Christmas Eve
December 24, 2008

Scripture Introductions
by Stewart Clarke

Of all the times of the year, the Christmas readings may need no 
introduction, especially  for those who know the passages "by heart." 
Still, it is in keeping with the season to pause and be open to a new look 
at or hearing of the message, and an introduction may be an invitation to 
such a re-view.  So may I offer the following possible introductions? 
Offered, of course, for your use, correction, adaptation, replacement, etc.

Isaiah of Jerusalem spoke of a child to come, but, in his point of view, not 
centuries later, but soon!  Its first meaning was immediate.  Isaiah had 
already warned the king, and then the whole people, about their 
international involvements, relying on the Assyrians, but his advice was 
ignored.  Now, his message is of promise, and he speaks in most beautiful 
terms, in which we hear a pre-echo of Jesus, the Christ.
(He is so confident  that his vision of a future is couched in the 
Perfect[1] Tense[2])

Let's listen to this pertinent message of hope, from dark and troubled days, 
2700 years ago, in:
Isaiah 9:2-7[3]

It is appropriate to follow the readings with thanks and praise.. You may 
wish to reserve these until after the Gospel reading, or, perhaps, say 
something like;  May God grant us vision and hope. Amen.



In Psalm 96, the whole of creation is invited to praise God, and celebrate 
the Return from Exile of God's chosen people, through whom the world is to 
be blessed.  The closing words may remind us of Jesus' parable of the Son of 
Man judging the sheep and goats.
Psalm 96 (VU p. 816)



In the Epistle, we hear of God's grace as a foundation of hope[4], but also 
of daily life.  The tone must be heavily influenced by the expectation of 
Christ's imminent return.  (Paul is traditionally considered to be the 
author, but I read that there are indications  that it was written after his 
death! )
(Titus had accompanied Paul to Jerusalem at the time of the debate about 
circumcising Gentile converts.  As a Greek, Titus became a personal part of 
the debate, with some insisting that he be circumcised, and Paul and others 
resisting!)
Let's listen, to the message of hope in:
Titus 2:11-14
And may we rely on God's Grace, and life in hope.  . Amen.



In his Gospel, Luke tells a story of Jesus' birth, charged with deep, 
symbolic meaning.

He is not offering history or biography, but "Gospel" ("Good News"), a 
witnessing to what Jesus means to him. So he locates Jesus in time and 
place, a human being, born as we are born, but of David's line, continuing 
the covenant God had made with Israel and David.  He is special, said to be 
born of a virgin, thus challenging the emperors who wanted to be worshipped 
and said to be born of virgins. The message, Luke tells us, is first to 
shepherds, among the rough, lonely and lowly, but necessary servants of 
society.[5] (Mathew, by contrast, but for comparable reasons, will have wise 
ones from the East as the first witnesses!) So these servants become the 
first to witness, apart from the stabled animals, and to witness by telling 
what they have seen. Luke tells all this, and more, in a simple and rich 
story.

Let us rise to honour and be open to the Good News for us in Luke 2:, ready 
to be enchanted and challenged.  :
(or: Let us listen closely for the Good News for us in: )
Luke 2:1-20.

Thank God for God's wondrous message and presence. Amen.

It is appropriate to follow the readings with thanks and praise.

Thanks be to God, Hallelujah.  Amen.

Notes:

 I know, this is really pushing the footnote thing a bit too far.. But, 
as I remember, Hebrew does not have Past, Present and Future, which seem so 
natural to us. They use Perfect, or that which is accomplished, and 
Imperfect, or that which is incomplete, yet to come, or in process.. Another 
mind-set, entirely.
 If you will, "The Prophetic Perfect."
 We skip the first verse, which would link us to the last of the previous 
chapter!  Thus, we avoid confusion around references to Zebulun and 
Naphtali, tribes which settled west of the Sea of Chinnereth (Galilee), but 
we lose the reference to Galilee, which we might treasure because of the 
link with Jesus' ministry there.
 I am reading a translation that says, "all men," a flawed translation of 
the Greek, "anthropois," which is gender neutral.
 If you want a comparison, think of "cowboys." Not only would they be 
wild and woolly, but, more important, were on the fringe of  religious 
society and unable to fulfill their religious obligations!


(Comments to Stew at stewclarke@eastlink.ca.)