First Sunday after Christmas: December 30, 2007

Isaiah 63:7-9

Psalm 148

Hebrews 2:10-18

Matthew 2:13-23

First Reading--God goes before us

Joseph's dreaming borders Christmas this year. Joseph dreamed at the fourth week of Advent that he should not fear to take Mary as his wife. Now he dreams again that the family must flee to Egypt. Later in this same story, Joseph dreams a safe return not to Judea where Archelaus, son of Herod, is still ruling but to Nazareth in the district of Galilee. Joseph's dreams save his family, but the horrific violence that surrounds them, the death of little children, wailing and loud lamentation, foreshadow Jesus' crucifixion. Death is already a part of the story even while Jesus is an infant.

In Advent, through the stories of Luke and Matthew, we see the presence of angelic messengers, but in this word from Isaiah 63 we are reminded that fundamentally it is God's presence that has saving power. Is this so that we don't misplace our sense of gratitude? So that we recognize not only the messenger but the provider? On this day of celebrating incarnation, Isaiah reminds us that God is directly involved.

Recently, our family gathered at the death of a family member. In death, what seems most important is not that we say the right words or do exactly the right things but that we are present. Isaiah is recounting to us that God is present. God's presence has saving power in times of trouble.

Psalm 148 is almost a relisting of the seven days of creation of the first chapter of Genesis, with few exceptions. First the sun, moon, and stars, then heavens and waters, are called on to praise the Lord. Next, sea monsters and deeps, then fire, hail, snow, frost, stormy wind; all kinds of weather are fulfilling God's command. The psalmist then calls on mountains and hills, fruit trees and cedars to praise the Lord. Wild animals and domestic animals, insects and birds join in the song. Rulers of people and all kinds of people, men and women alike, old and young together are invited to join in praise.

What is different from Genesis? Perhaps only that there are kings, princes, and rulers--a hierarchical human order that is not present in the original vision. Despite this difference, all of creation in its variety and wholeness, even in its brokenness, is commanded to praise the Lord. All are connected and called to work together in praise of their Creator.

The Greek word archegos in Hebrews 2:10 appears four times in the New Testament--in Acts 3:15 and 5:31, Heb 2:10 and 12:2. It is translated in various ways as pioneer, forerunner, captain, prince, author, leader. In The Message, Eugene Peterson uses the phrase "salvation pioneer." (17) Interestingly, it is not usually translated the same across all four instances. In the NRSV, the word "pioneer" appears only in Hebrews. The theme is that Jesus goes before people, not through avoiding suffering but in going through it. Although the word appears only once again in Hebrews, the theme of "the wandering people of God being led by Jesus the forerunner to the heavenly sanctuary and place of rest recurs in 4:11, 14 and 6:20." (18) Herbert Chilstrom writes about this passage:

Certainly [Jesus] was not the pioneer in the sense of being the first
to die. But he is the pioneer in a more important sense: he is the first
to find his way through the seemingly impenetrable mountain range to the
land beyond. And once he found the way he opened it for all. (19)

The writer emphasizes that Jesus, the exalted one, is not ashamed to call descendents of Abraham "brothers and sisters" and uses quotes from Ps 22:22 and Isa 8:17-18 to reinforce this theme. Because Jesus himself was tested by what he suffered, he is able to help those who are being tested. The writer of Hebrews assures those who are suffering that Jesus can say convincingly, "I've been there."

Pastoral Reflection

For a number of years, the Lutheran Immigration and Refugee Service has sent out materials at this time of year comparing the themes of this text--the flight to Egypt, the holy family's own refugee journey and the hospitality they received (or didn't)--as a way to learn about the struggles of today's immigrants and refugees. Hopefully asking people questions like, "Is there room at the inn?" and reminding them that "Jesus was a refugee" humanizes the people who can otherwise be ignored as nameless faces.

But, what if we take this a step further than whether or not we, the "innkeepers," "Herods," or "Egyptians" of our day, are willing to be welcoming? Who are we in the story? Are we the magi--seeking, finding, but inadvertently bringing harm to so many? Are we like the king--fearful of losing power and position and relentless in our desire to keep them? Are we like Joseph--dreaming, trying to be obedient, running from place to place? Are we like Rachel, weeping in grief? Are we like Mary, following along? Are we Jesus--the one who was saved ... to save?