First Sunday after Christmas
Luke 2:41-52
"Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" But they did not understand what he was saying to them." (v 50-51)
These few verses mark a transition from the infancy narratives. They are the only Biblical record we have of the years from his presentation at the Temple until the commencement of his ministry. While some non-canonical texts (e.g. the Infancy Gospel of Thomas) provide stories of childhood, these accounts do not line up with what the gospels reveal of the nature of Jesus as an adult. Some are creative, but none have been seriously considered as reflecting the childhood of Jesus.
The few verses in Luke's gospel point us to the fact that Jesus had a childhood something like those of his peers. He was a boy who grew up in the family of a Jewish tradesman. Part of tradition was the annual pilgrimage to Jerusalem, and it was expected of all adult males. While it was not necessary for Mary to be present one would expect her to accompany Joseph and care for the children when they made tahe pilgrimage.
At the time of this incident Jesus was approaching the legal age of adulthood (around 12 or 13 years of age). We learn of his presence only when his absence is noted. We should not be surprised that they did not notice his absence immediately. Unlike our nuclear families and small caring circles it is likely that there was a group of people, adults and children, who had journeyed to Jerusalem together and planned to return en masse (the relatives and friends of v.44). It would be expected that this growing young man would have been with them, without the need to check on him every moment. As we read the story is seems that the reached their overnight stop before noticing his absence, and it took another day to walk back to Jerusalem. On the third day they found him in the Temple.
Some commentators might suggest that this incident reveals Jesus as a precocious child. Some Greco-Roman biographies include this motif, but being alert and intelligent, or having maturity beyond you years, is not the same as being precocious. Many brilliant people have given evidence of great potential in their childhood years. One analyst and leadership writer (Alastair Mant) believes that leadership qualities can be detected at a very early age simply by observing children interact with others. The leader of the pack is noticeable by their actions and interactions. We should not be surprised that these qualities could be seen in Jesus.
This linking passage serves a number of purposes in Luke's story of Jesus.
It gives an indication of the passage of time, and reminds us that Jesus is no ordinary child. Here there is no supernatural or divine intervention, no angels singing to a strange and awed crowd, just a boy whose intelligence and understanding cause the learned teachers to be amazed by his answers in the cut and thrust of rabbinic dialogue.
It points us the human dimension of Jesus life on earth. He had a family, he participated in religious festivals, and he 'increased in wisdom and in years'.
Some thirty years passed before Jesus began his public ministry. Thirty years of common ordinary existence that drew no attention beyond his family and his home village. We know next to nothing of those years, but so much of the final three. Those of us engaged in ministry might just need to take a step back and reflect on this for a while. Thirty years of common ordinary existence, and three engaged in full time ministry. The one who was sent to earth did normal ordinary things for the majority of his time on earth. He did not spend all of his adult life preaching the good news of the kingdom, in fact it seems he only spent 3 of his 20 adult years in that task.
Maybe it is time for driven people to kick back and relax a little. If the Son of God and Saviour of the world had time to spend with family, to enjoy time with friends, to develop his skills as a tradesman and to hang out at the village local (wherever that was) then its OK for us to do that as well. Along the way we must remember that we, too, are about "our Father's business".
Other readings:
1 Sam 2:18-20, 26;
Psalm 148;
Colossians 3:12-17
Wednesday, December 23, 2009
Saturday, December 19, 2009
Advent Readings Year C
Advent I Nov 29
Jeremiah 33:14-16; Psalm 25:1-10; 1 Thess 3:9-13; Luke 21:25-36.
Advent II World Aids Day Dec 6
Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11; Luke 3:1-6.
Advent III Dec 13
Zephaniah 3:14-20; Isaiah 12:2-6; Phil 4:4-7; Luke 3:7-18.
Advent IV Dec 20
Micah 5:2-5a; Luke 1:46-55 or Psalm 80:1-7; Hebrews 10:5-10; Luke 1:39-45 (46-55).
Christmas Eve/Christmas Day Dec 24/25
Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14 (15-20).
1st Sunday after Christmas Dec 27
1 Sam 2:18-20, 26; Psalm 148; Colossians 3:12-17; Luke 2:41-52.
Other resources:
The Gospel of Luke
Jeremiah 33:14-16; Psalm 25:1-10; 1 Thess 3:9-13; Luke 21:25-36.
Advent II World Aids Day Dec 6
Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11; Luke 3:1-6.
Advent III Dec 13
Zephaniah 3:14-20; Isaiah 12:2-6; Phil 4:4-7; Luke 3:7-18.
Advent IV Dec 20
Micah 5:2-5a; Luke 1:46-55 or Psalm 80:1-7; Hebrews 10:5-10; Luke 1:39-45 (46-55).
Christmas Eve/Christmas Day Dec 24/25
Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14 (15-20).
1st Sunday after Christmas Dec 27
1 Sam 2:18-20, 26; Psalm 148; Colossians 3:12-17; Luke 2:41-52.
Other resources:
The Gospel of Luke
Year C December 24/25
Christmas Eve/ Christmas Day
Luke 2:1-14 (15-20).
"Today in the town of David a Saviour has been born to you; he is the Messiah, the Lord."(11)
Luke's penchant for locating events time and space has generated much discussion about the accuracy of the opening verse of this text. The Greek of the first verse is awkward, and there is no reason why it cannot be translated "Before Quirinius was governor of Syria...".
This slight alteration apparently silences all the arguments over dating, and opens the way for a census which has parallels in the history of Roman provincial government. And so it was that Jesus was born in Bethlehem.
One aspect that we overlook so often is that this is the second birth narrative in Luke's gospel, the first being the birth of John (1:57-66).
There are a number of points of parallel in these two accounts - a statement about the pregnancy reaching term (v 6, cf. 1:57), a simple birth statement (v 7, cf. 1:57), marveling onlookers (v 18, cf. 1:63), the mother taking to heart what had happened (v 19, cf. 1:66), and then the circumcision and giving of the angelically determined name on the eighth day (v 21, cf. 1:59).
There is also a major point of difference. With the birth of John Zechariah's prophecy was about promise - what John was to become. With the birth of Jesus the central verses of this narrative unit are about fulfilment.
"Today in the town of David a Savior has been born to you; he is the Messiah, the Lord."(11)
A magnificent heavenly choir adds drama and music to this announcement made to a group of smelly shepherds who were at work in the hills around Bethlehem.
The long awaited and anticipated Messiah had come. The promise had been fulfilled.
What remains for us is to accept realise the promise.
When an accountant or merchant talks about realizing an asset they mean selling that asset and receiving in monetary terms its full value. That money can then be used for other purpose.
For us realizing the promise is about claiming daily the benefits of Jesus as Messiah - the sense of peace, of purpose and of eternal and enduring worth that comes when we realise we are God's children, loved so much by God that he would send his son into the world to show us the way to live the way we were intended to live.
It is my prayer that this Christmas you might realize that promise afresh.
Other readings:
Isaiah 9:2-7;
Psalm 96;
Titus 2:11-14
Luke 2:1-14 (15-20).
"Today in the town of David a Saviour has been born to you; he is the Messiah, the Lord."(11)
Luke's penchant for locating events time and space has generated much discussion about the accuracy of the opening verse of this text. The Greek of the first verse is awkward, and there is no reason why it cannot be translated "Before Quirinius was governor of Syria...".
This slight alteration apparently silences all the arguments over dating, and opens the way for a census which has parallels in the history of Roman provincial government. And so it was that Jesus was born in Bethlehem.
One aspect that we overlook so often is that this is the second birth narrative in Luke's gospel, the first being the birth of John (1:57-66).
There are a number of points of parallel in these two accounts - a statement about the pregnancy reaching term (v 6, cf. 1:57), a simple birth statement (v 7, cf. 1:57), marveling onlookers (v 18, cf. 1:63), the mother taking to heart what had happened (v 19, cf. 1:66), and then the circumcision and giving of the angelically determined name on the eighth day (v 21, cf. 1:59).
There is also a major point of difference. With the birth of John Zechariah's prophecy was about promise - what John was to become. With the birth of Jesus the central verses of this narrative unit are about fulfilment.
"Today in the town of David a Savior has been born to you; he is the Messiah, the Lord."(11)
A magnificent heavenly choir adds drama and music to this announcement made to a group of smelly shepherds who were at work in the hills around Bethlehem.
The long awaited and anticipated Messiah had come. The promise had been fulfilled.
What remains for us is to accept realise the promise.
When an accountant or merchant talks about realizing an asset they mean selling that asset and receiving in monetary terms its full value. That money can then be used for other purpose.
For us realizing the promise is about claiming daily the benefits of Jesus as Messiah - the sense of peace, of purpose and of eternal and enduring worth that comes when we realise we are God's children, loved so much by God that he would send his son into the world to show us the way to live the way we were intended to live.
It is my prayer that this Christmas you might realize that promise afresh.
Other readings:
Isaiah 9:2-7;
Psalm 96;
Titus 2:11-14
Friday, December 18, 2009
Year C December 20
Luke 1:39-45 (46-55).
"Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me?" (42-43a)
A figure like Elijah, John drew the attention of the people by his lifestyle and his message. He was an outstanding and charismatic figure - but the gospel is not about John. It is about Jesus. John may have arrived first, but the story is about Jesus.
One wonders about the importance of this text - and the purpose it serves.
Here we learn of the visit of Mary to Elizabeth. The recent movie "The Nativity" depicts Mary's flight to the home of Zechariah and Elizabeth as a flight from the eyes of her small town neighbours, and a response to the unusual circumstances in which she was placed. The Gospel of Matthew includes Joseph's response to the pregnancy of his betrothed, and his desire to end the betrothal quietly so as not to endanger Mary's life. There we get a hint of the social disapproval of adultery which the natural mind would assume was the cause of Mary's condition. Luke avoids mentioning the stigma and the devastating social impacts upon Mary, Joseph and their families. Instead we simply read that she visits her cousin in the hill country, far from the prying eyes and wagging tongues of her home village.
Luke's specific intent may be seen if we take the time to examine the parallels and subtle differences in the birth narratives of John and Jesus.
Both births were miraculous in their own way.
John was the first born child of an elderly couple who seemed to be past child bearing age. Jesus was the immaculately conceived child of a virgin.
We read that at the approach of the pregnant Mary the unborn John leaps in response to his presence. Both are unborn, yet it is John who responds to Jesus. This may simply be the advanced stage of Elizabeth's pregnancy (indicating that John is older than Jesus) but the peculiar timing of his movement hints at something more.
Both mothers offer praise, but we observe that Elizabeth identifies Mary as blessed and lauds her. In contrast Mary praises God.
A subtle distinction has been made by Luke. John is subordinate to Jesus. He may have been a little older, but he was not the one this story is about. It was thus at the time of their birth, and was to be so throughout his ministry.
We are caused to ponder the significance of this aspect of the text. Why include such an apparently mundane encounter in his story of Jesus?
One possibility is that some of John's disciples still clung to him and his teaching, and were trying to influence others to see John as the great prophet and martyr of their time. It is possible. There are indications throughout the gospel that John had his own disciples. It is not unreasonable that some clung fast to his teaching. He was, after all, an imposing and amazing figure in his time. Such a view would reflect the audience for whom Luke wrote - his contemporaries who knew about the ministry and reputations of John and Jesus.
Another possibility is that it is there for our times. Through the history of the church there have been many charismatic leaders who have attracted their followers - people like Martin Luther, John Calvin, John Wesley, William Booth, Billy Graham to name just a few. Those who have been profoundly influenced by their ministry readily focus on their words. Sometimes those words become the lens through which we read the Scriptures. Perhaps we need to look more closely at this text. Each of those individuals have been people who proclaimed clearly and decisively the message of Jesus for their time. They have pointed people to Jesus, and encouraged them to recognize him and Lord and Saviour, and follow his teaching. Jesus has been preeminent in their lives.
It is easy for us to focus on a good thing, and miss he best. John was a great man of God, but Jesus is Son of God and Saviour.
The gospel is about Jesus. He is preeminent.
As Christians live their lives Jesus is the one to be worshipped and followed. He is to be preeminent.
As Christians share their stories Jesus is the one who must receive recognition and glory. He is number one.
Let it be so.
Other readings:
Jeremiah 33:14-16;
Psalm 25:1-10;
1 Thess. 3:9-13
"Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me?" (42-43a)
A figure like Elijah, John drew the attention of the people by his lifestyle and his message. He was an outstanding and charismatic figure - but the gospel is not about John. It is about Jesus. John may have arrived first, but the story is about Jesus.
One wonders about the importance of this text - and the purpose it serves.
Here we learn of the visit of Mary to Elizabeth. The recent movie "The Nativity" depicts Mary's flight to the home of Zechariah and Elizabeth as a flight from the eyes of her small town neighbours, and a response to the unusual circumstances in which she was placed. The Gospel of Matthew includes Joseph's response to the pregnancy of his betrothed, and his desire to end the betrothal quietly so as not to endanger Mary's life. There we get a hint of the social disapproval of adultery which the natural mind would assume was the cause of Mary's condition. Luke avoids mentioning the stigma and the devastating social impacts upon Mary, Joseph and their families. Instead we simply read that she visits her cousin in the hill country, far from the prying eyes and wagging tongues of her home village.
Luke's specific intent may be seen if we take the time to examine the parallels and subtle differences in the birth narratives of John and Jesus.
Both births were miraculous in their own way.
John was the first born child of an elderly couple who seemed to be past child bearing age. Jesus was the immaculately conceived child of a virgin.
We read that at the approach of the pregnant Mary the unborn John leaps in response to his presence. Both are unborn, yet it is John who responds to Jesus. This may simply be the advanced stage of Elizabeth's pregnancy (indicating that John is older than Jesus) but the peculiar timing of his movement hints at something more.
Both mothers offer praise, but we observe that Elizabeth identifies Mary as blessed and lauds her. In contrast Mary praises God.
A subtle distinction has been made by Luke. John is subordinate to Jesus. He may have been a little older, but he was not the one this story is about. It was thus at the time of their birth, and was to be so throughout his ministry.
We are caused to ponder the significance of this aspect of the text. Why include such an apparently mundane encounter in his story of Jesus?
One possibility is that some of John's disciples still clung to him and his teaching, and were trying to influence others to see John as the great prophet and martyr of their time. It is possible. There are indications throughout the gospel that John had his own disciples. It is not unreasonable that some clung fast to his teaching. He was, after all, an imposing and amazing figure in his time. Such a view would reflect the audience for whom Luke wrote - his contemporaries who knew about the ministry and reputations of John and Jesus.
Another possibility is that it is there for our times. Through the history of the church there have been many charismatic leaders who have attracted their followers - people like Martin Luther, John Calvin, John Wesley, William Booth, Billy Graham to name just a few. Those who have been profoundly influenced by their ministry readily focus on their words. Sometimes those words become the lens through which we read the Scriptures. Perhaps we need to look more closely at this text. Each of those individuals have been people who proclaimed clearly and decisively the message of Jesus for their time. They have pointed people to Jesus, and encouraged them to recognize him and Lord and Saviour, and follow his teaching. Jesus has been preeminent in their lives.
It is easy for us to focus on a good thing, and miss he best. John was a great man of God, but Jesus is Son of God and Saviour.
The gospel is about Jesus. He is preeminent.
As Christians live their lives Jesus is the one to be worshipped and followed. He is to be preeminent.
As Christians share their stories Jesus is the one who must receive recognition and glory. He is number one.
Let it be so.
Other readings:
Jeremiah 33:14-16;
Psalm 25:1-10;
1 Thess. 3:9-13
Tuesday, December 8, 2009
Year C December 13
Year C Advent 3
Luke 3:7-18
"Bear fruits worthy of repentance. Do not say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children of Abraham." (v8 NRSV)
As we consider this text world leaders are meeting in Copenhagen in an effort to decide on a global approach to climate change. While there are some who are sceptical about the cause of the increasing temperature the science is unequivocal. Temperatures are rising all around the world, and we must respond.
John appeared in the wilderness and ramped up the political and religious temperature in his part of the world. Luke reports that crowds came out to see him. Without TV and newspapers word still got around and the curious and searching came out to see and hear him.
His message was plain and confronting. He was a straight shooter and laid it on the line. Simply put it was this - don't rely on your heritage, but turn your lives around. Do the right thing to avoid the judgment to come. This was no airy-fairy idea, but a message that required a change in the way people lived, especially those in positions of power and authority, and those with goods to share.
A practical response was required.
For those who had possessions - if you have two coats, give one to someone who has none. Do the same with your food.
For those in powerful financial positions - stick to the rules and don't line your own pockets.
For those in powerful legal positions - don't use (or abuse) the might of the law to hurt the vulnerable.
The message of John was almost like a media release preparing the way for Jesus - there were sound bites that would be amplified and explained when you spent time with Jesus.
In my world context the message of John could be paraphrased something like:
"Don't rely on your developed world status to protect your from the effects of global climate change. What should you? The rich nations should give generously to help the poor and those most affected by these changes. Share your technology and resources so that they will have shelter and food in the times to come.
Those involved in business (directors, managers, and investors) should not line their own pockets just because they can - but give fair service for a fair price with the good of all in view.
And the lawmakers and law enforcers (UN and economic powerhouses) - act with compassion and justice, and do not take advantage of your global power to keep yourselves rich at the expense of the underdeveloped and struggling nations around the world.
Self-interest in these days will lead to global disaster.
Personal self-interest will only push our politicians along that track.
We need to live with the big picture in mind. In small ways we can make a difference. We must heed the message of John if we are to avoid the judgment to come. For each of us, and for our nation, that means repentance.
Other readings:
Zephaniah 3:14-20
Isaiah 12:2-6
Phil 4:4-7
Luke 3:7-18
"Bear fruits worthy of repentance. Do not say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children of Abraham." (v8 NRSV)
As we consider this text world leaders are meeting in Copenhagen in an effort to decide on a global approach to climate change. While there are some who are sceptical about the cause of the increasing temperature the science is unequivocal. Temperatures are rising all around the world, and we must respond.
John appeared in the wilderness and ramped up the political and religious temperature in his part of the world. Luke reports that crowds came out to see him. Without TV and newspapers word still got around and the curious and searching came out to see and hear him.
His message was plain and confronting. He was a straight shooter and laid it on the line. Simply put it was this - don't rely on your heritage, but turn your lives around. Do the right thing to avoid the judgment to come. This was no airy-fairy idea, but a message that required a change in the way people lived, especially those in positions of power and authority, and those with goods to share.
A practical response was required.
For those who had possessions - if you have two coats, give one to someone who has none. Do the same with your food.
For those in powerful financial positions - stick to the rules and don't line your own pockets.
For those in powerful legal positions - don't use (or abuse) the might of the law to hurt the vulnerable.
The message of John was almost like a media release preparing the way for Jesus - there were sound bites that would be amplified and explained when you spent time with Jesus.
In my world context the message of John could be paraphrased something like:
"Don't rely on your developed world status to protect your from the effects of global climate change. What should you? The rich nations should give generously to help the poor and those most affected by these changes. Share your technology and resources so that they will have shelter and food in the times to come.
Those involved in business (directors, managers, and investors) should not line their own pockets just because they can - but give fair service for a fair price with the good of all in view.
And the lawmakers and law enforcers (UN and economic powerhouses) - act with compassion and justice, and do not take advantage of your global power to keep yourselves rich at the expense of the underdeveloped and struggling nations around the world.
Self-interest in these days will lead to global disaster.
Personal self-interest will only push our politicians along that track.
We need to live with the big picture in mind. In small ways we can make a difference. We must heed the message of John if we are to avoid the judgment to come. For each of us, and for our nation, that means repentance.
Other readings:
Zephaniah 3:14-20
Isaiah 12:2-6
Phil 4:4-7
Friday, December 4, 2009
Year C December 6
Year C Advent 2
Luke 3:1-6
"The voice of one crying in the wilderness:' Prepare the way of the Lord, make his paths straight...and all flesh shall see the salvation of the God.' (v4b,6 NRSV)
The responsive reading for this day is Luke 1:68-79. It is the prayer/prophecy of Zechariah, the father of John the Baptizer.
His prophecy over his son was about the specifics of his son's life, but the scope of his life work - go before the Lord to prepare his ways, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.
As we the story of the adult Jesus begins it is located at a time (v1) and in a place (v2). And it is John who kick starts the actions. He prepares the way. It is John who walks on to the stage and grabs people attention with his introduction. It is his words and his actions that are used to disturb the status quo, to unsettle and disturb the comfortable, and to raise expectations for the present and the future.
John's lifestyle was radical enough to draw attention to his message.
John's voice was loud enough and strong enough to compel people to listen.
As I prepared for a dedication on this Sunday it was clear to me that Zechariah's prophecy for his son could well be the message of God for our generation. We are to prepare people to hear the message of the Lord, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.
And this we must do by our lifestyle and our words.
Other readings:
Malachi 3:1-4;
Luke 1:68-79;
Philippians 1:3-11
Luke 3:1-6
"The voice of one crying in the wilderness:' Prepare the way of the Lord, make his paths straight...and all flesh shall see the salvation of the God.' (v4b,6 NRSV)
The responsive reading for this day is Luke 1:68-79. It is the prayer/prophecy of Zechariah, the father of John the Baptizer.
His prophecy over his son was about the specifics of his son's life, but the scope of his life work - go before the Lord to prepare his ways, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.
As we the story of the adult Jesus begins it is located at a time (v1) and in a place (v2). And it is John who kick starts the actions. He prepares the way. It is John who walks on to the stage and grabs people attention with his introduction. It is his words and his actions that are used to disturb the status quo, to unsettle and disturb the comfortable, and to raise expectations for the present and the future.
John's lifestyle was radical enough to draw attention to his message.
John's voice was loud enough and strong enough to compel people to listen.
As I prepared for a dedication on this Sunday it was clear to me that Zechariah's prophecy for his son could well be the message of God for our generation. We are to prepare people to hear the message of the Lord, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.
And this we must do by our lifestyle and our words.
Other readings:
Malachi 3:1-4;
Luke 1:68-79;
Philippians 1:3-11
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