bone of bones, flesh of flesh

^{Genesis 2}

²¹ So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. ²² Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.

 ²³ The man said,

   “This is now bone of my bones
   and flesh of my flesh;
she shall be called ‘woman,’
   for she was taken out of man.”

 ²⁴ That is why a man leaves his father and mother and is united to his wife, and they become one flesh.

 ²⁵ Adam and his wife were both naked, and they felt no shame.

***

I confess I do not feel particularly adequate for tackling this passage today - it's been a long day; I'm tired and I feel the need to do more reading on it myself.  Nonetheless, I'll have a go at reflecting on it, and hope I am not too vague.

Adam's aloneness has only been emphasised by the parade of animals and birds brought before him, presumably both male and female in their kinds.  He, however, does not have his 'other', his matching counterpart.

Personally I take these verses as analogy and symbol rather than a literal removing of Adam's rib. So what analogy, what symbol do I see?

Firstly, woman is made of the same stuff as man.  They are not opposing in substance; they are complementary.  Natural opposites but only within this same substance, what Adam calls bone of his bones and flesh of his flesh.  Today we might say: my flesh and blood.  There is a familial tie here, the establishment of a new relationship which completes the incomplete, while still being formed, ultimately, from the dust of the ground.

Adam reacts in joy - recognising his match, the one he has been lacking.  It's a poetic response, one that also involves naming, but this time a name that derives from his own (the Hebrew ishah from the ish).

Here the narrator uses this as a reason for an application - that of marriage.  This, he says, is why a man leaves his family - his flesh and blood - for his wife, so together they become flesh and blood.  A re-union, if you like.

The two of them - the man and the woman - are relaxed with themselves, unabashed at their nakedness, not even particularly aware of it.

Further reflection:

Is this then, a suggestion that marriage is the ideal state for a person?  That if a man or a woman remain unmarried, they are somehow incomplete?

I do not believe this (and find this frustrating when both culture and church imply this).  This story may have been told as an analogy and reason for marriage in a certain culture, but even within the words of the text I see Adam, portrayed as without any human company whatsoever, very different from an unmarried man or woman today.  

From a Christian perspective, we are all one in Christ Jesus, regardless of gender or social background (Galatians 3:28), and our oneness comes from unity with Christ, not marital union.  Marriage certainly carries blessing, but it is not the only blessing in life: Paul, in 1 Corinthians 7 :32-35, writes of the benefits of remaining unmarried, that we are not always trying to please our husband or wife but are able to focus on the Lord himself.  Granted he was writing at a time when there were difficulties to be faced, but I think it's a reasonable principle.  Jesus has become the focal point of our unity and our community (the body of Christ). This is the case regardless of whether we are married or not.

I am not trying to devalue marriage here, but I do feel that we have undervalued the single people in our churches and often we buy into this idea that we are 'waiting for the right person' to come along, as if this is the only norm and that for those who never marry or never have children, somehow they simply never 'found the right person' and are somehow lacking.  This focus feels a bit mixed up, in my opinion. We have been brought into an amazing community made up of men and women, celebrating their new re-unity in Christ.  'Family' within a church context should be all encompassing - young or old, male or female, married or single.  

At least, that's my opinion.

if you are the Son of God

Luke 4: 1-13

Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness, where for forty days he was tempted by the devil. He ate nothing during those days, and at the end of them he was hungry.
The devil said to him, "If you are the Son of God, tell this stone to become bread."
Jesus answered, "It is written: 'People do not live on bread alone.' "
The devil led him up to a high place and showed him in an instant all the kingdoms of the world.
And he said to him, "I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to.
If you worship me, it will all be yours."
Jesus answered, "It is written: 'Worship the Lord your God and serve him only.'"
The devil led him to Jerusalem and had him stand on the highest point of the temple.
"If you are the Son of God," he said, "throw yourself down from here. 10 For it is written:
" 'He will command his angels concerning you
to guard you carefully;
they will lift you up in their hands,
so that you will not strike your foot against a stone.'"
Jesus answered, "It is said: 'Do not put the Lord your God to the test.' "

When the devil had finished all this tempting, he left him until an opportune time.

What strikes me particularly about this passage and that which comes before it, is that twice the devil says, 'if you are the Son of God' (italics mine). In the previous passages, Jesus as Son of God has been traced genealogically, but is also declared publicly, at his baptism, by God the Father himself. It's as if the devil takes what has been affirmed about Jesus and throws it back at him, somewhat scathingly.

Oh, so you are the Son of God, are you? Prove it.

I hear an echo too, of Matthew's account of Jesus at his darkest hour: "Come down from the cross, if you are the Son of God!" (Matt 27:40b)

In Luke's account:
'The people stood watching, and the rulers even sneered at him. They said, "He saved others; let him save himself if he is the Christ of God, the Chosen One." ' (Luke 23:35).

So much of all this is caught up with Jesus' identity. ''Who do you say I am?'' he asks Peter (Mark 8:29).

Back to the passage in question. The devil uses various means of temptation, even quoting scripture himself (showing how scripture can be abused when taken out of context). Jesus responds with scripture himself.

Jesus is hungry. If you are the Son of God, tell this stone to become bread.
Tell this stone. If you are the Son of God, it should obey you.
The devil prompts him to satisfy his hunger, but also to prove himself.

If you worship me, it will all be yours.
The devil prompts Jesus to change his allegiance completely - no longer 'Son of God' but with a completely different master. The devil shows him everything. But Jesus refuses.

The final test. If you are the Son of God, throw yourself down.
The temptation to prove his identity, to others and himself.
It puts me in mind of superheroes, wanting to test out what they can do. Can I really fly? How far can I push myself?

But Jesus would not be testing himself, but God. He responds: do not put the Lord your God to the test.

And this isn't a random event. The Holy Spirit takes him into this wilderness, for 40 days (like Israel's 40 years). Where Israel builds a golden calf and continually doubts the LORD and does not comprehend what it is to be his people, Jesus passes the test. It is necessary for him to face these questions, in order to face the road ahead.


To ponder:

How often are we tempted to doubt our identity in Christ?
How would we respond to such questions?
Have there been times in our lives where a time of great affirmation is followed by one of great temptation?

he's in it with us

Luke 3:23-38
Now Jesus himself was about thirty years old when he began his ministry.
He was the son, so it was thought, of Joseph,
the son of Heli, the son of Matthat,
the son of Levi, the son of Melki,
the son of Jannai, the son of Joseph,
the son of Mattathias, the son of Amos,
the son of Nahum, the son of Esli,
the son of Naggai, the son of Maath,
the son of Mattathias, the son of Semein,
the son of Josek, the son of Joda,
the son of Joanan, the son of Rhesa,
the son of Zerubbabel, the son of Shealtiel,
the son of Neri, the son of Melki,
the son of Addi, the son of Cosam,
the son of Elmadam, the son of Er,
the son of Joshua, the son of Eliezer,
the son of Jorim, the son of Matthat,
the son of Levi, the son of Simeon,
the son of Judah, the son of Joseph,
the son of Jonam, the son of Eliakim,
the son of Melea, the son of Menna,
the son of Mattatha, the son of Nathan,
the son of David,the son of Jesse,
the son of Obed, the son of Boaz,
the son of Salmon, the son of Nahshon,
the son of Amminadab, the son of Ram,
the son of Hezron, the son of Perez,
the son of Judah, the son of Jacob,
the son of Isaac, the son of Abraham,
the son of Terah, the son of Nahor,
the son of Serug, the son of Reu,
the son of Peleg, the son of Eber,
the son of Shelah, the son of Cainan,
the son of Arphaxad, the son of Shem,
the son of Noah, the son of Lamech,
the son of Methuselah, the son of Enoch,
the son of Jared, the son of Mahalalel,
the son of Kenan, the son of Enosh,
the son of Seth, the son of Adam,
the son of God.

Phew! Now there's a long list. I am not going to go into the differences between the latter part of Jesus' genealogy from Luke and the one from Matthew, but a good commentary will offer up some suggestions for you to chew on.

What I will note, however, is that while Matthew traces down from Abraham, Luke traces back from Jesus to Adam. There are distinctively different tones to how they tell this part of Jesus' story. And it is an important part. Jesus wasn't some god that dropped out of the sky one day and bore no relation to us. No, he was born fully human (as well as fully God - cue a few mind bending moments) and had a place in history - a heritage, which included David (and the messianic implications of this) and Abraham (the 'father' of the Jews), and way back to Adam the first 'Son of God', using the phrase in a different way here but emphasising again aspects of Jesus' identity.

Jesus' line goes way back. He's got a human history, a human pedigree.

He's in it with us.

you are my Son

Luke 3 v 21 - 22

When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased."

We've noted before how striking John's baptism was in the fact he was baptising Jews. Now, perhaps, we can get a sense of the shock factor. Because here it is Jesus being baptised. With hindsight and the New Testament and all that we know, to find Jesus being baptised is unexpected, and also carries a great deal of pathos. Here, the Son of God, is identifying with the people by going through this same process. He, without sin, is identifying himself with sinners.

And it is at the time of baptism that we get this amazing affirmation of his identity, by his Father. After the baptism, Luke says, as Jesus is praying, heaven opens, and the Holy Spirit descends 'in bodily form like a dove'. Jesus is being equipped here for his public ministry. Something is beginning; something is happening. (This is underlined by the next verse: Now Jesus himself was about thirty years old when he began his ministry - v23).

This affirmation of identity and gift of the Holy Spirit prepare Jesus for what follows - this unified vision of the Godhead to save humankind. The Father shows his love and favour for the Son, and the Spirit equips him for the task ahead.

speaking out

Luke 3:19-20
But when John rebuked Herod the tetrarch because of his marriage to Herodias, his brother's wife, and all the other evil things he had done, Herod added this to them all: He locked John up in prison.

So here's the thing. Apparently Herod (Antipas) had married his half brother's wife, persuading her to leave her husband and divorcing his own wife. The girl's father was another half brother(Aristobulus), and she married another Herod (the other half brother previously mentioned). So Herod married his sister in law and his niece, I suppose. Confused? Me too. Anyway.

John didn't have any trouble expressing an opinion. He needed that boldness of speech in order to fulfil his mission. He didn't mince words. So when he heard of Herod's doings he didn't remain silent, shaking his head quietly and perhaps grumbling with a couple of close friends. No, he spoke out - he rebuked Herod. He directed his criticism firmly at the ruler. And Herod reacted - locking John up in prison (Luke makes quite clear what he thinks of this - to all the evil things Herod had done, he added this).

We can be challenged by John's attitude. How willing are we to speak out against that which is wrong? Are we afraid of scorn? John ended up in prison. What does it take for us to defend that which we believe in? How would we survive in a place actively hostile to our beliefs and opinions?

Lots of questions, but they set the mind buzzing.

How do we speak boldly today? What do we face in our culture(s) which make it difficult to speak out? Are there times to speak and times to remain silent? How do we choose? Why are we fearful? Are we willing to say things even if they may be misunderstood or scoffed at? How far are we prepared to go for our principles?

Look Out - Someone's Coming

Luke 3:15-18
The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Messiah. John answered them all, "I baptize you with water. But one who is more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire." And with many other words John exhorted the people and proclaimed the good news to them.

John's words and actions are having an impact. They stir up questions as to his identity. Could he be the one they have been waiting for - the victorious Messiah come to free his people? John's answer is suggestive - suggestive because he doesn't simply say 'nope, sorry, that's not me'. Instead he makes a comparison between himself, and what he is doing, and someone else, and what that person will do.

To me the images of water and fire conjure up different feelings. Water cleanses; fire purifies. There is something about fire that evokes a feeling of power - power to refine, to burn up completely...it goes deeper than water. And the Holy Spirit - God's own breath - that someone should have the authority to baptise with the Spirit, is unimaginable.

Apparently untying the thongs of someone's sandals was one of the lowest jobs of all. Disciples couldn't even do it for their rabbis - it was left to the servants. But John here says he is not even worthy to do that, such is the worth of the person who wears them. This someone...is something else. Something far, far bigger.

In our over familiarity with the words, are we under-familiar with their meaning? Do we realise how jaw dropping Jesus really is?

preparing the way

Luke 3:1-14
In the fifteenth year of the reign of Tiberius Caesar—when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene— during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the desert. He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. As is written in the book of the words of Isaiah the prophet:

"A voice of one calling in the desert,
'Prepare the way for the Lord,
make straight paths for him.
Every valley shall be filled in,
every mountain and hill made low.
The crooked roads shall become straight,
the rough ways smooth.
And all mankind will see God's salvation.' "

John said to the crowds coming out to be baptized by him, "You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham. The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire."
"What should we do then?" the crowd asked.
John answered, "The man with two tunics should share with him who has none, and the one who has food should do the same."
Tax collectors also came to be baptized. "Teacher," they asked, "what should we do?"
"Don't collect any more than you are required to," he told them.
Then some soldiers asked him, "And what should we do?"
He replied, "Don't extort money and don't accuse people falsely—be content with your pay."

We have moved forward in time, and again Luke sets the scene. Most of these names are familiar to us - these are characters we will see again. For now, however, they are merely part of the backdrop. The significant event is that the word of God came - to John, whose parents we met right at the beginning of Luke's story. The word of God came - and John acted. He went and preached repentance for forgiveness of sins. Why? Because he was preparing the way. The imagery used in this quotation from Isaiah 40 is of a king approaching - all the roads are prepared ahead of his arrival. Here it is John, preparing the way not physically but in the matters of human hearts. Repentance for the forgiveness of sins - and the sign John uses is baptism.

Baptism was not a new practise, and for the Jews it signified a cleansing ceremony for Gentile converts. The shocking thing about what John is doing is that he is baptising Jews - a ceremony used to cleanse the outsiders - the Gentiles. This is emphasised by his words - being descendants of Abraham will do them no good. That pedigree means nothing. Again, this is shocking! We, with our cultural specs, don't immediately cotton onto this. He tells them - God's chosen people -that they can easily be chopped out of Abraham's family - because God can raise children of Abraham even out of the stones. If they do not produce 'fruit in keeping with repentance', this pedigree means nothing. Repentance, which leads to forgiveness, is needed. And repentance, like many things, is shown by its fruit.

For the Jews in this passage it is not enough to be willing to be baptised - their lifestyle must be affected. Baptism is a signifier of something - not the thing itself. John's baptism was a baptism which signified repentance, but more was needed. And so John offers practical, specific answers to their questions. Tax collectors and soldiers in particular had a degree of privilege in society that others did not - they had more opportunity to take advantage of others. So John's answers to them went right to the heart of their lifestyles. If we are truly sincere about something, it affects the way we live - it permeates our lifestyle. It produces the corresponding fruit.

John's preaching is only the first instalment, as he prepares the way for...someone else.

Reflection: There are words we say which are heavy with meaning, but if not shown in attitude or action, they become meaningless and empty.
Words like "Sorry". And "I love you".
Words like "I believe".

the lost boy

Luke 2:41-52
Every year his parents went to Jerusalem for the Feast of the Passover. When he was twelve years old, they went up to the Feast, according to the custom. After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. When they did not find him, they went back to Jerusalem to look for him.

After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. Everyone who heard him was amazed at his understanding and his answers. When his parents saw him, they were astonished. His mother said to him, "Son, why have you treated us like this? Your father and I have been anxiously searching for you."

"Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" But they did not understand what he was saying to them.

Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. And Jesus grew in wisdom and stature, and in favor with God and men.


Another Temple moment, but this time Jesus is a boy of twelve.

You can tell instantly the kind of cultural differences between there and then, and here and now. Not laying your eyes on your child for a whole day! But they were travelling as a group, in a community and family oriented culture (and that is extended family, not just what we would consider the 'nuclear family'). Mary and Joseph assumed Jesus was somewhere in the group as it set off home from Jerusalem. When they start to feel anxious, the hunt begins, and they go back to the city. They look for him for three days before they find him. Three days of having no idea of the whereabouts of their twelve year old son.

And when they find him, they are astonished. Jesus' response is equally astonishing, although the passage tells us his parents did not get what he was saying (v50). Mary's question is valid: 'Why have you treated us like this?' She doesn't understand why her son should be so inconsiderate of their feelings where he was supposed to honour his father and mother.

Jesus' answer makes him sound equally baffled: 'Why were you searching for me? Didn't you know?' One of those impossible conversations where everyone is speaking from their own angle and can't grasp where the other is coming from! This passage reveals to us aspects of Jesus' character at this age - he was wise beyond expectation, chatting away with the 'spiritual experts' of his days and astounding them with his words. He had an understanding of things that surprised them - but he did not here act in a confrontational way - he asked them questions and listened to them, showing respect for them (v47).

Jesus' reply to his mother's question tells us that even at this age he had a clear understanding of who he was, and the intimacy of his relationship with God. He is in his Father's house. It is, for him, the natural place to be - he isn't the lost boy they thought he was - he was where he felt he belonged.

After this, he toes the line - Luke explicitly states that he was obedient to his parents. Mary, although not understanding, doesn't forget. Again she treasures up her memories, pasting them in the scrapbook of her heart. And Luke again shows an awareness of Mary's thoughts and feelings. It feels as if we too are invited to remember these moments, to understand that they point to something yet to be explained.

And Jesus grew...the story continues...what will this boy become? Luke leads us on deeper into the story.

child of destiny

Luke 2: 21-40
On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.
When the time of their purification according to the Law of Moses had been completed, Joseph and Mary took him to Jerusalem to present him to the Lord(as it is written in the Law of the Lord, "Every firstborn male is to be consecrated to the Lord"), and to offer a sacrifice in keeping with what is said in the Law of the Lord: "a pair of doves or two young pigeons."

Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying:

"Sovereign Lord, as you have promised,
you now dismiss your servant in peace.
For my eyes have seen your salvation,
which you have prepared in the sight of all people,
a light for revelation to the Gentiles
and for glory to your people Israel."

The child's father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: "This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too."

There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, and then was a widow until she was eighty-four.She never left the temple but worshiped night and day, fasting and praying. Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.

When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth. And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.

Jesus is named just as the angel told them. According to Jewish Law, he is circumcised and taken to the temple to be presented as the firstborn male - to be dedicated to God. There is no doubt of Jesus' Jewishness. Circumcision, the badge of the covenant, the mark of belonging. And this dedication of the firstborn to God. But this is no ordinary Jewish child, and somebody knows it. His name is Simeon, and he has been waiting. Although Simeon's age is not mentioned, the implication is that he has been waiting a long time, and now can be 'dismissed in peace' (v29). God promised him that Simeon would see God's Messiah before he died. Again Jesus' special identity is made clear to us, and Simeon confirms this as he praised God while holding the baby. His words give us even more clarity about Jesus - he is salvation for all people. Not just the Jews, indeed, he is to be 'a light for revelation to the Gentiles' as well as glory to God's original chosen people, Israel.

Jesus now takes on the role to which God called Abraham's descendants: '...all peoples on earth will be blessed through you' (Genesis 12:3). Part of Israel's specialness was that she was to be a blessing to those outside of her own, to be a light for the nations. And when we read in Isaiah about the Lord's servant, we see that 'It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.' (Isaiah 49:6). Simeon sees this being fulfilled in Jesus, this child destined for greatness, and also controversy (v34).

Interestingly, again we have a focus on Mary, as Simeon speaks directly to her in v34, and adds a very personal statement: 'a sword will pierce your own soul too.' He gives her this sympathetic warning that heartbreak also lies ahead, that there will be pain as well as joy.

Now we are told that Anna was very old. Her devotion is evident - she never left the temple, and worshipped 'night and day'. She is also a prophetess - someone who speaks the words of God. 'At that very moment' she too comes up to the parents, and perhaps as the child is still held in Simeon's arms. And she sees him as a redeemer (v38) and speaks about him to those hoping for Jerusalem's redemption.

Often in today's world we glorify youth, especially amid the cult of celebrity, glamour, and good looks. We have little time for the elderly. We forget the wisdom they hold, forget the contributions they can make. But every generation is blessed and used by God. He does not wash his hands of us, but whatever our age is present with us, available to us. Perhaps we need to remember the Simeons and Annas around us today. Do we not realise that they have important things to say? Do we not think God uses the wisdom of age as he uses the vitality of youth?

As for Jesus, he grows in wisdom and strength. The grace of God was on him. He was a child of destiny, a destiny that would be fulfilled in a way that no one had ever imagined.

angels spectacular

Luke 2:8 - 20
And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, "Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger."
Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,

"Glory to God in the highest,
and on earth peace to men on whom his favor rests."
When the angels had left them and gone into heaven, the shepherds said to one another, "Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about."

So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed at what the shepherds said to them. But Mary treasured up all these things and pondered them in her heart. The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.

And again, the familiarity that comes from reading this passage. The shepherds were doing their job, watching their sheep, protecting them from thieves and wild animals. It was night, but it was no ordinary night. Imagine the shock! 'An angel of the Lord' and 'the glory of the Lord'... The glory of the Lord. God's awesome style. And it shone.

Necessarily, and as was usually necessary, the angel at first reassures them. Then, without much preamble, he announces why he is there. There is a child, in a manger. And this feeding trough becomes the marker, the sign - how the shepherd's know which child this is that the angel is talking about. It is this unique cradle which becomes the sign to them. The purpose of the manger is more than just somewhere to put the baby. It shows the shepherds the baby's identity.

If we had any doubt, we don't now. This baby is going to be something special. More than that - he is the Christ, the Messiah, a word laden with the longing of the years. And this special news, bringing such joy, is good news for all people. As if such news can't be left without a response, the scene erupts with angels praising God. As if one angel wasn't amazing enough - the shepherds are treated with a true angelic spectacle. Oh yeah. The shepherds stayed until the angelic encounter was over, then they rushed to Bethlehem itself. They found it just as the angel had told them. And then they spread the news! Who could keep such news to themselves? (I pause, and think - do I?)

I love the bit about Mary. In Luke we really get a sense of things from Mary's angle. He gives a sensitive portrayal of the girl mother - obedient, thoughtful, wondering. She 'treasured up all these things and pondered them in her heart' - who was this beloved Son of hers? And what would he become?

born in a feeding trough

Luke 2: 1-7
In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.) And everyone went to his own town to register.
So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.

It seems strange to be studying this outside of Christmas - but why should it? Jesus' advent into the world is not simply for one season.

Luke details here the circumstances of Jesus' birth. A census was to be taken and Joseph and Mary, like all the others, had to travel to their 'own town'. Bethlehem had great significance because it was David's town - their historic King, the shepherd boy who had God's anointing (although he was by no means perfect). The one from whom would come the king who would reign forever.

And it was here that Mary had her baby. There was 'no room' at the inn - in all the hustle and bustle the rooms were filled, presumably with other travellers here for the census. The mention here of the 'manger' is the only biblical reference we have to the exact place of Jesus' birth. It does not specify a stable, but a manger is a feeding trough - where the domestic animals would eat their feed and their hay.

It could not be further from that eternal throne of the heir to David. This is where the animals chewed and slobbered. This is not a carefully constructed crib or a pretty 'Moses basket'. This is not a travel cot or even a mattress. Nevertheless, the trough shape was good enough to keep a newborn baby safe - wrapped in cloths for warmth. The newborn King was born where the animals lived and fed, born with the other creatures of this world. Mary acted on her initiative to find a resting place for her newborn son.

Ultimately, I think I need reminding that the Son of God came into the world with nothing, and was born in difficult and very humble circumstances. He was born into a busy world, not a tranquil setting but amid all the comings and goings of his people. He was born with no earthly pedigree except for being of David's line, he had no riches and no throne. He worked among the poor because God cares deeply for those who have little in the eyes of the world. He had 'no where to lay his head' - indeed even his birth has a sense of the nomadic.

The nomad King, who needs not look for a home of his own (for he already knows where he belongs), but invites us to find our home in him.

Oh, Tender Mercy

Luke 1:67-80
His father Zechariah was filled with the Holy Spirit and prophesied:

"Praise be to the Lord, the God of Israel,
because he has come to his people and redeemed them.

He has raised up a horn of salvation for us
in the house of his servant David

(as he said through his holy prophets of long ago),

salvation from our enemies
and from the hand of all who hate us—

to show mercy to our ancestors
and to remember his holy covenant,

the oath he swore to our father Abraham:

to rescue us from the hand of our enemies,
and to enable us to serve him without fear

in holiness and righteousness before him all our days.

And you, my child, will be called a prophet of the Most High;
for you will go on before the Lord to prepare the way for him,

to give his people the knowledge of salvation
through the forgiveness of their sins,

because of the tender mercy of our God,
by which the rising sun will come to us from heaven

to shine on those living in darkness
and in the shadow of death,
to guide our feet into the path of peace."

And the child grew and became strong in spirit; and he lived in the wilderness until he appeared publicly to Israel.

What a wonderful breaking of the silence. Like Mary, Zechariah bursts into a song of praise (if a little belatedly). He too praises God for what he will do - more focussed on the future than relating past deeds, but still anticipating his eternal character. And it becomes more personal still, directed at this little boy called John. 'And you, my child, will be called...'
This then, will be the preparer of the way. The one who goes before. (Reminiscent of Malachi 3v1 - 'See, I will send my messenger, who will prepare the way before me....').

This child is bringing in something new. What that 'something' is, is open to speculation. Did Zechariah know the full meaning of his words? This is merely the prologue. This little boy, who grows into a man, identifiable by being strong in spirit. He will give people the knowledge of salvation, through forgiveness of their sins. And this God by whose mercy comes, will be the source of the 'rising sun' coming to us from heaven. The 'rising sun' being a symbol of the Messiah.....

Personal Reflection
As a little girl I loved these lines, although I was struck at that time by what they said about GOD and his purposes. I loved, and still love, the verse '...the tender mercy of our God.' There are those who would deny God's mercy in this day and age. If God is so good, so kind, so loving then why? How? What's he doing?

Sometimes I think we should be more grateful that he hasn't thrown in his lot and started again. We, the supposed stewards of creation, have messed things up so badly that wouldn't it be easier to start again - none of this restoration business? But God does not abandon us. He is, by very nature, faithful. And loves us. And has made us - us! - his image bearers. The image has got clouded and cracked but we live looking forward to the day when the cracks and the cloudedness and the damage is all cleaned up and we can be who we were created to be, at last. But God has not withdrawn the privilege. We might, humanly speaking, consider this not a very good business plan. Some people claiming to bring God's truth have managed to alienate, isolate, hurt others and make fools of themselves....yet God does not take away the privilege, whatever mistakes we may make.

Do we secretly believe we could do it better? That we could invent a better system? We may sniff at words like atonement and salvation and think it all rather primitive for the modern world. And who made 'modern' mean 'best'?
Does the way the world works, at a deeper level - the way life works - change with the culture? Can we extinguish the need for justice? Can we do away with the need for atonement? Just because we find it mildly offensive? We might ask ourselves - what do we find offensive? And be as honest as we can.

Some see the cross as an appalling act of a father to his son. What a distortion of the facts! This ignores the perfect unity of the Godhead, Father, Son, Spirit. Not just in essence but in purpose - in agreement. This was the painful, perfect plan of a loving and just God. Together as one it was accomplished. God himself did the atoning. To some these words have become so familiar they do not see the wonder. To some they are alien and mean nothing. To some they are mere foolishness.

But for all our opinions and debates, can truth be changed? Some might have it so. But this is the truth. (A phrase I could be sneered at for, these days). Jesus died on a cross - crucifixion, that horrible death - to finally repair that rift between God and humanity. To realign and heal the bridge between us. He did it with his own blood. We like things sterilized these days, kept away behind closed doors, as hygenic as possible. How ironic then, that blood spilt is what saves us.

That he may shine on those living in darkness and in the shadow of death.

It is real, down-to-earth, bonafide salvation.

Because of God's tender mercy.

The Bigger Picture

Luke 1: 39-56
At that time Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah's home and greeted Elizabeth. When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that what the Lord has said to her will be accomplished!"

And Mary said:

"My soul glorifies the Lord
and my spirit rejoices in God my Savior,
for he has been mindful
of the humble state of his servant.
From now on all generations will call me blessed,
for the Mighty One has done great things for me—
holy is his name.
His mercy extends to those who fear him,
from generation to generation.
He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
He has brought down rulers from their thrones
but has lifted up the humble.
He has filled the hungry with good things
but has sent the rich away empty.
He has helped his servant Israel,
remembering to be merciful
to Abraham and his descendants forever,
even as he said to our fathers."

Mary stayed with Elizabeth for about three months and then returned home.

After hearing the angel's announcement, Mary rushes to see Elizabeth, the other woman with a miraculous child - a child longed for, given up on. Knowing she is carrying a child totally unexpected. It was not an answer to a longing (not more, at least, than the vague stirrings of maternal feelings in a young girl's heart). But it seems to me natural that Mary should go to Elizabeth. Someone who will understand.

Indeed, Elizabeth does understand. And not merely from her own experience and sympathies, but from the Holy Spirit which filled her when Mary entered her home and greeted her. She KNEW what Mary carried in her womb, and was filled with beautiful, God inspired delight. Simultaneously the baby she carried leaped within her. The words she spoke, Luke implies, were Spirit-inspired words as well as her own pleasure. Indeed she addresses Mary as 'mother of MY LORD'. She understands the significance of this new life. With a ringing cry she exclaims: 'Blessed is she who believes what the Lord has said to her will be accomplished!' It is a glad cry, a beautiful truth.

And then we hear Mary's response. Mary's song.

This is an unmarried teenager who is pregnant in a society which would not accept that.This is a child-woman who has much to learn about life.This is a girl who has seen an angel.
And this is the one who has believed.

Her song starts with the personal - look what God has done for me!! There is no anxiety in her song. No worrying about how to do it all, how to explain it all. No recognition of any kind of disgrace. Because Mary KNOWS. She knows that this is what God has done. And when we know that God is part of something, however strange it may be, however 'unacceptable' in the eyes of others, that knowledge brings us joy. She has great faith, this Mary, this girl. She sees the bigger picture.

Then her songs widens to include that ancient hope of Israel's redemption. The promise of mercy. Of justice, of help. Of 'God with us' once more. Amid all the darkness, the sorrows, the difficulties of life: the bigger, bigger picture.

This child contains all their hope. Fast forward, years later, to a dusty road where two dejected disciples walk towards Emmaus. 'We had hoped he was the one who was going to redeem Israel,' they whisper, to the one who met them on the road. (Luke 24:21)
This child contains all their hope. And ours. In spite of the darkness we so often encounter. In spite of the heartache in my life and yours. In spite of apparent hopelessness, he is our hope.

Blessed is she who believes that what the Lord has said to her will be accomplished.

As You Have Said

Luke 1:26-38
In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you."

Mary was greatly troubled at his words and wondered what kind of greeting this might be. But the angel said to her, "Do not be afraid, Mary, you have found favor with God. You will be with child and give birth to a son, and you are to give him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end."
"How will this be," Mary asked the angel, "since I am a virgin?"
The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. For nothing is impossible with God."

"I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her.

It's familiar, isn't it? It makes me think of 'Carols by Candlelight' services. And the Christmas feeling does hover there...soft lights, warm carols...but of course there is no indication in the text of what the lighting was like! Maybe Mary was sweeping the floor. Or daydreaming. Or helping her mother with the washing. Who knows?

What we do know is the Gabriel was sent - by God, duly emphasised - to a virgin (made clear from the first).

Mary is highly favoured. Well she would have to be, wouldn't she? She has found favour with God. She must have had qualities that were pleasing to her heavenly father. 'The Lord is with you' says the angel, which reminds me of other moments in other places, where those words are used as ultimate reassurance. It will be all right - because he is with you.

Mary raised her eyebrows and fiddled nervously with her skirt (perhaps). What on earth was this leading to? Interestingly the text says she was troubled at his words, but not petrified like Zechariah at his mere presence. It is because of her anxiety that angel tells Mary 'Do not be afraid, Mary...' Just as with Zechariah, he addresses her by name. Then he tells her what is going to happen to her. Wow! This is bigger than John the Baptist. This is something - someone- else. HE WILL REIGN. He will be king. He will be given the throne of David - heavy stuff for any Jew (or Jewess) to hear. David? Will Israel have a king, a true king, at last?

Mary doesn't say 'how will I know?' like Zechariah. She asks, puzzled - 'how can this BE?' She obviously knows something of the facts of life. Babies have to come from somewhere. Which needs certain things to happen. But, no. It will be the Holy Spirit coming upon her, and the power of God overshadow her, and she will become pregnant, with no help from an earthly husband. And her son will be called Son of GOD.

Oh, and by the way, have you heard about Elizabeth? She's had a miracle too.

FOR NOTHING IS IMPOSSIBLE WITH GOD.

Mary accepts the angel's words. She does not doubt. She offers herself willingly for the task.
'I am the Lord's servant - may it be to me as you have said'.
She does not argue or doubt. There is a strong contrast between her reaction and that of Zechariah. Her attitude is different. This teenage girl does better that an aging, experienced priest.

She must have realised it wouldn't be easy. That instead of disgrace being taken away, as it was for Elizabeth, she would become the subject of gossip and rumour. But what the angel has said to her has eclipsed her doubts and worries. She accepts. What else can she do?

Her son will be king. And he will be called Jesus.

Meaning 'The LORD saves'.

And that is no coincidence.

Questions of How

Luke 1: 18-25
Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years."

The angel answered, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."

Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.

When his time of service was completed, he returned home. After this his wife Elizabeth became pregnant and for five months remained in seclusion. "The Lord has done this for me," she said. "In these days he has shown his favor and taken away my disgrace among the people."

I love the comeback from the angel.
'I am an old man!' objects Zechariah. So? 'I am Gabriel. I stand in the presence of God...' (The emphasis is on the 'I'. The Greek has the equivalent of bold here!) Of course, it's not unexpected to get a statement of slight incredulity to such incredible news. Indeed Mary (in the following verses) asks how on earth her conception would take place, since she was a virgin. Zechariah doesn't say this however. He asks 'How will I know?' Not the verb 'to be' but the verb 'to know' (I'm amazed I can still recognise this in the Greek. It must be coming back a little.) He is asking for proof, not an explanation.

He gets his sign, but not one he probably would not have chosen himself. 'You will be silent...' This is not so much proof of what is going to happen but the consequence of not believing the words of the angel. Zechariah's attitude is disbelief ('You did not believe my words') and a demand for a sign to show him the truth of it. Gabriel doesn't need any more backup than the fact of who he is, one who stands in the presence of God, and has been sent to deliver this very special news. Thus, Zechariah comes out of the temple, trying to explain by the power of gesture and body language, what had happened.

Elizabeth comes off in a better light. On discovering her pregnancy, she is filled with wonder. And she has no doubt who has done this for her. 'The Lord has done this for me...' and, at last, she is released from that shame she has carried for so long.

Birth #1 Foretold

Luke 1:8-17
Once when Zechariah's division was on duty and he was serving as priest before God, he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. And when the time for the burning of incense came, all the assembled worshipers were praying outside.

Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zechariah saw him, he was startled and was gripped with fear. But the angel said to him: "Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord."

So, Zechariah is at his priestly duties. This one isn't that common - chosen by lot. I wonder how many times he'd done this before? And an astonishing thing happens. An angel appears. I suppose the setting seems apt, by the altar, for a messenger from God to appear. Even so, it wasn't what Zechariah expected. He was...startled and gripped with fear. But. As so often with angelic appearances, the angel says 'don't be afraid...' Fear, I think, would make me not listen so well. Just as well to have a bit of reassurance before the message is given.

'Your prayer has been heard.' This echoes in my mind from other moments where some desperate individual encounters someone telling him/her: 'your prayer HAS BEEN HEARD.' What a relief. Sometimes we are unsure, deep down inside of us, that God hears our prayers. Apparently (and my Greek is too rusty to come to this conclusion myself) this is in the aorist tense - which gives the meaning that it is a one off prayer that has been heard, not continued prayers. And it makes sense that, old as they were, Zechariah and Elizabeth may not be still praying for a child. They had, in a sense, accepted this fate, this disgrace. It was the norm, now. Even if there were, deep down in history, precedents for this sort of thing (think of Abraham and Sarah).

Suggestions have been made that it was Zechariah's prayer at the altar to which the angel was referring . Likely to be - the redemption of Israel. Which puts a rather exciting light on things. I don't know. I don't know if this is true or not. It doesn't specify which prayer.

Whatever, the outcome is something totally unexpected. 'Your wife Elizabeth will bear you a son'. At last, a taking away of the disgrace!
But not just ANY son, this 'John' (meaning 'YHWH (the LORD) is gracious'). Not only will he be a delight to them, but to many others he will be a reason to rejoice. And he will be great in God's sight... And filled with the Holy Spirit from birth. From birth! Not just anointed for one specific purpose at one specific time, like many in the Old Testament, but a continual filling and spilling over of God's Holy Spirit. Although, it would be true to say that John's whole life was for one purpose - to 'go before the Lord, in the Spirit and power of Elijah...' Elijah! In Malachi we hear of one Elijah figure who will come and turn the hearts of the fathers to their children, and of the children to their fathers, just as Luke recounts here. (see Malachi 4:5-6).

I find this unmistakable Malachi reference interesting because, reading through Malachi, the last book of the Old Testament, I learn that it is hugely preoccupied with the behaviour of the priests of Israel."For the lips of a priest ought to preserve knowledge, and from his mouth men should seek instruction—because he is the messenger of the LORD Almighty. But you have turned from the way and by your teaching have caused many to stumble; you have violated the covenant with Levi," says the LORD Almighty." (Malachi 2:7-8)And this elderly couple are of priestly descent; Zechariah is a priest. It is through their SON that Malachi's prophecy will be fulfilled - Malachi, to whom God spoke about the corruption of the priesthood.

Just a thought there.

One thing remains clear. This person, this John, is to 'make ready a people prepared for the Lord'. The story is picking up pace. Anticipation arises. For if he has come to prepare the people - does that mean the long silence is broken? Does that mean the Lord is coming?

Barren

Luke 1:5-7
In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. But they had no children, because Elizabeth was barren; and they were both well along in years.

These verses are a contradiction in terms, especially to the Jewish mindset. To be barren, to be childless was seen to be judgement from God. It was the opposite of being blessed; it was being cursed. No doubt there were those who would whisper about Elizabeth and her husband - what was it they had done to warrant such a punishment?

And yet already the statement has been made - that they were, in fact, not unrighteous but righteous. They observed the Lord's commands blamelessly.

Without blame.

I won't necessarily choose such small sections every time. But this got me thinking somewhat. Is there a contemporary equivalent to this? Do some, on seeing the suffering or illness or others, think there is some cause behind it?

You must have some secret sin in your life (poke, poke).There has to be a reason you are going through this (poke, poke).Your faith must be somewhat lacking (poke, poke).
It reminds me that Job's friends were good at poking. God was angry with them because of it (Job 42:7).

Here we see that it is perfectly possible to be good, upright, and without blame - and still suffer. Elizabeth and Zechariah had impressive credentials...both descended from the priestly line (and the mention of Aaron, the first High Priest, always packs a punch), but still things weren't OK for them!

It frustrates me when some Christians flaunt their 'prosperity gospel'. God wants to make you happy and healthy and wealthy now! (Jesus said it was pretty tough for the rich to enter the kingdom of God, in fact). The New Testament gives no sign that we are to have it cushy and comfy and full of this world's wealth. rather we're told to store up heavenly treasure, not grab at this world's riches.

The New Testament makes it clear that Christians will not be free from suffering - and are blessed if they suffer for their faith. Suffering is something to be accepted. Actually it's even more discomforting than that. We should rejoice in it.

No, prosperity teaching holds no water with me. God will bless me with lots of money?? Did our suffering Saviour go through that hideous death to get us the latest fashion? I don't think this is the gospel. I think it is a distortion of everything Christians are called to be.
I've gone off the passage somewhat, but I wanted to follow my thoughts for a while.

NB Someone asked me what translation I'm using. The one you see here is the NIV. But I also use the NRSV regularly. I find it refreshing to read different translations, swapping them round every now and then. It means I don't become over-familiar, and lose sight of the meaning.

Introducing: The Doctor

No, not that one. THIS one:

Luke 1:1-4
Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.

A bit of a grand Greek introduction there. And who's writing? Well he certainly doesn't say "Hi Theo, it's me, Luke". But generally people agree that it was Luke who wrote this gospel. Early church testimony backs this up. What do we know about him? In Colossians Paul tells the readers that: 'Our dear friend Luke, the doctor, and Demas, send greetings.' (Col 4:14). And also in Philemon he passes on greetings from him (Philemon 1:24). In 2 Timothy Paul recounts how most of his friends have gone - indeed, Demas has 'deserted me' and 'Only Luke is with me' (2 Tim 4:11). We get the impression he was a loyal friend and co-worker of Paul. Acts is the sequel to this book (by the same author), and recounts many of Paul and friends' activities. At certain points we hear the pronoun 'we', when we are getting Luke's eye-view of the happenings.

Back to the grand Greek introduction, and indeed this was a standard formal introduction to a letter in this culture. 'Theophilus' - was he a Roman official? Possibly. Certainly the 'most excellent' denotes real respect.

The most important thing we can get from this is, I feel,an idea of Luke's approach to writing. He is a detective of his time. He wants to dig deep. He wants to get the facts straight. He wants to be a reliable account, by using good sources and eye witness accounts. He wants to get it right. He's a careful investigator and writer. He wants to tell the story of Jesus - and tell it properly.

This is the formal introduction. Something extraordinary is about to take place, however. From this grand Greek introduction we are suddenly immersed into a different culture...

The lights dip, the curtains open, and the narrator begins:

In the time of Herod, King of Judea...

And the story, the most incredible story of all, is about to begin.