Christmas: Dreams Realized
Commentary
1 Samuel 2:18-20, 26
The First Lesson is located in a book whose origins as a distinct part of the Old Testament derive from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). There are probably two or three sources for the books: (1) early traditions about Samuel and Saul; (2) the work of an editor who molded material into a connected history, implying a critique of the events deeming kingship as a problem, and so must be set under the rule of God and his prophet Samuel; and (3) incorporating the previous strand into the more Deuteronomistic history (the result of sweeping religious reforms under King Josiah in 621 BC).
This text is part of the account of the evil conduct of the son of the high priest Eli in contrast to the maturing spirituality of Samuel whose mother Hannah had given him to Eli as a servant of the Lord (v.11). Samuel is reported to have worn a linen ephod (a ceremonial garment) made by Hannah each year when with her husband they came to where Samuel lived with Eli in Shiloh where the temple was at that time housed in order to offer sacrifices. Eli thanked Samuel’s mother and father for the gift of their son, calling on Yahweh to bless them with more children (vv.18-20). It is reported that the boy Samuel grew up in favor [tob be-ene, good in the eyes of] in the Lord’s presence (v.26).
A sermon on this text does well to commence with a story about Hannah and her husband Elkanah prior to the commencement of the lesson, how they had so badly wanted a child (1:1-20). Finally, after much prayer and sacrifice a male child Samuel was born, but she gave up this much loved child to the high priest Eli, for him to raise as a priest someday, in thanksgiving to God for finally giving her a child (1:22,28). Get the congregation to appreciate the incredible nature of this sacrifice — to take the thing most important in all of life and give it up to God!
At least two directions are possible for sermons. One is to focus on child rearing. For all our rhetoric about the importance of raising children, a US Bureau of Labor Study a decade ago (2009) revealed that despite how we spoil our kids at Christmas with frivolous gifts, we spend twice as much time on leisure a day than we do with our 18 and under kids. One of the things we might do with our “precious” kids is expose them to God a little more (they get plenty of secularism on their own through the media). In light of impending clergy shortages, like Hannah we might point out service to the Lord as a career option.
Another direction for the sermon, perhaps more in line with the Christmas theme, is to turn to the theme of being thankfully dedicated to God, being so inspired by his love for us and the joy Christmas brings, that we are would be willing to give up our most important projects and undertakings for God (or at least redirect them so that they can be of use to him). It is not the case that we must demand this level of commitment of ourselves. Rather it just happens spontaneously when we keep alive the Christmas spirit we felt earlier in the week (harder to do so on the Sunday after Christmas). Some of the themes for sermons on the Second Lesson (see below) might also be relevant for a sermon on this text. Remind the flock how peaceful and joyful singing or hearing the Christmas carols made them feel. It was like we cannot help ourselves. Ancient theologian Gregory of Nyssa spoke of being wounded by God’s arrow of love (Varieties of Mystic Experience, pp.50-51). When you are wounded by God’s love and hang on to the Christmas joy, doing God’s loving things just happen. You don’t even think about doing the right thing. God’s Christmas love realizes in us the best dreams we could have, joyful service to him.
Colossians 3:12-17
The Second Lesson is drawn from a circular letter that was either written by Paul from prison (4:3,10,18) late in his career or by a follower of Paul who had a hand in assembling the collection of his epistles. The latter conclusion follows from the fact that the letter includes vocabulary and stylistic characteristics different from the authentic Pauline corpus. This epistle addresses Christians in a town in Asia Minor near Ephesus, to a church which though not likely founded by Paul was basically in line with his teachings, save being threatened by ascetic teachings (2:21,23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculation (2:8,20), all of which were related to visionary insights. Christ’s cosmic lordship is a central theme.
The text is a continuation of a discourse on the Christian life, further describing the implications of the new self with which the faithful are clothed (v.10). Colossians are identified as God’s chosen ones, holy and beloved. They are urged to clothe themselves with compassion, kindness, humility, and patience, bearing with one another and forgiving each other when there are complaints. We are to forgive as the Lord forgives [charizomai, literally meaning “be gracious”]. Next Paul urges the faithful to clothe [enduo, put on (see v.10)] themselves with love that binds in perfect harmony (v.14). The image of being clothed suggests that these virtues belong to the new nature. Paul would have the peace of Christ rule/umpire [brabeueto] in the hearts of the faithful, for they are called [kaleomai, also elect] one body (v.15). He then urges the Colossians to let the word [logos] of Christian richly to dwell in them, to teach [didakdo] and admonish each other with all wisdom and gratitude (v.16). In whatever they do it is to be done in the Name [onoma] of the Lord Jesus (v.17).
Start by acknowledging that Christmas is over, but that the flock should put on their Christmas clothes. Move from this gimmick to help the flock recognize that the real Christmas clothes is not the actual attire worn the 24th/25th, but Christ. Paul (or whomever wrote our lesson) says something like this. He called on the faithful to clothe themselves with the love of God (v.14). In the first century, this meant that we would be given a new nature with these qualities. In this sense, clothes really do make the wo/man! When you are linked with Jesus, his love, and his joyful, peaceful Christmas message, you can’t help but become loving, peaceful and full of joy yourself.
Neurobiological research seems to confirm that spirituality enhances your ability to love. When engaged in spiritual exercises the front part of the brain (the left prefrontal cortex) is saturated by the pleasurable brain chemical dopamine (Dean Hamer, The God Gene, pp.72ff.) And it seems that when you experience dopamine it enhances sociability, makes you a nicer person (Kimberly Read, The Treatment of Bipolar Disorder — Medications for Maria). Saturation with the Christmas message makes us all more loving.
Luke 2:41-52
The gospel is drawn from the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts. 1:8). This lesson is unique to Luke.
It is reported that every year Jesus’ parents went to Jerusalem for Passover (v.41). We learn that when he was twelve they want as usual (v.42). At this age, Jesus was approaching the traditional age for training in the law. His parents were not legally obligated to go to Jerusalem for these Passover festivals, and so it is likely they did so from pious motives. When the festival ended that year and his family started to return, Jesus stayed behind without awareness of his parents. Indeed, they traveled one day without realizing this (vv.43-44). Frantically returning to Jerusalem, they find him in the temple receiving instruction (vv.45-46). All who heard Jesus during these sessions were purportedly amazed at his understanding (his intelligence and answers) regarding the rudiments of Judaism (v.47). When asked by his mother why he not left town with the family but remained in Jerusalem, Jesus responds that they should have known he would have been in his Father’s house, busy with affairs (vv.48-49). His parents reportedly did not understand [sunimui] this. Then Jesus accompanies them back to Nazareth and was obedient/subject. All these things Mary is said to have treasured [dieterei, kept carefully] (vv.50-51).
Since we tend to think of Jesus as the perfect human being, and so of course obedient as a child, this story can be hard to swallow. It seems as if the young lad Jesus disobeyed his parents by sneakily remaining behind in Jerusalem to receive more instruction in the temple. A clear violation of the commandment to honor father and mother. Explore with the congregation what to make of this, how Jesus’ actions provide insights into the nature of the Christian life and the meaning of Christmas.
A major theme of the reformation is the Pauline notion of our freedom from the law (Galatians 3:10-14; Romans 3:21). It does bind Christians. Indeed, as John Calvin once claimed: “Obedience to those in authority may never be allowed to lessen or take away anything from God.” (Calvin’s Commentaries, Vol.XVI/1, p.171). Like Jesus did in this case, we are called to disregard even parental authority if it gets in the way with relating to God. Nothing can ever come before God in our lives, because what you make most important in your life at a given moment is your god. Martin Luther and in this case, Jesus teach us this point (The Book of Concord [200 ed.], p.p.386). The young Jesus’ story like the story of his birth remind you and me that in everyday life our first priority is doing God’s thing, worshipping God and Jesus, not letting the “wise” thing or even the rules get in the way!
All the lessons for this First Sunday of the Christmas season remind us that a lot of good things happen to us when we keep living with the festival. Its word of love makes us a lot more loving and dedicated to our Lord, sets us free from our duties in order truly to dedicate our lives to God.
The First Lesson is located in a book whose origins as a distinct part of the Old Testament derive from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). There are probably two or three sources for the books: (1) early traditions about Samuel and Saul; (2) the work of an editor who molded material into a connected history, implying a critique of the events deeming kingship as a problem, and so must be set under the rule of God and his prophet Samuel; and (3) incorporating the previous strand into the more Deuteronomistic history (the result of sweeping religious reforms under King Josiah in 621 BC).
This text is part of the account of the evil conduct of the son of the high priest Eli in contrast to the maturing spirituality of Samuel whose mother Hannah had given him to Eli as a servant of the Lord (v.11). Samuel is reported to have worn a linen ephod (a ceremonial garment) made by Hannah each year when with her husband they came to where Samuel lived with Eli in Shiloh where the temple was at that time housed in order to offer sacrifices. Eli thanked Samuel’s mother and father for the gift of their son, calling on Yahweh to bless them with more children (vv.18-20). It is reported that the boy Samuel grew up in favor [tob be-ene, good in the eyes of] in the Lord’s presence (v.26).
A sermon on this text does well to commence with a story about Hannah and her husband Elkanah prior to the commencement of the lesson, how they had so badly wanted a child (1:1-20). Finally, after much prayer and sacrifice a male child Samuel was born, but she gave up this much loved child to the high priest Eli, for him to raise as a priest someday, in thanksgiving to God for finally giving her a child (1:22,28). Get the congregation to appreciate the incredible nature of this sacrifice — to take the thing most important in all of life and give it up to God!
At least two directions are possible for sermons. One is to focus on child rearing. For all our rhetoric about the importance of raising children, a US Bureau of Labor Study a decade ago (2009) revealed that despite how we spoil our kids at Christmas with frivolous gifts, we spend twice as much time on leisure a day than we do with our 18 and under kids. One of the things we might do with our “precious” kids is expose them to God a little more (they get plenty of secularism on their own through the media). In light of impending clergy shortages, like Hannah we might point out service to the Lord as a career option.
Another direction for the sermon, perhaps more in line with the Christmas theme, is to turn to the theme of being thankfully dedicated to God, being so inspired by his love for us and the joy Christmas brings, that we are would be willing to give up our most important projects and undertakings for God (or at least redirect them so that they can be of use to him). It is not the case that we must demand this level of commitment of ourselves. Rather it just happens spontaneously when we keep alive the Christmas spirit we felt earlier in the week (harder to do so on the Sunday after Christmas). Some of the themes for sermons on the Second Lesson (see below) might also be relevant for a sermon on this text. Remind the flock how peaceful and joyful singing or hearing the Christmas carols made them feel. It was like we cannot help ourselves. Ancient theologian Gregory of Nyssa spoke of being wounded by God’s arrow of love (Varieties of Mystic Experience, pp.50-51). When you are wounded by God’s love and hang on to the Christmas joy, doing God’s loving things just happen. You don’t even think about doing the right thing. God’s Christmas love realizes in us the best dreams we could have, joyful service to him.
Colossians 3:12-17
The Second Lesson is drawn from a circular letter that was either written by Paul from prison (4:3,10,18) late in his career or by a follower of Paul who had a hand in assembling the collection of his epistles. The latter conclusion follows from the fact that the letter includes vocabulary and stylistic characteristics different from the authentic Pauline corpus. This epistle addresses Christians in a town in Asia Minor near Ephesus, to a church which though not likely founded by Paul was basically in line with his teachings, save being threatened by ascetic teachings (2:21,23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculation (2:8,20), all of which were related to visionary insights. Christ’s cosmic lordship is a central theme.
The text is a continuation of a discourse on the Christian life, further describing the implications of the new self with which the faithful are clothed (v.10). Colossians are identified as God’s chosen ones, holy and beloved. They are urged to clothe themselves with compassion, kindness, humility, and patience, bearing with one another and forgiving each other when there are complaints. We are to forgive as the Lord forgives [charizomai, literally meaning “be gracious”]. Next Paul urges the faithful to clothe [enduo, put on (see v.10)] themselves with love that binds in perfect harmony (v.14). The image of being clothed suggests that these virtues belong to the new nature. Paul would have the peace of Christ rule/umpire [brabeueto] in the hearts of the faithful, for they are called [kaleomai, also elect] one body (v.15). He then urges the Colossians to let the word [logos] of Christian richly to dwell in them, to teach [didakdo] and admonish each other with all wisdom and gratitude (v.16). In whatever they do it is to be done in the Name [onoma] of the Lord Jesus (v.17).
Start by acknowledging that Christmas is over, but that the flock should put on their Christmas clothes. Move from this gimmick to help the flock recognize that the real Christmas clothes is not the actual attire worn the 24th/25th, but Christ. Paul (or whomever wrote our lesson) says something like this. He called on the faithful to clothe themselves with the love of God (v.14). In the first century, this meant that we would be given a new nature with these qualities. In this sense, clothes really do make the wo/man! When you are linked with Jesus, his love, and his joyful, peaceful Christmas message, you can’t help but become loving, peaceful and full of joy yourself.
Neurobiological research seems to confirm that spirituality enhances your ability to love. When engaged in spiritual exercises the front part of the brain (the left prefrontal cortex) is saturated by the pleasurable brain chemical dopamine (Dean Hamer, The God Gene, pp.72ff.) And it seems that when you experience dopamine it enhances sociability, makes you a nicer person (Kimberly Read, The Treatment of Bipolar Disorder — Medications for Maria). Saturation with the Christmas message makes us all more loving.
Luke 2:41-52
The gospel is drawn from the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts. 1:8). This lesson is unique to Luke.
It is reported that every year Jesus’ parents went to Jerusalem for Passover (v.41). We learn that when he was twelve they want as usual (v.42). At this age, Jesus was approaching the traditional age for training in the law. His parents were not legally obligated to go to Jerusalem for these Passover festivals, and so it is likely they did so from pious motives. When the festival ended that year and his family started to return, Jesus stayed behind without awareness of his parents. Indeed, they traveled one day without realizing this (vv.43-44). Frantically returning to Jerusalem, they find him in the temple receiving instruction (vv.45-46). All who heard Jesus during these sessions were purportedly amazed at his understanding (his intelligence and answers) regarding the rudiments of Judaism (v.47). When asked by his mother why he not left town with the family but remained in Jerusalem, Jesus responds that they should have known he would have been in his Father’s house, busy with affairs (vv.48-49). His parents reportedly did not understand [sunimui] this. Then Jesus accompanies them back to Nazareth and was obedient/subject. All these things Mary is said to have treasured [dieterei, kept carefully] (vv.50-51).
Since we tend to think of Jesus as the perfect human being, and so of course obedient as a child, this story can be hard to swallow. It seems as if the young lad Jesus disobeyed his parents by sneakily remaining behind in Jerusalem to receive more instruction in the temple. A clear violation of the commandment to honor father and mother. Explore with the congregation what to make of this, how Jesus’ actions provide insights into the nature of the Christian life and the meaning of Christmas.
A major theme of the reformation is the Pauline notion of our freedom from the law (Galatians 3:10-14; Romans 3:21). It does bind Christians. Indeed, as John Calvin once claimed: “Obedience to those in authority may never be allowed to lessen or take away anything from God.” (Calvin’s Commentaries, Vol.XVI/1, p.171). Like Jesus did in this case, we are called to disregard even parental authority if it gets in the way with relating to God. Nothing can ever come before God in our lives, because what you make most important in your life at a given moment is your god. Martin Luther and in this case, Jesus teach us this point (The Book of Concord [200 ed.], p.p.386). The young Jesus’ story like the story of his birth remind you and me that in everyday life our first priority is doing God’s thing, worshipping God and Jesus, not letting the “wise” thing or even the rules get in the way!
All the lessons for this First Sunday of the Christmas season remind us that a lot of good things happen to us when we keep living with the festival. Its word of love makes us a lot more loving and dedicated to our Lord, sets us free from our duties in order truly to dedicate our lives to God.
