Do Not Be Afraid... Ever – 24 December 2017 – Fourth Sunday in Advent

Although Nathan's prophecy to David and Gabriel's announcement to Mary may lead us to expect a messiah bringing peace by ruling in splendor from "the throne of David his father," today's readings suggest that God's mysterious ways often overturn human expectations.

David is deterred from building a glorious house for God (temple). Instead, the Lord will build a house for him (dynasty). God's fulfillment of the "mystery hidden for many ages" is first revealed to Mary. . . in the out-of-the-way region of Galilee. As she obediently submits to the Lord's impossible plan for the messiah's birth, we may already anticipate that her child's rule is not going to conform to the standards of earthly power and prestige.

Luke 1:26-38

In a tone of wonder and joy, Luke's annunciation story describes the beginning of the fulfillment of the long-awaited time of salvation. . . .  

The scene is filled with improbabilities. The site is Nazareth in Galilee; there has been no Davidic court in Jerusalem for almost 600 years. The recipient is a virgin, "deeply troubled" by the angel's greeting who later must ask, "How can this be since I do not know man?" The child will be conceived by the power of the Most High, and the confirming sign that Mary's baby is indeed to be called Son of God is that her kinswoman Elizabeth has conceived a son in her old age.

In language reminiscent of the annunciation of Isaac's birth to Abraham and Sarah (Genesis 18), Gabriel ends by affirming that, "nothing is impossible with God." In con- trast to the incredulous Zechariah and their laughing ancestor Sarah, Mary acquiesces to the mysterious divine plan: "I am the maidservant of the Lord. Let it be done to me as you say."

2 Samuel 7:1-11, 16

The scriptures remind us that our God is a god of surprise. The reading from Second Samuel describes Israel as a people firmly rooted in the promised land. This people has developed such a sophisticated urban life that it wants to establish a dwelling place for God, an act that in effect represents an attempt to domesticate God.

But Nathan receives a night-time revelation from God, an appeal to remember God's nomadic, sojourning, tent-dwelling presence for Israel. Nathan is reminded that God's power enabled Israel's enemies to be thwarted and that God desires no temple where the divine will exist under the domination of human designs. The Davidic covenant is not to be placed in a particular space but is to be rooted in a person, David, and his posterity. God speaks surprise. God takes a posture of presence with David and his posterity.

Romans 16:25-27

This concluding doxology gives praise to God who strengthens the Christian community in the gospel, now revealed to gentiles through Paul's preaching. . .  

Its emphasis on the hidden mystery of God's plan, which completes the message of the prophets and is now revealed to all the nations, is central to the theme of today's readings. The plan for salvation, now open to gentiles, is manifested not according to human timetables but "at the command of the eternal God."

These reflections were written by a number of different scholars who contributed to this volume of Homily Service without attribution according to specific sections.

Homily Service 36, no. 1 (2002): 35-42.

Only One Thing – 17 July 2016 – 9th Sunday after Pentecost/ Lectionary 16/ Proper 11

Jesus tells us, “there is need of only one thing.” Find for this Sunday the one thing in each of the texts that helps us to know what Jesus means. That one thing is the gospel. How is it expressed?

Luke 10:38-42

The expression translated in our text as “Mary has chosen the better part” is probably better translated as “Mary has chosen the better portion.” Jesus is making a pun here. He means that Mary is consuming the only truly necessary food: she is feeding her mind and spirit as one of his students. . . And he's gently inviting Martha to sit down to the feast as well.

Contemporary society is full of Marthas. I am constantly amazed at the sheer busyness of many women's lives, especially those who have children—and of the busyness of their children's lives as well. . . . There is no time to be together as a family, nor, for the individual family members, any time to stop, to rest, or to be refreshed. Everyone is frantic—and exhausted.

. . . Who among us would want to have missed a chance to sit at Jesus' feet because they were out in the kitchen rattling pots and pans, or running the kids to soccer practice, or out in the driveway hosing off the car? This does not mean that it's okay to sit there being a couch potato when someone else is doing all the work. But it does mean that we—and our children—need to take time to refresh our spirits, to pray, read, dream, think. It is time, in short, to stop the busyness. To find time for one another. To find time for ourselves. And to find time to sit at Jesus' feet and, like Mary, to take the better portion for ourselves. – Judy Buck-Glenn

The good news in this story is the freedom Jesus offered to both sisters: for Martha, the freedom to let go of her anxiety and worry, in order to spend time enjoying the company Jesus offered at that moment. . . ; for Mary, the freedom to soak in the comfort and joy of Jesus' presence. . . – Carol J. Noren

Genesis 18:1-10a

Sarah’s laughter at the visitors’ announcement of her impending child is not part of this story. It is such a favorite moment in scripture, it seems almost cheating to know it is there around the corner but not included today.

What is the focus of this event if not Sarah’s incredulity? It is the hospitality shown to strangers who, as we are plainly told is the LORD, appearing in the guise of three men. The exact identity of the visitors is manifold and confusing – just as are we individuals to each other when we meet. There is always more "there" than meets the eye. Abraham and Sarah demonstrate the welcome due to those who drop into our lives. Those visitors bring surprising news and unfathomable joy. Can we see it?

Colossians 1:15-28

The beautiful Christ-hymn in verses 15–20 invites awe and wonder at the place of Christ at the center of God's work, celebrating the majesty of Christ as the image of God and firstborn of creation. Interesting and surprising are the echoes of claims made by imperial Rome concerning Caesar. When Colossians describes Christ in terms very similar to those used by the cult of the emperor to honor Caesar, the “hymn” becomes a prophetic word spoken against the empire's hubris. It is Christ, and not Caesar, in whom the fullness of God is present and through whom God is making peace in the cosmos. It is the way of Christ—forgiveness, generosity, trust and sharing—by which God is renewing the world. The way of Caesar—domination, violence and greed—embodies the evil from which Christ saves. – Aaron J. Couch

Judith M. M. Buck-Glenn is associate rector at Christ Church Episcopal, in Ridley Park, Pennsylvania.

Aaron J. Couch is a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.

Carol J. Noren, a United Methodist pastor, is the Wesley W. Nelson professor of homiletics at North Park Theological Seminary. She served churches as pastor in Minnesota for twenty years.

Homily Service 40, no. 8 (2007): 31-38.

Water into Wine – 17 January 2016 – Second Sunday after the Epiphany

The revelation of Jesus’ identity was last Sunday’s celebration at his baptism. This Sunday we are shown the beginnings of what that new identity means. Miracles abound! Water becomes wine – even better than the wine before!

Most significant is the sheer amount of the transformation. An overabundance of wine has emerged where there was none.

This is God’s way – huge, unbelievable gifts appearing just when all we can see is a lack. 

John 2:1-11

Jesus' transformation of water to wine is the first of seven signs in John. Jesus' mother in this episode is as the ideal disciple who trusts. Jesus' response is a Semitism suggesting that someone does not sense oneself concerned with the issue. John's Jesus is distinguishing between signs that would reveal his glory and his glorification, which John associates with the passion. That Jesus' mother remains confident in face of this correction is illustrative of her role as faithful disciple. She reappears during the hour to symbolize future believers Paul identifies as the body of Christ. – Regina Boisclair

While it may be appropriate to focus on what God's power and love enabled Jesus to do at the wedding at Cana and what it symbolized for the gathered community, it is equally beneficial for us to plunge into the rich symbol of wine and fully appreciate its power.

John Calvin . . . had this to say about wine: “Wine is God's special drink. The purpose of good wine is to inspire us to a livelier sense of gratitude to God” (The Spirituality of Wine [Kelowna, Canada: Northstone Pub., 2004] 6). – Carol J. Noren

Isaiah 62:1-5

The marital imagery in this prophetic text allows us to link the first and the Gospel reading through what God does to make community, connect the estranged, bring us all home. It calls to mind the crowning of the bridal couple in an Orthodox wedding rite. 

This selection is from the third of three songs of Zion (Isaiah 60—62) that are considered the heart of Third Isaiah (Isaiah 56—66). . . . Third Isaiah reflects the era of restoration, and full realization remains for the future. The passage is replete with parallelism: Zion/Jerusalem, silent/quiet, justice/salvation, dawn/burning torch, nations/kings, justice/glory, called/pronounced, glorious crown/royal diadem, Lord (Yahweh)/God (Elohim), “Forsaken”/“Desolate,” “My Delight”/“Espoused,” young man/bridegroom, young woman/bride, marry/rejoice, Builder/God.

The prophet claims that the restored city and surrounding lands will witness the light of salvation with such a shining justice that it will be respected by the nations and their kings and be given a new name by God. Zion, the city, is to be Yahweh's crown and diadem; and Zion with an affinity to Hosea 1–2, presently identified as “Forsaken” (Azubah, 1 Kings 22:42 and 1 Chronicles 2:18) is to be renamed “My Delight” (Hephziba, 2 Kings 21:2) while the land now “Desolate” will be called “Espoused” (be'ula). . . .  [T]he relationship between God and Israel is given marital imagery. Unlike much of Hosea and Ezekiel, here emphasis is on the bridegroom who rejoices for his bride rather than as a husband of an adulterous wife. . . . In this selection justice and salvation (v 1b) are also related to glory (v 2), a word used to designate God's presence. Those who first devised this collection likely sensed a connection between the “glory” predicated for Zion and the gospel passage in which the “glory” of Jesus as the true bridegroom of a new Israel is revealed by signs. – Regina Boisclair

1 Corinthians 12:1-11

In a teaching that extends from 1 Corinthians 12:1—14:40, Paul discusses the spiritual gifts that enriched the Christians in Corinth (I Corinthians 1:5–7). However, recognizing that this community was deeply divided, Paul stresses that it is only through the Holy Spirit that these former pagans (v 2) are able to affirm “Jesus is Lord” (v 3).

The people of God, once constituted by baptism, are yet continually in need of understanding ourselves as a communion, knit together to be together in peace. The many and diverse skills, talents, interests, ways of being that exist in us, are given for the good of the whole. It can be enormously useful to be reminded of that when we are danger (as is always true) of being pulled apart. Paul’s list includes everybody.

Each one has a gift to give. Our new identity as children of God, as beloved by God, insists that our gifts are to be cherished.

Regina Boisclair, a Roman Catholic theologian, is professor of religious studies, Alaska Pacific University in Anchorage.

John Fairless is senior pastor of the First Baptist Church of Gainesville, Florida.

Carol J. Noren, a United Methodist pastor, is the Wesley W. Nelson professor of homiletics at North Park Theological Seminary. She served chuches as pastor in Minnesota for twenty years.

Homily Service 40, no. 2 (2007): 35-45.