The Peace of Christmas
Commentary
Isaiah 9:2-7
The First Lesson is a prophecy of the historical Isaiah, working in the southern kingdom of Judah in the 8th century BC. The text is a prophecy about the Messianic King. It may have originally celebrated the accession of a new Judean king. This king is described as a great light [or] for those who had been in darkness [choshek], that is in oppression (v.2). Based on v.1, presumably this is a reference to the liberation of the Israelite inhabitants of areas annexed by Assyria. Darkness is standard biblical imagery for oppressions, and light is an image for relief from such oppression. This observation was readily applied to the Babylonian exiles of the 6th century BC addressed in the chapters from 40 to the end of the book after this chapter pertaining to the earlier prophet was combined with the later chapters. Their exile was interpreted as having been contrary to God’s covenant aims.
The new king is described as a great light for those in darkness, one who will make the nation more abundant, increase its joy and break the oppressors’ rod, just as the great war hero of the tribe of Manasseh, Gideon, conquered the Mideanites (vv.2-5; Judges 7:23--8:3). Reference is made to a child born for us, followed by comments about the Mighty God, Everlasting Father, Prince of Peace (v.6). These titles were customarily coronation names given to Egyptian kings at their accession. Read as prophetic, the verse could refer to the Christ Child who is identified with a loving God. This child is said to have authority to give endless peace, with justice and righteousness. He is identified with the Davidic line (v.7). Peace [shalom] in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol.1, p.130).
Inasmuch as the Messianic King seems to refer to Christ, the lesson provides nice opportunities to describe the meaning of Christmas, what Christ offers us. Certainly, the world is filled with darkness, evil, and oppression. One thinks of the wars still transpiring, the after-effects of the pandemic, the inflation of prices, not to mention how the deck seems stacked against minorities and the poor. In encountering these seemingly hopeless situations, Christmas and Christ afford “light at the end of the tunnel.” The light of Christ brings peace/shalom, a state in which we are liberated from violence but also can enjoy well-being and thriving (for we have been forgiven) and also justice and well-being for all. The lesson helps us better understand the Christmas greeting of “peace on earth.”
Titus 2:11-14
This book is drawn from one of the Pastoral Epistles, along with 1 and 2 Timothy, so named because of their concern with pastoral leadership. It purports to be letter of Paul to Titus, a Gentile colleague in ministry (Galatians 2:1-3). Likely, none of the pastorals were written by Paul. They differ from his authentic letters in vocabulary, style, and treatment of concepts like faith, law, and righteousness, characterized by more emphasis on good works, godliness, and church order. Also, many of the historical circumstances described in the Pastoral Epistles do not seem readily accommodated to Paul’s ministry described in Acts. This in turn suggests that they may not have been written until the second century as circular letters written not to Titus or Timothy but to a general audience. While the other Pastoral Epistles address ascetic gnostics (1 Timothy 4:3,7; 2 Timothy 2:17-18), Titus engages debate more with leaders still maintaining fidelity to Jewish traditions (1:10,14).
This text may be a fragment of an early Christian liturgy. It moves from an assertion of the grace of God and salvation given to all (vv.11,14) to a declaration that we have become a people of God zealous for good works (v.14). This new life is described in terms of self-control and godliness, not being caught up in worldly passions of the present age (v.12). These images are compatible with Hellenistic moral philosophy and in some sense remain in dialogue with the Gnostic asceticism critiqued in the other Pastoral Epistles. References in v.13 to Christ’s Coming [parousia] and his glory borrow the terminology of the imperial cult. We have in this text one of the few times a New Testament writer actually speaks of Christ as God.
In preparation of Christmas 2021, the Atlanta CBS outlet found 74% of viewers dreaded Christmas. This seems to be a nationwide trend. It is another witness to the fact that the holiday is no longer about Christ. Sermons on this text can make the case for why being in Christ overcomes this dread and the dread of life. Christ has come to save us all. The doubts and uncertainty are now gone. In Christ, no longer caught up in worldly passions for the things of life, we no longer need a teacher of good works, as Martin Luther claimed (Luther’s Works, Vol.44, pp. 26-27), and the self-control promised in the lesson (v.12) becomes what we want. This is the peace of Christmas.
Luke 2:1-14 (15-20)
The gospel, the most unique and most detailed account of Jesus’ birth, emerges from the most Gentile-oriented of the gospels. Originally combined with Acts as its companion volume, Luke’s Gospel seeks to stress the church’s universal mission to all people (Acts 1:8). As such, the books collectively defend Paul’s ministry. Usually they are attributed to Luke, a physician and associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24), whom tradition claims to have been Gentile. Addressed to Theophilus (1:1), which means “lover of God,” it is not clear if this means the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But it is also possible that the author addressed all the faithful under this name.
Most of what Christians believe about the Christmas story is drawn from this text. The literary context for the account is said to be a census called for by Roman Emperor Augustus (who reigned from 27 BC to 14 AD) (v.1). Reference is made to Quirinius who was Roman Governor of Syria. This raises questions about the date of Jesus’ birth or the accuracy of this account since he was not governor during Herod the Great’s reign in Judah (who according to Matthew 2:1 was on the throne of Israel when Jesus was born). Since Herod died in 4 BC, this seems to move the date of Jesus’ birth prior to the beginning of the Christian era. It is also unlikely that spouses like Mary would have travelled with their husbands to his home of family origin unless she owned property in that town (vv.1-5). This lack of historical credibility for the account is not surprising, since the birth of Jesus is not even part of the earliest narrative traditions about Jesus (note its omission from Mark’s gospel).
When in Bethlehem, (the Davidic home to which Joseph as an heir of David would have travelled [3:23-31]) Mary is reported to have borne her first-born son and laid him in a manger because there was no room in the inn (vv.6-7). It was common in biblical times in Israel for owners to reside with their animals. Next follows the report of the revelation of the birth to shepherds. This is most appropriate in view of the fact that David was also a shepherd (1 Samuel 17:15), and it likewise makes sense given the fact that Luke’s Gospel is preoccupied with concern for the poor and lowly (6:20; 14:12-14; 16:19-31). The revelation by an angel is said to produce fear [phobeo] among these shepherds as they encounter the glory of God (they experienced the fear of God). (vv.8-9). The angel comforts them, bringing the Good News of the Messiah, whom they are told they can find in Bethlehem in a manger (v.12). The angel is then joined by a heavenly multitude [presumably other angels [aggeloi] who praise God and sing of peace among those he favors (vv.13-14). (See the discussion above in the notes on the First Lesson of the term “peace” [eirene] in a Hebraic context; that the New Testament continues to employ the term this way is suggested by Rudolf Bultmann, Theology of the New Testament, Vol.2, pp. 82-83.)
When the angels depart, the shepherds proceed to Bethlehem finding Mary, Joseph, and the child (vv.15-17). All who heard the story are amazed. Mary is said to treasure these words and ponder them (vv.18-19). The shepherds then returning, glorifying God (v.20).
In view of how familiar the Christmas story is, we need a fresh way to tell it. We might do this best by focusing on how strange the familiar events of the Christmas story really are — that God might come as a human being (a poor peasant at that in a back-water part of the world), The virgin birth, his birth among animals, and the angelic appearance to ordinary shepherds. We might draw upon the idea more fully developed by Martin Luther that God is awesome and removed, but now that he comes to us as a baby, he is no longer so terrifying, but approachable, a vision of faith that consoles (The Martin Luther Christmas Book, p. 40). Filled with such consolation, we have peace at Christmas, a theme that could be developed in accord with the Hebrew sense of peace as described above in the First Lesson as well-being, thriving, and surrounded by just institutions.
All the lessons remind us that Christmas is a word of peace — a reality that offers a sense of well-being and a yearning for justice as we face the new year.
The First Lesson is a prophecy of the historical Isaiah, working in the southern kingdom of Judah in the 8th century BC. The text is a prophecy about the Messianic King. It may have originally celebrated the accession of a new Judean king. This king is described as a great light [or] for those who had been in darkness [choshek], that is in oppression (v.2). Based on v.1, presumably this is a reference to the liberation of the Israelite inhabitants of areas annexed by Assyria. Darkness is standard biblical imagery for oppressions, and light is an image for relief from such oppression. This observation was readily applied to the Babylonian exiles of the 6th century BC addressed in the chapters from 40 to the end of the book after this chapter pertaining to the earlier prophet was combined with the later chapters. Their exile was interpreted as having been contrary to God’s covenant aims.
The new king is described as a great light for those in darkness, one who will make the nation more abundant, increase its joy and break the oppressors’ rod, just as the great war hero of the tribe of Manasseh, Gideon, conquered the Mideanites (vv.2-5; Judges 7:23--8:3). Reference is made to a child born for us, followed by comments about the Mighty God, Everlasting Father, Prince of Peace (v.6). These titles were customarily coronation names given to Egyptian kings at their accession. Read as prophetic, the verse could refer to the Christ Child who is identified with a loving God. This child is said to have authority to give endless peace, with justice and righteousness. He is identified with the Davidic line (v.7). Peace [shalom] in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol.1, p.130).
Inasmuch as the Messianic King seems to refer to Christ, the lesson provides nice opportunities to describe the meaning of Christmas, what Christ offers us. Certainly, the world is filled with darkness, evil, and oppression. One thinks of the wars still transpiring, the after-effects of the pandemic, the inflation of prices, not to mention how the deck seems stacked against minorities and the poor. In encountering these seemingly hopeless situations, Christmas and Christ afford “light at the end of the tunnel.” The light of Christ brings peace/shalom, a state in which we are liberated from violence but also can enjoy well-being and thriving (for we have been forgiven) and also justice and well-being for all. The lesson helps us better understand the Christmas greeting of “peace on earth.”
Titus 2:11-14
This book is drawn from one of the Pastoral Epistles, along with 1 and 2 Timothy, so named because of their concern with pastoral leadership. It purports to be letter of Paul to Titus, a Gentile colleague in ministry (Galatians 2:1-3). Likely, none of the pastorals were written by Paul. They differ from his authentic letters in vocabulary, style, and treatment of concepts like faith, law, and righteousness, characterized by more emphasis on good works, godliness, and church order. Also, many of the historical circumstances described in the Pastoral Epistles do not seem readily accommodated to Paul’s ministry described in Acts. This in turn suggests that they may not have been written until the second century as circular letters written not to Titus or Timothy but to a general audience. While the other Pastoral Epistles address ascetic gnostics (1 Timothy 4:3,7; 2 Timothy 2:17-18), Titus engages debate more with leaders still maintaining fidelity to Jewish traditions (1:10,14).
This text may be a fragment of an early Christian liturgy. It moves from an assertion of the grace of God and salvation given to all (vv.11,14) to a declaration that we have become a people of God zealous for good works (v.14). This new life is described in terms of self-control and godliness, not being caught up in worldly passions of the present age (v.12). These images are compatible with Hellenistic moral philosophy and in some sense remain in dialogue with the Gnostic asceticism critiqued in the other Pastoral Epistles. References in v.13 to Christ’s Coming [parousia] and his glory borrow the terminology of the imperial cult. We have in this text one of the few times a New Testament writer actually speaks of Christ as God.
In preparation of Christmas 2021, the Atlanta CBS outlet found 74% of viewers dreaded Christmas. This seems to be a nationwide trend. It is another witness to the fact that the holiday is no longer about Christ. Sermons on this text can make the case for why being in Christ overcomes this dread and the dread of life. Christ has come to save us all. The doubts and uncertainty are now gone. In Christ, no longer caught up in worldly passions for the things of life, we no longer need a teacher of good works, as Martin Luther claimed (Luther’s Works, Vol.44, pp. 26-27), and the self-control promised in the lesson (v.12) becomes what we want. This is the peace of Christmas.
Luke 2:1-14 (15-20)
The gospel, the most unique and most detailed account of Jesus’ birth, emerges from the most Gentile-oriented of the gospels. Originally combined with Acts as its companion volume, Luke’s Gospel seeks to stress the church’s universal mission to all people (Acts 1:8). As such, the books collectively defend Paul’s ministry. Usually they are attributed to Luke, a physician and associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24), whom tradition claims to have been Gentile. Addressed to Theophilus (1:1), which means “lover of God,” it is not clear if this means the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But it is also possible that the author addressed all the faithful under this name.
Most of what Christians believe about the Christmas story is drawn from this text. The literary context for the account is said to be a census called for by Roman Emperor Augustus (who reigned from 27 BC to 14 AD) (v.1). Reference is made to Quirinius who was Roman Governor of Syria. This raises questions about the date of Jesus’ birth or the accuracy of this account since he was not governor during Herod the Great’s reign in Judah (who according to Matthew 2:1 was on the throne of Israel when Jesus was born). Since Herod died in 4 BC, this seems to move the date of Jesus’ birth prior to the beginning of the Christian era. It is also unlikely that spouses like Mary would have travelled with their husbands to his home of family origin unless she owned property in that town (vv.1-5). This lack of historical credibility for the account is not surprising, since the birth of Jesus is not even part of the earliest narrative traditions about Jesus (note its omission from Mark’s gospel).
When in Bethlehem, (the Davidic home to which Joseph as an heir of David would have travelled [3:23-31]) Mary is reported to have borne her first-born son and laid him in a manger because there was no room in the inn (vv.6-7). It was common in biblical times in Israel for owners to reside with their animals. Next follows the report of the revelation of the birth to shepherds. This is most appropriate in view of the fact that David was also a shepherd (1 Samuel 17:15), and it likewise makes sense given the fact that Luke’s Gospel is preoccupied with concern for the poor and lowly (6:20; 14:12-14; 16:19-31). The revelation by an angel is said to produce fear [phobeo] among these shepherds as they encounter the glory of God (they experienced the fear of God). (vv.8-9). The angel comforts them, bringing the Good News of the Messiah, whom they are told they can find in Bethlehem in a manger (v.12). The angel is then joined by a heavenly multitude [presumably other angels [aggeloi] who praise God and sing of peace among those he favors (vv.13-14). (See the discussion above in the notes on the First Lesson of the term “peace” [eirene] in a Hebraic context; that the New Testament continues to employ the term this way is suggested by Rudolf Bultmann, Theology of the New Testament, Vol.2, pp. 82-83.)
When the angels depart, the shepherds proceed to Bethlehem finding Mary, Joseph, and the child (vv.15-17). All who heard the story are amazed. Mary is said to treasure these words and ponder them (vv.18-19). The shepherds then returning, glorifying God (v.20).
In view of how familiar the Christmas story is, we need a fresh way to tell it. We might do this best by focusing on how strange the familiar events of the Christmas story really are — that God might come as a human being (a poor peasant at that in a back-water part of the world), The virgin birth, his birth among animals, and the angelic appearance to ordinary shepherds. We might draw upon the idea more fully developed by Martin Luther that God is awesome and removed, but now that he comes to us as a baby, he is no longer so terrifying, but approachable, a vision of faith that consoles (The Martin Luther Christmas Book, p. 40). Filled with such consolation, we have peace at Christmas, a theme that could be developed in accord with the Hebrew sense of peace as described above in the First Lesson as well-being, thriving, and surrounded by just institutions.
All the lessons remind us that Christmas is a word of peace — a reality that offers a sense of well-being and a yearning for justice as we face the new year.
