4th Sunday after the Epiphany
Luke 4:21-30.
"I tell you the truth," he continued, "no prophet is accepted in his hometown. I assure you that there were many widows in Israel in Elijah's time, when the sky was shut for three and a half years and there was a severe famine throughout the land. Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed--only Naaman the Syrian." All the people in the synagogue were furious when they heard this. (4:24-28)
Context:
Praise came from the lips of the crowd gathered at the synagogue. Jesus' words has been welcomed as the carpenter's son returned to his home village and opened the scriptures on the Sabbath. He was welcomed back, but as they moved past their initial impressions of his speech they considered what he said, and it did not sit comfortably with them - in fact they were greatly offended.
"Today this scripture has been fulfilled in your hearing" is a veiled Messianic claim. "No prophet is accepted in his home town" and "There were many lepers in Elijah day, but only Naaman (the Syrian) was cured" are pointing to the failure of Nazareth and Israel to recognise Jesus as prophet - and possibly as Messiah. At the beginning of his ministry in Israel Jesus is foreshadowing the 'failure' of that ministry, and his rejection.
Comment:
Jesus' return to Nazareth has parallels in Mark (6:1-6) and Matthew (13:53-58). Luke's account includes more detail, including the "mission statement" of 4:18-19 and recognition of the depth of the opposition Jesus' faced. This additional information points to another source for Luke, and the placement of the incident reflects programmatic or thematic considerations. For Luke this incident is of major significance. It is not just the rejection of Jesus in his home town, but points to the rejection of Jesus by his own people and extension of his ministry to Gentiles. Jesus has been sent or 'anointed' to bring good news, not only to the Jews, but also to those beyond its borders.
Nolland suggests that these verses indicate that "unbelief has created a situation where possibilities are not realized and benefits do not flow" (Nolland, WBC, 201) rather than emphasising Jesus rejection.
In the parallel accounts the unbelief of the people somehow limits Jesus a few deeds of power in Nazareth. If faith is a key element in miracles this is not surprising. It should not be understood that God is limited by our unbelief, for God is able to act without our consent. Yet there is an element of welcome and respect that is lacking in the people, and Jesus respects their choice. The Nazarenes are the poorer as a result.
While the unresponsiveness of the people is noted in Matthew and Mark, the account in Luke includes a much more vigorous and determined opposition. What Jesus said was seen as being 'highly provocative" and the picture presented in not Jesus being launched to his death off a high cliff but is indicative of an angry mob preparing to stone Jesus. It follows the pattern of casting the victim down from an elevated position, from which his opponents could throw or drop the stones. Just how Jesus is delivered her is not stated. Again Nolland notes that it is reflective of John's view that "his hour has not yet come".(201)
The reaction seems to be "over the top" to modern readers. It is difficult for us to comprehend. Those who have been brought up in a Christian tradition, or a democratic country value freedom of speech, and rarely become violent when alternate view or divergent opinions are expressed. In other parts of the world such a reaction is not unknown. When deeply help beliefs and views are challenged it is considered disrespectful to the elders and leaders, and is likely to result in the offender being ostracized, excluded or even persecuted.
Those who stand in the line of Christ must be prepared for their message, however graciously expressed, to be rejected and for opposition to result. Changing the world is not easy. When peoples world views are challenged and their practices are questioned we must not be surprised by their reactions. If they agree with what we say there will be acceptance or even praise, but when the message challenges or offends expect a reaction.
While we should not go out of our way to provoke a reaction, perhaps we have become accepting of the status quo and desirous of peoples praise to the detriment of the gospel.
Other Readings:
Jer 1:4-10;
Ps 71:1-6;
1 Cor 13:1-13.
Saturday, January 30, 2010
Wednesday, January 20, 2010
Year C January 24
3rd Sunday after the Epiphany
Luke 4:14-21
“The Spirit of the Lord is upon me,because he has anointed me to bring good news to the poor.
It's kick off time!
Ironically today is the day when Salvation Army Officers are officially welcomed (installed) into their new appointments in my area of the world. It is their first official Sunday, even though they began their responsibilities during the week. Today's reading marks a 'formal' commencement of Jesus ministry in the Gospel of Luke.
Context:
Jesus has been baptised (3:21-22), tempted (4:1-13) and begun to teach in the synagogues around Galilee (4:14-15). The verses prior to our text are a summary statement. It is worth noting these in Luke's writings (especially the Acts of the Apostles). They are a reminder that the gospels are not a complete record of all that took place, and an indication of the sort of activity that was taking place. Here we see that the arena of Jesus' activity was Galilee, and his main activity was teaching. (4:15) Returning to his hometown he was invited to open the Scriptures in the synagogue.
Content:
Here we find what amounts to a 'mission statement' from Jesus (18-21), and a response from the people (22,23-29). While the text under consideration only includes 14-21, it is instructive to remember that there was a response to Jesus' words. While the initial response was positive the mood quickly turned as the message became less 'acceptable' to the hearers. The boy who grew up in Nazareth and found favour with 'God and man' (2:52) slipped out of favour very quickly!
The reputation built in his short Galilee tour no doubt led to the invitation to read the Scriptures in his home town. We see that the people were amazed at his 'gracious words' of the carpenters' son. It is difficult to understand what those gracious words were, since Luke only offers us the words that were read, and one short sentence. The 'gracious words' could refer to the text that Jesus read (Isaiah 61:1-2), and the omission of "the day of vengeance of our Lord" (2b). It could also refer to other comments he made about the text that are not recorded in the Gospel.
It is interesting to note that John Nolland (Word Biblical Commentary Vol.35A Luke 1-9:20, 196) offers a somewhat different translation of 61:1b. His translation reads "To evangelise the poor her he sent me" in contrast to "he has sent me to bring good news to the oppressed" (NRSV). While Nolland observes that the extent to which this should be spiritualized is a "vexing question" the link between the historical context of the quoted text, the quoting of the text and today points to a more holistic reading of this phrase. Evangelize in our context carries strong spiritual/other-worldly overtones. The words of Isaiah are in the context of the restoration of Israel and reflect a present experience, and immediate salvation evidenced in the day to day experience of the Jewish people. Jesus' miracles freed those oppressed by sickness, and exclusion from the community because of 'sin'. Release from political oppression was in view in Isaiah, but this is not so evident in Jesus' ministry. While it is difficult to imagine a political system operating on the basis of Jesus' teaching, such a system could not be oppressive.
The quotation of Isaiah points to a ministry that was all-encompassing, and brought physical, emotional, relational and spiritual salvation. To share in the mission of Jesus is to be concerned that people might experience the God-life in every area of their existence. To focus on the spiritual alone is a failure to embrace God's creation, and to ignore the spiritual is offering only a temporary "fix". We must strive to share the fullness of the good news that is salvation through Jesus Christ.
Other readings:
Neh 8:1-3, 5-6, 8-10;
Psalm 19;
1 Cor 12:12-31a;
Luke 4:14-21.
Luke 4:14-21
“The Spirit of the Lord is upon me,because he has anointed me to bring good news to the poor.
He has sent me to proclaim release to the captives and recovery of sight to the blind,
to let the oppressed go free, to proclaim the year of the Lord’s favor.” Lk 4:18-19a
It's kick off time!
Ironically today is the day when Salvation Army Officers are officially welcomed (installed) into their new appointments in my area of the world. It is their first official Sunday, even though they began their responsibilities during the week. Today's reading marks a 'formal' commencement of Jesus ministry in the Gospel of Luke.
Context:
Jesus has been baptised (3:21-22), tempted (4:1-13) and begun to teach in the synagogues around Galilee (4:14-15). The verses prior to our text are a summary statement. It is worth noting these in Luke's writings (especially the Acts of the Apostles). They are a reminder that the gospels are not a complete record of all that took place, and an indication of the sort of activity that was taking place. Here we see that the arena of Jesus' activity was Galilee, and his main activity was teaching. (4:15) Returning to his hometown he was invited to open the Scriptures in the synagogue.
Content:
Here we find what amounts to a 'mission statement' from Jesus (18-21), and a response from the people (22,23-29). While the text under consideration only includes 14-21, it is instructive to remember that there was a response to Jesus' words. While the initial response was positive the mood quickly turned as the message became less 'acceptable' to the hearers. The boy who grew up in Nazareth and found favour with 'God and man' (2:52) slipped out of favour very quickly!
The reputation built in his short Galilee tour no doubt led to the invitation to read the Scriptures in his home town. We see that the people were amazed at his 'gracious words' of the carpenters' son. It is difficult to understand what those gracious words were, since Luke only offers us the words that were read, and one short sentence. The 'gracious words' could refer to the text that Jesus read (Isaiah 61:1-2), and the omission of "the day of vengeance of our Lord" (2b). It could also refer to other comments he made about the text that are not recorded in the Gospel.
It is interesting to note that John Nolland (Word Biblical Commentary Vol.35A Luke 1-9:20, 196) offers a somewhat different translation of 61:1b. His translation reads "To evangelise the poor her he sent me" in contrast to "he has sent me to bring good news to the oppressed" (NRSV). While Nolland observes that the extent to which this should be spiritualized is a "vexing question" the link between the historical context of the quoted text, the quoting of the text and today points to a more holistic reading of this phrase. Evangelize in our context carries strong spiritual/other-worldly overtones. The words of Isaiah are in the context of the restoration of Israel and reflect a present experience, and immediate salvation evidenced in the day to day experience of the Jewish people. Jesus' miracles freed those oppressed by sickness, and exclusion from the community because of 'sin'. Release from political oppression was in view in Isaiah, but this is not so evident in Jesus' ministry. While it is difficult to imagine a political system operating on the basis of Jesus' teaching, such a system could not be oppressive.
The quotation of Isaiah points to a ministry that was all-encompassing, and brought physical, emotional, relational and spiritual salvation. To share in the mission of Jesus is to be concerned that people might experience the God-life in every area of their existence. To focus on the spiritual alone is a failure to embrace God's creation, and to ignore the spiritual is offering only a temporary "fix". We must strive to share the fullness of the good news that is salvation through Jesus Christ.
Other readings:
Neh 8:1-3, 5-6, 8-10;
Psalm 19;
1 Cor 12:12-31a;
Luke 4:14-21.
Monday, January 11, 2010
Year C January 17 John 2:1-11
2nd Sunday after the Epiphany
John 2:1-11
Context:
The third day. An interesting sequence appears in John 1. The next day begins three short incidents (1:29.35.43) and then we have the wedding on the "third day". Explanations include attempts to link this expression with the resurrection, but it is the third day after Jesus baptism (1:29-34).
Already Jesus has gathered a group of disciples around him. Two of them had been John's disciples (v.35)- including Andrew, the brother of Simon Peter.
This group is invited to a wedding in Cana and in this context (the only actual wedding that is recorded in the gospels) Jesus first public "miracle" is performed. This public miracle was recognised by only a few people who were 'in the know', the majority of the guests continued to enjoy the fine wine that resulted.
Comment:
It seems quite remarkable that the first miracle (sign in John's gospel) recorded in John's Gospel should be the turning of water into wine. It is not a comfortable miracle for consideration by a temperance movement - but cannot be ignored.
In this miracle we read of Mary's request that Jesus retrieve a social situation. A wedding was one of the major social occasions in the Jewish culture, as in our culture. It was important for the social standing of those concerned that everything went well - and the supply of adequate refreshments was one of the aspects that could make or break an event. To run out of wine was a disaster that would be the lasting memory of the event and damage the prestige in the village. With this in mind Mary (whose relationship to the hosts is unstated) seeks to rescue the hosts from major social embarrassment. It was not a matter of life or death nor a matter of physical quality of life. Mary would have known of the lasting effects of such embarrassment in the community, and approached Jesus. So she approached Jesus and he acted, turning water into wine that caused the steward to remark of its great quality. About 120 gallons (over 500 litres) was a large quantity to produce near the end of the wedding feast.
Why would Jesus respond to Mary's request and turn so much water into wine?
It seems to me that there are two reasons.
Other readings:
Isaiah 62:1-5;
Ps 36:5-10;
1 Cor 12:1-11
John 2:1-11
Context:
The third day. An interesting sequence appears in John 1. The next day begins three short incidents (1:29.35.43) and then we have the wedding on the "third day". Explanations include attempts to link this expression with the resurrection, but it is the third day after Jesus baptism (1:29-34).
Already Jesus has gathered a group of disciples around him. Two of them had been John's disciples (v.35)- including Andrew, the brother of Simon Peter.
This group is invited to a wedding in Cana and in this context (the only actual wedding that is recorded in the gospels) Jesus first public "miracle" is performed. This public miracle was recognised by only a few people who were 'in the know', the majority of the guests continued to enjoy the fine wine that resulted.
Comment:
It seems quite remarkable that the first miracle (sign in John's gospel) recorded in John's Gospel should be the turning of water into wine. It is not a comfortable miracle for consideration by a temperance movement - but cannot be ignored.
In this miracle we read of Mary's request that Jesus retrieve a social situation. A wedding was one of the major social occasions in the Jewish culture, as in our culture. It was important for the social standing of those concerned that everything went well - and the supply of adequate refreshments was one of the aspects that could make or break an event. To run out of wine was a disaster that would be the lasting memory of the event and damage the prestige in the village. With this in mind Mary (whose relationship to the hosts is unstated) seeks to rescue the hosts from major social embarrassment. It was not a matter of life or death nor a matter of physical quality of life. Mary would have known of the lasting effects of such embarrassment in the community, and approached Jesus. So she approached Jesus and he acted, turning water into wine that caused the steward to remark of its great quality. About 120 gallons (over 500 litres) was a large quantity to produce near the end of the wedding feast.
Why would Jesus respond to Mary's request and turn so much water into wine?
It seems to me that there are two reasons.
- His mother asked him to intervene. Honour your father and your mother is one of the commandments, and out of respect and obedience Jesus responded to her request.
- Jesus is about life. Social occasions, meals and celebrations are important dimensions of life. We are meant to enjoy life, and the complete absence of wine would have marred the wedding, hurt the social standing of the hosts, and been a cause of shame to the newlyweds that would have remained with them.
Other readings:
Isaiah 62:1-5;
Ps 36:5-10;
1 Cor 12:1-11
Year C January 17 John 2:1-11
2nd Sunday after the Epiphany
John 2:1-11
Context:
The third day. An interesting sequence appears in John 1. The next day begins three short incidents (1:29.35.43) and then we have the wedding on the "third day". Explanations include attempts to link this expression with the resurrection, but it is the third day after Jesus baptism (1:29-34).
Already Jesus has gathered a group of disciples around him. Two of them had been John's disciples (v.35)- including Andrew, the brother of Simon Peter.
This group is invited to a wedding in Cana and in this context (the only actual wedding that is recorded in the gospels) Jesus first public "miracle" is performed. This public miracle was recognised by only a few people who were 'in the know', the majority of the guests continued to enjoy the fine wine that resulted.
Comment:
It seems quite remarkable that the first miracle (sign in John's gospel) recorded in John's Gospel should be the turning of water into wine. It is not a comfortable miracle for consideration by a temperance movement - but cannot be ignored.
(This is a work in process..further comment or information will be added during the week)
Other readings:
Isaiah 62:1-5;
Ps 36:5-10;
1 Cor 12:1-11
John 2:1-11
Context:
The third day. An interesting sequence appears in John 1. The next day begins three short incidents (1:29.35.43) and then we have the wedding on the "third day". Explanations include attempts to link this expression with the resurrection, but it is the third day after Jesus baptism (1:29-34).
Already Jesus has gathered a group of disciples around him. Two of them had been John's disciples (v.35)- including Andrew, the brother of Simon Peter.
This group is invited to a wedding in Cana and in this context (the only actual wedding that is recorded in the gospels) Jesus first public "miracle" is performed. This public miracle was recognised by only a few people who were 'in the know', the majority of the guests continued to enjoy the fine wine that resulted.
Comment:
It seems quite remarkable that the first miracle (sign in John's gospel) recorded in John's Gospel should be the turning of water into wine. It is not a comfortable miracle for consideration by a temperance movement - but cannot be ignored.
(This is a work in process..further comment or information will be added during the week)
Other readings:
Isaiah 62:1-5;
Ps 36:5-10;
1 Cor 12:1-11
Saturday, January 9, 2010
Year C January 10 Luke 3:15-17
Baptism of the Lord
Luke 3:15-17, 21-22
"I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire."(v.16, 17 NRSV)
One of the unique aspects of The Salvation Army is the non-observance of the sacraments. Baptism and the celebration of the Eucharist are not part of the worship of the church. Against this background we must face the fact that both baptism and the Eucharist are part of the life of the church.
In this particular text we find an unusual combination of images related to baptism. John baptises with water, Jesus with the Holy Spirit and with fire, and then the chaff is to be burned "with unquenchable fire". The burning of chaff is an image of judgement which fits with the "axe lying at the root of the trees" (v.10) but in this context the baptism with water, the Holy Spirit and fire seem to represent a hierarchy of sorts.
John baptises with water - but Jesus is much greater than he is and will baptise with the Holy Spirit and with fire. This would suggest that baptism that Jesus offers is of a different nature than the baptism of John. It is also far more important that John's water baptism.
Within the various churches baptism with water is imbued with particular significance. For some it is baptism into faith. For others baptism into the faith of the church or community. In some churches infants are baptised while only adult baptism is practised in others. Despite the variants each tradition recognises various steps in the journey of faith in particular ways. Among the reasons for The Salvation Army stance was the proliferation of practices, the varied theological understandings, a reluctance to be identified as a denomination, and an attempt to avoid reliance upon symbol rather than experience. The result has been that the movement substituted its own ceremonies in place of water baptism.
What has not been replaced is baptism with the Holy Spirit and with fire. No church or organisation has been able to make this experience a ceremony or a sacrament. What God gives through Jesus is not something that can be organised, manufactured or scheduled. It comes as a work of grace through our relationship with God in Christ.
Among the criticisms of the Pharisees was the emphasis on rules and regulations rather than relationship. It is easy for us to identify how people should come to faith, and how they should grow in faith. That makes it manageable and measurable, but identification must never become regulation. The work of God cannot always be measured, and it certainly cannot be managed. No matter what the messenger of God does, what God will do in Christ is greater. Our small but significant ceremonies must not be confused with the work of God which may take place with, through, or even despite our ceremonies.
It is my prayer that we might all experience the baptism of the Holy Spirit that Jesus offers to all who enter into relationship with God through him.
Other readings:
Isaiah 43:1-7;
Psalm 29; Acts 8:14-17;
Luke 3:15-17, 21-22.
Luke 3:15-17, 21-22
"I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire."(v.16, 17 NRSV)
One of the unique aspects of The Salvation Army is the non-observance of the sacraments. Baptism and the celebration of the Eucharist are not part of the worship of the church. Against this background we must face the fact that both baptism and the Eucharist are part of the life of the church.
In this particular text we find an unusual combination of images related to baptism. John baptises with water, Jesus with the Holy Spirit and with fire, and then the chaff is to be burned "with unquenchable fire". The burning of chaff is an image of judgement which fits with the "axe lying at the root of the trees" (v.10) but in this context the baptism with water, the Holy Spirit and fire seem to represent a hierarchy of sorts.
John baptises with water - but Jesus is much greater than he is and will baptise with the Holy Spirit and with fire. This would suggest that baptism that Jesus offers is of a different nature than the baptism of John. It is also far more important that John's water baptism.
Within the various churches baptism with water is imbued with particular significance. For some it is baptism into faith. For others baptism into the faith of the church or community. In some churches infants are baptised while only adult baptism is practised in others. Despite the variants each tradition recognises various steps in the journey of faith in particular ways. Among the reasons for The Salvation Army stance was the proliferation of practices, the varied theological understandings, a reluctance to be identified as a denomination, and an attempt to avoid reliance upon symbol rather than experience. The result has been that the movement substituted its own ceremonies in place of water baptism.
What has not been replaced is baptism with the Holy Spirit and with fire. No church or organisation has been able to make this experience a ceremony or a sacrament. What God gives through Jesus is not something that can be organised, manufactured or scheduled. It comes as a work of grace through our relationship with God in Christ.
Among the criticisms of the Pharisees was the emphasis on rules and regulations rather than relationship. It is easy for us to identify how people should come to faith, and how they should grow in faith. That makes it manageable and measurable, but identification must never become regulation. The work of God cannot always be measured, and it certainly cannot be managed. No matter what the messenger of God does, what God will do in Christ is greater. Our small but significant ceremonies must not be confused with the work of God which may take place with, through, or even despite our ceremonies.
It is my prayer that we might all experience the baptism of the Holy Spirit that Jesus offers to all who enter into relationship with God through him.
Other readings:
Isaiah 43:1-7;
Psalm 29; Acts 8:14-17;
Luke 3:15-17, 21-22.
Saturday, January 2, 2010
Year C January 3
Epiphany
Matt 2:1-12
"But you, Bethlehem, in the land of Judah,are by no means least among the rulers of Judah;for out of you will come a ruler who will be the shepherd of my people Israel." (v.6)
Over recent days I have been pondering this text, and wrestling with its implications. Is this just an interesting bit of the nativity story, or does it have a broader significance? For me the answer is both. There are some questions that need to be asked of any text if we are to take Scripture seriously. Each verse in the Bible is part of 'the inspired word of God' but some passages (or probably most) require us to do more that simply read and apply. The theological questioning must include, at the very least, the following questions:
It points to the passage of time. Depictions of the nativity scenes show these men and their gifts gathered around the manger with Mary and Joseph and the shepherds. References to the "house" (v.11) and the later account of the slaughter of innocents under two yeas old (v. 16-18) indicate an extended time between the birth of Jesus and their encounter with Jesus. We must allow at least 12 months and probably more before the magi from the east found Jesus.
It points to the universal nature of Jesus' mission. Jesus was born in Bethlehem, but these magi came from beyond the national borders. Legend depicts the journey as long and arduous. Any journey in those days was difficult, and the time frame confirms that it was a long journey. We do not know how long, but could allow a time span of around a year. Jesus' birth was noted by wise men (not kings) from afar. The Greeks also believed that the birth of a great man or king was also announced with a sign in the heavens - and here we have Matthew's gospel (with its signs of being for a Jewish audience) recognising the existence of such a portent.
It points to the failure of the Jewish leaders to see what they were awaiting. The Jews were expecting a Messiah, and awaiting his arrival to free them from the oppressor and restore Israel to greatness. Micah 5:2 points to Bethlehem as the birthplace, and the scribes and chief priests knew this, yet were informed of Jesus arrival by these foreigners. They missed it!
It points to a misunderstanding of Jesus mission. For Herod the arrival of a 'new king' was a threat to his position and power. He could only see this infant as a direct threat to his authority and sought to destroy what he did not understand. Before Pilate Jesus identified his kingdom as 'not of this world' (John 18:36) - he was a king of a different kind.
It points to God working beyond our expectations. The magi expected the new king to be born in the capital city, not a rural backwater. They expected to find Jesus in a palace, not the house of a common tradesman. The scribes expected the Messiah to be a king in the manner of David, and Herod expected a ruler who would challenge his authority and replace him as ruler of Israel. To the magi Jesus arrived in circumstances far less significant than they anticipated. In their wisdom they found him, but where they found him confounded them. At the other end of the scale the earthly rulers (Herod and later Pilate) discovered that Jesus was not what they expected, but did not see that he was far more than they expected.
So what does it mean for me today?
It reminds me that God is the God of all and Jesus was sent for all humanity - Jews and non-Jews alike. Today that translates to Christians and those who are yet to recognise Jesus as Saviour and Lord. Jesus came for us all.
It also reminds me that God works in unexpected ways. I need to be alert to the signs of his presence in the Word and in the world.
Jesus has come into our world. May we recognise his presence.
Other readings:
Isaiah 60:1-6;
Psalm 72:1-7, 10-14;
Ephesians 3:1-12
Matt 2:1-12
"But you, Bethlehem, in the land of Judah,are by no means least among the rulers of Judah;for out of you will come a ruler who will be the shepherd of my people Israel." (v.6)
Over recent days I have been pondering this text, and wrestling with its implications. Is this just an interesting bit of the nativity story, or does it have a broader significance? For me the answer is both. There are some questions that need to be asked of any text if we are to take Scripture seriously. Each verse in the Bible is part of 'the inspired word of God' but some passages (or probably most) require us to do more that simply read and apply. The theological questioning must include, at the very least, the following questions:
- What did this text mean to its original hearers?
- What does this text tells us about God, Jesus, about mission, about the church?
- What does it mean for the church today?
- What does it mean for me?
It points to the passage of time. Depictions of the nativity scenes show these men and their gifts gathered around the manger with Mary and Joseph and the shepherds. References to the "house" (v.11) and the later account of the slaughter of innocents under two yeas old (v. 16-18) indicate an extended time between the birth of Jesus and their encounter with Jesus. We must allow at least 12 months and probably more before the magi from the east found Jesus.
It points to the universal nature of Jesus' mission. Jesus was born in Bethlehem, but these magi came from beyond the national borders. Legend depicts the journey as long and arduous. Any journey in those days was difficult, and the time frame confirms that it was a long journey. We do not know how long, but could allow a time span of around a year. Jesus' birth was noted by wise men (not kings) from afar. The Greeks also believed that the birth of a great man or king was also announced with a sign in the heavens - and here we have Matthew's gospel (with its signs of being for a Jewish audience) recognising the existence of such a portent.
It points to the failure of the Jewish leaders to see what they were awaiting. The Jews were expecting a Messiah, and awaiting his arrival to free them from the oppressor and restore Israel to greatness. Micah 5:2 points to Bethlehem as the birthplace, and the scribes and chief priests knew this, yet were informed of Jesus arrival by these foreigners. They missed it!
It points to a misunderstanding of Jesus mission. For Herod the arrival of a 'new king' was a threat to his position and power. He could only see this infant as a direct threat to his authority and sought to destroy what he did not understand. Before Pilate Jesus identified his kingdom as 'not of this world' (John 18:36) - he was a king of a different kind.
It points to God working beyond our expectations. The magi expected the new king to be born in the capital city, not a rural backwater. They expected to find Jesus in a palace, not the house of a common tradesman. The scribes expected the Messiah to be a king in the manner of David, and Herod expected a ruler who would challenge his authority and replace him as ruler of Israel. To the magi Jesus arrived in circumstances far less significant than they anticipated. In their wisdom they found him, but where they found him confounded them. At the other end of the scale the earthly rulers (Herod and later Pilate) discovered that Jesus was not what they expected, but did not see that he was far more than they expected.
So what does it mean for me today?
It reminds me that God is the God of all and Jesus was sent for all humanity - Jews and non-Jews alike. Today that translates to Christians and those who are yet to recognise Jesus as Saviour and Lord. Jesus came for us all.
It also reminds me that God works in unexpected ways. I need to be alert to the signs of his presence in the Word and in the world.
Jesus has come into our world. May we recognise his presence.
Other readings:
Isaiah 60:1-6;
Psalm 72:1-7, 10-14;
Ephesians 3:1-12
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