Poetic mysteries
Commentary
As the mystery and wonder of Christmas draws nearer, the Sunday lessons turn to poetry. Since mystery is never absent in the life of faith, worship regularly depends upon poetry, song and dramatic action. The arts help reach the levels of commitment and conviction that are almost subconscious. They stir both memory and imagination. An artful approach to life and reality is indigenous to worship.
As is true for large sections of Hebrews, this week's passage from that writing draws upon the temple worship of ancient Judaism. Both sacrifices and psalms were so much a part of the regularly repeated worship of people as to contribute to their identity. So the writer is touching familiar ground as he teaches about the nature of worship and uses it to interpret Christ.
Obviously, Hebrews is not much concerned about historical events nor the biography of Jesus, but about the theological meaning of the incarnation. It is much more like the beginning of John's gospel than like the annunciation and nativity stories in the synoptic gospels. The incarnation was a link between God and humanity. Sacrificial worship provided an excellent parallel because true worship united daily life with the Creator and Redeemer of human life.
Ordinary human life does not want for mystery, either. Although some people tragically reject, or by circumstances have been robbed, of the transcendent quality of human aspiration and sympathy, most have a feel for a world bigger than life.
As Christians share the ordinary world and ordinary daily life with all other people, they hold a distinctive perspective. Advent provides the perspective by startlingly announcing God's entry through Jesus Christ into that life and world. So the sacrificial life of Christ is proclaimed by Hebrews as the pattern of relationship between God and humanity.
With Micah, the distinctive perspective receives the more drastic prophetic insight that God works by reversing human power and fame. The ruler of Israel, whose name will be great throughout all the earth, comes from the least likely place, a place with no concentration of wealth, power or notoriety. Similarly, Mary's song, like Hannah's before it (1 Samuel 2:1-10), reminds us that the mighty God brings down the mighty from their thrones.
Poetry probes the higher reality of God's justice as it does the mystery of God's incarnation.
OUTLINE I
Shepherd of Peace
Micah 5:2-5a
A. v. 2. Where. Little town of Bethlehem in the small clan of Ephrata, an unlikely place to produce a great ruler, made the emergence of David (1 Samuel 16:1-13; 17:12-16) and Jesus (Matthew 2:3-6) from that place all the more a matter for marveling. The history of the past and the promise for the future fit Micah's perception that the great capital cities (1:5) of Samaria and Jerusalem were centers of sinfulness and, therefore, judgment. Consequently, the coming messianic ruler would follow the old pattern of origin for the Davidic monarchy.
B. v. 3. When. It was the worst of times - siege (v. 1) and invasion (v. 5), with all the disruption, hunger and death that such warfare brings. Into such a setting, God thrust a promise. The imagery of birth is reminiscent of the Immanuel prophecy (Isaiah 7:14). Isaiah and Micah were contemporaries, toward the end of the seventh century B.C. when the Assyrians destroyed Samaria, ravaged Judah and beseiged Jerusalem. Through the prophet, God promised the return of the scattered people.
C. vv. 4-5a. Who. With the common metaphor in the ancient Middle East, the new ruler is likened to a shepherd, who not only gathers but also nourishes the flock. Empowered by the God of Israel, this shepherd shall gain world renown for establishing tranquility and peace. All of the conflict would give way to friendly relations; all of the destruction, to prosperity; because the messianic ruler will be a shepherd of peace.
OUTLINE II
Purposeful advent
Hebrews 10:5-10
A. vv. 5-7. Advent for a purpose. The introductory clause mentions the advent of Christ. As Christ arrives in the world, he is reciting Psalm 40:6-8a. At the very beginning, Hebrews 1:2 identified the "Son" with creation. Now this preexistent, universal Being comes into bodily earthly existence. "Body" comes from the Greek version of the psalm and differs from the English and Hebrew. Although the uniting of infinite divine reality with finite human reality may suggest perplexing mystery, the purpose is crystal clear: "I have come to do your will, O God."
B. vv. 8-10. The purpose of the advent. In contrast to the law of sacrifices (Leviticus 3, 2, 1 and 4-6, in that order), Psalm 40:6-8a teaches that obedience is better than sacrifice; as do 1 Samuel 15:22; Isaiah 1:10-17; Jeremiah 7:21-26; Hosea 6:6 and other prophets. The "scroll of the book" could refer to any of these passages. Christ came to abolish the sacrifices, which came first, in order to establish his obedience, which has come second. In other words, the sacrifices served God's purpose in their time. Even then, they were not a system of barter with God. It was not the sacrificial gifts that God desired, but the obedient, devoted life of the worshiping people. Now in the second era, Christ's obedience, not just his death but his whole life, has abolished the sacrifices. The offering of Christ's self in bodily life consecrates all people. The universal Human dedicates all humans to God.
OUTLINE III
God's visit
Luke 1:39-55
A. vv. 39-40. A human visit. Like any young woman newly pregnant, Mary seeks out an older woman, a relative, who can give her advice. Possibly because neighbors could not be trusted to understand her unusual pregnancy, Mary leaves Nazareth in a hurry to make her way south to the rural hills of Judea. There Elizabeth, being six months pregnant (v. 36) benefits from help by the younger woman, who stays until the older woman's child is born three months later (v. 56). Those ordinary folk-ways emphasize the human side of the incarnation.
B. vv. 41-45. Special greetings. By God's Spirit, Elizabeth reaches out to Mary in a confession of faith. Mary's child is Lord as is the God who had spoken to her. Even Elizabeth's unborn child leaps to reach out to the Lord in faith.
C. vv. 46-49. God's special visit. Mary not only understands but accepts what God has done for her. She grasps her own place in salvation history, especially in the community of faith, with joy, praise and thanksgiving.
D. vv. 50-53. God's frequent visits. Mary's blessing as a lowly woman is typical of God's regular action in the broad span of human affairs. The proud, powerful and rich are undone, while the lowly and the hungry are sustained.
E. vv. 54-55. Preparation for God's visit. Within the history of God's servant people, there has been preparation for the Messiah to come as God's merciful help with both fulfillment and promise forever.
As is true for large sections of Hebrews, this week's passage from that writing draws upon the temple worship of ancient Judaism. Both sacrifices and psalms were so much a part of the regularly repeated worship of people as to contribute to their identity. So the writer is touching familiar ground as he teaches about the nature of worship and uses it to interpret Christ.
Obviously, Hebrews is not much concerned about historical events nor the biography of Jesus, but about the theological meaning of the incarnation. It is much more like the beginning of John's gospel than like the annunciation and nativity stories in the synoptic gospels. The incarnation was a link between God and humanity. Sacrificial worship provided an excellent parallel because true worship united daily life with the Creator and Redeemer of human life.
Ordinary human life does not want for mystery, either. Although some people tragically reject, or by circumstances have been robbed, of the transcendent quality of human aspiration and sympathy, most have a feel for a world bigger than life.
As Christians share the ordinary world and ordinary daily life with all other people, they hold a distinctive perspective. Advent provides the perspective by startlingly announcing God's entry through Jesus Christ into that life and world. So the sacrificial life of Christ is proclaimed by Hebrews as the pattern of relationship between God and humanity.
With Micah, the distinctive perspective receives the more drastic prophetic insight that God works by reversing human power and fame. The ruler of Israel, whose name will be great throughout all the earth, comes from the least likely place, a place with no concentration of wealth, power or notoriety. Similarly, Mary's song, like Hannah's before it (1 Samuel 2:1-10), reminds us that the mighty God brings down the mighty from their thrones.
Poetry probes the higher reality of God's justice as it does the mystery of God's incarnation.
OUTLINE I
Shepherd of Peace
Micah 5:2-5a
A. v. 2. Where. Little town of Bethlehem in the small clan of Ephrata, an unlikely place to produce a great ruler, made the emergence of David (1 Samuel 16:1-13; 17:12-16) and Jesus (Matthew 2:3-6) from that place all the more a matter for marveling. The history of the past and the promise for the future fit Micah's perception that the great capital cities (1:5) of Samaria and Jerusalem were centers of sinfulness and, therefore, judgment. Consequently, the coming messianic ruler would follow the old pattern of origin for the Davidic monarchy.
B. v. 3. When. It was the worst of times - siege (v. 1) and invasion (v. 5), with all the disruption, hunger and death that such warfare brings. Into such a setting, God thrust a promise. The imagery of birth is reminiscent of the Immanuel prophecy (Isaiah 7:14). Isaiah and Micah were contemporaries, toward the end of the seventh century B.C. when the Assyrians destroyed Samaria, ravaged Judah and beseiged Jerusalem. Through the prophet, God promised the return of the scattered people.
C. vv. 4-5a. Who. With the common metaphor in the ancient Middle East, the new ruler is likened to a shepherd, who not only gathers but also nourishes the flock. Empowered by the God of Israel, this shepherd shall gain world renown for establishing tranquility and peace. All of the conflict would give way to friendly relations; all of the destruction, to prosperity; because the messianic ruler will be a shepherd of peace.
OUTLINE II
Purposeful advent
Hebrews 10:5-10
A. vv. 5-7. Advent for a purpose. The introductory clause mentions the advent of Christ. As Christ arrives in the world, he is reciting Psalm 40:6-8a. At the very beginning, Hebrews 1:2 identified the "Son" with creation. Now this preexistent, universal Being comes into bodily earthly existence. "Body" comes from the Greek version of the psalm and differs from the English and Hebrew. Although the uniting of infinite divine reality with finite human reality may suggest perplexing mystery, the purpose is crystal clear: "I have come to do your will, O God."
B. vv. 8-10. The purpose of the advent. In contrast to the law of sacrifices (Leviticus 3, 2, 1 and 4-6, in that order), Psalm 40:6-8a teaches that obedience is better than sacrifice; as do 1 Samuel 15:22; Isaiah 1:10-17; Jeremiah 7:21-26; Hosea 6:6 and other prophets. The "scroll of the book" could refer to any of these passages. Christ came to abolish the sacrifices, which came first, in order to establish his obedience, which has come second. In other words, the sacrifices served God's purpose in their time. Even then, they were not a system of barter with God. It was not the sacrificial gifts that God desired, but the obedient, devoted life of the worshiping people. Now in the second era, Christ's obedience, not just his death but his whole life, has abolished the sacrifices. The offering of Christ's self in bodily life consecrates all people. The universal Human dedicates all humans to God.
OUTLINE III
God's visit
Luke 1:39-55
A. vv. 39-40. A human visit. Like any young woman newly pregnant, Mary seeks out an older woman, a relative, who can give her advice. Possibly because neighbors could not be trusted to understand her unusual pregnancy, Mary leaves Nazareth in a hurry to make her way south to the rural hills of Judea. There Elizabeth, being six months pregnant (v. 36) benefits from help by the younger woman, who stays until the older woman's child is born three months later (v. 56). Those ordinary folk-ways emphasize the human side of the incarnation.
B. vv. 41-45. Special greetings. By God's Spirit, Elizabeth reaches out to Mary in a confession of faith. Mary's child is Lord as is the God who had spoken to her. Even Elizabeth's unborn child leaps to reach out to the Lord in faith.
C. vv. 46-49. God's special visit. Mary not only understands but accepts what God has done for her. She grasps her own place in salvation history, especially in the community of faith, with joy, praise and thanksgiving.
D. vv. 50-53. God's frequent visits. Mary's blessing as a lowly woman is typical of God's regular action in the broad span of human affairs. The proud, powerful and rich are undone, while the lowly and the hungry are sustained.
E. vv. 54-55. Preparation for God's visit. Within the history of God's servant people, there has been preparation for the Messiah to come as God's merciful help with both fulfillment and promise forever.
