Christmas 1
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 1 Samuel passage in (C) is background for the Lucan passage describing the growth of Jesus. Isaiah foretells the day when God, who scattered Israel, will gather him and keep him as a shepherd, and bountiful produce of the land will mark this new age created by God. Sirach deals with respect for mothers and fathers, especially when feeble and old. Paul writes to the Colossians a description of the virtues of the Christian life in terms of garments to be put on. Christ's role as high priest who suffered and was tempted is the theme of the Hebrews passage. Luke tells of Jesus' visit to the Temple when twelve years old, his discussion with the teachers there, and of his growth in favor with God and human beings.
Commentary
1 Samuel 2:18-20, 26 (C)
The linen ephod was a scanty, light ceremonial garment covering only the front of a person wearing it. It was worn for religious purposes without other clothes. This linen ephod should not be mistaken for the ephod used for divination. It is sometimes called an apron. At a later time priests wore a more elaborate ephod as 2 Samuel 6:14 tells us.
This is a touching account of the yearly visits of Samuel's parents as he ministered before the Lord when they came to worship. Eli the priest would bless Elkanah and his wife for having lent the boy Samuel to the Lord, praying that God would give them more children.
The boy Samuel grew as he performed his ritualistic tasks, growing not only physically but in favor both with the Lord and with other people. Samuel grew in power and in intimacy with the Lord. Those around him recognized his worth and maturity.
Jeremiah 31:10-13 (L)
This passage is part of a larger section (vv. 7-14) predicting the immediate return of the people from the many lands in which they have been exiled. Notice the close similarity to the ideas and phrases of Second Isaiah and the return from the whole Diaspora, as well as ideas which are foreign to the rest of Jeremiah, all which point to a writer of this passage who is not Jeremiah the prophet, but someone from the early postexilic age. It appears that only verse 9c can be considered from Jeremiah himself.
"The coastlands" is a favorite term of Second Isaiah's. The image of God keeping Israel like a shepherd keeping his flock is a familiar one in Scripture. (Isaiah 40:11)
Note in verse 11 the words "ransom" and "redeem," which are found often in Second Isaiah in the same sense used here, of a return of the Jews from the lands of the Dispersion to the Promised Land which is to be rebuilt. The reference to "hands too strong for him" reminds us of Isaiah 49:24-25: "Can the prey be taken from the mighty, or the captives of a tyrant be rescued? Surely, thus says the Lord: 'Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued, for I will contend with those who contend with you, and I will save your children.' "
The reference to the goodness of the Lord (v. 12) is to the material things which God gives, like those mentioned in the lines that follow: grain, wine, oil, young of the flock and herd, watered garden. The image of the watered garden is especially appropriate to a land like Palestine, which has limited and uncertain rainfall.
Verse 13 describes the rejoicing and dancing of both young and old, men and women in that coming new day when God will turn their mourning into joy and comfort them, giving them gladness for sorrow.
Sirach 3:2-6, 12-14 (RC)
These verses are part of a larger section. (vv. 1-16) It is the first of three expositions on proper humility. The prevailing theme in all of them is that meekness is one of the Lord's delights. This section is a commentary on the fifth commandment to honor one's father and mother. Note that verses 1-9 take a positive approach, while verses 10-16 take a negative approach.
Sirach declares an interesting notion that honoring parents is a means of winning atonement for oneself. This, of course, is out of character with the thrust of the Old and New Testaments, which describe atonement as an act of God freely given, not something one earns by good deeds. However, this is one of the features of Sirach's thought. He sees deeds performed in obedience to the fifth commandment as merits which accumulate and can be used either now or in the future to help cancel out sins. The same unbiblical notion is given in verses 30-31 regarding almsgiving atoning for sins. It may be that this notion developed from that found in Proverbs 16:6: "By loyalty and faithfulness iniquity is atoned for, and by the fear of the Lord a man avoids evil." Daniel 4:27 gives much the same idea. Although this idea was widespread by the time of the New Testament, Paul and Luke make pointed denials of this notion of good works atoning for sins: "yet who know that a man is not justified by works of the law but through faith in Jesus Christ ..." (Galatians 2:16)
In Ben Sirach's defense it must be said that he insisted that there was no means of atonement apart from genuine contrition and repentance. But the notion of good works having power to atone for sins contradicts the biblical concept of salvation by grace through faith alone.
The person who honors parents will be rewarded with long life. (v. 6) A son who obeys the Lord by his obedience relieves the anxiety of his mother. We should note that in verse 8 true honor includes word and deed.
In verses 12-14 there is a negative warning not to grieve one's father in his old age nor during his life, not to despise him when his health fails, especially when his mind fails. Sirach says that kindness to a father will not be forgotten.
Colossians 3:12-17 (C)
Colossians 3:12-21 (RC)
Note that in verse 10 Paul has spoken of the new nature which the Christian has put on like a garment. Now in verses 12-13 Paul shifts from an indicative to an imperative point of view in writing. He commands the Colossians to "put on" the five virtues which follow, which contrast with the two five-fold lists of vices already given in verses 5, 8. While these are not "cardinal virtues" they are given as typical attitudes of Christian living: compassion, kindness, lowliness, meekness, and patience. One of these, lowliness, stands out in sharp contrast from the others which were common virtues in the ancient world. But lowliness in the pagan world always had the connotation of abject humiliation, and so was considered a vice, not a virtue! Christ by his example of lowliness, washing the disciples' feet, dying on the cross, coming to serve and not to be served, gave lowliness a place among virtues of the Christian life.
The distinctive thing about this list is not the content, but rather the fact that Paul addresses this exhortation to people who have already been raised with Christ: "If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God." (3:1) The readers are people who are already being renewed in knowledge after the image of their Creator.
The Colossian Christians are "God's chosen ones, holy and beloved" (v. 12), a description of Israel in the Old Testament, and also used by Paul in his other letters. As used here, the terms refer to God's call to his people, by which they are set aside for obedience to God's will and the praise of his name.
In verse 13 Paul deals with qualities which have a bearing on one's relationships with others. He appeals to his readers to forgive one another as the Lord has forgiven them. This experience of God's forgiveness was made real at their baptism.
Love is pictured as the belt which binds all the other garments together in a soldier's uniform, and which binds the other qualities together. "Perfect harmony" connotes wholeness, completeness, and authenticity. "To put on love" means to surrender one's life to Christ's rule. The peace of Christ which is to rule in their hearts is more than peace within but also has cosmic dimensions. Peace is a gift to the community of faith.
"In your hearts" refers to the depth and sincerity of commitment to Christ's rule which Paul urges them to have, rather than the place where Christ's peace rules.
"And be thankful" Paul urges. Thankfulness is at the heart of the Christian faith and is closely related to faith. "Think" and "thank" are from the same root, and to be thankful is to think about what God has done for us. The thankful person trusts in God who has been faithful in the past and will be faithful in the future. The Christian life is not an oppressive one but a joyful, thankful one in response to God's love. Thankfulness should characterize both private daily living and corporate worship.
"The word of Christ" (v. 16) is Christ's own preaching of the good news of the kingdom of God. Paul urges them to teach and admonish one another in all wisdom. There is a mutuality about the Christian faith in which we give and take teaching and admonition. The small group movement of recent years in the church encourages such mutuality in the faith. Christians are not islands unto themselves but members of the Body of Christ, the church, and so vitally related to one another.
The Colossians are urged to give thanks in everything, in word and deed, and to do everything in the name (nature) of the Lord Jesus. Everything is to be done to the glory of God.
In verses 18-21 (RC only) Paul lays down guilding principles for husbands and wives, parents and children. This has been called a table of household duties, and other such tables are found in the New Testament. They emphasize the need for mutual respect for one another in the Body of Christ. The early church, reflecting the prevailing culture, saw no role for women apart from marriage and homemaking. While the woman is commanded to be subject to her husband, he is commanded to love his wife and not to be harsh with her. This element of mutuality sets Christian marriages apart from others. Children are commanded to obey their parents, but fathers are commanded not to pro-yoke their children lest they become discouraged. Obedience is not just subjection, but also involves instruction and teaching of children by parents.
Hebrews 2:10-18 (L)
The high destiny of human beings pictured in Psalm 8 is to be attained through the work of Christ. "It was fitting" (v. 10) means that it was in accordance with God's gracious nature. Jesus was the pioneer of our salvation. The word "pioneer" is not quite accurate here, for the Greek word does not mean a lone hero breaking the trail of salvation. Rather, Jesus is the victorious leader of salvation. He is completely adequate to lead human beings to the final and complete salvation.
In verses 14-15 Hebrews tells us that the Eternal Son became man, partaking of our same nature in flesh and blood, so that through death he might destroy the devil, who has the power of death. He frees all those who through fear of death were subject to lifelong bondage.
The Son had to be made like other humans in every respect so that he might become a merciful and faithful high priest. He is sympathetic and trustworthy. As high priest he is both priest and victim who makes expiation for the sins of the people. To "expiate" is to wipe clean the record of sin, which Jesus did by his death on the cross. Jesus entered into the experience of human beings in being tempted, suffering, and undergoing death, and so was able to help those who are tempted. He knew the full power of temptation, for he was sinless and did not yield to sin as other humans yield. At Gethsemane Jesus was tempted to escape death but prayed "Not my will, but thine be done," and so gave himself to God the Father in obedience, even unto death. Because he was so tempted without yielding he can help others who are tempted.
Luke 2:41-52
This is the only information we have on the maturity of the boy Jesus. The teachers mentioned were the experts in the Jewish religion. The temple is again the place of activity for the boy Jesus, after his parents performed everything according to the law of the Lord. (2:22-39) His parents are pious Jews who attended the feast of the Passover in Jerusalem. Every male Jew was required to go to Jerusalem three times a year. On the occasion of their visit to Jerusalem described here, Jesus is twelve years old and has just become a "son of the Law." Therefore he fulfills his duty to attend the feast. The Passover festival in Jerusalem lasts seven days, and when it is completed, his parents and other relatives start their journey back to Nazareth. But Jesus is not found with the relatives as his parents thought he was when they ended the first day's journey. So they search for him among the relatives and friends and, when they do not find him, Mary and Joseph go back to Jerusalem to seek him. After three days they find him in the temple sitting among the teachers, listening to them, and asking them questions. The three days included one day's journey toward Nazareth, the journey back to Jerusalem and a day's search in Jerusalem.
Luke pictures Jesus primarily as a learner who listens and asks questions, one of the best ways to learn. He was not there to preach, as artists have often portrayed the boy Jesus in the Temple. His answers reveal that he is precocious. "And all who heard him were amazed at his understanding and his answers." (v. 47) Luke shows us Jesus as God's Son (v. 49), who at this early age is characterized by unusual wisdom in understanding the law. Earlier, in verse 40, Luke speaks of Jesus' wisdom, and in verse 52 he says that Jesus increased in wisdom and stature. Jesus as the wise one is the thrust of these passages: verse 40, and verses 46-47, and verse 52. Jesus is the Son of God who must be in his Father's house where he is the wise interpreter of Scripture. Compare this scene with Luke 24:27, where Jesus interprets Scripture concerning himself to the disciples on the road to Emmaus after his resurrection. He opens their minds to understand its meaning.
It is significant that Luke describes Jesus as a youth with unusual discernment here in a section that emphasizes the obedience of his family, and of Jesus himself, in going to the Temple for Passover. This is theologically significant since insight into God's will develops in the context of religious submission and obedience. Knowledge of God's will comes only after a willingness to do it! This is the central thrust of this passage. We do not know God's will, and then decide to do it. Instead, we commit ourselves to be obedient to God's will and then, and only then, we are able to discern what his will is for us.
Jesus was a precocious interpreter of Scripture, which gives God's will for humans. But he is able to do this only within the context of his personal identification with his parents' dedication of him, as a baby to God. This discernment of God's will follows commitment.
Luke speaks of Jesus as a youth in a way possible only for one who assumes the real humanity of Jesus. It has been said that the heresy of modern Christians is a denial, not of the divinity of Jesus, but of his humanity. When Luke says Jesus increased in stature, he indicates that he grew as other humans must grow. The denial of the true human body of Jesus was a belief of Gnosticism. Luke says Jesus made progress in wisdom, which is the way one talks about a person who has a truly human mind, not a person who is all knowing from birth. Marcion said Christ appeared in Palestine a full-grown man, but this position was ruled a heresy. To deny the truly human mind of Jesus is called Apollinarianism. Apollinarius, who was bishop of Laodicea about A.D. 390, said that Jesus had a soul and body of a man, but that the reasoning mind in him was the eternal Logos. But Luke insists that Jesus increased in favor with "God and man" (v. 52), which indicates a process of growing, and points to someone who develops both religiously and socially. The Hebrews passage for today (L reading) says that Jesus was made "perfect through suffering." (Hebrews 2:10) The 1 Samuel reading describes Samuel as a boy who continued to grow both in stature and in favor with the Lord and with human beings. The 1 Samuel reading appears to have influenced the wording Luke uses to describe Jesus' development.
When Mary and Joseph found Jesus in the Temple they gave him a mild rebuke. But Jesus told them he had to be in his Father's house. They did not understand the meaning of his reply at the time. But Mary kept all these things in her heart. Together they return to Nazareth, and Jesus is obedient to his parents. His parents do not fully comprehend the role Jesus is to play, but he, while still a youth, seems to anticipate what his destiny must be. One can only wonder what passages Jesus and the teachers in the Temple discussed. One might speculate their discussion centered on the Servant of Isaiah, the prophecies of Messiah, and the coming Kingdom of God.
Perhaps the most important part of this section lies in Jesus' calling God "Father," for in doing so Jesus recognizes a unique relationship with God Almighty which will determine his whole life. Later he calls God "Abba" which was the household word a child used for "Daddy" and this too, reflects this intimate relationship Jesus had with God the Father.
Theological Reflection
1 Samuel describes the growth of the boy Samuel who was lent to God for service. He grew in stature and in favor with the Lord and with humans. Luke uses similar wording to describe the growth of the boy Jesus as he matured. Luke shows us a truly human Jesus who does not come down from heaven full grown, nor with a mind that was the eternal Logos. Rather, he shares our humanity as the reading from Hebrews stresses, and was tempted as we are tempted, suffered as we suffer. The Colossians reading urges growth in the Christian life by putting on typical Christian virtues, since Christians have already put on the new nature and are being renewed. Love is the supreme virtue which is to be put on, and which binds all others together in perfect harmony. The Jeremiah reading echoes Second Isaiah in thought, and speaks of God gathering Israel as a shepherd, foretelling the coming abundance of the land in the new age that is coming. Sirach urges the reader to respect and care for parents and thus to win God's approval. This is put in both positive and negative form, and reflects the fifth commandment's message to honor one's parents in order to have long life in the land.
Homiletical Moves
1 Samuel 2:18-20, 26 (C)
Growing in Favor With God and Others
1. The boy Samuel was lent to the Lord by his parents for service in the sanctuary with Eli
2. Samuel continued to grow both in stature and in favor with God and others
3. The God of the future calls us, whatever our age, to continue to grow in favor with God and others
Jeremiah 31:10-13 (L)
When God Turns Mourning into Joy
1. The God who scattered Israel will gather him and keep him as a shepherd keeps his flock
2. The Lord has ransomed Jacob and redeemed him
3. The Exiles shall return to Zion, radiant over the goodness of the Lord expressed in the bountiful produce of the land
4. God will turn their mourning into joy, comfort them and give them gladness for sorrow
5. Trust in God who leads you out of bondage to sin to the bountiful goodness of freedom and joy in service to him
Sirach 3:2-6, 12-14 (RC)
Respect and Support for Mother and Father
1. Those who respect mother and father will be happy with children of their own
2. Do not grieve your parents in their old age, even if their mind fails
3. Kindness to a father or mother will not be forgotten
4. Long life comes to the person who honors father and mother
5. And that person will be heard on the day she or he prays
Colossians 3:12-17 (C)
Colossians 3:12-21 (RC)
Do Everything in the Name of Jesus Giving Thanks
1. Put on compassion, kindness, lowliness, meekness, and patience
2. Forgive each other as God has forgiven you
3. Put on love which binds everything together in perfect harmony
4. Whatever you do, in word or deed, do in the name of Jesus Christ
5. Give thanks to God the Father through Christ in everything
Hebrews 2:10-18 (L)
Jesus Is Our Merciful and Faithful High Priest
1. Jesus partook of the same nature as human beings in flesh and blood
2. Jesus was made like human beings in every respect; he was tempted, and suffered
3. Jesus by his death expiated the sins of the people
4. Put your trust in Christ Jesus our merciful and faithful high priest
Luke 2:41-52
The Amazing Twelve-Year-Old!
1. Jesus, when twelve years old, went with his parents for Passover in Jerusalem in obedience to Jewish law
2. Jesus is found sitting among the teachers in the Temple, listening and asking them questions about the Law
3. Jesus is the wise one who grows in wisdom
4. Jesus grows in favor with God and human beings
5. Commit your life to the crucified and risen Christ, and grow into his likeness daily
Hymn for Christmas 1: Crown Him With Many Crowns
Prayer
O God who has gathered us as a shepherd gathers his sheep and cares for them, we thank you for Jesus Christ the Good Shepherd. We thank you that he came into the world taking our flesh upon himself, being born in our nature. Thank you that he experienced temptation, suffered and died for us. We praise you for your love revealed in Christ who died as the expiation of our sins. Now we commit our lives anew to the Living Christ, praying that we may daily grow into the likeness of him. We commit our lives to you, O God, praying that you will take them and show us your will. Enable us so to live one with another, that we may put on love which binds everything together in perfect harmony. May all we do in word or deed be done in the name of the Lord Jesus, as we give thanks to you our God and Father. Amen
The 1 Samuel passage in (C) is background for the Lucan passage describing the growth of Jesus. Isaiah foretells the day when God, who scattered Israel, will gather him and keep him as a shepherd, and bountiful produce of the land will mark this new age created by God. Sirach deals with respect for mothers and fathers, especially when feeble and old. Paul writes to the Colossians a description of the virtues of the Christian life in terms of garments to be put on. Christ's role as high priest who suffered and was tempted is the theme of the Hebrews passage. Luke tells of Jesus' visit to the Temple when twelve years old, his discussion with the teachers there, and of his growth in favor with God and human beings.
Commentary
1 Samuel 2:18-20, 26 (C)
The linen ephod was a scanty, light ceremonial garment covering only the front of a person wearing it. It was worn for religious purposes without other clothes. This linen ephod should not be mistaken for the ephod used for divination. It is sometimes called an apron. At a later time priests wore a more elaborate ephod as 2 Samuel 6:14 tells us.
This is a touching account of the yearly visits of Samuel's parents as he ministered before the Lord when they came to worship. Eli the priest would bless Elkanah and his wife for having lent the boy Samuel to the Lord, praying that God would give them more children.
The boy Samuel grew as he performed his ritualistic tasks, growing not only physically but in favor both with the Lord and with other people. Samuel grew in power and in intimacy with the Lord. Those around him recognized his worth and maturity.
Jeremiah 31:10-13 (L)
This passage is part of a larger section (vv. 7-14) predicting the immediate return of the people from the many lands in which they have been exiled. Notice the close similarity to the ideas and phrases of Second Isaiah and the return from the whole Diaspora, as well as ideas which are foreign to the rest of Jeremiah, all which point to a writer of this passage who is not Jeremiah the prophet, but someone from the early postexilic age. It appears that only verse 9c can be considered from Jeremiah himself.
"The coastlands" is a favorite term of Second Isaiah's. The image of God keeping Israel like a shepherd keeping his flock is a familiar one in Scripture. (Isaiah 40:11)
Note in verse 11 the words "ransom" and "redeem," which are found often in Second Isaiah in the same sense used here, of a return of the Jews from the lands of the Dispersion to the Promised Land which is to be rebuilt. The reference to "hands too strong for him" reminds us of Isaiah 49:24-25: "Can the prey be taken from the mighty, or the captives of a tyrant be rescued? Surely, thus says the Lord: 'Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued, for I will contend with those who contend with you, and I will save your children.' "
The reference to the goodness of the Lord (v. 12) is to the material things which God gives, like those mentioned in the lines that follow: grain, wine, oil, young of the flock and herd, watered garden. The image of the watered garden is especially appropriate to a land like Palestine, which has limited and uncertain rainfall.
Verse 13 describes the rejoicing and dancing of both young and old, men and women in that coming new day when God will turn their mourning into joy and comfort them, giving them gladness for sorrow.
Sirach 3:2-6, 12-14 (RC)
These verses are part of a larger section. (vv. 1-16) It is the first of three expositions on proper humility. The prevailing theme in all of them is that meekness is one of the Lord's delights. This section is a commentary on the fifth commandment to honor one's father and mother. Note that verses 1-9 take a positive approach, while verses 10-16 take a negative approach.
Sirach declares an interesting notion that honoring parents is a means of winning atonement for oneself. This, of course, is out of character with the thrust of the Old and New Testaments, which describe atonement as an act of God freely given, not something one earns by good deeds. However, this is one of the features of Sirach's thought. He sees deeds performed in obedience to the fifth commandment as merits which accumulate and can be used either now or in the future to help cancel out sins. The same unbiblical notion is given in verses 30-31 regarding almsgiving atoning for sins. It may be that this notion developed from that found in Proverbs 16:6: "By loyalty and faithfulness iniquity is atoned for, and by the fear of the Lord a man avoids evil." Daniel 4:27 gives much the same idea. Although this idea was widespread by the time of the New Testament, Paul and Luke make pointed denials of this notion of good works atoning for sins: "yet who know that a man is not justified by works of the law but through faith in Jesus Christ ..." (Galatians 2:16)
In Ben Sirach's defense it must be said that he insisted that there was no means of atonement apart from genuine contrition and repentance. But the notion of good works having power to atone for sins contradicts the biblical concept of salvation by grace through faith alone.
The person who honors parents will be rewarded with long life. (v. 6) A son who obeys the Lord by his obedience relieves the anxiety of his mother. We should note that in verse 8 true honor includes word and deed.
In verses 12-14 there is a negative warning not to grieve one's father in his old age nor during his life, not to despise him when his health fails, especially when his mind fails. Sirach says that kindness to a father will not be forgotten.
Colossians 3:12-17 (C)
Colossians 3:12-21 (RC)
Note that in verse 10 Paul has spoken of the new nature which the Christian has put on like a garment. Now in verses 12-13 Paul shifts from an indicative to an imperative point of view in writing. He commands the Colossians to "put on" the five virtues which follow, which contrast with the two five-fold lists of vices already given in verses 5, 8. While these are not "cardinal virtues" they are given as typical attitudes of Christian living: compassion, kindness, lowliness, meekness, and patience. One of these, lowliness, stands out in sharp contrast from the others which were common virtues in the ancient world. But lowliness in the pagan world always had the connotation of abject humiliation, and so was considered a vice, not a virtue! Christ by his example of lowliness, washing the disciples' feet, dying on the cross, coming to serve and not to be served, gave lowliness a place among virtues of the Christian life.
The distinctive thing about this list is not the content, but rather the fact that Paul addresses this exhortation to people who have already been raised with Christ: "If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God." (3:1) The readers are people who are already being renewed in knowledge after the image of their Creator.
The Colossian Christians are "God's chosen ones, holy and beloved" (v. 12), a description of Israel in the Old Testament, and also used by Paul in his other letters. As used here, the terms refer to God's call to his people, by which they are set aside for obedience to God's will and the praise of his name.
In verse 13 Paul deals with qualities which have a bearing on one's relationships with others. He appeals to his readers to forgive one another as the Lord has forgiven them. This experience of God's forgiveness was made real at their baptism.
Love is pictured as the belt which binds all the other garments together in a soldier's uniform, and which binds the other qualities together. "Perfect harmony" connotes wholeness, completeness, and authenticity. "To put on love" means to surrender one's life to Christ's rule. The peace of Christ which is to rule in their hearts is more than peace within but also has cosmic dimensions. Peace is a gift to the community of faith.
"In your hearts" refers to the depth and sincerity of commitment to Christ's rule which Paul urges them to have, rather than the place where Christ's peace rules.
"And be thankful" Paul urges. Thankfulness is at the heart of the Christian faith and is closely related to faith. "Think" and "thank" are from the same root, and to be thankful is to think about what God has done for us. The thankful person trusts in God who has been faithful in the past and will be faithful in the future. The Christian life is not an oppressive one but a joyful, thankful one in response to God's love. Thankfulness should characterize both private daily living and corporate worship.
"The word of Christ" (v. 16) is Christ's own preaching of the good news of the kingdom of God. Paul urges them to teach and admonish one another in all wisdom. There is a mutuality about the Christian faith in which we give and take teaching and admonition. The small group movement of recent years in the church encourages such mutuality in the faith. Christians are not islands unto themselves but members of the Body of Christ, the church, and so vitally related to one another.
The Colossians are urged to give thanks in everything, in word and deed, and to do everything in the name (nature) of the Lord Jesus. Everything is to be done to the glory of God.
In verses 18-21 (RC only) Paul lays down guilding principles for husbands and wives, parents and children. This has been called a table of household duties, and other such tables are found in the New Testament. They emphasize the need for mutual respect for one another in the Body of Christ. The early church, reflecting the prevailing culture, saw no role for women apart from marriage and homemaking. While the woman is commanded to be subject to her husband, he is commanded to love his wife and not to be harsh with her. This element of mutuality sets Christian marriages apart from others. Children are commanded to obey their parents, but fathers are commanded not to pro-yoke their children lest they become discouraged. Obedience is not just subjection, but also involves instruction and teaching of children by parents.
Hebrews 2:10-18 (L)
The high destiny of human beings pictured in Psalm 8 is to be attained through the work of Christ. "It was fitting" (v. 10) means that it was in accordance with God's gracious nature. Jesus was the pioneer of our salvation. The word "pioneer" is not quite accurate here, for the Greek word does not mean a lone hero breaking the trail of salvation. Rather, Jesus is the victorious leader of salvation. He is completely adequate to lead human beings to the final and complete salvation.
In verses 14-15 Hebrews tells us that the Eternal Son became man, partaking of our same nature in flesh and blood, so that through death he might destroy the devil, who has the power of death. He frees all those who through fear of death were subject to lifelong bondage.
The Son had to be made like other humans in every respect so that he might become a merciful and faithful high priest. He is sympathetic and trustworthy. As high priest he is both priest and victim who makes expiation for the sins of the people. To "expiate" is to wipe clean the record of sin, which Jesus did by his death on the cross. Jesus entered into the experience of human beings in being tempted, suffering, and undergoing death, and so was able to help those who are tempted. He knew the full power of temptation, for he was sinless and did not yield to sin as other humans yield. At Gethsemane Jesus was tempted to escape death but prayed "Not my will, but thine be done," and so gave himself to God the Father in obedience, even unto death. Because he was so tempted without yielding he can help others who are tempted.
Luke 2:41-52
This is the only information we have on the maturity of the boy Jesus. The teachers mentioned were the experts in the Jewish religion. The temple is again the place of activity for the boy Jesus, after his parents performed everything according to the law of the Lord. (2:22-39) His parents are pious Jews who attended the feast of the Passover in Jerusalem. Every male Jew was required to go to Jerusalem three times a year. On the occasion of their visit to Jerusalem described here, Jesus is twelve years old and has just become a "son of the Law." Therefore he fulfills his duty to attend the feast. The Passover festival in Jerusalem lasts seven days, and when it is completed, his parents and other relatives start their journey back to Nazareth. But Jesus is not found with the relatives as his parents thought he was when they ended the first day's journey. So they search for him among the relatives and friends and, when they do not find him, Mary and Joseph go back to Jerusalem to seek him. After three days they find him in the temple sitting among the teachers, listening to them, and asking them questions. The three days included one day's journey toward Nazareth, the journey back to Jerusalem and a day's search in Jerusalem.
Luke pictures Jesus primarily as a learner who listens and asks questions, one of the best ways to learn. He was not there to preach, as artists have often portrayed the boy Jesus in the Temple. His answers reveal that he is precocious. "And all who heard him were amazed at his understanding and his answers." (v. 47) Luke shows us Jesus as God's Son (v. 49), who at this early age is characterized by unusual wisdom in understanding the law. Earlier, in verse 40, Luke speaks of Jesus' wisdom, and in verse 52 he says that Jesus increased in wisdom and stature. Jesus as the wise one is the thrust of these passages: verse 40, and verses 46-47, and verse 52. Jesus is the Son of God who must be in his Father's house where he is the wise interpreter of Scripture. Compare this scene with Luke 24:27, where Jesus interprets Scripture concerning himself to the disciples on the road to Emmaus after his resurrection. He opens their minds to understand its meaning.
It is significant that Luke describes Jesus as a youth with unusual discernment here in a section that emphasizes the obedience of his family, and of Jesus himself, in going to the Temple for Passover. This is theologically significant since insight into God's will develops in the context of religious submission and obedience. Knowledge of God's will comes only after a willingness to do it! This is the central thrust of this passage. We do not know God's will, and then decide to do it. Instead, we commit ourselves to be obedient to God's will and then, and only then, we are able to discern what his will is for us.
Jesus was a precocious interpreter of Scripture, which gives God's will for humans. But he is able to do this only within the context of his personal identification with his parents' dedication of him, as a baby to God. This discernment of God's will follows commitment.
Luke speaks of Jesus as a youth in a way possible only for one who assumes the real humanity of Jesus. It has been said that the heresy of modern Christians is a denial, not of the divinity of Jesus, but of his humanity. When Luke says Jesus increased in stature, he indicates that he grew as other humans must grow. The denial of the true human body of Jesus was a belief of Gnosticism. Luke says Jesus made progress in wisdom, which is the way one talks about a person who has a truly human mind, not a person who is all knowing from birth. Marcion said Christ appeared in Palestine a full-grown man, but this position was ruled a heresy. To deny the truly human mind of Jesus is called Apollinarianism. Apollinarius, who was bishop of Laodicea about A.D. 390, said that Jesus had a soul and body of a man, but that the reasoning mind in him was the eternal Logos. But Luke insists that Jesus increased in favor with "God and man" (v. 52), which indicates a process of growing, and points to someone who develops both religiously and socially. The Hebrews passage for today (L reading) says that Jesus was made "perfect through suffering." (Hebrews 2:10) The 1 Samuel reading describes Samuel as a boy who continued to grow both in stature and in favor with the Lord and with human beings. The 1 Samuel reading appears to have influenced the wording Luke uses to describe Jesus' development.
When Mary and Joseph found Jesus in the Temple they gave him a mild rebuke. But Jesus told them he had to be in his Father's house. They did not understand the meaning of his reply at the time. But Mary kept all these things in her heart. Together they return to Nazareth, and Jesus is obedient to his parents. His parents do not fully comprehend the role Jesus is to play, but he, while still a youth, seems to anticipate what his destiny must be. One can only wonder what passages Jesus and the teachers in the Temple discussed. One might speculate their discussion centered on the Servant of Isaiah, the prophecies of Messiah, and the coming Kingdom of God.
Perhaps the most important part of this section lies in Jesus' calling God "Father," for in doing so Jesus recognizes a unique relationship with God Almighty which will determine his whole life. Later he calls God "Abba" which was the household word a child used for "Daddy" and this too, reflects this intimate relationship Jesus had with God the Father.
Theological Reflection
1 Samuel describes the growth of the boy Samuel who was lent to God for service. He grew in stature and in favor with the Lord and with humans. Luke uses similar wording to describe the growth of the boy Jesus as he matured. Luke shows us a truly human Jesus who does not come down from heaven full grown, nor with a mind that was the eternal Logos. Rather, he shares our humanity as the reading from Hebrews stresses, and was tempted as we are tempted, suffered as we suffer. The Colossians reading urges growth in the Christian life by putting on typical Christian virtues, since Christians have already put on the new nature and are being renewed. Love is the supreme virtue which is to be put on, and which binds all others together in perfect harmony. The Jeremiah reading echoes Second Isaiah in thought, and speaks of God gathering Israel as a shepherd, foretelling the coming abundance of the land in the new age that is coming. Sirach urges the reader to respect and care for parents and thus to win God's approval. This is put in both positive and negative form, and reflects the fifth commandment's message to honor one's parents in order to have long life in the land.
Homiletical Moves
1 Samuel 2:18-20, 26 (C)
Growing in Favor With God and Others
1. The boy Samuel was lent to the Lord by his parents for service in the sanctuary with Eli
2. Samuel continued to grow both in stature and in favor with God and others
3. The God of the future calls us, whatever our age, to continue to grow in favor with God and others
Jeremiah 31:10-13 (L)
When God Turns Mourning into Joy
1. The God who scattered Israel will gather him and keep him as a shepherd keeps his flock
2. The Lord has ransomed Jacob and redeemed him
3. The Exiles shall return to Zion, radiant over the goodness of the Lord expressed in the bountiful produce of the land
4. God will turn their mourning into joy, comfort them and give them gladness for sorrow
5. Trust in God who leads you out of bondage to sin to the bountiful goodness of freedom and joy in service to him
Sirach 3:2-6, 12-14 (RC)
Respect and Support for Mother and Father
1. Those who respect mother and father will be happy with children of their own
2. Do not grieve your parents in their old age, even if their mind fails
3. Kindness to a father or mother will not be forgotten
4. Long life comes to the person who honors father and mother
5. And that person will be heard on the day she or he prays
Colossians 3:12-17 (C)
Colossians 3:12-21 (RC)
Do Everything in the Name of Jesus Giving Thanks
1. Put on compassion, kindness, lowliness, meekness, and patience
2. Forgive each other as God has forgiven you
3. Put on love which binds everything together in perfect harmony
4. Whatever you do, in word or deed, do in the name of Jesus Christ
5. Give thanks to God the Father through Christ in everything
Hebrews 2:10-18 (L)
Jesus Is Our Merciful and Faithful High Priest
1. Jesus partook of the same nature as human beings in flesh and blood
2. Jesus was made like human beings in every respect; he was tempted, and suffered
3. Jesus by his death expiated the sins of the people
4. Put your trust in Christ Jesus our merciful and faithful high priest
Luke 2:41-52
The Amazing Twelve-Year-Old!
1. Jesus, when twelve years old, went with his parents for Passover in Jerusalem in obedience to Jewish law
2. Jesus is found sitting among the teachers in the Temple, listening and asking them questions about the Law
3. Jesus is the wise one who grows in wisdom
4. Jesus grows in favor with God and human beings
5. Commit your life to the crucified and risen Christ, and grow into his likeness daily
Hymn for Christmas 1: Crown Him With Many Crowns
Prayer
O God who has gathered us as a shepherd gathers his sheep and cares for them, we thank you for Jesus Christ the Good Shepherd. We thank you that he came into the world taking our flesh upon himself, being born in our nature. Thank you that he experienced temptation, suffered and died for us. We praise you for your love revealed in Christ who died as the expiation of our sins. Now we commit our lives anew to the Living Christ, praying that we may daily grow into the likeness of him. We commit our lives to you, O God, praying that you will take them and show us your will. Enable us so to live one with another, that we may put on love which binds everything together in perfect harmony. May all we do in word or deed be done in the name of the Lord Jesus, as we give thanks to you our God and Father. Amen
