An upside-down Christmas
Commentary
Object:
The Christmas holiday is so beautiful, so central to our faith, with lights shining in the darkness and the focus on an infant, that it might seem sacrilegious to drag in politics. But these are political texts. King Ahaz put his trust in a political alliance that ended badly, with his Assyrian allies turning on him, biting off pieces of the northern kingdom until at last it was no more. Luke tells us about Augustus Caesar -- who the poet Virgil insisted was descended from a god, whose kingdom was foretold of old, was the Savior of the World, and the Prince of Peace. There’s also a reference to the Roman governor of that era. As for Titus, the recipient of Paul’s letter, he had been a pawn in the momentous Council of Jerusalem in 48 AD, when Christian leaders met to discuss whether or not faith in Jesus depended on having a particular cultural background. Titus, an uncircumcised Gentile believer, was part of Paul’s delegation to that conference in the heart of that era’s Bible Belt.
What we learn is that the child in the manger is the real Savior of the world born of God, the Son of Man, the true Prince of Peace, come to reconcile all people, whose authority shall know no end. No matter how the central symbols of this time may be used and abused by commercial, political, and even church interests, this is the time for shepherds and others on the margins of society to receive the Word of God in living form. This is for us! It’s all real, and it’s all really good.
Isaiah 9:2-7
Prior to this pronouncement, the prophet Isaiah had denounced King Ahaz because he rejected the guidance of God and had chosen an alliance with the Assyrian king, Tiglath-pileser. Ahaz had thought this was the wise thing to do to preserve his kingdom. Isaiah insisted that trust in purely political alliances would betray the king.
By the time of chapter 9’s pronouncement, the Assyrian conqueror had turned on his supposed ally, swallowed up much of the north, and carved out three provinces from the kingdom of Israel. By 722, the capital in the north would be destroyed.
But here Isaiah looks to a future time when the darkness of those days would be dispelled. Calling to mind Gideon’s deliverance of God’s people from the Midianites, the prophet assured the people that a new king was coming -- 7:14 told something about that child’s mother, and the continuity of David’s line. In this passage we learn about a child who will rule, whose titles tell us something about the unique way he would rule: “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” One name is not sufficient for this king, who is the messiah, God’s anointed one, whose “authority shall grow continually and there shall be endless peace.”
This is about as Christmasy a text as you’ll find, but remember that although it is grounded in the 8th century BC, and is interpreted in light of the life of Jesus, it also is about our time. We are also the people who walk in darkness -- and we’re seeing a great light -- your light as you shine a spotlight on this text and proclaim in times of transition and fear that all will be well because for unto us a child is born.... It would be well for you to connect the dots between that time and ours, their hope and ours, God’s plan and us!
Titus 2:11-14
Paul’s message to Titus -- pastoring the Christians on the island of Crete, who probably know little or nothing about Isaiah or Ahaz or the stories of the Hebrew scriptures -- is that salvation, or rescue as it might be translated, is for all the people, not just for the elite in Rome, the temple worshipers in Jerusalem, or anywhere else where people think they’re just a little bit better than anyone else. This text brings in the death of Jesus, important because Good Friday seems a long way away on Christmas or Christmas Eve, and the death strengthens us and enables us to set aside all the things and live as people worthy of the grace of God. This hope is doable.
One of the things Paul is doing here is working through the structure of the Roman household, ruled by a paterfamilias, a male who is the head of the household, and administered by the materfamilias, or the mom. There are children, grandchildren, cousins, nieces, nephews, servants, slaves, artisans, poets, and even a few drones -- but all are connected through a craft or manufacture that funds the household. The Roman household was united in the worship of a god.
Christians, as you might guess, after their conversion often leave the worship of these gods, and therefore their household, and form new households. The household of God is different than the household of Rome. Following Jesus is at the center of the craft or manufacture of the household. All sit to eat at the same table. It is open to all, regardless of their past associations.
With our emphasis on individual faith (my God, my Jesus, my life, my salvation), we ought to preach more clearly on our interdependence on each other, the essential need for all our skills in the household of God.
Luke 2:1-14 (15-20)
This is the most radical scripture we can imagine, though we have tamed it somewhat with our nativity sets. The savior of the world bursts into history, complete with angelic chorus. But the proclamation of the heavenly visit comes not from sages or courtiers, nor is it delivered to the emperor in Rome or the local governor. It comes to the ultimately marginalized folks -- the shepherds out in the fields.
At one point in the history of God’s people, shepherds were held in high honor and the ideal king was compared to a shepherd. King David was a shepherd before he was a king, and he is credited with the authorship of the beloved 23rd Psalm -- “The Lord is my Shepherd...”
But by the time of the birth of Jesus, easy credit and foreclosure had driven many farmers off their lands and separated shepherds from sheep. Jesus uses the image of day laborers in his teachings because there were so many. People worked land or shepherded sheep that did not belong to them, and shepherds had come to be looked on as dishonest and discredited.
Yet they are the faithful witnesses who do as they are told and report the great things they have seen to another unlikely couple -- the teenaged Mary, whose pregnancy is unexpected and unexplainable, and her espoused husband who must dance to Caesar’s tune and travel a three-day walk to Bethlehem to be registered for the census.
Let it not be forgotten that unlike our census, for which we are encouraged to be counted so that government services might be distributed in an equitable fashion and the people represented in their government according to an accurate number, the census of the ancient world was simply to ensure that people paid their taxes to a distant government unresponsive to their needs and unwilling to provide services beyond the maintenance of an occupying army and roads to speed that army where it was needed.
A newborn in a feeding trough is a sign to the shepherds, and to all the nations, and to us, that God is going to do things differently, and that we will all be blessed through this most audacious divine plan.
What we learn is that the child in the manger is the real Savior of the world born of God, the Son of Man, the true Prince of Peace, come to reconcile all people, whose authority shall know no end. No matter how the central symbols of this time may be used and abused by commercial, political, and even church interests, this is the time for shepherds and others on the margins of society to receive the Word of God in living form. This is for us! It’s all real, and it’s all really good.
Isaiah 9:2-7
Prior to this pronouncement, the prophet Isaiah had denounced King Ahaz because he rejected the guidance of God and had chosen an alliance with the Assyrian king, Tiglath-pileser. Ahaz had thought this was the wise thing to do to preserve his kingdom. Isaiah insisted that trust in purely political alliances would betray the king.
By the time of chapter 9’s pronouncement, the Assyrian conqueror had turned on his supposed ally, swallowed up much of the north, and carved out three provinces from the kingdom of Israel. By 722, the capital in the north would be destroyed.
But here Isaiah looks to a future time when the darkness of those days would be dispelled. Calling to mind Gideon’s deliverance of God’s people from the Midianites, the prophet assured the people that a new king was coming -- 7:14 told something about that child’s mother, and the continuity of David’s line. In this passage we learn about a child who will rule, whose titles tell us something about the unique way he would rule: “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” One name is not sufficient for this king, who is the messiah, God’s anointed one, whose “authority shall grow continually and there shall be endless peace.”
This is about as Christmasy a text as you’ll find, but remember that although it is grounded in the 8th century BC, and is interpreted in light of the life of Jesus, it also is about our time. We are also the people who walk in darkness -- and we’re seeing a great light -- your light as you shine a spotlight on this text and proclaim in times of transition and fear that all will be well because for unto us a child is born.... It would be well for you to connect the dots between that time and ours, their hope and ours, God’s plan and us!
Titus 2:11-14
Paul’s message to Titus -- pastoring the Christians on the island of Crete, who probably know little or nothing about Isaiah or Ahaz or the stories of the Hebrew scriptures -- is that salvation, or rescue as it might be translated, is for all the people, not just for the elite in Rome, the temple worshipers in Jerusalem, or anywhere else where people think they’re just a little bit better than anyone else. This text brings in the death of Jesus, important because Good Friday seems a long way away on Christmas or Christmas Eve, and the death strengthens us and enables us to set aside all the things and live as people worthy of the grace of God. This hope is doable.
One of the things Paul is doing here is working through the structure of the Roman household, ruled by a paterfamilias, a male who is the head of the household, and administered by the materfamilias, or the mom. There are children, grandchildren, cousins, nieces, nephews, servants, slaves, artisans, poets, and even a few drones -- but all are connected through a craft or manufacture that funds the household. The Roman household was united in the worship of a god.
Christians, as you might guess, after their conversion often leave the worship of these gods, and therefore their household, and form new households. The household of God is different than the household of Rome. Following Jesus is at the center of the craft or manufacture of the household. All sit to eat at the same table. It is open to all, regardless of their past associations.
With our emphasis on individual faith (my God, my Jesus, my life, my salvation), we ought to preach more clearly on our interdependence on each other, the essential need for all our skills in the household of God.
Luke 2:1-14 (15-20)
This is the most radical scripture we can imagine, though we have tamed it somewhat with our nativity sets. The savior of the world bursts into history, complete with angelic chorus. But the proclamation of the heavenly visit comes not from sages or courtiers, nor is it delivered to the emperor in Rome or the local governor. It comes to the ultimately marginalized folks -- the shepherds out in the fields.
At one point in the history of God’s people, shepherds were held in high honor and the ideal king was compared to a shepherd. King David was a shepherd before he was a king, and he is credited with the authorship of the beloved 23rd Psalm -- “The Lord is my Shepherd...”
But by the time of the birth of Jesus, easy credit and foreclosure had driven many farmers off their lands and separated shepherds from sheep. Jesus uses the image of day laborers in his teachings because there were so many. People worked land or shepherded sheep that did not belong to them, and shepherds had come to be looked on as dishonest and discredited.
Yet they are the faithful witnesses who do as they are told and report the great things they have seen to another unlikely couple -- the teenaged Mary, whose pregnancy is unexpected and unexplainable, and her espoused husband who must dance to Caesar’s tune and travel a three-day walk to Bethlehem to be registered for the census.
Let it not be forgotten that unlike our census, for which we are encouraged to be counted so that government services might be distributed in an equitable fashion and the people represented in their government according to an accurate number, the census of the ancient world was simply to ensure that people paid their taxes to a distant government unresponsive to their needs and unwilling to provide services beyond the maintenance of an occupying army and roads to speed that army where it was needed.
A newborn in a feeding trough is a sign to the shepherds, and to all the nations, and to us, that God is going to do things differently, and that we will all be blessed through this most audacious divine plan.
