The Nativity of Our Lord III - 25 December 2011
Isaiah 52:7-10
Psalm 98
Hebrews 1:1-12
St. John 1:1-14
Background: Angels
If we were commenting on the texts for Christmas Eve this would be a natural introduction, with Luke and Matthew’s use of angels – messengers of joy and of warning. Seeing, however, the author of Hebrew’s use of angels as a comparison to Jesus, it might be good for us to take a moment and consider angels in the tradition of Christian theology. They are not a Christian invention, but rather appear repeatedly in the Hebrew Scriptures as either the Cherubim (half human, half animal winged creatures) or the Seraphim (literally “burning ones”). Angel-like creatures appear in other traditions as well, Islam, Bahá’i, Zoroastrianism, and in Indian religions as well. It is only the seraphim that are mentioned as having wings (“six wings have they these messengers of him”).
The utility and purpose of angels are probably more helpful discussions to have at this time. Their name comes from the Greek aggelos, and in Hebrew they are called mal’akh, both words meaning messenger. Some times the word was used in reference to a priest or more likely a prophet who announces news. Popular thought about angels is of the divine nature however, wings and all.
Isaiah 52:7-10
How beautiful upon the mountains
are the feet of the messenger, who announces peace,
who brings good news,
who announces salvation,
who says to Zion, "Your God reigns."
Listen! Your sentinels lift up their voices,
together they sing for joy;
for in plain sight they see
the return of the LORD to Zion.
Break forth together into singing,
you ruins of Jerusalem;
for the LORD has comforted his people,
he has redeemed Jerusalem.
The LORD has bared his holy arm
before the eyes of all the nations;
and all the ends of the earth shall see
the salvation of our God.
This reading is in praise of Jerusalem, the home of the King and the place where YHWH dwells. What is interesting about this hymn is that it is in praise of a city that is in ruins; so all the words proclaimed are words of hope for the future. In the ancient near east, enthronement songs, such as this were often sung at the New Year Festival, where the king was celebrated, and the fertility of the earth was prayed for. Here it is the very existence of Jerusalem as the house of God that is on the lips of the hymn singers. It is not a liturgical choir that is summoned to sing this hymn, but rather all the people, from the sentinels that guard the ruined walls, to the very ruins themselves. The story of salvation coming from destruction will not be lost on the Christian prophets who will look back to these words and this hymn and find in them hope for those who follow Jesus.
Breaking open Isaiah:
- What are your thoughts about the significance of Jerusalem in the Christian story?
- What was its significance for Israel?
- What is its significance in our time?
Psalm 98 Cantate Domino
Sing to the LORD a new song, *
for he has done marvelous things.
With his right hand and his holy arm *
has he won for himself the victory.
The LORD has made known his victory; *
his righteousness has he openly shown in the sight of the nations.
He remembers his mercy and faithfulness to the house of Israel, *
and all the ends of the earth have seen the victory of our God.
Shout with joy to the LORD, all you lands; *
lift up your voice, rejoice, and sing.
Sing to the LORD with the harp, *
with the harp and the voice of song.
With trumpets and the sound of the horn *
shout with joy before the King, the LORD.
Let the sea make a noise and all that is in it, *
the lands and those who dwell therein.
Let the rivers clap their hands, *
and let the hills ring out with joy before the LORD,
when he comes to judge the earth.
In righteousness shall he judge the world *
and the peoples with equity.
Like Psalm 96, which was sung on Christmas Eve, this psalm is hardly a new song at all, although the psalmist may desire that it be sung with a new spirit and attitude. It is also a pastiche of familiar phrases and words, but here is crafted into a unique setting that celebrates God’s kingship. The military tone may have us look at YHWH as the God who conquers chaos, a familiar ancient near eastern theme. Later in the psalm, however, it is the subdued creation that is summoned to hymn the king – “let the sea make a noise and all that is in it.” Although there is a global and universal sense to the psalm, the author singles out Israel as deserving of God’s special mercy.
Breaking open Psalm 98
- The ancients saw the sea as chaos. What is chaos for you?
- How does God address the chaos in your life?
- How do you deal with the chaos of your life?
Hebrews 1:1-12
Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.
For to which of the angels did God ever say,
"You are my Son;
today I have begotten you"?
Or again,
"I will be his Father,
and he will be my Son"?
And again, when he brings the firstborn into the world, he says,
"Let all God's angels worship him."
Of the angels he says,
"He makes his angels winds,
and his servants flames of fire."
But of the Son he says,
"Your throne, O God, is forever and ever,
and the righteous scepter is the scepter of your kingdom.
You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions."
And,
"
In the beginning, Lord, you founded the earth,
and the heavens are the work of your hands;
they will perish, but you remain;
they will all wear out like clothing;
like a cloak you will roll them up,
and like clothing they will be changed.
But you are the same,
and your years will never end."
The lectionary allows us to truncate this reading at verse 4, but to do so would lose the wonderful logic and connections of the quotes from the Hebrew Scriptures. The first verses introduce the connections to the traditions of the fathers “in many and various ways”. The theme of the exultation of Jesus becomes the theme for the remainder of this section, which actually may be an ancient hymn quoted by the author. The Christology here would find a welcome home in the thought of John the Evangelist, and the vocabulary of priestly service, and majesty are peculiar to Hebrews.
The following verses are series of seven (the perfect number) quotations from the Hebrew Scriptures, all designed to underscore the new nature of Jesus, and his presence among the people as Lord. We read quotes from an enthronement psalm (2:7), a description of the relationship of David (and his successors) to God (II Samuel 7:14). The third quotation from both Deuteronomy 32:43 and Psalm 97:7 may speak to Christ’s second coming and the parousia. Again the angels are the focus in a quotation from Psalm 104:4 as they are compared to the Son. In a quotation from Psalm 45:7-8, Jesus, like David, is promised an on-going and eternal reign. The last quote from Psalm 102:6-8, establishes Jesus at the moment of Creation, but sees creation as a temporary thing when compared to the eternal reign of the Christ.
Breaking open Hebrews:
- What are your thoughts about Jesus?
- What role does he play in your life?
- How is he exalted in your thoughts?
St. John 1:1-14
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.
There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.
He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.
Like many Old Testament texts, and like the Birth Narratives of Ss. Luke and Matthew, John presents us with a sort of genealogy. Here it is not a genealogy of human ancestors and descendants, but rather one of divine relationships. This genealogy is set into a restating of the Creation Story from Genesis, in which God speaks a divine Word – the logos – Christ present at the beginning of all things, and God’s new word to humankind. Like other New Testament authors, John may have used an early Christian hymn to which he attaches statements about John the Baptist (thereby setting his place in the divine genealogy). The central focus, however, is the Word made flesh, God’s incarnation into the present world.
Breaking open the Gospel:
- How powerful is a word?
- How have you used words to influence others?
- How is Jesus the Word?
After breaking open the Word, you might want to pray the Collect for Sunday:
Almighty God, you have given your only-begotten Son to take our nature upon him, and to be born this day of a pure virgin: Grant that we, who have been born again and made your children by adoption and grace, may daily be renewed by your Holy Spirit; through our Lord Jesus Christ, to whom with you and the same Spirit be honor and glory, now and for ever. Amen.
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