With-us (is) God – 18 December 2016 – Fourth Sunday of Advent

Matthew 1:18-25

Having established Jesus' ancestry as a glimpse into the mysterious and hidden working of God through the generations, Matthew turns his attention to the circumstances of Jesus' birth.

The Old Testament resonances just pictured in the genealogy almost jump from the page. Like Tamar, Rahab, Ruth and Bathsheba, Jesus' mother, Mary, gave birth under circumstances that would have generated gossip and scandal among those unable to imagine or acknowledge the hidden hand of God. Even Joseph himself required an angelic visitor in a dream to assure him. . .  

As the church reflects together on Matthew's witness to Jesus' life and work, the people of God are invited to recognize that all that Jesus was and did could only come from beyond us. Matthew's witness to Jesus' virgin birth is in no way a rejection of human sexuality. It is instead the proclamation that salvation does not come “from within” or from human potential, but as a gift from God. – Aaron J. Couch

Joseph's refusal to abandon Mary and listen to the angel [might inspire us to] ask ourselves, “To whom can I be Joseph this Christmas? How am I going to show God's love and compassion to someone else? . . .  Can God can love me just as I am?” – Mary Katharine Deeley 

Isaiah 7:10-16

Matthew indicates that Jesus' birth in this way—by direct intervention from God and without a human father—was the fulfillment of scripture, quoting Isaiah 7:14. Although the Hebrew text says nothing about the young woman's virginity, Matthew sees in the Greek translation a convergence of themes that points directly to Jesus. The prophet Isaiah had not only promised the birth of a child named Emmanuel (God is with us), but the Septuagint translators had made the prophet to say that the child would be born of a virgin. . .  Immanu-El was a sign of God's judgment and mercy.

The word of mercy promised relief from the threat to Jerusalem and the Davidic monarchy from Samaria and Damascus. The word of judgment declared that the Assyrians would bring an even greater crisis.

Jesus, however, came to be the bearer of . . . mercy for sinners and gentiles, and for the whole world, but judgment for all who reject the peaceful reign of God present in Jesus. Remembering that Emmanuel means “God (is) with us,” Matthew saw that Jesus truly “filled full” the prophecy of Isaiah. – Aaron J. Couch

Romans 1:1-7

Deeley (above) asks whether God can love us just as we are. She finds the answer –  Yes – in Romans.

Paul talks about his mission to the gentiles and says: “among whom are you also, who are called to belong to Christ Jesus.” Belonging to Jesus is at the heart of Christian identity. Belonging to Jesus means that we live each day with the reality of the incarnation. . . in the Paschal mystery of death and resurrection. When we belong to Jesus, we have no need to fear loneliness or suffering because Jesus himself walks with us. . .  Christmas reminds us that we belong and are loved beyond measure. That reality heals all wounds, eases all suffering, and brings us to peace. – Mary Katharine Deeley

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

Mary Katharine Deeley is the director of Christ the Teacher Institute of the Sheil Catholic Center at Northwestern University, Evanston, Illinois, the author of many books, a frequent speaker on diverse topics, and a pastoral advisor.

Homily Service 41, no. 1 (2007): 43-52.

The Favor of God – 28 December 2014 – First Sunday after Christmas

We have arrived at the Sunday that always feels to me like the “denouement” of a story. The highpoint has come and gone and we are left with events that bring the action to a safe place where it is possible to imagine actually going on. We do not have to look forward to another mountaintop experience for a while. All is calm. All is bright.

In a 2008 essay in Homily Service, Pastor Kolderup asked some questions for the preacher to consider: 

• How do we move with Paul from the adoration of the Child to responding with thanksgiving and commitment to our own adoption as God’s children?

• After the ‘‘Silent Night,’’ what do we now need to say in these twelve days of Christmas? Is there a world that did not gather by the manger but still needs to hear that God is with us?

• What time is it: the first Sunday after Christmas; the time appointed for Jesus’ presentation; a time for a guest preacher while the pastor takes a vacation? For Simeon it was the culmination (and a consolation and a deliverance) of a lifetime of waiting for God’s promised salvation. For Anna it was a time to praise and speak of redemption. So once again, what time is it for you and the congregation? 

              – Stephen C. Kolderup

Luke 2:22-40

“This child is destined for the falling and the rising of many in Israel.” Joseph R. Jeter noted in his book Crisis Preaching (Nashville: Abingdon, 1998) that he had never heard –– and presumably had never preached –– a sermon on the relationship between Joseph and Mary with a focus on their having endured all the stresses that accompanied the story of Jesus’ birth. Professor Jeter did not seem to be suggesting a psychologizing of the holy couple, but an emphasis on the ways in which, together, we aid each other through the mire that is often our lives. In particular, how parents shore each other up.

Mary heard a hard word from Simeon. Because her child would be opposed, he told her, “a sword will pierce your own soul too.” Surely this is a reality for many parents, watching with expectant joy and fear as children grow up and go on.

But the child was a “sign” that so thrilled Simeon and Anna, they lifted their voices in thanks to God. We, too, see the salvation which the Lord has “prepared in the presence of all people, a light for revelation… and for glory.”

Isaiah 61:10 –– 62:3

Pastor Myers notes the change in voice in Isaiah which may mirror a name change promised in 62:2. 

Is it possible that verses 10 and 11 of chapter 61 are verses from one section spoken by one voice, ‘‘I,’’ while the following few verses of chapter 62 represent a break and are spoken by another voice, also ‘‘I’’? Could it be that the first two verses are the prophet’s poetic song of praise for what God will do one day only to be followed by words of God spoken through the prophet of what God will finally do when God’s long silence is broken? Or are all the verses in today’s lectionary spoken by one voice, the prophet Isaiah? It is unclear and commentators will not agree. 

One thing is clear. A new name will be given to the city, and a change in name is significant, for name represents meaning and purpose. Just as Jacob became Israel and Abram and Sarai became Abraham and Sarah, Jerusalem will be given a new name, a new way, a new day. The newly named city will be treated like royalty and be respected by all. The city of Jerusalem now lying in ruins will one day shine like a brand-new, glistening crown. This new name—this new status—will be given by God. This salvation—this change of name—is reason for great rejoicing. 

            – Eric T. Myers

A new name is given to all to whom the holy child is revealed, including you and me. And because of our new baptismal identity, having been presented ourselves to the church, we have been altered.

Galatians 4:4-7

Paul reminds the Galatians and us that in God’s time God sent his Son. It was God’s doing. God sent the Son to redeem the law-laden. God has made adoption possible. The slave is now a child, an heir. The child who calls God Abba—Daddy—will be loved forever. 

            – Eric T. Myers

With the Christ child, an heir, we are also heirs, loved and comforted.

Stephen C. Kolderup is a pastor serving South Jacksonville Presbyterian Church in Florida.

Eric T. Myers serves as pastor to the Frederick Presbyterian Church in Frederick, Maryland and is a former church musician and adjunct professor of worship at Wesley Theological Seminary.

Homily Service 42, no. 1 (2008): 58-66.

The Life-Giving Power of Forgiveness – 14 September 2014 – Lectionary 24

Joseph’s crucial question––“Am I in the place of God?”––calls on us to stop judging others, taking the first step on the road to being able to forgive. But it is not easy to do.

Stories of forgiveness always catch our breath: the parents of the peace worker killed in an African village where the parents, then, continue their daughter’s work by building wells; the Amish community in Pennsylvania that forgave the killer of several young children in the school; the families of murder victims who plead that the killer’s life be spared.

Matthew 18:21-35

To forgive is to be transformed. That is what we hear today in all the readings.

When responding to Peter's question about how often to forgive, Jesus' answer must not be construed as a program specifying a maximum of seventy-seven occurrences. The parable suggests that forgiveness becomes a lifestyle for those who have received God's forgiveness. Peter's question had to do with granting forgiveness for repeated offenses, while Jesus' parable deals with forgiveness for an immense debt, yet both are focused on the same problem. Forgiveness does not flow naturally from the human heart.

For the believer who lives in reconciled relationship with God, the character of God will have a transformative effect on the character of the believer. The story asks the listener to contemplate whether a person could receive the mercy of God while remaining unmerciful toward fellow believers (those whom Paul describes in Romans 14:4 as servants belonging to God). The believer will find that forgiveness not only sets the offender free, but also gives life and freedom to those who do not hold a grudge or seek revenge.

This parable does not address every question one might have about forgiveness, but addresses the listener with both the overpowering judgment and demand of God and with the life-giving power of God. The parable may call the listener to consider whether he or she is continuing to hold on to resentment for wrongs suffered in the past. The listener is invited to consider relinquishing some hurt, so as to be set free from its power.

            – Aaron J. Couch

Genesis 50:15-21

Anticipating Jesus' words concerning forgiveness, the first reading recalls how Joseph reassured his brothers that he would not take revenge on them for all the suffering they had caused him. The brothers had worried that Joseph's only reason for restraint had been out of respect for their father. Once Isaac was dead, the brothers feared that their lives were in danger. Even though Joseph held a position of great power (almost as good as God, as far as the brothers were concerned), he did not presume to be able to judge them as God would judge, deserving life or death. With a display of irony, however, Joseph acts as God does act, extending forgiveness and promising to provide for them and their children. Joseph has learned that appearances may be deceiving. Even though the brothers had desired to harm Joseph, God used their actions to give life and blessing. Joseph interprets his suffering as having an important role to play in the unfolding of God's hidden purposes.

            – Aaron J. Couch

We may not always be able to see our suffering––or that of loved ones or strangers whose lives have come to our attention––as “unfolding God’s hidden purposes,” but that does not mean God’s purposes are not hidden in what befalls us.

Romans 14:1-2

As Paul writes, “we live to the Lord.” We live and die “to the Lord.” What we are then called to do is to love our neighbors.

Paul is most concerned about the potential for conflict and judgment to divide the church. . . . Whether it is observing the Sabbath or eating meat that may have been sacrificed to an idol, the Christian must act in accordance with his or her conscience. Even more important, though, the believer must recognize that those with whom he or she disagrees belong to God. No believer has the right or authority to pass judgment on another believer.

            – Aaron J. Couch

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

Homily Service 41, no. 4 (21 July 2008): 14-25.