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Hespeler, December 31, 2023 © Scott McAndless – Seventh Day of Christmas
Isaiah 61:10-62:3, Psalm 148, Galatians 4:4-7, Luke 2:22-40

The young couple joined the crowds climbing the broad staircase that led to the entrance of the temple. The woman carried in her arms a child just barely over a month old. She had carried him all 11 km from the small town of Bethlehem the day before with frequent stops for nursing and changing the swaddling clothes.

This little family had spent the night in a bare room in the city, the only shelter they could afford. As is the common experience of parents with newborns, they had had little sleep. But they had risen early, thinking perhaps that they might beat the crowds, conclude their business and escape the city before the heat of the day came on.

But, as they passed through the porch and entered into the Court of the Gentiles, they realized that they were not the only ones to have had such a thought. The place was packed. It was filled with pilgrims, gawkers and worshippers. They glanced at each other anxiously. It seemed that this was going to take a while.

The child, thankfully, didn’t seem to be bothered by the noise of the crowd and the cries of the sacrificial animals. He slept contentedly in his mother’s arms for now, but they shuddered to think of what might happen when he awoke.

The Sellers

After a few enquiries, they made their way to the court of the women, where they needed to go today. As they approached, they saw the large pen filled with young lambs and the smaller cages that contained pigeons and turtle doves. Wealthy women were standing by and bartering with the sellers while their nurses held their children at a distance.

When the young man heard the prices that were being demanded for the sheep, he winced. He was sure that he could have gotten one for much cheaper from those shepherds who had dropped by shortly after the child was born. But, of course, the sellers here knew that their customers had little other choice.

He was glad that he didn’t have to ask the price of a bird. He knew that that would be ridiculous as well. He had been extremely fortunate the day before and been able to trap two turtledoves as they travelled. They cooed softly in the makeshift cage he carried in his left hand as he guided the mother and her child through the entrance.

Living on the Margins

The last month had been difficult. They had been unable to find anything like secure lodging. In fact, things had been so unsettled when the child was born that they had had no place else to lay him but in a feeding trough.

Things had not gotten much better since as they moved around from place to place, taking hospitality from strangers for the most part. On the eighth day after the boy was born, they had been very fortunate to find a skilled elder who was willing to perform the boy’s circumcision and he had been admitted into the covenant of the people of Israel under the name of Yeshua.

Of course, it would have been preferable for them to return to their home in Nazareth where at least the boy’s mother had family connections and support, but they had remained in the area so that they could perform the ritual for her here on the first day possible. There was some urgency to completing it, after all. Until such time as this had been done, she was effectively set apart from ordinary society. She could not eat with others, nor could she have proper relations with her husband.

This was not, to be clear, because there was anything wrong with her. It was a matter of ritual impurity, which had nothing to do with moral sin or error. It was more like she was being given a special honour. She had, after all, just done something amazing. She had brought a new life into the world. Men in particular were somewhat wary of this special power that only women had to create life. They didn’t quite know what to do with it. And so, they felt a need to segregate that power for a time out of respect for it. But, even if it was an honour, it was an inconvenient one. The couple were more than ready for it to be over.

The Clerk

They stood in line for quite some time, surrounded by the sound of bleating sheep and cooing pigeons and doves. There were many women who were here waiting to perform the required sacrifice. Finally, the line began to move, and they came to stand in front of a Levitical clerk who sat behind a wooden table.

“And for what purpose do you come here today,” he asked them in a bored tone as if the answer wasn’t made completely obvious by the presence of a month-old boy in his mother’s arms. The man was very proud to hear his wife respond in a clear and unwavering voice: “I am here to perform the purification ritual following the birth of my son.”

In the tones of a bureaucrat who spends all day every day reciting the same piece of legislation, the man responded. “When the days of her purification are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb in its first year for a burnt offering and a pigeon or a turtledove for a purification offering. He shall offer it before Adonai and make atonement on her behalf; then she shall be clean from her flow of blood. This is the law for her who bears a child, male or female.” (Leviticus 12:6-8)

He looked up at them, taking in their poor clothing and dishevelled appearance at a glance, “So, you see, you’re supposed to bring a lamb. I don’t see a lamb. Where’s your lamb then? They are on sale out in the outer court.”

Pushing Back

The man had been expecting this. And fortunately, he was well-versed in the traditions of his people. He knew that the law had been written in such a way as to make allowances for the poor and disadvantaged, and he felt no embarrassment in invoking these traditions now.

“Come on, you know very well that the law made provisions for those who could not afford a lamb for the purification. Maybe you don’t care if we have little, but God does! We are perfectly allowed to offer up these two turtle doves instead,” he said holding up his little cage.

The Levite smirked. “You call those doves? They’re filthy! You’re sure that they’re not flying rats? You didn’t buy those here!”

“Doesn’t matter, does it?” the man replied sharply. “The law never says you have to buy them. I caught them myself!”

“Yes, added his wife with a smile, “I’m rather of proud of my man’s hunting skills.”

The clerk finally let out a great sigh as he reluctantly let them pass.

The Real Money

A lot of people thought that the temple made its money from the tithes and donations that people brought. But the priests and the Levites knew very well that the real money came from the sacrifices. Once most of the sacrifices were performed, some of the meat would be returned to the worshippers. Only a certain portion would be burned up – mostly the parts that were inedible or prohibited from Jewish consumption. The worshippers would take it and have a feast.

The priest wasn’t paid money. Instead, he would also claim a portion of the meat for his services – indeed, some of the best cuts of beef or mutton went to him. In a day’s service, a priest would receive much more meat than he could possibly eat with his family before it spoiled, and so it could be sold off to the elite of the city at premium prices.

That was why it was very much in the interest of all who worked in the temple to pressure people into sacrificing fine animals. What’s more, they had deals with the sellers in the temple that gave them kickbacks for every animal sold to the captive audience there. So of course, they would pressure everybody who came along to sacrifice the best animal that they could.

Temple Economics

This was something that was not only true of the temple in Jerusalem, of course. This was how it worked at most every temple of every god in the Mediterranean world. But not every ritual law made exceptions for the poor. But thanks to the strength of the Judean tradition or, some might say, thanks to the compassion and care of the God of Israel, they could not deny access to this impoverished young couple.

 And so, I will say that it was with some pride for having stood up for their rights, not to mention some relief for having completed all that was fitting for a young child of the people of Israel, that the parents walked away after the completion of the sacrifice of their birds. They knew their place within a tradition that was deeply meaningful for them and that would be, they knew, meaningful for their son as well. They felt as if they had begun something very important.

They returned to the Court of the Gentiles and were very surprised, among all those who were present in the ever-swelling crowds, to be approached by a venerable old man and then a saintly widow.

More than a Mise-en-Scène

I always assumed that the first few lines of the story of the infant Jesus in the temple were just the mise-en-scène, you know, just a setting of the stage upon which the really important events will take place. The storyteller just needs to get Jesus and his parents into the temple where they can encounter the prophets, Simeon and Anna, who will tell us these very important things that we need to know about Jesus. But, as I looked closely at the opening verses of the story, I realized that it would be foolish to just skip over them.

The gospel writer is trying to teach us something important about the traditions of the people of Israel and the place of Jesus within those traditions. He is reminding us that Jesus was a part of the ancient covenant of Abraham, which would have been marked into his flesh on the eighth day after his birth.

He is also reminding us of the rituals of purity. And I think he would like us to be mindful that these were not about treating women in Mary’s situation as if they were dirty or shameful. That’s not what these rituals were actually about. They were symbolic of the incredibly powerful thing that Mary had done in bringing new life into the world, especially when, in the case of Jesus, it was new life that would come as a gift to the whole world.

Mary and Joseph’s Poverty

But the thing that particularly strikes me about this short preface to the story is what it says about those in poverty. Luke has already gone out of his way to underline to his readers the situation of abject poverty into which Jesus was born. Laid in a manger because there was no proper place to stay for him, visited by shepherds whose status was about as low as you could get, Luke has already made it quite clear that Jesus was anything but financially well off at his birth.

But in this story, a new dimension is added to that impoverished situation. The law was clear. A woman in Mary’s situation was expected to bring a lamb for sacrifice. Yes, there was a provision in the law that she could bring two birds instead, a concession given for those who were faced with utter destitution. But many would have died before admitting such poverty before the priests.

No Apologies

But notice how Luke portrays what Mary and Joseph did. He simply says, “and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtledoves or two young pigeons.’” He doesn’t even mention that the expectation was that they should have sacrificed more. He suggests no sense of shame or embarrassment on their part or his. They, according to their means and who they were, were able to do what was pleasing to God.

And I find that all rather refreshing. We live in a world today where more and more people are falling through the economic cracks. And when people can no longer find affordable housing or their wages – and often enough it is full-time wages these days – are no longer enough to pay the bills, they are just written off. They no longer count.

They are a problem to be solved, a crisis for various levels of governments to fight over. If they resort to living in encampments, they might be evicted without a second thought. If their desperate situation leads to their demise because of addiction or other problems, we react with little more than a shrug.

But when we so callously dismiss a whole class of people, we not only push them deeper and deeper into crisis, we rob the entire society of all that they have to offer – and they have so much to offer us all!

God made room for an impoverished couple to fully participate in the rituals of his people, to be counted like any other Israelites before God. The benefits that came to all of us as a result are incalculable. What new strength couldn’t we find for our society today, if we could let the poor have a full place and voice in our society?

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Hespeler, 24 December 2023 © Scott McAndless – Christmas Eve Candlelight Service
Luke 2:1-6

Twenty-four years ago, I preached a sermon on Christmas Eve and it was the last time that I would read the familiar Christmas story from the Gospel of Luke and see it in the same old way. You see, my life changed irrevocably two weeks after that Christmas Eve when my first child was born two weeks early. I became a father.

I couldn’t even begin to describe all of the ways that things changed for me but one of the big ones is that I learned so much. One of the very first lessons I learned was how to swaddle my child. I’m pretty sure that the nurses in the hospital taught me how to do that first. I guess it is one of those few things in those first days, that a father can do. So, I like to think that I became quite good at it – an expert in infant origami if you like.

The reason why new parents in North America are encouraged to swaddle their newborns is apparently because it is very comforting. After all, your child has just spent months confined in a very small space and she has now emerged into this strange place where nothing restrains her when she spreads out her arms and her legs. It is alien and strange. It is symbolic of this poor helpless being now thrust into this cold dark world full of dangers and evils. And so, if you can simulate the warmth and the confinement of the womb, at least some of the time, it can be a great comfort and so you learn to wrap her up tight in a blanket.

It is a bit of parental wisdom that has been passed down since times of great antiquity. How old is it? It is so old that it was already well-known when Mary had her child. New Testament Greek did not have a word for swaddling like English does. What the text literally says is that when Mary’s child was born, she wrapped him in strips of cloth. But the meaning of that is clear enough. So, the old King James Version was quite correct when it translated that as “she wrapped him in swaddling clothes.”

 But, since she did not have a nice, perfectly sized baby blanket that she had ordered from amazon.ca while preparing for the arrival, Mary had to resort to using several strips of cloth instead. Instead of one, let’s say that she used three.

But I was thinking. Mary’s child was no ordinary infant, was he? He was, we are told the Son of God. And how, exactly, do you comfort the Master of the universe who suddenly finds himself thrown into this dark and often disturbing world? With what, then, did Mary swaddle her extraordinary child?

 I believe that one of the strips of cloth she used was the devoted love of a mother. Her own body had protected him throughout his gestation, even through some very difficult episodes and probably the most harrowing journey that Mary had ever taken she when traveled from Nazareth to Bethlehem. As she had shielded him with her own body, she would continue to do so with all her love. She wrapped him tight in her love.

The second strip of cloth that Mary took to swaddle her child, was the deep and rich tradition of her people. Jesus would know who he was by learning all the stories of the people of Israel. And the final piece of cloth was the law of those people. These time-tested rules for living would provide for the growing child the boundaries and the limits of his behaviour.

These three swaddling cloths are things that we all need. If we are fortunate, if we are blessed, we all received these things as children, and they helped to make us the people we are today. Because we knew that we were loved, because our traditions and practices told us who we were and because we had wise and reasonable rules to guide us, we were given that strong foundation that allowed us to go out into the world and make our way. These things are invaluable.

But there is one thought I would add to that. Swaddling is good and comforting for a newborn, but it is hardly healthy to keep a child confined that way. As they grow, they need to stretch out their limbs and start to define themselves. This too is an essential part of life.

And wow, did Jesus stretch out his limbs! He took that love that he had received from his mother and turned it into a love that was able to encompass the whole world. In the ultimate display of such love, he stretched his arms and his legs wide on the wood of a cross.

And Jesus took the noble teachings of his people, and he stretched them to extend to many others. He took that special relationship and covenant blessing that his people enjoyed and showed the whole world how they could experience that as well. He taught us all of a loving heavenly father who pours out blessing on all the people of the world.

And as for the law of his people, he never lost his reverence for that, but he taught that it was never meant to be cruel or vindictive like some people applied it. He certainly taught that it was never meant to exclude people who didn’t fit in but rather designed to draw people in close. He also showed in word and deed how the grace and mercy of God can overcome even our worst transgressions against the law.

But it all started with a newborn babe, swaddled in strips of cloth and lying in a manger. It is such a fitting beginning of the hope of the world.

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Hespeler, 24 December 2023 © Scott McAndless
2 Samuel 7:1-11, 16, Luke 1:46b-55, Romans 16:25-27, Luke 1:26-38

ne day Dave was just sitting around and shooting the breeze with his good buddy Nate. Dave, you see, had done pretty well for himself. He had built his own personal kingdom, had beat out many enemies and he was feeling pretty comfortable in his life. He had even recently built his own very nice house.

Dave had done so well not only because of his own initiative and strength, but also because he had had the support of a very powerful God named Yahweh. Yahweh was the God who had formed a very special relationship with the people of Israel but who had particularly chosen Dave as his special buddy. Thanks to God’s support, Dave had been able to do so much and, if he now had rest from his enemies, it was all thanks to Yahweh.

Dave’s Idea

But there was one thing that was bothering him, and so he spoke to his best friend about it. “See now,” he said to Nate, “I am living in a house of cedar, but the ark of God stays in a tent. What I mean is that my God has been a great support to me but he’s kind of wild and unpredictable. I mean, he lives in a tent, so he doesn’t have to settle down anywhere. That means that he can change his mind and may even decide to pick a new favourite.”

“Say no more!” Nate interrupted him. “I know exactly what you are thinking. You’re looking for some way to persuade God to settle down and formalize his choice of you and your descendants.

“And, in fact, I understand how you mean to do it as well. You want to build a house for God to live in. You want to domesticate Yahweh and even establish an institution and priesthood to tell God what he can and cannot do. You know, I think you should go, do all that you have in mind, after all, is not Yahweh with you, and don’t you want to make sure that things stay that way?”

Underlying Considerations

The Bible records that exchange between King David and the Prophet Nathan so briefly that you could be forgiven for just skimming over it. The surface meaning seems clear. David is apparently just concerned with making sure that God has a temple that does him all due honour. But there are always some underlying considerations to such plans. You only have to read between the lines to realize that David might have some other motivations in his proposal.

And, in fact, that is just what Nathan realized as well. In the heat of the moment, when David first threw out the idea, Nathan just agreed that it would be a great thing to do. But it didn’t take long. That very night, as Nathan reflected on David’s idea, he came to see that it was more than a little bit problematic. And, what’s more, Nathan realized that his sober second thinking wasn’t just something that was happening in his own brain. It was a word from Yahweh.

God’s Misgivings

God’s misgivings about David’s plans are expressed like this: “I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar?’”

The message is clear. Does God need a temple? Does God need some sort of religious institution and structure in order to be in a right relationship with God’s people? Certainly not! God seems to prefer the life of living in a tent and being free to move around. But it is not just about God being a camper at heart. As with most things having to do with religion, this is all about control.

Human Institutions

Human beings love to create religious institutions. They build temples and churches and mosques. They write their books of theology and even their holy books with one goal in mind. They want to control God. They want to say who God can be and what God can do. I mean, look at so much of our religious thought and practice, it is often reduced to statements of what God “has to” do. “If I make this sacrifice, God has to make it rain.” “If I confess, God has to forgive me.” “If God inspires scriptures, they have to be literally true.” “If I pray this particular prayer, God has to let me into heaven when I die.”

I understand the impulse, of course. Who wants to live with the concept of a God who is completely capricious and wild and does totally unpredictable things? But God resists being limited or controlled by us. And that is why, after some sober second thought, Nathan goes back to David with God’s answer and that answer is no, you can’t build a temple. But interestingly, at the same time, the answer is not no forever.

God Recognizes Our Need

God may not need temples and religious institutions in order to prove God’s greatness and glory but also seems to recognize our need for these things. And so, as an act of mercy and kindness, Nathan does inform David that his son, who will be somewhat less compromised by David’s history of using violence and trickery to get his way, will be allowed to establish a temple in Jerusalem.

This is actually an indication of God’s kindness and grace. As a concession to our weakness and limitations, God allows us to have a mediated relationship through a religious institution. You might even call it a sacrifice God makes on our behalf, sacrificing God’s own freedom and choosing to relate to us within the bounds of a religion.

But surely this is a temporary comprise. God is still seeking a more fitting way to be present here on earth. But this is not the time to implement that alternative plan. And so, God puts something in place that will set up that better way. “Moreover, Yahweh declares to you, David, that Yahweh will make you a house… Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.”

The Strange Visitor

“How can this be?” the young woman wanted to know. After all, what the strange visitor had told her seemed like crazy talk. He had told her that she would have a son, which was impossible enough. But then he had gone on to say, “He will be great and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.”

The connection between that incident in the Gospel of Luke and Nathan’s answer to David is clear. Here, in this small house in the village of Nazareth, the conversation that started between David and Nathan so many centuries before was continuing. This wasn’t just about the impossibility of Mary, a virgin, having a child. This wasn’t just about the fulfillment of the promise of a house to King David. This was about God being present in this world outside of the limits of religious institutions.

“The Holy Spirit will come upon you,” the visitor continued, “and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.”

Holy cow, do you realize what this is saying? God, in some way that I’m not going to pretend to completely understand, is finding the ultimate way to enter into this world. Somehow, in Mary’s child, God is planning to enter into the human sphere. But God will do this in a way that sidesteps things like human-built temples, religious institutions and dogma. God is entering into our world in a way that does not require a priesthood or architecture or theologians to manage and control. By coming to us in a person, in Christ, God is maintaining the freedom to, well, to be God. And yet, because Christ comes as someone fully human, we are still able to relate to him as humans ourselves.

God’s Better Plan

You see, David came up with the plan all those centuries ago. It was a plan to try and limit God and tell God what to do. God said no, but did graciously continue to relate to the people of Israel through the religious institutions they eventually set up.

But in Jesus, God decided to do so much more. In Jesus, God decided to relate to human beings in a way that was not constrained by the walls of church or temple, by the judgments of a priesthood. God came to live among us as one of us.

And what do we see of God when he appears in Christ? When God is truly allowed to be God without human constraint here on earth? What we see is a God who reveals himself in love and compassion and mercy and ultimately in sacrifice, giving himself utterly in death upon the cross.

David was afraid to allow God to be God, and felt as if he had to keep God in a box. But in Mary’s child, God is set free to reveal a depth of love and grace that I suspect David could have only imagined. God is set free to reveal a love that is able to welcome all, no matter who they may be.

It kind of makes you wonder why David thought that he had to keep God under wraps. Kind of makes you wonder why we continue to think that we should try and tell God what God can do and be today as well.

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Hespeler, 17 December 2023 © Scott McAndless – Third Sunday of Advent
Psalm 126, 1 Thessalonians 5:16-24, Luke 3:23-38, John 1:6-8, 19-28

If you are like most Bible readers, you might open the beginning of the first chapter of the Gospel of Matthew or the end of the third chapter of Luke and balk. In both cases, you are presented with long lists of names, most of which mean absolutely nothing to you – the ancestors of Jesus. Who wants to read that?

The temptation, if you don’t give up reading altogether, is to just skip all of that and get to the good stuff – the stories and narratives about Jesus. But that might be a mistake. These lists do matter to the overall story – if you know how to read them, in fact, they are stories.

A Puzzle to be Solved?

Unfortunately, however, that is often not what people take away from them. In fact, most people who read them carefully usually come away with a problem that they think needs to be solved. You see, if you read the two genealogies of Jesus side by side, if you compare the names in them, they disagree in very significant ways.

They both identify Joseph as the father of Jesus, or at least the seeming father, but then they give different names for the father of Joseph. Matthew says that Joseph is the son of Jacob, while Luke says that he is the son of Heli.

They also both agree that Jesus is descended from King David, but they trace that descent through two completely different lines. In the Gospel of Matthew, that lineage is traced through the line of kings that succeeded David on the throne in Jerusalem, from his son Solomon through to the last king of Judah before the exile in Babylon. But in the Gospel of Luke, Jesus is descended from David’s son Nathan, who nobody has ever heard of. Neither have they heard of any of the other people between Nathan and Joseph.

Something to Explain Away

And usually that’s where people stop. They notice that these two accounts of Jesus’ family tree are different. And for some, that becomes a problem that they need to explain away because, well, both genealogies cannot be correct, right? And if one is wrong then the Bible must contain errors and that is not acceptable to them.

Some try to explain it by saying that one of the Gospels is giving the family tree for Joseph while the other is giving it for Mary. Some of you may have heard that one before. But it is an explanation that quickly falls apart if you look at it. Ancient people never traced genealogies through women. They didn’t even think that women contributed anything to the genetics of a child, so the idea that a woman could contribute to someone’s lineage was simply unthinkable to them. I know that is a foolish way to think of it, but patriarchal thinking is ultimately a very foolish way of thinking about anything.

Living with the Contradiction

No, the contradiction is there, and you can’t just explain it away. So, if you are someone who believes (as I do) that the Bible is inspired by God, what you must conclude is that that contradiction is there for a reason – that it is there because there is a truth deeper than just a list of names that needs to be revealed. You are being invited to struggle with that contradiction in order to discover that deeper truth.

And so that is what I would like to do – live in that contradiction for a little while and tell a story about what I find there.

A Funeral

David, the king, was dead. And, as he was laid in the tomb, his many sons gathered around. But two of them stood out before the crowd.

The first, of course, was David’s son Solomon. And everyone knew why he mattered. He had already been anointed king and had even started to take over his father’s duties before he died. Solomon was dressed in sumptuous robes and surrounded by sycophantic courtiers.

But, as splendid as he looked, Solomon was still just a young man who felt almost entirely out of his depth. He had barely survived a succession crisis and wasn’t sure whether or not he would be able to hold on to the extraordinary power that had been passed onto him.

Nathan

The other key person who was present was a son named Nathan. No one really knew who Nathan was, but he mattered. He mattered because he was the man who was charged with the care of the tomb in which David was being laid.

David was being buried with his fathers, which meant that he was being placed in the tomb of Jesse and of his father Obed and of his father Boaz. It was also the resting place of an extraordinary woman named Ruth. Nathan was there because that tomb rested on a piece of land that now belonged to him.

You see, while Solomon would henceforth live in Jerusalem in a palace made of cedar, Nathan would remain and live on the land that had sustained the family for generations – ever since the days of Joshua who had given the land to the people.

God’s Promise

God had made a promise to David through his prophet. “When your days are fulfilled and you lie down with your ancestors,” God had said, “I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.”

And as they stood around the tomb and gazed upon the beauty and the wonder that was the young man Solomon, the people present, Nathan included, had no doubt who would inherit that promise. If anyone could establish a kingdom that would last forever, it would be Solomon, the son of David and Bathsheba.

A Dynasty’s Failures

But you know what they say about power corrupting; that branch of the family went off the rails almost right away. Solomon quickly began to believe his own propaganda and to use his power to exploit the people through things like forced labour. The richer he became, the more he acted like any other tyrant, lording it over all the people; he became a new pharaoh. Is it any wonder, therefore, that after he died, his great kingdom split apart?

So, the kingdom was greatly diminished. Yet the ruling dynasty endured. And it was true that some of them tried to do their best as rulers. They sought to reform the nation and set up systems to protect the people. But for every good king in the line of David, it often seemed as if there was one or more who fell far short.

The kingdom limped along. It was almost destroyed by the Assyrians; it only survived their attacks by the grace of God. And then came the Babylonians. The House of David failed that challenge entirely, made the wrong choice again and again. The final rulers of the House of David were taken into exile. Their kingdom, which had been supposed to last forever, was no more.

Had the line of David failed?

The Other Line

And where was the other line of David – the descendants of Nathan – all that time? The most likely answer is that they remained on that same piece of land where they had been forever – the same piece of land where Ruth met Boaz while gleaning in his fields – the same piece of land where the boy David had returned with his flocks at the end of the day.

They farmed the land, grew lentils, grapes and barley. They never grew rich or lorded over others. They never made disastrous alliances with other nations either. They just subsisted.

It is even possible that, since they were not so important that invaders would care about them, they weren’t caught up in the deportations of the Babylonian Empire. Maybe they just maintained that connection to the land.

The Connection Remains

At least we know that that connection still remained generations upon generations later for Joseph the son of Heli, even though he no longer lived on that land. He was living in the small hamlet of Nazareth in the territory of Galilee. He didn’t have any land there. He was only managing to get by as a day labourer on construction sites – building with wood and stone. (That’s likely what the gospel writers mean when they call him a carpenter.) People often ended up living like that when their debts and poverty led to the loss of their ancestral farms.

So Joseph had lost the land, but I suspect that that had happened fairly recently – like within living memory of the family. I know that he hadn’t forgotten it because, when Joseph heard, in the days of Quirinius the Governor of Syria, that a census was being held in Judea, he apparently decided to return there. Maybe he was intending to use the registration of the census to lay a claim on his ancestral farm, reclaiming it according to the ancient biblical law of the Jubilee. In any case, it seems that he was serious enough to take along with him the young woman, Mary, to whom he was betrothed and who was expecting a child. He must have had a very good reason if he was going to take her on such a journey.

Missing the Point

I think you are missing out on a great deal if you look at the Gospel of Luke’s genealogy of Jesus and all you see is a list of mostly unpronounceable names and a historical puzzle. Many people don’t seem to get past the pretty obvious historical questions of how you reconcile these two irreconcilable genealogies or how Luke could have even known who these ancestors were, given the very low literacy rates in Galilee at that time. But these are the wrong questions. They miss the point.

I believe that God inspired both of these authors. Sometimes people seem to think that the obvious conclusion you have to take from that is that whatever the authors wrote therefore has to be completely accurate information. But accurate information is only one way to communicate important truths. And God is entirely free to inspire people to communicate truth in various ways.

Ancient Genealogies

Genealogies in the ancient world did not work like what happens today when people do their family trees or order an ancestry service from 23 and Me. Those modern activities are data driven, but ancient genealogies were more story driven. It was about telling the story of the past and thus the future of a family.

We’ll never know where Luke got his list of names for Jesus’ ancestors (at least in the generations between Heli and David – obviously he got the part after that from the Old Testament. But it doesn’t really matter if they came from a written record, from family lore that had been handed down by word of mouth or if they came from his own inspired mind. What really matters is the story that he was telling. And he was telling a story about a very different kind of family than Matthew was telling in his gospel.

The Truth About the Messiah

He was telling a story of a family that was incredibly closely tied to their ancestral lands but who had then lost that connection. He was telling a story about jubilee which was an ancient biblical law that was all about reconnecting families to the lands that they had lost. He was telling a story, above all, that would end with Joseph returning to that ancestral home with his betrothed wife for the birth of a child who would be the fulfillment of the promise given to David but ultimately squandered by Solomon’s line.

I don’t necessarily believe that Luke told the story of this family in this way because he knew it was historically accurate. He told it this way because he knew that it was true. And he knew that it was true because he had been inspired by God. And that is how I have come to understand the genealogy of Jesus in the Gospel of Luke.

https://youtu.be/GVeAY4mvx1E

Hespeler, December 10, 2023 © Scott McAndless – Second Sunday of Advent
Isaiah 40:1-11, Psalm 85:1-2, 8-13, 2 Peter 3:8-15a, Mark 1:1-8

As I thought about what I would preach on for this Sunday – this Second Sunday of Advent which is called Peace Sunday – I happened to be in a place where a lot of people seem to find themselves at this time of the year. Yes, that’s right, I was in a shopping mall.

It was shortly after Black Friday and the place was packed. Everyone was desperate. They all seemed to have millions of things to find, things like decorations and all the other things they would need for the big events of the season. And of course, there were lots of people who were frantic as they walked around and looked at how high the prices were. They were wondering how they could ever afford the gifts that they wanted to buy.

Frazzled Parents

The parents were looking pretty frazzled too. Their kids were going crazy looking for things they wanted to have and getting excited about the decorations and seeing Santa Claus. Many of them were looking as if they were at the very limits of their patience, and here we were only at the beginning of the season!

So, it was all a scene of noise, frustration and hurry. And yet, over top of all of it, blasting through the sound system of the entire mall, were the sounds of the most beautiful music proclaiming peace on earth, people of goodwill, love and joy. And it made me wonder, where is that promise of peace?

Other Struggles

Of course, there are a lot of other reasons why people aren’t feeling that peace than just the extraordinary hustle and bustle of the season. I don’t know about you, but I am connected these days with too many people who are deeply troubled by personal crises – their own and those of the people they love.

There are medical challenges and the sometimes-impossible choices that go along with them. People are trying to recover from devastating accidents and deal with debilitating treatments and therapies. Others are dealing with grief so raw that they don’t think that they will ever feel whole. When they hear the soundtrack of the season promising peace on earth, how can they not ask where is the promise of peace?

Countries at War

And, of course, we haven’t even touched the really big issue when it comes to peace on earth. For the people of Ukraine, for the unwilling Russian conscripts, for the people of Gaza and the West Bank enduring unrelenting bombing and the people of Israel who, whether they approve of their government’s actions or not, can’t help but wonder if they’ll ever be able to feel safe in their country, the question, “Where is the promise of peace?” resounds.

Our Attempts to Create Peace

We try in all of these situations to create peace. We try to bring peace to our Christmas preparations by doing things like getting organized or by starting early. Parents try to get their kids to settle down by just giving them everything that they ask for. People seek to find relief from their fears and anxieties by ignoring them and hoping they’ll just go away on their own. Some think that the only solution to the war in Ukraine is to just give Putin what he wants. And people have been trying to create peace in the Levant for decades.

But most of these plans, at best, seem able to produce a peace that is short-lived. The best laid plans have a way of becoming overwhelmed. Children who become accustomed to getting whatever they want somehow never become less demanding or disruptive. Anxiety that is pushed down deep inside tends to slip back out in unexpected and ultimately destructive ways. You give Russia what it wants, and it will only want more. And, well, Israel and Palestine have defied the wisdom of the best peacemakers in the world for generations. We try and we try but where is the promise of peace?

God’s Speaks Peace

In response to that question, we have this morning our reading from the Book of Psalms: “Let me hear what God the Lord will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts.” Yes, it says that, in those very moments when peace seems most elusive, it can be found because God will speak peace to his people.

That seems like a wonderful promise. But it does raise a few issues, doesn’t it? If God can speak and peace is created, why hasn’t God just done that? What is God waiting for?

2^nd Peter’s Thinking

I actually think that our reading this morning from the Second Letter of Peter might help us to answer that question. The writer is not speaking directly about the promise of peace. He is speaking about the apparent delay in the return of Christ that the people are complaining about. But I think that his explanation applies to both promises: “But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish but all to come to repentance.”

This is saying that God does not experience time like we do and so can be infinitely patient in ways that we cannot even fathom. It is also saying that the patience of God is a good thing, even if we may not always experience it that way. And I think that all of that does apply to God’s promise of peace as well. You see, one of the real impediments to creating true peace in this world is our own haste. We are in too much of a hurry to get the sensation of peace now, and that prevents us from building the kind of peace that lasts.

When We Rush to Peace

And so, to give a simple example, when parents are desperate to get just a little bit of peace and quiet from their kids at this time of year, they may opt for the quick solution of giving them candy or some other thing to indulge them. And of course, it works in the short term. But wise parents learn quickly that short-term peace can lead to a much more turbulent situation in the longer term, especially if, for example, you load up your kid with so much sugar that they practically lose all control.

The wise parent knows that the real way to build a peaceful family is through character and relationship building for parent and child alike. That can be a lot of work and it may not always be comfortable, but it really is the only way to have peace that will last.

And that is how it is for so many other things. Building true and lasting peace takes risk, commitment and time. But we are always too tempted to take shortcuts and that is a big part of our problem.

Paired Concepts

The psalm doesn’t just promise that God will speak peace to his people. It also describes the process for creating such peace. “Steadfast love and faithfulness will meet; Righteousness and peace will kiss each other. Faithfulness will spring up from the ground, And righteousness will look down from the sky.” This is describing, one by one, those very concepts that are needed to heal our troubled world. We will not get anywhere unless we are able to do it with love, faithfulness, righteousness and peace. But notice how the author very poetically presents these notions. He presents them as pairs, pairs that are meeting one another and intimately embracing one another.

The message behind the intentional pairing of these words seems clear. You cannot have one of these things without the other. Love without faithfulness can easily become self-indulgence. Faithfulness without righteousness can lead to supporting a person, a country or a company even if they are doing evil things. When we become focussed on promoting one thing, no matter how good, without taking the care to balance it with other good things, it can actually lead to an evil outcome.

Righteousness and Peace

And nowhere is that more important than in the central pair: “Righteousness and peace will kiss each other.” Peace that is not established in a positive relationship – a kissing relationship – with righteousness will fail.

Let me explore what that is saying a bit. The word righteousness is one of those biblical words that people sometimes don’t understand the full meaning of. For many people, the word righteousness doesn’t really have the best of associations. For many of us, righteous people are simply people who think that they are better than everybody else because of some moral stance that they have taken.

Righteousness/Justice

But the Hebrew word that is used in that verse means so much more than that. The word that is used in that verse in Hebrew is צִדְקָה (tsidqah) and it does not mean moral superiority or feeling as if you are better than other people. It means justice and not retributive justice when you get back at somebody who has hurt you. It refers to a situation where all things are in balance and where everyone gets a fair shake. It means righteousness in the sense that all the right things happen.

What that means is that whenever we rush towards peace and it doesn’t work or it doesn’t last, the reason is clear. We have tried to establish peace without justice. The two are not kissing each other. And peace cannot last without its romantic pair.

Lasting Peace

In your personal life, if you try to create peace by pushing all of the grief and the loss and the worries and fears deep down inside and you don’t let them out, for example, that will not create lasting peace. You need to allow for what is right – for your fears and losses to be expressed and dealt with. The peace can only last when it is paired with what is right.

If you want to seek peace in your relationships, it is never going to be enough to establish that peace in isolation. Yes, you can decide to not talk about the differences that exist between you and the other person. You can act peaceful on the surface, but unless you are able to work through the points of contention and find a balance and judgement that is fair to all, you won’t find lasting peace in your relationship. Peace and righteousness must kiss.

National and International Conflict

And, of course, this is nowhere truer than when you talk about national and international conflict. Again and again, nations have sought to impose peace through strength. They’ve created a situation where their army has such an overwhelming advantage in terms of arms or sheer numbers, and they believe that that is what will pacify the people that they have colonized, occupied or invaded.

It often works in the short term. But it never works in the long term. Until you can address the deep issues of injustice, racism and exploitation, there will never be peace. It doesn’t even matter how much an oppressed people are outgunned, the mere fact that they know that, no matter what they do, they cannot beat their oppressors, will only eventually lead them to the conclusion that, since they have nothing to lose, the only thing that they have left is the possibility of lashing out at their oppressors.

No Justification of Terrorism

None of this, in any way, should be taken to be a justification for those who resort to extreme tactics like terrorism or suicide bombing. These are absolutely deplorable acts and worthy of all condemnation. But condemnation and reprisal will not stop it from happening. That is a problem that we are all dealing with and that prevents true peace from being established in our world.

And so, on this second Sunday of Advent, let us indeed pray for peace on earth. The earth is sorely in need of it. But let us pray with some understanding that true peace, peace that lasts, is not an easy thing. I am thankful for a God who speaks peace to his people and I pray that all God’s people will hear that voice. I pray that we understand that real peace will take some work and will take some change. Above all, I pray that we understand that it will only last when peace and righteousness kiss one another.