ties to the claim of being God, as the theology of Daniel 7:13-14 developed, than the title “son[s] of God”–which was given to angels, Israel, and even foreign nations (Job 1:6, 2:1, 38:7; Psalm 29:1, 89:1; Deuteronomy 14:1, Psalm 82:6; Hosea 1:10; as well as Wisdom of Solomon 2:13, 5:5; Luke 3:38; John 1:49, 20:31; Romans 9:26; and Galatians 3:26.) Daniel 7:13 is quoted or alluded to in Matthew 26:64;
  35. Psalm 33:6 is one example where the LXX (Ps 32:6) mentions the logos (davar) of the Lord in relation to God's creative workings.
  36. It's possible that when Jesus references the ‘sons of light’ in John 12;36 and in Luke 16:8 He is engaging in a polemic against the Dead Sea community at Qumran. The people at Qumran considered themselves to be the sons of light and refused to associate with others whom they termed the sons of darkness.
  37. God walked in the garden and talked to His creation; God brought Israel out of Egypt to be their God; when Jesus went to prepare place for us, that we might one day dwell with God, the Holy Spirit was sent to dwell in us.
  38. God brought Israel out of Egypt to dwell among them. From the time Israel arrived at Mt Sinai, where God would meet them, till the completion of the Tabernacle took nine months. A tabernacle that was made of flesh to hold the glory of God.