Living in faith
Commentary
After Christmas, with its striking combination of trying human circumstances and glorious divine revelations, the accounts in this week's lessons seem rather ordinary. Jesus' family is settled and able to follow normal routines. The stories do concentrate upon special annual celebrations and show a strong religious bent, but they emphasize family life, growth, learning and worship.
Although the churches differ more than usual in their selection of proper lessons for this Sunday, most of them share the same passage from the Gospel of Luke. In the latter part of chapter two, Luke shows a desire to report how Jesus and his family obeyed the requirements of Jewish religious laws: circumcision (v. 21), presentation or redemption of the first-born son (vv. 22-24), and in the lesson for today, pilgrimage to keep the Passover in Jerusalem.
Among the Old Testament selections, the one from Samuel is most similar to Luke. For example, redemption of the first-born and pilgrimage to the national worship center appear in 1 Samuel as in Luke.
The affirmative presentation of activities in the temple or worship center in both Samuel and Luke contrasts with more negative evaluations in the prophets and later stories in the gospels. Like most institutions, religious establishments develop needs for reform. At the same time, they helpfully serve people. Community solidarity, family support and personal edification are fed by worship and conscientious leadership.
Learning and normal human growth are prominent in the lessons. Samuel is an apprentice under the high priest Eli. Jesus is learning from the teachers in the temple as well as more regularly living obediently under his parents' tutelage. In the Galatians passage, the law is likened to the tutor who makes sure a child gets its lessons and the Son of God becomes human in order to deal with the law like other humans, only more effectively. In an alternate passage from Hebrews, Christ learns through suffering. In yet another from Colossians 3:12-21, teachings cover both ethics and worship, with specific attention to family relationships.
The other epistle selections concentrate upon the family relationship between believers and God. On the family, the epistles complement the stories about Samuel and Jesus.
The way of the faithful during life on earth holds the stage this week.
OUTLINE I
Faithful family
1 Samuel 2:18-20, 26
A. vv. 19-20. Faithful parents. Introduced in chapter 1, Elkanah and his family are on the annual pilgrimage to the national worship center of the time (1:3-4). His wife, Hannah, whom he loves very dearly (1:5, 8), prays for a child and vows to dedicate a son to the Lord (1:9-11). After Samuel is born, there is the usual sacrifice to acknowledge that the child is a gift from God (1:20, 24; Exodus 13:13b, ff.). In addition, the vow is kept. Samuel is given for service at the place of worship (1:27-28; 2:11). The exemplary faithfulness to the worship of God continues, as shown in the verses that form today's lesson. The couple, also faithful to each other, are together on the annual pilgrimage again. They receive the priest's blessing for more children, so their dedication of Samuel will not leave them without a family. They are faithful as well to the son away from home. Each year Hannah makes new clothes and brings them to him.
B. vv. 18, 26. Faithful youth. Samuel is as faithful to the Lord as his parents. Reference to the "ephod" shows that he is performing priestly duties at the central sanctuary. In parts of the story, which are not included in today's lesson, the sons of the high priest are rebellious, self-indulgent, sacrilegious young people, a contrast to Samuel. They come to an evil, untimely end. Samuel grows physically, spiritually and socially. Favorable relationships with people may derive from a favorable and faithful relationship with God.
OUTLINE II
God's children
Galatians 3:23-25; 4:4-7
A. 3:23-25. Under a guardian. Like a Roman family assigning a child to a slave to serve as a disciplinarian, God's family of faithful children had been guarded by the Old Testament Law. The slave tutor would lead the child to school and back and would make sure behavior was appropriate for an immature minor. Coming to faith in Christ was like growing up, having legal status ("justification") and being adult with freer relationships in the family.
B. 4:4-5. The true Son. While under a guardian, children were restrained as though they were slaves. The Son of God who was not in that condition, submitted to it in order to assist those who were. This occurred according to God's own timing and initiative. Now the text takes a theological peak at Christmas. To acquiesce to the Law, the divine Son was born like all other humans, born of a woman. So placed, the divine Son could effect freedom from the Law. The thought of sharing flesh and blood appears also in Hebrews 2:14-15, which, however, focuses upon death and freedom from the fear of death. That way, Christ learned through suffering.
C. 4:6-7. Adopted children. Identified with the Son through the Spirit, yet not children in the same sense as he, people of faith are adopted children. Neither are they like slaves any longer. Hebrews 2:11-13 and 17 adds that Jesus would call them brothers and sisters. Christ and Christians live with God as with a loving parent.
OUTLINE III
Youth with faith
Luke 2:41-52
A. vv. 41-42. Regular religious devotion. At age 12, Jesus would have been near the time for the bar mitzvah of a Jewish youth of today, but the rite had not been established in the first century. Children participated in religious celebrations at home and in the local synagogue as early as they were able. They accompanied adults on pilgrimage to Jerusalem, as Jesus did for the Passover, which shows how he took part, like any Jewish child normally would, in regular worship practices and religious customs.
B. vv. 43-50. Exceptional religious interest. Jesus had a curiosity about religious matters beyond that of most young people of his age. Some theologians see evidence of his divine self-consciousness in the record of his superior understanding and ability to answer questions. Others emphasize his listening and asking questions like a precocious boy. On the human side, he was so engrossed in his own pursuits that he forgot to check with his parents. In the camaraderie of the pilgrims, family privacy was not primary, but Jesus was expected to stay with the group. When scolded, he testified to his overweening interest and intimate relationship for God.
C. vv. 51-52. Obedient and growing. After the incident in Jerusalem, Luke wanted to emphasize that Jesus was an obedient son. He followed the stylistic formulae of the Hebrew Bible to summarize Jesus' growth mentally and physically, spiritually and socially.
Although the churches differ more than usual in their selection of proper lessons for this Sunday, most of them share the same passage from the Gospel of Luke. In the latter part of chapter two, Luke shows a desire to report how Jesus and his family obeyed the requirements of Jewish religious laws: circumcision (v. 21), presentation or redemption of the first-born son (vv. 22-24), and in the lesson for today, pilgrimage to keep the Passover in Jerusalem.
Among the Old Testament selections, the one from Samuel is most similar to Luke. For example, redemption of the first-born and pilgrimage to the national worship center appear in 1 Samuel as in Luke.
The affirmative presentation of activities in the temple or worship center in both Samuel and Luke contrasts with more negative evaluations in the prophets and later stories in the gospels. Like most institutions, religious establishments develop needs for reform. At the same time, they helpfully serve people. Community solidarity, family support and personal edification are fed by worship and conscientious leadership.
Learning and normal human growth are prominent in the lessons. Samuel is an apprentice under the high priest Eli. Jesus is learning from the teachers in the temple as well as more regularly living obediently under his parents' tutelage. In the Galatians passage, the law is likened to the tutor who makes sure a child gets its lessons and the Son of God becomes human in order to deal with the law like other humans, only more effectively. In an alternate passage from Hebrews, Christ learns through suffering. In yet another from Colossians 3:12-21, teachings cover both ethics and worship, with specific attention to family relationships.
The other epistle selections concentrate upon the family relationship between believers and God. On the family, the epistles complement the stories about Samuel and Jesus.
The way of the faithful during life on earth holds the stage this week.
OUTLINE I
Faithful family
1 Samuel 2:18-20, 26
A. vv. 19-20. Faithful parents. Introduced in chapter 1, Elkanah and his family are on the annual pilgrimage to the national worship center of the time (1:3-4). His wife, Hannah, whom he loves very dearly (1:5, 8), prays for a child and vows to dedicate a son to the Lord (1:9-11). After Samuel is born, there is the usual sacrifice to acknowledge that the child is a gift from God (1:20, 24; Exodus 13:13b, ff.). In addition, the vow is kept. Samuel is given for service at the place of worship (1:27-28; 2:11). The exemplary faithfulness to the worship of God continues, as shown in the verses that form today's lesson. The couple, also faithful to each other, are together on the annual pilgrimage again. They receive the priest's blessing for more children, so their dedication of Samuel will not leave them without a family. They are faithful as well to the son away from home. Each year Hannah makes new clothes and brings them to him.
B. vv. 18, 26. Faithful youth. Samuel is as faithful to the Lord as his parents. Reference to the "ephod" shows that he is performing priestly duties at the central sanctuary. In parts of the story, which are not included in today's lesson, the sons of the high priest are rebellious, self-indulgent, sacrilegious young people, a contrast to Samuel. They come to an evil, untimely end. Samuel grows physically, spiritually and socially. Favorable relationships with people may derive from a favorable and faithful relationship with God.
OUTLINE II
God's children
Galatians 3:23-25; 4:4-7
A. 3:23-25. Under a guardian. Like a Roman family assigning a child to a slave to serve as a disciplinarian, God's family of faithful children had been guarded by the Old Testament Law. The slave tutor would lead the child to school and back and would make sure behavior was appropriate for an immature minor. Coming to faith in Christ was like growing up, having legal status ("justification") and being adult with freer relationships in the family.
B. 4:4-5. The true Son. While under a guardian, children were restrained as though they were slaves. The Son of God who was not in that condition, submitted to it in order to assist those who were. This occurred according to God's own timing and initiative. Now the text takes a theological peak at Christmas. To acquiesce to the Law, the divine Son was born like all other humans, born of a woman. So placed, the divine Son could effect freedom from the Law. The thought of sharing flesh and blood appears also in Hebrews 2:14-15, which, however, focuses upon death and freedom from the fear of death. That way, Christ learned through suffering.
C. 4:6-7. Adopted children. Identified with the Son through the Spirit, yet not children in the same sense as he, people of faith are adopted children. Neither are they like slaves any longer. Hebrews 2:11-13 and 17 adds that Jesus would call them brothers and sisters. Christ and Christians live with God as with a loving parent.
OUTLINE III
Youth with faith
Luke 2:41-52
A. vv. 41-42. Regular religious devotion. At age 12, Jesus would have been near the time for the bar mitzvah of a Jewish youth of today, but the rite had not been established in the first century. Children participated in religious celebrations at home and in the local synagogue as early as they were able. They accompanied adults on pilgrimage to Jerusalem, as Jesus did for the Passover, which shows how he took part, like any Jewish child normally would, in regular worship practices and religious customs.
B. vv. 43-50. Exceptional religious interest. Jesus had a curiosity about religious matters beyond that of most young people of his age. Some theologians see evidence of his divine self-consciousness in the record of his superior understanding and ability to answer questions. Others emphasize his listening and asking questions like a precocious boy. On the human side, he was so engrossed in his own pursuits that he forgot to check with his parents. In the camaraderie of the pilgrims, family privacy was not primary, but Jesus was expected to stay with the group. When scolded, he testified to his overweening interest and intimate relationship for God.
C. vv. 51-52. Obedient and growing. After the incident in Jerusalem, Luke wanted to emphasize that Jesus was an obedient son. He followed the stylistic formulae of the Hebrew Bible to summarize Jesus' growth mentally and physically, spiritually and socially.
