Tag Archives: Messiah

Sunday, December 18th

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FOURTH SUNDAY OF ADVENT

Isaiah 7:10–16
Psalm 80:1–7, 17–19
Romans 1:1–7
Matthew 1:18–25

PRAYER OF THE DAY: Stir up your power, Lord Christ, and come. With your abundant grace and might, free us from the sin that hinders our faith, that eagerly we may receive your promises, for you live and reign with the Father and the Holy Spirit, one God, now and forever.

“Night comes when no one can work.” Jesus of Nazareth, John 9:4.

In the winter of 2012 my mother took a fall and shattered her pelvis. This was not the first fall she had taken nor was it the first serious medical incident she had encountered. Mom had suffered a series of injuries and illnesses over the last decade, each taking its toll. This last injury came at a time that she was already battling a number of serious life threatening infections. The doctors informed her that surgery to repair her broken bones was an option, but one that involved numerous risks and potentially permanent side effects. By this time Mom was in her late 80s. She made it clear to all of us that, for her, the struggle was over. She understood that modern medicine had done all it could to make her life better. Now it had nothing more to offer her. So it was that Mom entered hospice where she spent her last days singing hymns, reminiscing with her children and, when she no longer had the strength for that, simply resting in their presence. She was content to let evening come.

There was nothing despairing or fatalistic in Mom’s decision. She told my sister, “If you need to cry for yourself and your family, go ahead and do it. It’s good for you. But don’t you dare cry for me. I’ve lived a blessed life. Now it’s ending just like I always knew it would. Nothing sad about that.” Mom once told me of a dream she had about coming to a door with her name on it. Somehow, she knew it was the door into heaven. She was about to open it when she heard the voice of Jesus say, “Not yet, Clara. But soon.” She took immense comfort in that dream. It gave her a profound sense of hopefulness throughout the rest of her life. Perhaps that’s why Advent was Mom’s favorite season. It is, after all, a season of hope, expectation and longing. Her favorite hymn was The Bridegroom Soon Will Call Us. Verse 1 declares:

The Bridegroom soon will call us;
Come all ye wedding guests!
May not His voice appall us
While slumber binds our breasts!
May all our lamps be burning
And oil be found in store
That we, with Him returning,
May open find the door!

The Lutheran Hymnal, # 67 (c. 1941 Concordia Publishing House)

Mom’s confidence in Jesus’s promise to walk with her through the valley of shadow enabled her to take her first step into the blackness of death with hope and even a measure of joy and anticipation. What, from a purely human standpoint, looked like the ultimate dead end, she recognized as the long awaited door with her name on it.

I think that perhaps it was this same confident faith the prophet Isaiah was attempting to inspire in the frightened young King Ahaz. At the tender age of 20, Ahaz inherited a Kingdom that had experienced half a century of peace and prosperity under his father, Jotham and his grandfather, Uzziah. For his predecessors, the empire of Assyria was but a distant and abstract menace. Judah’s northern neighbors, Israel and Syria, served as a buffer between Judah and Assyrian aggression. But just as this young, inexperienced and uncertain lad took the throne, everything changed. Israel and Syria would no longer put up with their neighbor’s benefiting from their military protection, but refusing to contribute. So Israel and Syria sent the king an ultimatum: Join with them in a military attack on Assyria or face war with them.

The Bible tells us that when the king and his advisors received this ultimatum, “his heart and the heart of his people shook as the trees of the forest shake before the wind.” Isaiah 7:2. This fear is understandable. The world was changing in ways the king and his advisors failed to comprehend. The old alliances, the old conventions and the old ways of diplomacy were not working for them anymore. None of the wisdom handed down from generations of kings before seemed to apply. While the king and his advisors were clueless, the changed circumstances were all too clear for Isaiah the prophet. Isaiah could see that the future belonged to superpowers like Assyria, Egypt and Babylonia. In a world dominated by these imperial giants, there was no room for small, petty kingdoms like Judah, Israel and Syria. The kingdom of David, as it had existed for seven centuries, had no future. There was nothing the king could do, no decision he could make, no strategy he could employ to change that.

But that did not mean the people of God had no future. Isaiah was not a prophet of cynical resignation. Like Mom, he understood that when there appears to be no way forward, God makes a way. The last two readings we have had from the prophet Isaiah during this Advent season give us a graphic vision of the future God intends, not only for Israel, but for the whole earth. But this future will be brought to fruition by “the zeal of the Lord,” not by our own efforts and designs. Isaiah 9:7. Indeed, our efforts to “help” God make history come out right often only make matters worse for ourselves.

The response of King Ahaz to Isaiah illustrates the point. The king was wise enough to recognize that the Israel/Syria alliance stood no realistic chance of defeating the Assyrian empire. Joining Judah to such an alliance would only seal the kingdom’s destruction. The better course, Ahaz was advised, would be to act pre-emptively. Send overtures to Assyria; become Assyria’s faithful subject. Save the emperor the bother of having to conquer Judah and he might well allow it to continue with a measure of autonomy. There would be a stiff price to pay in terms of tribute, loss of sovereignty and religious compromise. But these sacrifices are surely worth making if they keep the line of David intact a little longer, let the temple remain standing for the time being and allow the people of Judah to continue living in the promised land for the foreseeable future.

Of course, Isaiah didn’t see it that way. He urged the king to resist the temptation of giving in to the shortsighted, survival oriented advice of his counselors. This isn’t just a pragmatic choice between the lesser of evils. There is a good and faithful choice to be made here. There is another way. “Be quiet. Do not fear.” I can hear already the response of the king and his advisers: “Is that it? That’s your strategy? Sit and do nothing?” I can well understand that response. Being a child of the 60s, I grew up with the established creed that nothing is worse than doing nothing. “Don’t just stand there, do something!” We used to say. Yet Isaiah’s advice to Ahaz appears to be, “Don’t just do something. Stand there!”

As hard as it is for people like me to accept, there are times when waiting and doing nothing is the faithful response. When the world is changing, when the old rules do not seem to apply anymore, the old ways of doing things don’t seem to be working and when one’s very survival is at stake, it is easy loose one’s moral compass and grasp at anything or anyone promising a way out. Again, Ahaz is a case in point. He was fixated on saving the kingdom, but God’s priority is always on the covenant made with Israel before it had any land, king or temple. What matters to God is that God’s people live faithfully within that covenant and thereby testify to the future God is working to bring about for all of creation. For that good and faithful work, there is no need for land, king or temple- as synagogues throughout the world testify. But because Israel would not be still; because Israel fought tooth and nail against the future; because Israel could not imagine any covenant existence without the marks of her nationhood, God stripped all of these marks away and subjected Israel to a lengthy exile. Out of these dark and bitter times, a new Israel emerged-a community of faith that produced the Hebrew Scriptures, rebuilt the city of Jerusalem and re-interpreted the Torah for a new generation.

There comes a time for every person, nation and church to recognize the end of an era. It takes courage, spiritual maturity and discernment to know when medical treatment holds no more promise for healing; when the fight for national survival no longer serves a people; when pouring more money, more energy and more time into a congregation or denominational program no longer produces life-giving mission and ministry. There is a time for admitting that we do not know the way forward; that we do not know what time it is in the grand scheme of things; that we cannot prevent the onset of night. Such awareness will not paralyze us with hopelessness and fear so long as we understand that our faithful God is at work under the cover of darkness setting the stage for us to shine as witnesses to the bright future in store for the world God sent his Son to save.

Here’s a poem by Jane Kenyon expressing the kind of faith known by Mom and Isaiah the prophet.

Let Evening Come

Let the light of late afternoon
shine through chinks in the barn, moving
up the bales as the sun moves down.

Let the cricket take up chafing
as a woman takes up her needles
and her yarn. Let evening come.

Let dew collect on the hoe abandoned
in long grass. Let the stars appear
and the moon disclose her silver horn.

Let the fox go back to its sandy den.
Let the wind die down. Let the shed
go black inside. Let evening come.

To the bottle in the ditch, to the scoop
in the oats, to air in the lung
let evening come.

Let it come, as it will, and don’t
be afraid. God does not leave us
comfortless, so let evening come.

Source: Let Evening Come, Kenyon, Jane (Graywolf Press, 1990). Jane Kenyon was born in Ann Arbor, Michigan. She attended the University of Michigan in her hometown and completed her master’s degree there in 1972. It was there also that she met her husband, the poet Donald Hall, who taught there. Kenyon moved with Hall to Eagle Pond Farm, in New Hampshire where she lived until her untimely death in 1995 at age 47. You can read more of Jane Kenyon’s poetry and find out more about her at the Poetry Foundation Website.

Isaiah 7:10–16

Imagine that you are a twenty year old prince growing up in a nation that has not seen war in a generation. Of course, you have heard rumors about the growth of the Assyrian Empire and its expansionist policies. But Assyria lies far to the north. Several nations stand between your country and the empire. Assyria is not seen as an immediate threat. Suddenly, your father dies and you find yourself king. No sooner do you ascend the throne than you are confronted with a military crisis. Several of your neighboring kings hand you an ultimatum: join with them in a military coalition against Assyria or face war with all of them. You have three choices, none of them good. You can join the coalition, which seems doomed to defeat, and then face the destructive wrath of Assyria. You can resist the coalition and stand your ground against the bellicose threats of your neighbors-a doubtful proposition for a nation whose army is practiced in little more than marching in parades. Or you can act preemptively. You can reach out to Assyria and offer to become its vassal state. That way, you gain Assyrian protection from your enemies and preserve your throne. Such protection comes at a cost, however. Assyria will demand a punishing tribute that must be financed through taxation of your people. You will also be required to erect a shrine to Assyria’s god Asshur in the Temple of Jerusalem. That will offend the priests and rile up the prophets. But they must be made to understand that these measures are diplomatic necessities, matters of national security over which the crown exercises sole authority.

Enter, the prophet Isaiah. There is a fourth way, he says, that you have not considered. Do you not recall how God intervened to give Sarah and Abraham a son when their line seemed doomed to extinction? Do you not understand that you live and breathe only because God faithfully kept his promise to this patriarchal couple? Do you not remember how God intervened to rescue your ancestors from slavery in Egypt and bring them into the land where you now live? How then is it that you have come to believe in a world driven solely by geopolitical forces? How is it that you have made your decisions in such a way as to leave no room for the saving intervention of the God you have to thank for the land you live in?

That is precisely the situation in which we find King Ahaz in our lesson from Isaiah. He has chosen to seek refuge from Assyria and accept all of the attending consequences. This, he maintains, is the least offensive of three bad choices. Isaiah urges the prophet to reconsider. There is another choice the king can make; a faithful choice; a life giving choice. “Take heed, be quiet, and do not fear.” Vs. 4. The prophet begs the king to ask for a sign of God’s faithfulness (Vs. 11), but the king replies: “I will not ask, and I will not put the Lord to the test.” Vs. 12. This seemingly pious response is in fact a curt dismissal. The king is a Niebuhrian realist. Faith has no place in geopolitics. The Sermon on the Mount is all well and good when it comes to governing behavior at church picnics. But it has no place in determining how one should deal with the likes of ISIS or Kim Jong Un. Real world threats call for real world solutions.

Of course, that begs the question. What is more real for you: the specters that threaten your security or the covenant promises of your God? For Isaiah, God was the overwhelming reality. His graphic encounter with this God in the Temple of Jerusalem governed Isaiah’s outlook on all else. (Isaiah 6:1-5) There Isaiah recognized that neither Israel’s king nor the king of Assyria reign over history. The Lord of Hosts is King and he alone deserves ultimate allegiance. This God is the only one worthy of trust. So what would have happened had the king listened to Isaiah, refused both the anti-Assyrian alliance and his counselors’ urging to seek Assyrian aid? We can never know where the road not taken might have led. But we can confidently say that if Ahaz had put his trust in God’s covenant promises, his decision would have made room for yet another saving act of God. What shape that act might have taken we will never know.

As I have said in previous posts, it would be a mistake to characterize Isaiah as an idealistic dreamer whose visions were divorced from reality. Isaiah understood the geopolitical landscape better than Ahaz and his advisers. He could see that the dawning age of empires held no place for small, autonomous kingdoms like Judah and Israel. But that did not mean there was no place in that future for the people of God. Far from it! In the coming age of violent imperial warfare on a scale the world had not yet seen, a light for the nations would be needed more than ever. More than ever before, a faithful covenant people would be necessary to show the world that life does not have to be the way we have made it. There is an alternative way to be human, a social reality different from the hierarchical model of master and slave. The challenge for Israel: how to be this people of blessing in the age of empire.

Though he refused a sign under the pretext of humble piety, Ahaz receives a sign anyway. “The young woman is with child and shall bear a son, and shall name him Emmanuel.” Vs. 14. Though as we shall see, Matthew recognizes in the birth of Jesus the fulfillment of this prophecy, the immediate meaning for Ahaz is quite different. Biblical scholars continue to dispute the identity of this promised child. It has been argued that Emmanuel must be 1) a child of Ahaz; 2) a child of Isaiah; 3) a general reference to all Judean children born in this time of crisis. For numerous reasons, the discussion of which would be far too tedious, none of these interpretations really fits. Nor is it clear what is meant by Isaiah’s declaration that the child shall be eating curds and honey by the time he knows how to distinguish between right and wrong. It is clear, though, that by this time the nations now pressuring Ahaz to join their anti-Assyrian coalition and threatening Judah with invasion will no longer exist. The implication is that Ahaz need only have waited and trusted in the Lord. God would have seen to the destruction of his enemies. There was no need to seek Assyrian aid. But now that Ahaz has ventured down this faithless path, he and his nation will bear the consequences-Assyrian oppression and tyranny. According to verse 17 (not in today’s reading) “The Lord will bring on you and on your people and on your ancestral house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.” Though couched in terms of realism and practical necessity, Ahaz’ decision to seek Assyrian protection was in fact short-sighted and foolhardy. So far from preserving the liberty of his nation, he exchanged one tyrant for another that would in time prove far worse.

Psalm 80:1–7, 17–19

Prior to the formation of the Davidic monarchy the tribes of Israel were bound together in a lose confederacy. It was customary for the people to assemble at a central sanctuary located at Shechem (See Joshua 24) and later at Shiloh. See I Samuel 1. Three such assemblies were required by covenant law: Festival of unleavened bread (later associated with Passover); Festival of first fruits (also called “weeks” or “Pentecost”) and the festival of ingathering (also called Tabernacles). See Exodus 23:14-17. Of the three, the most significant was the Feast of Tabernacles which evolved into a covenant renewal ceremony in which Israel recited God’s faithful acts of salvation and pledged her allegiance to this trustworthy God. Anderson, Bernhard W., Out of the Depths-The Psalms Speak for us Today, (c. 1983 Bernhard W. Anderson, pub. The Westminster Press) pp. 168-69. This tradition persisted after the division of the Davidic monarchy into the Southern Kingdom of Judah and the Northern Kingdom of Israel following the death of King Solomon. According to I Kings, Jeroboam, the first king of Israel in the north, instituted an ingathering festival “like the feast that was in Judah.” I Kings 12:32-33. The liturgies from these festivals naturally found their way into the psalms, the hymnals of the worshiping communities in both Israel and Judah. It is believed that verses 8-11 of Psalm 80 (not included in our reading) constitute the portion of the liturgy in which Israel recites the saving acts of God.

You brought a vine out of Egypt;
you drove out the nations and planted it.
You cleared the ground for it;
it took deep root and filled the land.

The mountains were covered with its shade,
the mighty cedars with its branches;
it sent out its branches to the sea,
and its shoots to the River.

After the fall of the northern kingdom of Israel to Assyria in 722 B.C.E., its psalms, scriptures and worship traditions were brought into the southern kingdom of Judah by refugees and incorporated into Judah’s worship. Psalm 80, which references the northern tribes of Ephraim and Manasseh, was one of the psalms so transmitted from north to south.

As it now stands, Psalm 80 is a prayer for national restoration. Unlike Judah in the south which benefited from the presence of Israel and the Phoenician states to the north acting as buffers against Syrian and Assyrian aggression, Israel was exposed to the brunt of such aggression. Israel did not enjoy the stability of a ruling family such as the line of David which provided a measure of political stability for Judah. Israel’s government was volatile, unstable and subject to frequent coups and revolutions. Such violent changes in leadership were sometimes viewed as acts of salvation and were even instigated by prophets such as Elijah and Elisha. Divine leadership for the nation was sought more in charismatic individuals raised up by God’s Spirit to meet national emergencies than from dynastic succession. Hence, the prayer that God would “let your hand be upon the one at your right hand, the one whom you made strong for yourself.” Vs. 17.

A prayer for God to raise up a savior for God’s people is an appropriate one for Advent. Yet if we would read this psalm faithfully as Jesus’ disciples, we must juxtapose this prayer for deliverance to the kind of savior Jesus is and the powers from which he saves us. Rightly understood, this psalm brings into sharp focus the scandal of the cross: the Messiah is Jesus the crucified one. If we are looking for a more powerful, more effective and more efficient savior to implement the new creation by force of arms or other coercive means, we are bound to be disappointed. Jesus implements the kingdom of heaven by the slow process of limitless compassion, forgiveness and peacemaking. That means his disciples must live also in this slow and often seemingly ineffective process. Such a life tests our patience and endurance. That is why we have the Book of Psalms.

Romans 1:1–7

Why would our lectionary include a reading that consists only of the formal opening for Paul’s letter to the Romans when we will not hear from this letter again until Lent? The only rationale I can see is that Paul’s reference to Jesus as descended from David according to the flesh” sort of fits in with the gospel lesson-if that gospel lesson had included the genealogy in Matthew 1:1-17 (it does not). Otherwise, I am tempted to conclude that this Sunday in Advent came rather late in the day for the lectionary makers who at 4:45 p.m. wanted only to call it a day and go home.

The reading constitutes a classic form of salutation used in opening letters customary to ancient Greek style. It begins with the name of the sender and that is important when you consider that these letters were originally produced as scrolls to be opened and read from top to bottom. If the letter were merely signed by the author at the end as we do today, you would not know the identity of the sender until you had finished reading the letter. The intended recipient is also placed in the salutation to ensure that the reader understands from the start the audience being addressed.

Paul expands on this classic form by using it to express the content of his faith and to give us just a hint about what is to come. First, Paul establishes his credentials as an apostle set apart by God to proclaim the good news of Jesus Christ. Vs. 1 Second, he articulates his understanding of that good news as the proclamation of Jesus as God’s Son through the testimony of the scriptures and the testimony of God expressed by God’s resurrection of Jesus from death. Vss. 2-4. Finally, Paul zeros in on his particular calling to bring about “obedience of faith among all the Gentiles.” Vs 5

Paul calls himself a “slave” of Jesus Christ (translated as “servant” in most translations). He understands himself therefore to be the property of Jesus. It is not lost on Paul that Jesus exercised his Lordship through servanthood. That is why Paul can also say that he is a slave of the church for Jesus’ sake. II Corinthians 4:5. Paul’s understanding of the church is radically anti-hierarchical. Though Paul is not at all shy about asserting his authority, he emphasizes that such apostolic authority has been given him for one reason only: to serve and build up the church. II Corinthians 13:10.

Paul refers to himself as having been “set apart” for the gospel of God. The Greek word he uses, “aphorisemenos,” has the same root meaning (translated from the Hebrew) as the title “Pharisee,” which means “one who is set apart.” That linguistic link could not have been lost on Paul, himself a Pharisee. The irony here is that through his calling Paul has been set apart, not to be isolated from the rest of the world, but to be propelled into it. He is set apart for the mission of bringing together the new people of God under Christ Jesus. This expanded salutation is a great wind-up for the pitch Paul is about to make: his lengthy discussion of God’s inclusion of the Gentiles into the covenant relationship with Israel through the faithful ministry, obedient death and glorious resurrection of Jesus.

Matthew 1:18–25

While I can understand why you would not want to include the lengthy genealogy preceding this week’s gospel lesson in the readings, I also believe that it is impossible to appreciate Matthew’s account of Jesus’ birth without it. That genealogy traces the ancestry of Joseph all the way from Abraham and through the lineage of King David. See Matthew 1:1-17. Then, after having established Joseph’s Abrahamic and Davidic credentials, Matthew goes on to explain that Jesus’ conception had nothing to do with Joseph. We are told that Joseph’s espoused wife was pregnant with a child not his own. So what was the point of the genealogy? If anyone’s genealogy matters in this story, it would be that of Mary, and we don’t know squat about her family tree.

I think Matthew is doing a couple of things here. For one thing, he wants to make it clear that God is doing a new thing. The Holy Spirit is again brooding over the waters and the birth of this child is a new creation. God does not need Abraham to produce his Messiah. The Baptist has told us already that God can make children of Abraham from stones. Matthew 3:9. Neither does God need the line of David to produce a new King. To be sure, the Messiah is first and foremost Israel’s Messiah and is given according to the covenant promises made exclusively with her. But the Messiah is a gift of grace to Israel no less than to the Gentile believers who will follow.

Mary’s virginity and the miraculous conception of Jesus have become foundational in so much thinking about the Incarnation. These topics are far too complex for this brief post (and this preacher) to tackle. Nevertheless, I believe it necessary to take a close look at what Matthew is saying (and not saying) here. It is obvious that Mary is pregnant and that Joseph is not the father. It is also clear that the child conceived in Mary is “from the Holy Spirit.” Matthew 1:20. That means quite simply that the Holy Spirit was active in bringing about the conception of Jesus. Matthew does not tell us how the Spirit operated in this case, whether by some human agent or through what we would call “supernatural” means. The Spirit, we know, can work either way. Furthermore, it is well known that the Hebrew text from our Isaiah reading, cited here as having been fulfilled by Jesus, states only that a young woman will conceive and bear a son. Isaiah 7:14. It says nothing about her sexual history or marital status. This does not rule out either Mary’s virginity at the time of Jesus’ conception or that the conception constituted a miraculous intervention without any other human involvement. But one cannot look to Matthew for support in arguing these assertions.

Finally, although the genealogy preceding our gospel lesson is not a part of the appointed text, I think a couple of comments are still in order. First, anyone examining them with care will soon discover that they contain significant discrepancies from the genealogical records of the Hebrew Scriptures. I don’t believe Matthew found that at all problematic as his use of them was not intended to provide a credible pedigree for Jesus. As noted earlier, Matthew did not believe such genealogical grounding to be necessary. For him, the genealogy is a literary device intended merely to show that the Messiah, though born into Israel, is not a product of Israel and his mission extends beyond Israel. For a very thorough discussion of where this genealogy came from and how it might have come into Matthew’s possession, see Brown, Raymond E., The Birth of the Messiah-A Commentary on the Infancy Narratives in Matthew and Luke, (c. 1977 by Raymond E. Brown, pub. Doubleday & Company) pp. 69-70.

What I find most interesting about the genealogy is the inclusion of four women. Such inclusion of women in an ancient Jewish genealogy is itself unusual as lines of ancestry were traced exclusively through male descendants. Even more intriguing is the choice of women singled out. First is Tamar, the rejected wife of Judah’s several sons who posed as a prostitute in order to conceive Judah’s child. There was Rehab, the friendly prostitute of Jericho who assisted Joshua’s spies in scouting out the city in preparation for attack. According to Matthew’s genealogy, she became the wife Boaz, the husband of Ruth, a woman of Moab, whose own seductive measures won her marital status. Finally, Bathsheba is noted as the one through whom the ruling line of Davidic kings proceed. For the story of David and Bathsheba, see II Samuel 11-12:25 or refer to my post of Sunday, June 6, 2013. These women have the dubious distinction of being outside the lineage of Israel or of having borne children outside the legal bonds of wedlock. One cannot help but wonder whether their inclusion is intended to reflect on Mary’s situation and illuminate the work of the Spirit in her life as in theirs.

I must also confess that I have often wondered whether the Gospel of Matthew was not composed or edited by a woman’s hand. Perhaps the inclusion of these women, all of whom played active and often assertive roles in the divine drama, was the author’s way of reminding us that “we are in this too, you know.”

Sunday, November 29th

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FIRST SUNDAY OF ADVENT

Jeremiah 33:14-16
Psalm 25:1-10
1 Thessalonians 3:9-13
Luke 21:25-36

PRAYER OF THE DAY: Stir up your power, Lord Christ, and come. By your merciful protection alert us to the threatening dangers of our sins, and redeem us for your life of justice, for you live and reign with the Father and the Holy Spirit, one God, now and forever.

“And there will be signs in the sun and the moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. And then they will see the Son of man coming in a cloud with great power and glory. Now when these things begin to take place, raise your heads, because your redemption is drawing near.” Luke 21:25-28.

Frankly, Jesus’ advice is counterintuitive. When I see threatening conditions beginning to materialize, my gut instinct is to “duck and cover.” I would not be at all inclined to raise my head at the approach of a tsunami or in the eye of a hurricane or in the midst of a terrorist attack. If I thought civilization as I know it were about to collapse, I would want to keep my head low, stock up on beans and bullets and hunker down in the root cellar. Raising your head under such dire circumstances is the last thing you want to do.

But Jesus is telling us that, “in, with, and under” all of these terrifying phenomena, is the sign of the coming of the Son of man, our redemption and salvation. In Luke’s telling of the story, this discussion about the Temple’s destruction and signs of the end times is a lead-in to the Last Supper. “I have yearned,” says Jesus, “to eat this Passover with you before I suffer.” Luke 22:15. It all comes down to the table.

Meals are big in the Gospel of Luke where it seems Jesus is always at, going to or coming from a dinner party. Jesus loved table fellowship and he didn’t much care whether he was sitting in the house of a notorious outcast filled with disreputable people or in the home of a respected religious leader. He would have us understand that our humanity depends on companionship every bit as much as our existence depends on eating. We are never more truly human than when these two primal needs are met at the table. In the most wretched refugee camp on the face of the earth, shared meals hold together the last frayed bonds of family and community that have somehow survived displacement and exile. In the wealthiest of neighborhoods, where most of all household food winds up being discarded, shared meals testify that we do not live by bread alone. That is why every table in every home, in every diner, in every tent, under every tree, in every human community is a sign of the redemption God intends for all creation. The table is where we encounter the coming of the Son of man.

At the table, we discover that we are sitting on the same level. We must rely upon one another to pass the turnips, ham and potatoes. At the table we learn the truth about who we are and the purpose for which we were created. So even as “the powers of the heavens” are shaken, the sign of the coming of the Son of man appears in our midst whenever we gather around the table. When seated around the table, we find the courage to raise our heads in hope.

Not surprisingly, the table is Jesus’ favorite metaphor for the reign of God. That great messianic banquet, Jesus tells us, will be an upside down feast at which the poor, the lame, the blind and the outcast are honored guests. Those who come to this feast with a sense of entitlement are rebuked and relegated to the most humble of seats (yet these seats also are places at the table). The ones fearing even to seek crumbs falling from that great table are invited to come forward and sit at its head. In that great supper of the Lamb, the high places are brought low, the valleys exalted and the way is made clear for the coming of the Lord.

On that note, here’s a poem by Joy Harjo.

Perhaps the World Ends Here

The world begins at a kitchen table. No matter what, we must eat to live.

The gifts of earth are brought and prepared, set on the table. So it has been since creation, and it will go on.

We chase chickens or dogs away from it. Babies teethe at the corners. They scrape their knees under it.

It is here that children are given instructions on what it means to be human. We make men at it, we make women.

At this table we gossip, recall enemies and the ghosts of lovers.

Our dreams drink coffee with us as they put their arms around our children. They laugh with us at our poor falling-down selves and as we put ourselves back together once again at the table.

This table has been a house in the rain, an umbrella in the sun.

Wars have begun and ended at this table. It is a place to hide in the shadow of terror. A place to celebrate the terrible victory.

We have given birth on this table, and have prepared our parents for burial here.

At this table we sing with joy, with sorrow. We pray of suffering and remorse. We give thanks.

Perhaps the world will end at the kitchen table, while we are laughing and crying, eating of the last sweet bite.

From The Woman who fell from the Sky (c. 1994 by Joy Harjo, pub. by W.W. Norton and Company, Inc.)

Jeremiah 33:14-16

The time is immediately before 587 B.C.E in the reign of Judah’s last Davidic King, Zedekiah. The Babylonian army is besieging Jerusalem. The city, shut off from the outside world for over a year, is stricken with famine. Jeremiah the prophet is imprisoned for his preaching against Judah’s unfaithfulness to her God and specifically for declaring that God will not fight on her behalf against Babylon. To the contrary, God has brought the wrath of Babylon on Judah’s head as a judgment for her faithless reliance upon foreign military alliances, idolatry and cruel injustice against the poor. That is a message the people of Judah desperately do not want to hear. They want to believe that God will come through with a miracle at the last moment to save them from the Babylonians. The last thing King Zedekiah needs is for Jeremiah to be frightening his already demoralized army with dire predictions of defeat. So Jeremiah’s imprisonment is understandable. It appears as though the end has come for Judah. Indeed, the end has come for Judah as an independent nation. The end has come for Judah’s magnificent temple built by the hand of Solomon nearly five centuries before. There will be no going back to the past. The good old days are gone for good.

But the end of the past is not the extinction of the future. Israel’s story is far from over. As dark as the situation looks for Judah and for poor Jeremiah, Jeremiah nevertheless maintains that there is salvation and a future for Judah. A righteous branch will sprout from the corrupt line of David. Vs. 15. This one will rule Judah with justice and righteousness as the kings of Israel were intended to do. See, e.g., Psalm 45:4; Psalm 72:1-14. This promise shaped much of Israel’s faith in the difficult years of exile and domination under the empires of first Babylon, then Persia, then Macedonia and finally Rome. It continues to play an important role in Judaism today.

Yet even as this messianic hope can sustain a people in times of oppression, it is a dangerous hope. Israel’s history is checkered with persons claiming to be God’s messiah, rallying Israel behind them and leading Israel into disastrous military confrontations ending in crushing defeat. It was at least partly messianic fervor that led to a Jewish revolt in the late 60s A.D. which, in turn, brought the wrath of Rome down upon Jerusalem resulting in the destruction of her temple once again in 70 A.D.  In 132 A.D. another revolt, led by the self-proclaimed messiah, Bar-Kokhba, brought on another fierce drubbing by Rome and further misery to the Jews.

As secular as we may be in this country, I believe that there is still a very deep longing within us for a messiah. I suspect that might be a large part of what lies behind the anger and lack of civility in our politics. We want to believe that there is someone out there who can take us to a better place; somebody who can solve all of our complex problems without asking us to sacrifice anything to get it done. Political strategists are all too aware of this deep messianic longing we have for a savior. Not surprisingly, then, they package their client candidates as messianic figures capable of meeting our unrealistic expectations. Unfortunately, when the campaigning is over and the hard work of governance begins, reality sets in. We discover that we have not elected the messiah. We have elected a fallible human being like ourselves who cannot work the sort of magic that makes all of our difficult problems go away. Predictably, we feel betrayed. In fits of anger, we turn upon the idols we have created, kick them off the pedestals where we placed them and erect new idols in their place.

Israel had to learn (and hopefully we will one day learn as well) that no human being is able to bear the weight of messianic hope. Furthermore, that hope cannot become reality without a fundamental change in our hearts and minds, as the prophet Jeremiah rightly observed. Jeremiah 31:31-34; Jeremiah 32:39. A change of leaders or a change in government without a change of heart is futile. The truth is, the Messiah, the Davidic branch that rules with justice and righteousness came-and we killed him. We were not then and we are not yet ready to live in the sort of world we long for. But the good news of Advent is that God did not wait for us to be ready. Jesus comes to us while we are still headstrong in our self-destructive ways. Jesus embraces us even as we struggle to break free from that embrace. What is more, the love with which Jesus embraces us is stronger than sin and death. It refuses to let go. So the message of the season is clear: Here comes the Messiah, ready or not.

Psalm 25:1-10

This is one of the “acrostic” psalms, the others being Psalm 119; Psalm 9; Psalm 10; Psalm 34; Psalm 37; Psalm 111; Psalm 112; and Psalm 145. Each new verse begins with the next letter in order of the Hebrew Alphabet. An English example might look like this:

Awesome is our God and Creator.

Breathtaking are God’s mighty works.

Clearly, the Lord is God and there is no other.

And so on down to letter Z. In addition to assisting a new reader in learning her ABCs, this style of composition assists in memorization of the psalm. Memorization is critical in a culture where the vast majority lack reading skills and books are readily available only to priests. Stylistic similarities between this psalm and Psalm 34 suggest that they might have been composed by the same author. Rogerson, J.W. & McKay, J.W. Psalms 1-50, The Cambridge Bible Commentary (c. 1977 by Cambridge University Press) pp. 112-113. I would exercise caution in making such a judgment, however. The stylistic conventions used by the psalmists were very likely shared widely so that their appearance in multiple psalms by different authors would not be unexpected.

The psalm is a prayer for salvation and protection from enemies-something you would not learn unless you read the entire psalm. Verses 1-10, which make up this Sunday’s reading, constitute an affirmation of trust in God’s promises. This trust in God’s faithfulness is the basis for the psalmist’s plea for help. The psalmist knows that God is the protector of the helpless and of those who trust in God’s promises. The psalmist is well aware of God’s long history of faithfulness to Israel and so feels confident in calling upon God for assistance in his or her own particular situation.

I find particularly moving the first half of the third verse: “Let not those who wait for you be ashamed.” Vs. 3. Advent is about nothing if not about waiting. And unfortunately for nervous, impatient and hurried people like us, we have a God who likes to take his sweet time. God waited for four hundred years while the children of Israel languished in slavery before sending Moses to liberate them. God led Israel for forty years in the wilderness before bringing her into the Promised Land. God sat with Israel for seventy years in exile before bringing her home. After hearing that his dear friend Lazarus was ill, Jesus waited a full two days before even beginning his journey to Bethany where Lazarus lived. In a world where time is measured in nanoseconds, where everything is urgently needed yesterday and cries for immediate responses come from every direction, it is maddening to hear the command: “Be still and know that I am God.” Psalm 46:10. It is because we are a frenzied people who imagine our “historic” presidential elections, our “Giant Black Friday Sales” and our never ending string of international, economic and social crises are so very important that we need a slow God. God’s salvation, like God’s Kingdom, will come in God’s own way and in God’s own time. God will not be rushed. So we might just as well stop running around like chickens with our heads cut off and learn to wait patiently for God to act.

1 Thessalonians 3:9-13

Paul’s letter to the Thessalonians was written about 45-52 A.D., making it the earliest of the New Testament writings. The purpose of the letter is to encourage the struggling church in Thessalonica. According to the Book of Acts, Paul was forced to leave the congregation early in its development (Acts 16:11-40) and he was understandably concerned that it lacked the maturity and solid leadership to survive under the pressures of persecution. Paul sent his fellow worker, Timothy, to visit and encourage the little congregation. I Thessalonians 3:1-2. Paul was overjoyed to learn from Timothy that his congregation had not merely survived, but was thriving. I Thessalonians 3:6-8. The lesson for this Sunday reflects Paul’s thankfulness and relief upon receiving this good news.

Paul’s prayer is for an opportunity to visit the congregation himself. He prays that, in any case, the Lord may make the congregation “increase and abound in love to one another and to all people so that Christ may establish your hearts in holiness before our God and Father, at the coming of our Lord Jesus Christ.” Vs. 12. This prayer brings into sharp relief how the church is a community that lives out of the future. The future is Jesus. Yet it is Jesus’ presence with his church now that prepares it for the future. For the church, the future is now. Among us, Jesus is already recognized as King. The day will come when every knee will bow and every tongue confess Jesus as Lord. But the church does not wait for that day to acknowledge Jesus as Lord and live for him.

Luke 21:25-36

The Revised Common Lectionary used by the ELCA, Roman Catholics and a number of other protestant churches provides a three-year plan for Sunday readings beginning at the start of each new church year in the season of Advent. For each Sunday and festival, four readings are suggested and include: a Gospel reading, an Old Testament reading, a reading from the Psalms, and a New Testament reading. Each year of the lectionary centers on one of the synoptic Gospels: Matthew, Mark and Luke. Reading from the Gospel of John are included in the major seasons of Christmas, Lent, and Easter. This year we focus on the Gospel of Luke. So before we begin looking specifically at this Sunday’s lesson, let me say just a few words about Luke.

The Gospel of Luke is probably best known for its story of the Nativity. Only Luke tells us of Elizabeth and Zachariah, the parents of John the Baptist. Only in Luke do we find the story of the angel Gabriel coming to Mary and telling her of the child she is about to bear. Luke alone tells us of the journey to Bethlehem, the birth of the Christ child in the stable and the angels’ tidings of joy to the shepherds. Luke is the only Gospel writer who tells us anything at all about the childhood of Jesus.

The Gospel of Luke also has many other popular stories not found in the other gospels. For example, the Prodigal Son, the Rich Man and Lazarus, the Good Samaritan all are parables recorded in Luke alone. More than any of the other Gospels, Luke reveals to us the important role played by women in Jesus’ ministry. Elizabeth, Mary and the prophetess Anna have high profile involvement in the story line. Luke’s gospel tells us about the group of women who provided logistical and financial support to Jesus and the disciples. Women are frequently prominent in Jesus’ healings, his parables and in his teaching.

Perhaps the most remarkable thing about is that he was the only Gospel writer who also produced a sequel that we know as the Book of the Acts of the Apostles. In Acts, Luke narrates the early years of the church, its early encounters with the gentile world and the conversion and ministry of the Apostle Paul. So too, the most irritating thing about Luke-Acts is its lack of “closure.” The Gospel ends with the disciples returning to the Temple in Jerusalem (where his gospel began) rejoicing and gathering for prayer waiting to be filled with the promised Holy Spirit. The Book of Acts ends with the Apostle Paul under house arrest in Rome, but still preaching and teaching from his place of imprisonment. We never find out what happens to him. It is as though Luke has deliberately avoided bringing his story to a fitting end because he knows that it is not over yet. The drama of the church in mission to the world continues. We are invited to become a part of this exciting story as it continues to unfold in our age.

Now for this week’s lesson. As is the case for Mark, Jesus’ prediction of the Jerusalem Temple’s destruction follows upon his noting the widow’s payment to the Temple treasury all she had to live on. For the connections here, see my post for Sunday, November 8th. The disciples ask Jesus when the destruction of the Temple will take place, assuming no doubt that this event would mark the beginning of the end of time. Not so, says Jesus. Nation will rise up against nation, and kingdom against kingdom; there will be great earthquakes, and in various places famines and pestilences; and there will be great signs from heaven.” Luke 21:10-11. But that does not necessarily signal the end. The church has a long road to travel through days of persecution, suffering and opposition. Luke 21:12. The church’s job is to bear faithful witness to the coming of God’s kingdom in Jesus. Luke 21:13. The destruction of Jerusalem is a piece of all this, but it is not the harbinger of the end.

Then, in our lesson for Sunday, comes Jesus’ enumeration of the “signs” of the coming of the Son of man. What are we to make of them? It should be obvious by now that ominous signs have occurred throughout history. Not so very long ago, Hurricane Sandy gave us a good deal of “distress and perplexity at the roaring of the sea and its waves.” Vs. 25. Someone suggested to me recently that perhaps “God is trying to tell us something” through Sandy. Maybe so. But I doubt it means that the end is near. Still and all, I think we might rightly refer to hurricanes, earthquakes and other natural disasters as “signs” in some sense. They remind us that the earth upon which we stand is not as solid as it appears. Our orderly lives are not as stable as we think they are. Though we don’t like to think about it, we are always just one genetically altered cell, one virus, one careless driving error away from the end of the world. If we ever thought our years of careful saving and investment could give us a measure of security, the crash of 2007 surely disabused us of any such fantasy. International co-existence, economic stability and ecological balance are extremely fragile creatures. It takes very little to throw them off kilter. Terrorist attacks, hurricanes, wars and famines all serve to remind us how fragile and vulnerable we are.

Now that should make us all rather paranoid, but hear what Jesus says: “Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.” Vs. 28. For the new creation to be born, the old has to die. And whether you see these “signs” as death throws or as birth pangs depends on whether you view them through the cross. Jesus meant what he said when he told his disciples that his own present generation would live to see “all these things” take place. Vs. 32. The presence of God with human beings-the longed for hope of Israel-is put to death on a cross. It doesn’t get much worse than that. In fact, you could say that the worst thing that could ever happen to the world has already happened. The world murdered its last, best hope. Yet even this dark and terrible sin could not deter God from God’s redemptive purpose for the world. In the midst of death, God was working the miracle of new life. And so we can confess with St. Paul that “Though our outer nature is wasting away, our inner nature is being renewed every day.” II Corinthians 4:16 Even in the signs of death and destruction, disciples of Jesus discern a new creation struggling to be born.

Sunday, January 26th

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THIRD SUNDAY AFTER EPIPHANY

Isaiah 9:1–4
Psalm 27:1, 4–9
1 Corinthians 1:10–18
Matthew 4:12–23

PRAYER OF THE DAY: Lord God, your lovingkindness always goes before us and follows after us. Summon us into your light, and direct our steps in the ways of goodness that come through the cross of your Son, Jesus Christ, our Savior and Lord.

Today as I write this piece we are observing Martin Luther King Day. I was only about eleven years old when Dr. King died. I was vaguely aware of him as a person frequently mentioned on NBC’s Huntley Brinkley Report, my Dad’s source for the daily news. I knew that he was an African American and that he was not the same Martin Luther for which my church was named. But the news he made seemed to have little impact on my eleven year old world.

I remember distinctly, though, the day Dr. King was assassinated. That event lanced a boil releasing a geyser of racial anxiety, anger and fear in the little church where I was raised. The neighborhood to the north of the church had long been predominantly African American. It never crossed our minds to extend our evangelical mission in that direction, though. After all, we reasoned, they have their own churches and probably wouldn’t be comfortable in ours. Never did it occur to us that an African American person might actually walk through our doors. But in the wake of the civil rights movement with its occupation of white only business establishments, who could say what the future might hold? The mere possibility of an African American family wanting to join was enough to generate angry and contentious arguments at our board of elders meetings. My father once came home from such a meeting and reported how one of the elders had said to the pastor, “Pastor, you let one of those folks into our church and I’m gone.”

Make no mistake about it. I love my church. It was there that I learned the old, old story of Jesus and his love. Through my friendship with a kid in my Sunday school class that back then we classified “retarded,” I learned that all people are unique and have contributions to make to our common life. I didn’t need any school program to teach me that bullying is wrong. I learned generosity from church members who were there for my family in time of need and participated in the same generosity toward other families in our church when their times of need arose. My church was a wonderful place to learn the mind of Christ.

But it had blind spots that became all too evident in the wake of Dr. King’s assassination. It would serve no salutary purpose to repeat the hateful and ugly remarks made against Martin Luther King, his supporters and African Americans in general during that sorry time. Suffice to say, race was an area in our hearts where the Spirit of Christ was not reigning. Friendships going back years turned sour over this issue of welcoming African Americans into our church, an issue that for many years would remain purely hypothetical! Remarkably, though, we did not lose any members that I can recall. Decades later I learned that the elder who threatened to leave our church should a black person ever cross the threshold stood beaming with pride at the front of the church during the baptism of his granddaughter-African American on her father’s side.

What brings about a change like that? I doubt that it was any sermon or Bible Study. You might as well try emptying the Pacific Ocean with a bucket as try to argue a bigot out of his bigotry. At the end of the day, one’s mind doesn’t change until the heart changes. I expect that it took a lot of years worshiping with African American families and adjusting to his daughter’s marriage to an African American man before this elder could recognize in their faces his own humanity and the humanity of Jesus. When you must deal with people as members of the same body instead of labeling them “Black,” “Hispanic,” “Asian,” “Indian,” “Arab” and yes, “gay” or “straight,” you cannot help but discover in them the image of Christ. But that takes time. Lots of time.

Paul understood this reality well. He speaks in our lesson for Sunday to a church bitterly divided over a number of cultural, religious and ethical issues. I doubt he imagined that his letter would heal the Corinthian church overnight. But he firmly believed that the Spirit was at work in that church, dysfunctional as it was. Paul was certain that the “weakness of the cross,” that is, the power of forgiveness, reconciliation and love holding the church together was greater than the prejudices, blind spots and animosity tearing it apart. He was prepared to let the Spirit take whatever time might be required to complete the work of sanctification.

Dr. King wrote a book published in 1963 entitled, Why We Can’t Wait. The book described the struggle against racial segregation in the United States and, as the name suggests, pointed out why African Americans could not afford to wait any longer for equal treatment under the law. Dr. King was right. Oppressed minorities should not have to wait for bigots to grant them the same rights and freedoms guaranteed to all Americans. No one should have to wait for the day when he or she can live freely and openly as a valued person without fear of discrimination, bullying or abuse.

Yet in one sense, we in the church must wait. For us, the struggle does not end with legislation and court victories. It ends only with repentance, forgiveness and reconciliation. That is a work of the Holy Spirit that cannot be accomplished by political action. Unlike our courts of law, God continues to be interested in what happens to the parties after their dispute has been adjudicated. Justice will not truly be done until reconciliation between the disputing parties is complete. According to St. Paul, the church is the place where the miracle of reconciliation takes place and antagonists are united as one Body in Christ. The story of my childhood congregation illustrates the reality of that miracle in the church today. Nevertheless, the fact that Sunday morning is still a very segregated hour in our land and that our churches continue to be relatively homogeneous for the most part indicates that a lot of that good work remains to be done.

Isaiah 9:1–4

This reading comes to us from the prophet Isaiah who lived and prophesied to Judah and Jerusalem at the end of the 8th Century B.C.E. During this period the Northern Kingdom of Israel was annexed by the powerful Assyrian Empire bringing Assyrian tyranny to Judah’s very doorstep. The Kingdom of Judah, ruled by descendants of David, lived uneasily in the shadow of this super power as a tributary. Crushing tribute and political oppression tempted Judah on a number of occasions to rebel against Assyria in league with other local tributaries. The prophet warned Judah’s rulers against such reckless policies and counseled them instead to wait for Israel’s God to lift the yolk of oppression.

Today’s text will no doubt sound familiar as we routinely encounter it in Advent. If you were to read down to verse 6 you would hear the line so dear to us and to George Frederick Handel: “For unto us a child is born, unto us a son is given…” This Sunday, however, the emphasis is on the opening prose in verse 1. To understand it properly, we need to go back to Isaiah 7-8. Isaiah has failed in his efforts to dissuade Judah’s King Ahaz from allying himself to Assyria in order to gain protection from local enemies. Ahaz will not be still and place his faith in the Lord.  He is bound and determined to place his trust in Assyria-which will lead to hardships much worse. In despair, Isaiah calls his disciples to witness his written testimonial to God’s coming judgment upon the nation. As for the decision of King Ahaz, the prophet declares: “Surely for this word which they speak there is no dawn.” Isaiah 8:20. “They will pass through the land greatly distressed and hungry; and when they are hungry, they will be enraged and will curse their king and their God, and turn their faces upward; and they will look to the earth, but behold, distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.” Isaiah 8:21-22.

Now our lesson for Sunday begins with a very different word, a message of hope so far at variance with the preceding verses that many scholars consider this to be an utterance much later in the career of the prophet or perhaps the word of another prophet altogether. Mauchline, John, Isaiah 1-39, Torch Bible Commentaries (c. SCM Press Ltd. 1962) p. 111. However that might be, the canonical arrangement of the oracles conveys a message entirely consistent with Isaiah’s call for Ahaz to place his trust solely in God’s promises. The people who have lived in the darkness of judgment will indeed see light again. The yolk of their oppression will be broken, the burdens removed from their shoulders and prosperity returned to their land. But this will not be the fruit of military maneuvers or foreign alliances. “The zeal of the Lord of Hosts will do this.” Isaiah 9:7.

Zebulun and Naphtali were two of the ten tribes of the Northern Kingdom of Israel located in Galilee. The “way of the sea” refers to the highway from Damascus to the sea. It was likely the route for the Assyrian invasion of the Northern Kingdom in 733 B.C.E. The peoples of this territory who first experienced the brunt of Assyrian aggression will also be first to witness the liberation of all Israel from Assyria. The prophet foresees the day when the people of the divided Kingdoms of Israel and Judah along with their territories will be reunited under a messianic king. The yolk of Assyria will be thrown off. “The day of Midian” refers to the victory of Gideon over the Midianites recounted in Judges 6-7. The tribes of Zebulun and Naphtali were significantly involved in this battle. Judges 6:35.

In order to understand this reading, it is important that we be aware of the prior words of judgment against Judah. Yet it is more important still to recognize that judgment is not the last word. In spite of Ahaz’ faithless refusal to trust in God’s promises and his resort to a shortsighted and disastrous policy for his people, God will nevertheless bring to fruition the peace and prosperity promised to Israel. God’s people cannot seem to make a bigger mess of things than God is capable of cleaning up. That’s gospel.

Psalm 27:1, 4–9

The scholarly consensus seems to be that this psalm actually consists of two psalms, the first being a prayer of trust not unlike Psalm 23 including verses 1-6. The second is a lament consisting of verses 7-14. However that might be, I still believe the psalm fits together nicely as a unit. It is precisely because the psalmist has such great confidence in God’s willingness and power to give protection that the psalmist feels free to cry out for that very protection in times of danger. Though as previously noted the commentators characterize verses 7-14 as a lament, it concludes with an affirmation of confidence in God’s anticipated salvation and an admonition to “be strong, and let your heart take courage; yea, wait for the Lord.” Vs. 14. As usual, I am at a loss to understand the surgery performed on the psalm by the lectionary. Accordingly, I will deal with Psalm 27 in its entirety.

This psalm is focused on dangers posed by enemies. By enemies the psalmist does not mean people who are merely disagreeable or less than friendly. These are people who “breathe out violence.” Vs. 4. I suspect that most of you out there, like me, probably don’t have enemies like that. So what place does a psalm like this have in our lectionary? I suggest that one reason for praying these psalms is so that we can hear and join in the prayers of the whole Body of Christ which, of course, extends beyond our own congregation. The Coptic Christians in Egypt whose churches have been burned and looted know well enough what it is like to have enemies. So do the Christians of Iraq, two thirds of whom have fled their homeland fearing terrorist violence. The churches in Syria have been targeted for violence by both sides of the bloody civil war there. For millions of Christians around the world, the danger posed by enemies is real and often life threatening.

In a recent article published in the Christian Century Martin Tel, director of music at Princeton Theological Seminary, makes a strong case for congregational singing of the entire Psalter-the good, the bad and the ugly: “All the things of which the Psalter speaks, which individuals can never fully comprehend and call their own, live only in the whole Christ. That is why the prayer of the Psalms belongs in the community in a special way. Even if a verse or a psalm is not my own prayer, it is nevertheless the prayer of another member of the community; and it is quite certainly the prayer of the truly human Jesus Christ and his body on earth.” Life Together, by Dietrich Bonhoeffer cited in “Necessary Songs, The Christian Century, January 8, 2014 at p. 23. Our prayers are too often limited by the scope of our own experiences and frequently directed toward our own personal concerns and the concerns of those around us. The Psalter forces us to enter into the experiences and join the prayers of believers throughout the Body of Christ.

The last verse of the psalm is very telling. The psalmist encourages his hearers to “wait for the Lord.” The odd thing about the psalms is that, although they are prayers addressed to God, they often contain admonitions from God in the psalmists’ mouths. Sometimes the psalmists seem to be conscious of an audience listening in on their prayers. God hardly needs to be reminded to “wait on the Lord.”  It is important to understand that biblical prayer is a dialogical process. The psalmists’ outpouring of prayer to God is only one side. God responds to the psalmists. Sometimes these responses are oracles delivered by a prophet or priest that have become imbedded in the psalm. See, e.g., Psalm 60:6-12. Often these prayers are sung as praises by the psalmist in corporate worship where they give encouragement to the assembly. See Psalm 27:6. For Israel, prayer was never an entirely personal matter. The confidence of this psalmist is drawn as much from God’s faithfulness to Israel throughout history as from his or her own experience. So also, the psalmists’ personal struggles become a public arena for God to demonstrate his compassion and salvation to Israel.

1 Corinthians 1:10–18

We began last week a journey into Paul’s first letter to the Corinthians that will take us through Epiphany. Sunday’s reading reveals that this is a church divided by several warring factions fiercely loyal to their chosen church leaders. Some are fans of Peter. Others favor Apollos and some are partisans of Paul. Some scholars maintain that these divisions reflect strife among the apostles of the early church. That might be so, but I think it more likely that these factions were citing their favorite Apostles much the same way partisans fire proof texts at each other from the Bible to further their own agendas. The teachings of the various Apostles are used as ammunition in the same way biblical texts are so often wretched out of context and made to support some unrelated ideology. In any event, Paul refuses to arbitrate these disputes. He offers not a straw even to his own supporters in the congregation. Instead, he points all of them to Christ Jesus. At the end of the day, we are not disciples of Paul or Peter or Luther or any other human figure. We are all fellow disciples of Jesus. One Body animated by the same Spirit-whether we like it or not.

“Cephas,” as we learned in last Sunday’s gospel lesson, is the Greek translation of “Peter.” Apollos was a Jewish disciple from Alexandria. His understanding of the good news about Jesus was evidently deficient in some respect. The Book of Acts tells us only that he “knew only the baptism of John.” Acts 18:25. In Ephesus he met Paul’s associates, Priscilla and Aquila who took him under their wing and instructed him further. Acts 18:24-28.

We will need to wait until next week to find out more about the “folly” and “weakness” of the cross Paul mentions at the end of the reading. Stay tuned!

Matthew 4:12–23

As we have seen, Matthew is keen to interpret the life and ministry of Jesus through the lens of the Hebrew Scriptures. Here he quotes our reading from Isaiah in which the prophet foretells the dawn of salvation under the messianic king beginning in Galilee. Not surprisingly, this is where Jesus’ ministry begins with the calling of his first disciples followed by a tour of preaching, healing and casting out demons. The long awaited day has dawned at last! No doubt Matthew’s Jewish audience was well aware that the verses cited by Matthew are a lead in for Isaiah’s announcement of the messianic king. Isaiah 9:6-7.

Jesus’ message is, on the surface, exactly the same as John’s: “Repent, for the kingdom of heaven is at hand.” Vs. 17 cf. Matthew 3:2. Yet unlike John whose baptism was anticipatory, Jesus’ ministry is accompanied by the healing power of God. What John foretold has now arrived. We can see in Jesus’ healing work echoes of Isaiah 35:5-6. Matthew means for us to understand that the advent of Jesus marks the beginning of a new era just as John marks the end of the old. He will elaborate further on this in Matthew 11:1-19.

The call of the disciples is related in a manner so brief that one could almost read over it. That would be a mistake. It is of profound significance that Jesus begins his ministry with the call of his first followers. Already the church is on the scene in embryotic form and its existence is presumed throughout the gospel narrative. It is important to keep that fact in mind, particularly as we enter into the teachings in the Sermon on the Mount. They make no sense whatsoever unless we understand from the get go that they are intended to govern the living community of disciples who follow Jesus. They are not general ethical principles applicable to any individual or community. The Sermon is to be the shape of this newly birthed community which, in turn, is the shape of the kingdom of heaven drawing nigh.

The brevity of this account has always intrigued me. There is no indication that Jesus has ever met these four disciples before. Yet when he calls, they follow him without hesitation leaving all behind. I have heard more than a few preachers suggest that the four fishermen must have known Jesus beforehand, heard his preaching and been impressed with his message. That is why they jumped at the chance to follow him. But that isn’t how Matthew tells the story and I am always suspicious of attempts to read more into the text in order to make it easier to understand and digest. As Matthew tells it, there is something so interesting, so compelling and winsome about Jesus that you just can’t refuse his call. What was it? Or more to the point, what is it about Jesus that draws people and how does his church reflect it?

As much as I love every church I have ever belonged to, I am not sure we reflect that bold, exciting, interesting and controversial person that is Jesus. To children, we too often portray Jesus as a schoolmarm on steroids preaching morals and good behavior. To adults we portray him as, at worst, a stern moral judge. At best, we portray him as a sorrowful, soft eyed parent who, though forgiving, is nevertheless perpetually disappointed in our shortcomings. The church comes across as yet another civic organization making demands on our overloaded schedules and over extended finances. Is it any wonder nobody is interested?

Yes, I know. There is more to these churches than meets the eye. They are faith communities in which the Spirit is at work doing marvelous things. But for some reason, we are not getting that message across. We succumb to the consumer culture marketing church membership-a product nobody is looking for anymore. There is nothing you can get at church that somebody else can’t provide-except Jesus. So it looks as though we are going to have to speak less of our programs and activities and more about Jesus. That’s the only way people are going to be drawn into the net of God’s kingdom and caught up in the joy and excitement of discipleship.

Sunday, December 22nd

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FOURTH SUNDAY OF ADVENT

Isaiah 7:10–16
Psalm 80:1–7, 17–19
Romans 1:1–7
Matthew 1:18–25

PRAYER OF THE DAY: Stir up your power, Lord Christ, and come. With your abundant grace and might, free us from the sin that hinders our faith, that eagerly we may receive your promises, for you live and reign with the Father and the Holy Spirit, one God, now and forever.

I don’t put much stock in dreams. More than half the time I can’t remember them on waking. The only dreams I do remember are the recurring ones. The most frequent of these is my dream about being back in college. An exam is coming up in a class that I have neglected all semester. I find myself in my dorm room or in the library or the student lounge surrounded by books and articles I have not read and some scribbled notes from the few classes I attended. Somehow, I must extract enough knowledge and understanding to survive the final examination. But there is too much to absorb in too little time. I wake up in a state of high anxiety.

Not surprisingly, this particular dream seems to afflict me at times when I am behind in my work with a looming deadline on the horizon. The interpretation is obvious. I am under stress. The dream doesn’t tell me anything I don’t already know. Or does it? Thus far, I have been fairly successful in meeting life’s deadlines. In spite of procrastination, some poor planning and my tendency to bite off more than I can chew, somehow I always have managed to finish up with the important things. But that won’t always be the case. Time finally will run out on me and I will be left with tasks undone. So perhaps my dream is telling me something. Maybe this is a subtle message about priorities. “You cannot finish everything. So what are the tasks that must be completed in the time you have left? What should be the focus of your time, energy and resources for the last couple of decades (God willing) of your life?”

In today’s gospel lesson Joseph has a dream that throws a monkey wrench into his well considered plans to break off his engagement to Mary quietly so that she can marry the father of her child. It seemed like the best solution to this embarrassing and painful situation. Mary could be with the man she truly loved. Her child would have a home. Joseph would be able to get on with his life. But Joseph’s dream reveals to him that things are not what they seem. The Spirit of God is deeply involved with what appears on the surface to be just another story of betrayal and unfaithfulness. There is more here than meets the eye, a mystery compelling Joseph to abandon his well considered plans and take Mary as his wife.

The Spirit of God is forever challenging us to look beneath the surface and discover the truth often concealed by our careless judgments and hastily drawn conclusions.  Dreams and visions rescue us from our bondage to a two dimensional universe where dialogue is increasingly cramped into shallow texts, tweets and Facebook posts. They challenge us to look past the news mediated through sound bites and interpreted for us by the angry rhetoric of talk show hosts. They call us to discern in what we see and hear the complex, layered and nuanced stories of real people in real life contexts. The gospel lesson reminds us that the truth is always more than the sum of the facts; that God is at work in all human affairs-even the scandalous, tragic and horrific events from which we instinctively turn away in anger, revulsion or disgust. In the midst of the worst imaginable catastrophe, God is at work striving for redemption. Emanuel. God is with us.

Isaiah 7:10–16

Imagine that you are a twenty year old prince growing up in a nation that has not seen war in a generation. Of course, you have heard rumors about the growth of the Assyrian Empire and its expansionist policies. But Assyria lies far to the north. Several nations stand between your country and the empire. Assyria is not seen as an immediate threat. Suddenly, your father dies and you find yourself king. No sooner do you ascend the throne than you are confronted with a military crisis. Several of your neighboring kings hand you an ultimatum: join with them in a military coalition against Assyria or face war with all of them. You have three choices, none of them good. You can join the coalition, which seems doomed to defeat, and then face the destructive wrath of Assyria. You can resist the coalition and stand your ground against the bellicose threats of your neighbors-a doubtful proposition for a nation whose army is practiced in little more than marching in parades. Or you can act preemptively. You can reach out to Assyria and offer to become its vassal state. That way, you gain Assyrian protection from your enemies and preserve your throne. Such protection comes at a cost, however. Assyria will demand a punishing tribute that must be financed through taxation of your people. You will also be required to erect a shrine to Assyria’s god Asshur in the Temple of Jerusalem. That will offend the priests and rile up the prophets. But they must be made to understand that these measures are diplomatic necessities, matters of national security over which the crown exercises sole authority.

Enter, the prophet Isaiah. There is a fourth way, he says, that you have not considered. Do you not recall how God intervened to give Sarah and Abraham a son when their line seemed doomed to extinction? Do you not understand that you live and breathe only because God faithfully kept his promise to this patriarchal couple? Do you not remember how God intervened to rescue your ancestors from slavery in Egypt and bring them into the land where you now live? How then is it that you have come to believe in a world driven solely by geopolitical forces? How is it that you have made your decisions in such a way as to leave no room for the saving intervention of the God you have to thank for the land you live in?

That is precisely the situation in which we find King Ahaz in our lesson from Isaiah. He has chosen to seek refuge from Assyria and accept all of the attending consequences. This, he maintains, is the least offensive of three bad choices. Isaiah urges the prophet to reconsider. There is another choice the king can make; a faithful choice; a life giving choice. “Take heed, be quiet, and do not fear.” The prophet begs the king to ask for a sign of God’s faithfulness, but the king replies: “I will not ask, and I will not put the Lord to the test.” Vs. 12. This seemingly pious response is in fact a curt dismissal. The king is a Niebuhrian realist. Faith has no place in geopolitics. The Sermon on the Mount is all well and good when it comes to governing behavior at church picnics. But it has no place in determining how one should deal with the likes of Al-Qaeda and Kim Jong Un. Real world threats call for real world solutions.

Of course, that begs the question. What is more real for you: the specters that threaten your security or the covenant promises of your God? For Isaiah, God was the overwhelming reality. His graphic encounter with this God in the Temple of Jerusalem governed Isaiah’s outlook on all else. (Isaiah 6:1-5) There Isaiah recognized that neither Israel’s king nor the king of Assyria reign over history. The Lord of Hosts is King and he alone deserves ultimate allegiance. This God is the only one worthy of trust. So what would have happened had the king listened to Isaiah, refused both the anti-Assyrian alliance and his counselors’ urging to seek Assyrian aid? We can never know where the road not taken might have led. But we can confidently say that if Ahaz had put his trust in God’s covenant promises, his decision would have made room for yet another saving act of God. What shape that act might have taken we will never know.

As I have said in previous posts, it would be a mistake to characterize Isaiah as an idealistic dreamer whose visions were divorced from reality. Isaiah understood the geopolitical landscape better than Ahaz and his advisors. He could see that the dawning age of empires held no place for small, autonomous kingdoms like Judah and Israel. But that did not mean there was no place in that future for the people of God. Far from it! In the coming age of violent imperial warfare on a scale the world had not yet seen, a light for the nations would be needed more than ever. More than ever before, a faithful covenant people would be necessary to show the world that life does not have to be the way we have made it. There is an alternative way to be human, a social reality different from the hierarchical model of master and slave. The challenge for Israel: how to be this people of blessing in the age of empire.

Though he refused a sign under the pretext of humble piety, Ahaz receives a sign anyway. “The young woman* is with child and shall bear a son, and shall name him Immanuel.” Vs. 14. Though as we shall see, Matthew recognizes in the birth of Jesus the fulfillment of this prophecy, the immediate meaning for Ahaz is quite different. Biblical scholars continue to dispute the identity of this promised child. It has been argued that Immanuel must be 1) a child of Ahaz; 2) a child of Isaiah; 3) a general reference to all Judean children born in this time of crisis. For numerous reasons, the discussion of which would be far too tedious, none of these interpretations really fits. Nor is it clear what is meant by Isaiah’s declaration that the child shall be eating curds and honey by the time he knows how to distinguish between right and wrong. It is clear, though, that by this time the nations now pressuring Ahaz to join their anti-Assyrian coalition and threatening Judah with invasion will no longer exist. The implication is that Ahaz need only have waited and trusted in the Lord. God would have seen to the destruction of his enemies. There was no need to seek Assyrian aid. But now that Ahaz has ventured down this faithless path, he and his nation will bear the consequences-Assyrian oppression and tyranny. According to verse 17 (not in today’s reading) “The Lord will bring on you and on your people and on your ancestral house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.” Though couched in terms of realism and practical necessity, Ahaz’ decision to seek Assyrian protection was in fact short-sighted and foolhardy. So far from preserving the liberty of his nation, he exchanged one tyrant for another that would in time prove far worse.

Psalm 80:1–7, 17–19

Prior to the formation of the Davidic monarchy the tribes of Israel were bound together in a lose confederacy. It was customary for the people to assemble at a central sanctuary located at Shechem (See Joshua 24) and later at Shiloh. See I Samuel 1. Three such assemblies were required by covenant law: Festival of unleavened bread (later associated with Passover); Festival of first fruits (also called “weeks” or “Pentecost”) and the festival of ingathering (also called Tabernacles). See Exodus 23:14-17. Of the three, the most significant was the Feast of Tabernacles which evolved into a covenant renewal ceremony in which Israel recited God’s faithful acts of salvation and pledged her allegiance to this trustworthy God. Anderson, Bernhard W., Out of the Depths-The Psalms Speak for us Today, (c. 1983 Bernhard W. Anderson, pub. The Westminster Press) pp. 168-69. This tradition persisted after the division of the Davidic monarchy into the Southern Kingdom of Judah and the Northern Kingdom of Israel following the death of King Solomon. According to I Kings, Jeroboam, the first king of Israel in the north, instituted an ingathering festival “like the feast that was in Judah.” I Kings 12:32-33. The liturgies from these festivals naturally found their way into the psalms, the hymnals of the worshiping communities in both Israel and Judah. It is believed that verses 8-11 of Psalm 80 (not included in our reading) constitute the portion of the liturgy in which Israel recites the saving acts of God.

You brought a vine out of Egypt;
you drove out the nations and planted it.
9 You cleared the ground for it;
it took deep root and filled the land.
10 The mountains were covered with its shade,
the mighty cedars with its branches;
11 it sent out its branches to the sea,
and its shoots to the River.

After the fall of the northern kingdom of Israel to Assyria in 722 B.C.E., its psalms, scriptures and worship traditions were brought into the southern kingdom of Judah by refugees and incorporated into Judah’s worship. Psalm 80, which references the northern tribes of Ephraim and Manasseh, was one of the psalms so transmitted from north to south.

As it now stands, Psalm 80 is a prayer for national restoration. Unlike Judah in the south which benefited from the presence of Israel and the Phoenician states to the north acting as buffers against Syrian and Assyrian aggression, Israel was exposed to the brunt of such aggression. Israel did not enjoy the stability of a ruling family such as the line of David which provided a measure of political stability for Judah. Israel’s government was volatile, unstable and subject to frequent coups and revolutions. Such violent changes in leadership were sometimes viewed as acts of salvation and were even instigated by prophets such as Elijah and Elisha. Divine leadership for the nation was sought more in charismatic individuals raised up by God’s Spirit to meet national emergencies than from dynastic succession. Hence, the prayer that God would “let your hand be upon the one at your right hand, the one whom you made strong for yourself.” Vs. 17.

A prayer for God to raise up a savior for God’s people is an appropriate one for Advent. Yet if we would read this psalm faithfully as Jesus’ disciples, we must juxtapose this prayer for deliverance to the kind of savior Jesus is and the powers from which he saves us. Rightly understood, this psalm brings into sharp focus the scandal of the cross: the Messiah is Jesus the crucified one. If we are looking for a more powerful, more effective and more efficient savior to implement the new creation by force of arms or other coercive means, we are bound to be disappointed. Jesus implements the kingdom of heaven by the slow process of limitless compassion, forgiveness and peacemaking. That means his disciples must live also in this slow and often seemingly ineffective process. Such a life tests our patience and endurance. That is why we have the Book of Psalms.

Romans 1:1–7

Why would our lectionary include a reading that consists only of the formal opening for Paul’s letter to the Romans when we will not hear from this letter again until Lent? The only rationale I can see is that Paul’s reference to Jesus as descended from David according to the flesh” sort of fits in with the gospel lesson-if that gospel lesson had included the genealogy in Matthew 1:1-17 (it does not). Otherwise, I am tempted to conclude that this Sunday in Advent came rather late in the day for the lectionary makers who at 4:45 p.m. wanted only to call it a day and go home.

The reading constitutes a classic form of salutation used in opening letters customary to ancient Greek style. It begins with the name of the sender and that is important when you consider that these letters were originally produced as scrolls to be opened and read from top to bottom. If the letter were merely signed by the author at the end as we do today, you would not know the identity of the sender until you had finished reading the letter. The intended recipient is also placed in the salutation to ensure that the reader understands from the start the audience being addressed.

Paul expands on this classic form by using it to express the content of his faith and to give us just a hint about what is to come. First, Paul establishes his credentials as an apostle set apart by God to proclaim the good news of Jesus Christ. Vs. 1 Second, he articulates his understanding of that good news as the proclamation of Jesus as God’s Son through the testimony of the scriptures and the testimony of God expressed by God’s resurrection of Jesus from death. Vss. 2-4 Finally, Paul zeros in on his particular calling to bring about “obedience of faith among all the Gentiles.” Vs 5

Paul calls himself a “slave” of Jesus Christ (translated as “servant” in most translations). He understands himself therefore to be the property of Jesus. It is not lost on Paul that Jesus exercised his Lordship through servanthood. That is why Paul can also say that he is a slave of the church for Jesus’ sake. II Corinthians 4:5. Paul’s understanding of the church is radically anti-hierarchical. Though Paul is not at all shy about asserting his authority, he emphasizes that such apostolic authority has been given him for one reason only: to serve and build up the church. II Corinthians 13:10.

Paul refers to himself as having been “set apart” for the gospel of God. The Greek word he uses, “aphorisemenos,” has the same root meaning (translated from the Hebrew) as the title “Pharisee,” which means “one who is set apart.” That linguistic link could not have been lost on Paul, himself a Pharisee. The irony here is that through his calling Paul has been set apart, not to be isolated from the rest of the world, but to be propelled into it. He is set apart for the mission of bringing together the new people of God under Christ Jesus. This expanded salutation is a great wind-up for the pitch Paul is about to make: his lengthy discussion of God’s inclusion of the Gentiles into the covenant relationship with Israel through the faithful ministry, obedient death and glorious resurrection of Jesus.

Matthew 1:18–25

While I can understand why you would not want to include the lengthy genealogy preceding this week’s gospel lesson in the readings, I also believe that it is impossible to appreciate Matthew’s account of Jesus’ birth without it. That genealogy traces the ancestry of Joseph all the way from Abraham and through the lineage of King David. See Matthew 1:1-17. Then, after having established Joseph’s Abrahamic and Davidic credentials, Matthew goes on to explain that Jesus’ conception had nothing to do with Joseph. We are told that Joseph’s espoused wife was pregnant with a child not his own. So what was the point of the genealogy? If anyone’s genealogy matters in this story, it would be that of Mary, and we don’t know squat about her family tree.

I think Matthew is doing a couple of things here. For one thing, he wants to make it clear that God is doing a new thing. The Holy Spirit is again brooding over the waters and the birth of this child is a new creation. God does not need Abraham to produce his Messiah. The Baptist has told us already that God can make children of Abraham from stones. Matthew 3:9. Neither does God need the line of David to produce a new King. To be sure, the Messiah is first and foremost Israel’s Messiah and is given according to the covenant promises made exclusively with her. But the Messiah is a gift of grace to Israel no less than to the Gentile believers who will follow.

Mary’s virginity and the miraculous conception of Jesus have become foundational in so much thinking about the Incarnation. These topics are far too complex for this brief post (and this preacher) to tackle. Nevertheless, I believe it necessary to take a close look at what Matthew is saying (and not saying) here. It is obvious that Mary is pregnant and that Joseph is not the father. It is also clear that the child conceived in Mary is “from the Holy Spirit.” Matthew 1:20. That means quite simply that the Holy Spirit was active in bringing about the conception of Jesus. Matthew does not tell us how the Spirit operated in this case, whether by some human agent or through what we would call “miraculous” means. The Spirit, we know, can work either way. Furthermore, it is well known that the Hebrew text from our Isaiah reading, cited here as having been fulfilled by Jesus, states only that a young woman will conceive and bear a son. Isaiah 7:14. It says nothing about her sexual history or marital status. This does not rule out either Mary’s virginity at the time of Jesus’ conception or that the conception constituted a miraculous intervention without any other human involvement. But one cannot look to Matthew for support in arguing these assertions.

Finally, although the genealogy preceding our gospel lesson is not a part of the appointed text, I think a couple of comments are still in order. First, anyone examining them with care will soon discover that they contain significant discrepancies from the genealogical records of the Hebrew Scriptures. I don’t believe Matthew found that at all problematic as his use of them was not intended to provide a credible pedigree for Jesus. As noted earlier, Matthew did not believe such genealogical grounding to be necessary. For him, the genealogy is a literary device intended merely to show that the Messiah, though born into Israel, is not a product of Israel and his mission extends beyond Israel. For a very thorough discussion of where this genealogy came from and how it might have come into Matthew’s possession, see Brown, Raymond E., The Birth of the Messiah-A Commentary on the Infancy Narratives in Matthew and Luke, (c. 1977 by Raymond E. Brown, pub. Doubleday & Company) pp. 69-70.

What I find most interesting about the genealogy is the inclusion (in addition to Mary) of four women. Such inclusion of women in an ancient Jewish genealogy is itself unusual as lines of ancestry were traced exclusively through male descendents. Even more intriguing is the choice of women singled out. First is Tamar, the rejected wife of Judah’s several sons who posed as a prostitute in order to conceive Judah’s child. There was Rehab, the friendly prostitute of Jericho who assisted Joshua’s spies in scouting out the city in preparation for attack. According to Matthew’s genealogy, she became the wife Boaz, the husband of Ruth, a woman of Moab, whose own seductive measures won her marital status. Finally, Bathsheba is noted as the one through whom the ruling line of Davidic kings proceed. For the story of David and Bathsheba, see II Samuel 11-12:25 or refer to my post of Sunday, June 6, 2013. These women have the dubious distinction of being outside the lineage of Israel or of having borne children outside the legal bonds of wedlock. One cannot help but wonder whether their inclusion is intended to reflect on Mary’s situation and illuminate the work of the Spirit in her life as in theirs.

I must also confess that I have often wondered whether the Gospel of Matthew was not composed or edited by a woman’s hand. Perhaps the inclusion of these women, all of whom played active and often assertive roles in the divine drama, was the author’s way of reminding us that “we are in this too, you know.”