Nunc Dimittis - Simeon's Song

Moscow school, ca. 1500 - Castle De Wijenburgh, Echteld, Netherlands

And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ.

So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for him according to the custom of the law, he took Him up in his arms and blessed God and said:

"Lord, now You are letting Your servant depart in peace,
According to Your word,
For my eyes have seen your salvation
Which You have prepared before the face of all peoples,
A light to bring revelation to the Gentiles,
And the glory of Your people Israel."

And Joseph and his mother marveled at those things which were spoken of him. Then Simeon blessed them, and said to Mary his mother, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed."

- Luke 2:25-35

In yesterday's reading, we were told about Jesus' presentation in the temple, and the fulfillment of the precepts of the Law by his parents regarding the things that must be done for a newborn male child. Today's reading teaches us further about the events in the temple at Jerusalem.

So much of this story of the birth of Jesus teaches us about his life as the fulfillment of the Law and the Prophets. Even as his parents are following the precepts of the Law and its customs, the Spirit is at work in those who are graced with the gift of prophecy. Simeon, we are told, is one of the faithful of Israel. He lives in Jerusalem, and has been "waiting for the Consolation of Israel." The Consolation of Israel is the joy of the deliverance that the Messiah is expected to bring to Israel. We are told that the Holy Spirit was upon Simeon. It was revealed to him by the Spirit that he would not see death before he had seen the Christ - the "Anointed One," or the Messiah. Simeon comes, we are told, "by the Spirit" into the temple.

Simeon takes the child in his arms, blesses God, and says the words we know as the "Canticle of Simeon" or the Nunc Dimittis (which are the first words of the prayer in Latin).

"Lord, now You are letting Your servant depart in peace,
According to Your word,
For my eyes have seen your salvation
Which You have prepared before the face of all peoples,
A light to bring revelation to the Gentiles,
And the glory of Your people Israel."

This canticle is still sung daily at evening prayers in many branches of the Church. My study bible refers to it as "the contemporary confession and experience of all worshiping Christians. Christ is still the salvation God prepared for all peoples, the light of the Gentiles and the glory of Israel."

Simeon then reveals the destiny of Jesus - the Passion - to his mother: "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed." My study bible notes that, according to tradition, Mary will suffer the sword of pain that she escaped in childbirth. Seeing her son on the cross, her soul will be pierced in grief. Simeon's prophecy is a tremendously significant prophecy about the Cross itself: that it will be foolishness to the Greeks, and a stumbling block to the Jews. He also gives what I think is a precise understanding of the spiritual function of these events of the Passion, and the great symbol of the Cross: it is a way to "reveal the thoughts of many hearts." Throughout Jesus' ministry, his very presence in the midst of the crowds and the people who are listening to him seems to function as a touchstone: we reveal ourselves by our response to Him. Certainly the Passion and the Cross are the very weight of that touchstone. The Cross continues today as the great symbol of Christ in our world, and the depth of spiritual paradox and mystery He brought to us in his incarnation as a man.

In this beginning of his life, the Child Jesus is already acting as a kind of touchstone: his very presence is enough to spark a response in Simeon, who has come to the temple via the inspiration of the Holy Spirit. Simeon has had the revelation via Spirit of the profound spiritual reality of this child (and of his mother). So our story of the early days after the birth of this child, while he is yet still an infant, continue to fulfill the promise that Jesus will be the fulfillment of the Law and the Prophets. In the poetic imagery of the gospels, and in this story, we have his parents faithfully following the precepts of the Law while the Spirit is yet at work via unexpected prophecy in Simeon's appearance. The gift of the Holy Spirit remains with us in Simeon's canticle or the Nunc Dimittis. These words have become a part of our daily services, and remain a confession of faith for all of us who profess a faith in Christ. While we associate the great acts of Spirit with Jesus' active ministry, I think it is important to take a good look at these early days of Jesus' infancy. In the gospel stories we find of these chronological events of his birth, we are told a history woven with the factual day-to-day duties of the fulfillment of the Law by the parents, alongside the mystery of the workings of the Spirit through the others who people this drama as figures awaiting the good news, and attending the child. We know that Mary, Jesus' mother, "treasured up all these things and pondered them in her heart." Simeon serves as a figure for all of us faithful, who await the good news each day, and seek its consolation to us. Via his faithful patience, and his reception of the Spirit, he has given us his song of beauty, so that we can celebrate with him today. We're reminded that today we await the New Year (with a blue moon - a rare occasion). Let us hope for the manifestation in our lives of the effects of this Consolation, and share them with others in the new year.

Presentation in the Temple

And when eight days were completed for the circumcision of the Child, His name was called Jesus, the name given by the angel before He was conceived in the womb.

Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons."

- Luke 2:21-24

In a previous reading, we reviewed the significance of the name of Jesus, or "Yehoshua" in Hebrew. "Jesus" or "Yehoshua" means "God is Salvation." This is why the name of Jesus alone can be used as a prayer. In today's reading, we read of the important rituals of the Law regarding the birth of a child and its infancy.

And when eight days were completed for the circumcision of the Child, His name was called Jesus, the name given by the angel before He was conceived in the womb. My study bible notes that because Jesus, as Messiah or Christ, fulfills the Law, he receives circumcision according to the precepts of Mosaic Law. Through his life and ministry, Jesus will be a follower of the Law of Moses. After the Resurrection, my study bible continues, baptism will replace circumcision as the universal sacrament of salvation and initiation into the Church. In the Eastern churches, it remains an ancient tradition to name a child on the eighth day. The significance of the eighth day is something special to consider. In the Genesis story, we recall that God took six days to create the world, and rested upon the seventh. The eighth day, then, becomes a naming day. In the Christian tradition, the "eighth day" becomes Sunday, the day of Resurrection, and is thereby associated with a new time, and apocalyptic understanding. Baptism then becomes an initiation into a new time, in which as Christians we know that we await Jesus' return.

Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons." The "days of her purification" refer to the forty days after a woman gives birth. (See Leviticus 12:2-4 for instructions in the Law regarding a woman having given birth, and the rule of circumcision for a male child.) The custom of introducing the child into Church on the fortieth day became a part of the ancient Church. In many of the Eastern churches, it is traditional for women and their infants - male or female - to come for a blessing on the fortieth day. In the Armenian Apostolic church, the child's baptism is traditionally preferred to be given on (or near) the fortieth day.

Of course, we also recall the "days of purification" of Lent, a process of forty days, which Jesus undertook just after his baptism in the Jordan by John the Baptist - and just prior to the beginning of Jesus' own ministry. At that time, Jesus underwent his own purification, by confronting the temptations to use his power in a worldly way, rather than through serving the Father.

Also, in the tradition of the Law, the firstborn son is "holy to the Lord." See Exodus 13:2, 12, 15. A firstborn male child has special significance as primary heir and carrier of patriarchal blessings. My study bible notes that "firstborn" does not necessarily mean others will be born after Jesus, but only that no child was born before him. As "firstborn," we also associate Jesus as Son of God and heir, as he claimed, to all that the Father is, and the name of the Father.

The traditional sacrifice given is an atonement for the necessary purification of the mother under the Law. See Leviticus 12:2,8. I find it interesting to read the following part of this precept (from Lev. 8): "If she cannot afford a lamb, she is to bring two doves or two young pigeons, one for a burnt offering and the other for a sin offering." Clearly, we are to understand that this is a poor and lowly family, as they cannot afford the better sacrifice of a lamb, but rather the two turtle doves or pigeons. We recall Jesus' cleansing of the temple when he returns to Jerusalem to begin the events of his Passion. In the passage from Matthew's gospel, we read that Jesus "overturned the tables of the money-changers and the seats of those who sold doves." He is criticizing those who penalize the poor. In the Church, baptism would replace sacrifice and circumcision.

So, at this time of Jesus' birth, we regard the fulfillment of the Law and the Prophets. Jesus is named and circumcised, and brought into the temple for the blessing and the sacrifice. He fulfills all the precepts of the Law, as he will throughout his life. But we can read about the seeds of what is to come, and understand how the traditions of the Church would follow and develop in the understanding of who Jesus was. His parents are devout, and every care is taken to observe proper religious practice. And yet, in yesterday's passage just prior to this one in Luke, we know that Mary is treasuring in her heart the great good news given by angelic messenger, not only to herself and Joseph, but to the shepherds who live out in the fields. In that message, this baby they name Jesus was called "Christ the Lord" and "Savior." Christ means, "the Anointed One," the Messiah. My study bible notes, "The title Lord shows He is God; Savior shows that He will save His people from the power of sin and death." And once again, we recall the name given to him on instruction from the angel, "Jesus" - or "God is Salvation." The angels announced to the shepherds, we read in yesterday's passage, that Jesus comes to bring peace and goodwill toward men. This Savior is, as my study bible puts it, "the incarnate love of God, reconciling humanity to God and people to each other." What Mary treasures in her heart is the good news of the birth of this child, even as she and her husband in their devotion and humility follow all the proper precepts of the Law. In this small story of the birth of this child, we have the early signs of fulfillment of the Law and the Prophets: the observance of the Laws of Moses and the fulfillment of Mercy, in the spirit of the Prophets. May you be blessed with wonder at this time, at all the mystery and beauty of this birth, and the poetry of this early life. And once again, we remember the words of Mary's Magnificat: "My soul magnifies the Lord, and my spirit rejoices in God my Saviour," who "has looked with favour on the lowliness of his servant ... and lifted up the lowly."

The Good News

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.

- Luke 2:8-20

In many branches of the Church, today's commemoration is the day of the Holy Innocents, or the day we remember the children killed by Herod. As I normally blog the readings of the Daily Office each day, I am currently somewhat off my schedule. During this period after Christmas until January 10th, the readings vary and will shortly be repeated from the gospel of John. So I have chosen to focus on the events of Christmas during these early days of Christmastide, and will address the Holy Innocents in a few days, as our story of Christmas evolves.

This passage occurs just after yesterday's reading from Luke, in which Mary has given birth at the time of the census, and laid her baby in a manger because there was no room at the inn. Luke then follows with this story of the shepherds living out in the fields nearby, who are keeping watch over their flocks by night. Just as our story of Jesus' birth has so far evolved as a history of good tidings given by angels to Joseph and Mary, and to Elizabeth and Zechariah, so the angelic hosts appear to these shepherds who are living out in the fields, and are keeping watch over their sheep the night of Jesus' birth.

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." This is a story of the lowly, as we have seen, and once again the Mighty One lifts up the lowly in this announcement of the good news to these shepherds. As our Christ child is laying in a manger because there is no room for him at the inn, so these shepherds living out in the fields are those to whom the good news of a Savior is announced. The hills around Bethlehem, my study bible points out, held many caves where domestic animals were kept by night - and it is in one of these caves where Jesus was born. We recall the census being taken for the tax as mentioned in yesterday's passage. These shepherds are also among those not in a dwelling or home in the town, but living out in the fields, presumably among the uncounted. As the census is being taken, another power outside that of the mighty Roman Empire makes itself present through grace to these shepherds who have their flock to count and care for.

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."

My study bible has a note which I'll quote: "Not to kings, priests or biblical scholars, but to 'shepherds living out in the fields' do the angels announce the birth of Him who would be Lamb of God and Shepherd of the sheep." This is truly a story in which the Mighty One lifts up the lowly. The shepherds are graced with light of angelic host, the annunciation of good news, of the child who is nearby. In contrast to the great power that is taking the census for which Joseph has traveled with Mary to Bethlehem, this power is at work to those who can accept it, for which is required humility - for which we must all become like little children.

I think it's important to think about the shepherds caring for their sheep, and our Shepherd who is born on this day. Contrast this with the powers of the world, and the powerful in office and rank, who would control great might and wealth. We have to pause in these days of preparation for the new year to think about the contrast, and the stark nature of paradox and mystery in this birth. The angels come where they will, unbidden, in appearance bright and lustrous - an act of grace, of reaching out to us. The shepherds live out in the fields, and those who visit Bethlehem today can still see the place of the Shepherd's Fields, on which today there are chapels and churches. But we must remember that God's power does not work in the ways that we understand power in worldly terms. Grace reaches to whom it will, and this night of Christ's birth it reaches to the shepherds. Remember that in this greatest story that we celebrate, the power of the Lord is at work wherever it will be - "on whom his favor rests." There are no barriers to this power, but it will be known among those who are humble enough to receive it. The transforming power of this Savior works in its own way, even though it may not be admitted into the world that counts power and wealth in statistical terms, such as the Empire with its census for taxation. In any corner of the world, wherever you may be, stop to give thanks for grace that shines upon all who accept its gifts, even as the rest of the world in its majesty and power, and tumult and busy-ness, goes by. The peace of the Lord is there for those on whom his favor rests, and that power works by an altogether different set of rules, in ways that elude counting. The glory of the Lord is for those upon whom it rests, and to whom it will appear.

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. We are told that Mary treasured up all these things and pondered them in her heart. We recall Jesus' words that he would later preach in a sermon, in which he taught that no man can serve two masters: "Where your treasure is there your heart will be also." Let us be like Mary and the shepherds, and likewise treasure the good news given us by grace.

He has lifted up the lowly

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.

- Luke 2:1-7

Octavian was called Caesar Augustus as emperor. He ruled the Roman Empire at the height of its expansion and power (31 BC - AD 14). This census is for the purpose of taxation. All must be registered in order to be taxed. It is for this reason that Mary and Joseph must travel to Bethlehem, because Joseph had to return to the town of his family in order to register. My study bible notes that this census probably took place about 6-5 BC.

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. The baby's time comes at the time of the census, when they are in Bethlehem, the city of David. But in this town there is no room for the child. There is no room for them in the inn. The baby is wrapped in swaddling cloths, and placed in a manger, because this is the only place for the child. How mysteriously does a prophecy become fulfilled in this holy book, in these scriptures, and this story of Jesus? He is called King of Kings and yet there was no place for him in a home when he was born. He wasn't even born in a home - but at a time of census, his family had to travel to the home of the father's lineage, and yet there was no room for them, and no room for the child that is born on the day we celebrate as Christmas.

Thomas Merton wrote a tremendous essay which I've quoted on this blog before. It's called "The Time of the End is the Time of No Room." It's from his book titled Raids on the Unspeakable, and you can read the essay in an excerpt from the book, here. It's a great commentary on the significance of this event as an apocalyptic sign. But let us ponder the idea that there was no room at the inn for this child of prophecy.

Nothing comes easily in this fulfillment of prophecy. From the beginning, his parents are struggling: his mother is pregnant, having known no man. She is engaged to Joseph, who is kind and compassionate. He has a dream in which an angel reveals to him the holiness of the child who is to be born. When Mary was given the good news of her pregnancy by Gabriel, she prayed in what we know as the Magnificat, that God "has lifted up the lowly." Certainly in this story, we can read of how God has lifted up the lowly. Could there be a lowlier family than this one, with nowhere to stay, and no place to put the child but a manger? At the time of this great census, he is to be counted among the animals, and not in a home or even an inn.

The time of the census is a great time of being counted, registered, in order to be taxed. The powers and the powerful of the world are asserting their power to claim what they wish from the lands they have conquered and the peoples over which they rule. The Empire is asserting its authority, in the name of the Emperor. But this child has come into the world via a different authority, and under a different Name. He is born even outside the statistics boundaries, the places marked for those to be counted. He is among those who are not counted, outside of the established understanding of the population that counts as significant, in a manger.

Most importantly of all, this One to whom so many of us will turn in prayer for help has no one on whom he can rely, save his two parents. This child, upon whom so much turns in all of history, is born at a time when empires of great power are established in the awareness of the world and of all of history. There will be perhaps no empire so emulated or so often cited as the archetype of empire as the Roman Empire, at this time of Jesus' birth at its zenith of power and expansion. And yet, by contrast, this Lord of Lords is outside of its scope - too small, too insignificant, to count. "He has lifted up the lowly" indeed.

This is a time of the year when we celebrate. There are many festivals and way to express our gladness for the good news. But I think we'd best not forget for whom this good news has come into the world. He has come to lift up the lowly by being born as one of the lowly, placed in a manger because there is no room for him. And it is to this Person that we call when no one else can relate nor hear our trouble, when we are counted among the most insignificant, as he was. We turn to him in prayer when there is no room for us in any number or statistic or pattern, when we need someone to whom to reach who is able to reach all the way to those left outside of all counting. When there is no hope to be found elsewhere, and where there is no mercy nor help to be found, we call to this child left out of every other place. Remember this child outside the world of the counted, placed in a manger by a mother who has only her betrothed to care for her and her child. Remember this family, and how much may ride upon even the least of us. In this case, it is the least among all of us - the one left outside the rest of the human society and laid in a manger - upon whom so much has counted and upon whom so many continue to rely.

John the Baptist

Vladimiresti Monastery, Hanu Colachi, Galati, Rumania

The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. He testifies to what he has seen and heard, yet no one accepts his testimony. Whoever has accepted his testimony has certified this, that God is true. He whom God has sent speaks the words of God, for he gives the Spirit without measure. The Father loves the Son and has placed all things in his hands. Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath.

- John 3:31-36

Our lectionary readings for the Christmas season have so far taught us about Elizabeth and Zechariah (the parents of John the Baptist), Mary (here and here) and Joseph. We've learned of the connection between these faithful people who will set the events of Jesus' birth in motion and their faith, and the annunciation of the good news via angelic messenger to each of them. In today's passage, we receive the message of the child that was born to Elizabeth, John the Baptist.

In the traditional language of the Church, John the Baptist has many titles. He is called, among other titles, the Forerunner. John is the herald who comes before Jesus, proclaiming the message of the Lord who is to come, and teaching people repentance in preparation for the coming of the Lord's kingdom. In his lifetime, John was held in reverence as a prophet and had many followers. In the gospels we read that the religious leadership was careful not to tread on popular opinion about John the Baptist, who held a great image in the eyes of the population. Many of Jesus' early followers come from the disciples of John the Baptist. In many representations in the churches of the East, John the Baptist is depicted in icons with wings (such as in the mosaic above) to show us his role as "messenger" - the wings, such as those of an angel, remind us of the meaning of the word for angel. Αγγελος ("angelos") means "messenger" in Greek.

Although John the Baptist was widely venerated and had many followers, he was always careful to distance himself as an object of praise and high regard. He is the witness to Jesus as the One who is greater than he is. John called himself the friend of the bridegroom, putting Christ - the Lord whose kingdom John the Baptist called all to prepare for - in the role of bridegroom. In popular expectation and in language used in the Old Testament scriptures, the Messiah was considered the bridegroom, with Israel or Jerusalem - the people of God - the bride. In the New Testament, Christ is the bridegroom, and the Church his bride. When Jesus enters Jerusalem to begin the events that will set into motion his Passion, he is greeted as bridegroom by the people.

The passage quoted in today's reading is the message of John the Baptist regarding the One who is to come, the Lord whose kingdom John is proclaiming all must prepare for via repentance and baptism. John here is contrasting his own role with that of Jesus who is to come. "The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all."

"He testifies to what he has seen and heard, yet no one accepts his testimony. Whoever has accepted his testimony has certified this, that God is true." John's teaching is a proclamation of the gospel message. The One who comes from above will testify what he has seen and heard, yet no one accepts his message, he will be rejected. But those who can accept this testimony certify that God is true, and this truth is in their hearts.

"He whom God has sent speaks the words of God, for he gives the Spirit without measure." What has come from above will give as God gives, freely and of abundance - of the grace and mercy that is given without measure. John testifies here of the bestowal of the Spirit through the ministry and life of Christ, which will be poured out on all people. The grace and mercy of Christ are in his teachings to all of us, which are the words of God.

"The Father loves the Son and has placed all things in his hands. Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath." All things are placed in the hands of the Son by the Father. Christ will reign as Lord, and will return in his role as Son of Man and Lord of the Universe, to judge all things at the end of the age. This kingdom is eternal, and the passport to eternal life is faith.

John proclaims the great relationship that Jesus will teach us at the Last Supper: that the Father has placed everything in the hands of the Son, and those who accept the Son will also carry the love of the Father. In this early summoning up of the gospel message and teachings of Jesus, we have a message from the great Forerunner preparing us (and Israel) for what is to come. In our first passages of the Christmas season, we are met with images of angels and angelic messengers. In this passage, the Herald, John the Baptist, continues with his message of hope and good news in preparation for the One who is to come, and functions for us and the people of Israel to whom he preached as another "messenger" like the angel Gabriel in his annunciation to Mary and to Elizabeth. Today we celebrate the birth of the baby Jesus, and our story is one of divine heralds and great good news of salvation through Christ. May you also honor the messengers both divine and human who come into your life and teach and remember a prayer for those who have taught us throughout the centuries. They are the ones who serve and point us to the great light of the Lord. This is a story shrouded in the good news of the heralds and messengers of the kingdom, and it is their glory - both divine and human - that gives us at Christmas its special light.

Joseph

Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.’ All this took place to fulfil what had been spoken by the Lord through the prophet:
‘Look, the virgin shall conceive and bear a son,
and they shall name him Emmanuel’,
which means, ‘God is with us.’ When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus.

- Matthew 1:18-25

Over the past few days, our daily lectionary has included the early readings from Luke, as part of the cycle for the celebration of Christmas, of Jesus' birth. Today we have a reading from Matthew, and through the Christmas season the lectionary will provide us with readings related to the incarnation of Jesus.

In this reading, we are given an account of Joseph. The past few readings have taught us about Elizabeth, and especially about Mary. Wonderfully, we are given a glimpse into the character of the earthly "father" of Jesus in this passage. Joseph is clearly a righteous man. According to my study bible, Joseph's righteousness is expressed in his mercy. He is unwilling to expose Mary's supposed sin. I will quote from a note: "Under Mosaic law, betrothal involves almost the same commitment as marriage. Joseph cannot help but suspect a violation of divine law when he sees his betrothed pregnant. Although obliged to report the misconduct, he decides to put her away secretly."

But after he's made this decision, Joseph -- like Elizabeth and Mary -- has a divine announcement made to him. An angel of the Lord appears to him in a dream. "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins." My study bible has an interesting note: "An angel (or "messenger") of the Lord dispels the false reasoning of Joseph by announcing the utterly unreasonable: the pregnancy of the Virgin is by the Holy Spirit. Since being born of a virgin proves Jesus' divinity, only the revelation of God, in this case a dream ... could serve as adequate evidence of this miraculous conception." There are a number of occasions in which divine messages are revealed through dreams in Matthew's gospel, such as when the "Wise Men from the East" are warned via a dream that they should not return to Herod after seeing the child, and again when Joseph is warned to take his wife and child to Egypt.

Jesus, in the Hebrew form of this name "Yehoshua" means "the Lord is salvation." The Hebrew characters in this name include the tetragrammaton ("four letters" in Greek), the letters we represent in English as YHWH, plus an extra letter in the center, for "salvation." For those who practice forms of prayer such as the Jesus prayer, by this we come to understand that the name of Jesus itself is a prayer. In this tradition, the name of Jesus alone is a way of practicing a short prayer.

All this took place to fulfil what had been spoken by the Lord through the prophet:
‘Look, the virgin shall conceive and bear a son,
and they shall name him Emmanuel’,
which means, ‘God is with us.’

The theme of the gospel of Matthew has been summed up in this name, Emmanuel, or "God with us." In this passage, we read the first time Matthew uses a formula for expanding upon prophecy which he will repeat in his gospel: "that it might be fulfilled which was spoken." The prophecy that is quoted here is from Isaiah 7:14. Emmanuel, or "God with us" is also a description of Jesus, born of a virgin through the Holy Spirit: fully man and fully God, whose life and ministry and work among us is described through the gospels.

When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus. To Joseph's credit, as with Elizabeth and Mary, he heeds this announcement he receives in the dream, he accepts the divine message given to him in faith. He is a man who is kind and merciful and loving. He is also responsible, the caretaker for this vulnerable Mother and Child. He has made his choice and his commitment, according to faith in the message of the angel he received via a dream. He is the model of a good father and husband, and a truly righteous man in the sense that Jesus will preach to us to be righteous: not merely just, but merciful. My study bible notes that Joseph's is the "righteousness of mercy, which transcends the Law." It is quite a wonderful thing to get this picture of Joseph the man, as we are told so little about him through the gospels.

In today's Christmas Eve reading, let us think about this family, and how it reflects on all the values we may wish for or hold dear - or even better, the values we may prize in the people we know who share them. A father to be, a young man engaged, who is told a powerfully challenging message; an expectant betrothed or engaged mother who relies on his compassion, an unborn child who is yet Son of the Most High. This small family reminds us all of our vulnerability, the challenges in every family - and every person or community - for faith and love, the challenge of responsibility and the unknown future. We remember Mary's prayer from yesterday's reading: God has "looked with favor on the lowliness of his servant" and has "lifted up the lowly." The Lord did not come into the world in fulfillment of a prophecy through a great and famous king, born into a castle of great wealth and advantage. Far from it! Once again, we remind ourselves, this is not a fairy tale! It's not a story of a perfectly charmed life, in the ways in which we might sometimes wish our lives were perfect. Faith is a struggle, and it takes action on our part to accept it and live it. The gifts of God, as with the parable of the talents, come with responsibility and offer to us to make a choice. This little family, in the examples and humility of the choices that are made, might be any one of us in our lives. God "lifts up the lowly" and it is the lowly who are glorified in this story. We shouldn't ever forget that. Because it is a story for all of us, anywhere.

Magnificat

In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the child leapt in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leapt for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord.’
And Mary said,
‘My soul magnifies the Lord,
and my spirit rejoices in God my Saviour,
for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.’

And Mary remained with her for about three months and then returned to her home.

- Luke 1:39-56

In the previous passage, Mary - who is a virgin engaged to Joseph - was given the news by Gabriel that she is to bear a son, who will be called the Son of God. Clearly the description given to her of this child, that is to be born of the Holy Spirit, is a description of the Messiah. In Gabriel's annunciation to Mary was also the news that Elizabeth was pregnant in her old age. In today's passage, Mary goes to visit Elizabeth who is her relative.

When Elizabeth heard Mary’s greeting, the child leapt in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leapt for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord.’ Immediately, we are told from the text, the child in Elizabeth's womb leaps in recognition of the nearness of the Lord. Mary is called "God Bearer" in the ancient tradition of the Church, and the child in Elizabeth's womb will be his Forerunner, the herald who proclaims the imminence of the kingdom in Israel. Elizabeth's immediate recognition of the reality of this situation is seen in her greeting to Mary. Elizabeth's words to this day are used in the Church: "Blessed are you among women, and blessed is the fruit of your womb."

And Mary said,
‘My soul magnifies the Lord,
and my spirit rejoices in God my Saviour,
for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.'

In Mary's response to Elizabeth, we find the substance of prayer. This passage is known as the Magnificat, which is its first word in its Latin form. It is a hymn of praise to God from the heart of Mary. Mary is widely judged to be about 16 or 17 years old at this time in her life. As in the first reading from Luke's gospel, this prayer is reflective of predecessors and lineage: it reminds us of Hannah's inspired prayer, which had been prayed by expectant Jewish mothers for centuries. (See 1 Samuel 2:1-10.)

My study bible notes that there are many things declared in this prayer, from which we learn. We learn that "all generations will call Mary blessed." We see in Mary the historical Israel, as "His mercy is for those who fear him from generation to generation." There is a tremendous statement of justice here, and of the workings of the kingdom of heaven: "He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty." Right from the beginning, even before Jesus' birth, the good news of this kingdom in our midst is of mercy and justice. We learn also Mary's understanding not only of her own identification with Israel, but of her awareness of the One whom she bears in her womb: "He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants for ever." This child of grace is the fulfillment of the promise of mercy and justice for Israel, by the power of the Lord who "lifts up the lowly."

Above all, beyond the promises that are fulfilled by the power of the Lord, beyond the justice and judgment rendered, the measuring up and the equality established in the words of this beautiful prayer, we understand one thing about Mary: her humility.

My soul magnifies the Lord,
and my spirit rejoices in God my Saviour,
for he has looked with favour on the lowliness of his servant.

We still repeat the words of this prayer. "My soul magnifies the Lord, and my spirit rejoices in God my Saviour, for he has looked with favour on the lowliness of his servant... for the Mighty One has done great things for me." As we consider these beautiful words, let us also consider how they apply to ourselves as we repeat it. How has God blessed you in your life? And how do you understand notions of God's justice, and of the workings of the kingdom, that Jesus will teach in the future readings in these gospels, such as the Beatitudes? How do these words apply to you? Do we not also share in this birth, of the kingdom in our midst, and this great blessing? God's mercy and justice blesses the humble, scatters the proud in their conceit, looks with favor on the lowly servants. At this time of the year, no matter what has befallen any of us, it is wise to consider how we are blessed, and the nature of the justice and mercy of God. As quoted from the note in my study bible in yesterday's passage, let us also be "God Bearers" of the kingdom in the world. Let us be like her. Let us remember these words in her prayer for ourselves as well, and rejoice in them, with her.

With God nothing is impossible

In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, ‘Greetings, favoured one! The Lord is with you.’ But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, ‘Do not be afraid, Mary, for you have found favour with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. 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 for ever, and of his kingdom there will be no end.’ Mary said to the angel, ‘How can this be, since I am a virgin?’ The angel said to her, ‘The Holy Spirit will come upon you, 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. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.’ Then Mary said, ‘Here am I, the servant of the Lord; let it be with me according to your word.’ Then the angel departed from her .

- Luke 1:26-38

In yesterday's reading, we read of Gabriel's pronouncement to Zechariah that he will have a son, who will have the spirit of Elijah. Today's reading begins in the sixth month of Zechariah's wife's pregnancy (she is Elizabeth, the mother of John the Baptist). And we have the annunciation of another pregnancy. This time, Gabriel brings the good news to a town in Galilee called Nazareth. He speaks to a virgin named Mary, who we are told is engaged to Joseph. Joseph is of royal lineage, "of the house of David."

And he came to her and said, ‘Greetings, favoured one! The Lord is with you.’ But she was much perplexed by his words and pondered what sort of greeting this might be. The word translated as "favored" is the past tense of χαριτοω ("charito") to have grace, to be graced. Its root is χαρις ("charis"), which is grace, blessing, gift. Once again, we recall the parable of the talents: Mary is much favored, much blessed. In the more traditional language of the prayer, "full of grace."

But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, ‘Do not be afraid, Mary, for you have found favour with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. 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 for ever, and of his kingdom there will be no end.’ This is a description of the expected Messiah, indeed.

Mary said to the angel, ‘How can this be, since I am a virgin?’ The angel said to her, ‘The Holy Spirit will come upon you, 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. Mary, we have been told twice for emphasis, is a virgin. Yet again, in the poetic way of the gospels, there is another repetition here: The "Holy Spirit" and the "power of the Most High" are synonymous, my study bible notes. We have repetition for emphasis. The "holy one" (who is to be born) is a Messianic title. In this paragraph we have references to central pieces of Christian theology: Jesus is born of a woman, and is therefore fully human. He is also fully divine. And in this passage we have not only the human family of Jesus (Mary and Joseph), but also the Holy Family of the Trinity: Father (Most High), Son of God, and Holy Spirit.

And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God. Gabriel tells Mary the news of Elizabeth's pregnancy, to further open her eyes to what is happening around her, in response to her question, "How can this be, since I am a virgin?" These are words to remember, that will be repeated in the gospels. We recall Jesus' words to his apostles, regarding the salvation of the wealthy young man, when Jesus told them that it was harder for a camel to go through the eye of a needle than for someone rich to enter the kingdom: With God all things are possible. Jesus will teach the same when he preaches on what is possible with faith the size of a mustard seed.

Then Mary said, ‘Here am I, the servant of the Lord; let it be with me according to your word.’ Then the angel departed from her. My study bible has a note here which I will repeat: "Mary's faithful response makes her the highest model of obedience to God. The Incarnation of the Son of God is not only the work of the Trinity, but also the work of the will and the faith of the Virgin. Therefore, the Virgin Mary is honored not only because God chose her, or because she bore the Son of God in the flesh, but also because she chose to believe and obey God firmly." In this way, Mary is pure. (See commentary on the parable of the Ten Virgins.) I have met many people puzzled by the traditional veneration of Mary in the Church. But truly we must see Mary as a glorious human being in that she is the model of faith, of the pure in heart. She accepted fully to use the grace given to her to do the particular job of motherhood asked of her; she accepted God's will and in this she is venerated. And there is another important note to repeat: "As Mary bore Christ in her womb physically, all Christians now have the privilege of bearing God within them spiritually. By God's grace and mercy we are purified and empowered to become like Him." And there we come back to the words that tell us, "With God all things are possible." Mary is the figure of the human being who sheltered God in this world as a helpless infant, and as a child. So she is the model, the image for all of us, who would nurture the Spirit in the world, Christ in the world, through our own caring and protection and nurturing - and through faith. We are each "favored" or graced in one way or another. Let us follow her example, and accept our gifts and use them for the nurturing of the holy and the good in the world, in faith. She is called "God bearer" in the historical language and from the earliest times of the Church. Let us be like her.

Elizabeth and Zechariah

Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed.

In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. But they had no children, because Elizabeth was barren, and both were getting on in years.

Once when he was serving as priest before God and his section was on duty, he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. Now at the time of the incense-offering, the whole assembly of the people was praying outside. Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. When Zechariah saw him, he was terrified; and fear overwhelmed him. But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. You will have joy and gladness, and many will rejoice at his birth, for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. He will turn many of the people of Israel to the Lord their God. With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.’ Zechariah said to the angel, ‘How will I know that this is so? For I am an old man, and my wife is getting on in years.’ The angel replied, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.’

Meanwhile, the people were waiting for Zechariah, and wondered at his delay in the sanctuary. When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. When his time of service was ended, he went to his home.

After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, ‘This is what the Lord has done for me when he looked favourably on me and took away the disgrace I have endured among my people.’

- Luke 1:1-25

In the daily Lectionary cycle, at this point in the gospel of Matthew (see yesterday's reading), we turn to readings preparing us for the celebration of Jesus' birth. I quite like having had the opportunity to go through the gospels in sequential order; that is, chapter by chapter, because it offered me a context through which to blog reflections day by day, and I hope gave my readers a kind of continuity. So much of what is written really flows as a story or a narrative, and builds upon the teachings we've been given previously in the same book. But today, we begin with chapter 1 of Luke.

Luke notes in his first sentence the fact that he has researched the events of the narratives provided by eyewitnesses, so that he may set down an "orderly account of the events." The disciples themselves were eyewitnesses to Jesus' ministry - his teaching and his miracles and the events of his life. But Luke was not one of the original disciples, so his account is a compilation of the testimony of those witnesses. We recall that Luke is our "Beloved Physician." He was a gentile from Antioch and worked with Paul. He is also the author of Acts of the Apostles.

As is fitting to a physician, Luke is thorough. His gospel is the only one to provide information about the birth and infancy of John the Baptist. So, we begin at the beginning, with the parents of John the Baptist, Zechariah and Elizabeth. They are a righteous couple living a righteous life - following the commandments and regulations. They are also a family of priestly lineage; we recall the tradition of emphasis on lineage. And, as befitting the repetition of a sort of lineage, Elizabeth - as were so many of her female predecessors, important figures in the Old Testament - is barren. This was a public reproach, a source of shame. At this point in the start of our gospel narrative, both Elizabeth and Zechariah are aged.

Zechariah is a priest. Each priest was assigned to a division - there were 24 divisions in all. Each would serve a week at a time by rotation. The responsibilities of the priests were decided by lot. Zechariah is to offer incense in the temple.

"Now at the time of the incense-offering, the whole assembly of the people was praying outside. Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. When Zechariah saw him, he was terrified; and fear overwhelmed him." We live in an age of media saturation: from movies to television to the Internet and all forms of media we are treated to every fantasy all day long. But I quite think that to truly have such a vision of an angel would still, nevertheless, be a startling thing. Zechariah is terrified and full of fear. So the events of the narrative of the birth of Christ are set into motion by the appearance of an angel, and the recipient of this visitation, a priest, who is full of fear and terrified.

But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. You will have joy and gladness, and many will rejoice at his birth, for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. He will turn many of the people of Israel to the Lord their God. With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord." This is quite a tremendous pronouncement. In the same chapter of Malachi quoted in yesterday's commentary, regarding the Sun of Righteousness, is also the prophecy of the return of Elijah. The words of that prediction about Elijah are strikingly similar to the those of the angel to Zechariah: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

Zechariah said to the angel, ‘How will I know that this is so? For I am an old man, and my wife is getting on in years.’ The angel replied, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.’ Zechariah's fears get the better of him. He is full of doubts and worries in the presence of this angel, who is Gabriel. Gabriel is known as the messenger to mankind, proclaiming good news. But Zechariah has failed to receive this good news. I find it interesting, having recently blogged through the chapters of Matthew, to view this passage in light of Jesus' teachings about how we are to live our lives in preparation for his return. In the parable of the talents (Friday's reading), we noted the difference - in contrasting responses of fear and trust - between those who used their talents wisely and those who failed to do so. Zechariah here responds with fear rather than trust in Gabriel's words, and as a result Zechariah himself becomes mute, and no words will come from him until these events begin to unfold. A great illustration indeed about our talents and their use in cooperation with grace!

Meanwhile, the people were waiting for Zechariah, and wondered at his delay in the sanctuary. When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. When his time of service was ended, he went to his home. After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, ‘This is what the Lord has done for me when he looked favourably on me and took away the disgrace I have endured among my people.’ The words of Gabriel are true; the community understands that Zechariah has seen a vision. He fulfills his duties in the temple despite his disability of muteness, and returns home. After Elizabeth conceives, she understands it is via the grace of God. We remember her words, "This is what the Lord has done for me."

The story of Jesus' coming into the world as a human being is filled with prophecy and fulfillment. But even so, these wondrous events don't happen in perhaps the way we'd imagine the fulfillment of a prophecy of the Lord will happen. They happen with difficulty! Nothing, as our lives in the world should teach us, is "perfect" as in a movie or television or some other fantasy of fiction. Elizabeth and Zechariah have been faithful to God, and yet remained childless, with Elizabeth bearing great public disgrace. Zechariah is a priest and a descendant of a priestly family as is his wife, and yet this great vision in the temple of Gabriel is greeted with terror and fear, and results in his being rendered mute for his unbelief. Nothing is "perfect." This is not a fairy tale! It's a human story - of grace and the Divine manifesting Its presence in our world, to us and through us. We will see how this marvelous, awesome story (in the true sense of those root words of "marvel" and "awe") evolves as we head toward our celebration of Christmas. Do you want your life to be perfect, and wonder why it is not? Take heed to the words in our readings, and consider how even the Lord's plan looks to our eyes far from what we'd describe - in our limitation as human beings - as "perfect." And yet, it is the perfect story as it unfolds for us and has continued to inspire and unfold for 2,000 years.

Sun of Righteousness

‘When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. Then the king will say to those at his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?” And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” Then he will say to those at his left hand, “You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.” Then they also will answer, “Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?” Then he will answer them, “Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.” And these will go away into eternal punishment, but the righteous into eternal life.’

- Matthew 25:31-46

Over the past several readings, Jesus has given us parables about how we as his followers are to live our lives in the state of expectation of his return. On Wednesday we were given the parable of the faithful and wise slave, who was contrasted with the abusive and corrupt slave, on Thursday the parable of the wise and foolish bridesmaids with their lamps of oil, and Friday the parable of the talents, with the important notion of the proper use and growth of the spiritual gifts we receive through grace. Today, however, we receive no parable. It is, instead, a vivid summing up of what that return is like - or will be like. We recall that we know neither the time nor the date of this return. Jesus himself stated that even the Son has no idea when this will be. So, the point is to pay attention to the parables of the past three days, in keeping with a focus on how we are to live our lives in this time of expectation and watchfulness.

"When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left." My study bible has an interesting note that re-orients us to the context of this talk at this juncture in the gospel of Matthew. Jesus' Cross is near. He has had his confrontation with the powers that be in Jerusalem, and his arrest will follow very shortly. So this vivid illustration of judgment and the end of the age - and the apocalyptic presentation of the Son of Man - is a great contrast to the powerless Messiah crucified that will soon follow. The note reads, "Since the Cross is now near for Him, Jesus raises up the hearer to the sight of the glory of the Son of Man, His judgment seat, and the whole world before Him. He shows the heavens opened and all the holy angels present to witness His judgment. For if the first coming of the Son of Man was in humility, to serve and to die, the second coming will be in glory as a King to judge all the nations." There is no doubt about this tremendous sight being described: the glory of the Lord, all the angels with him, the throne of glory, and all nations gathered before him. We are all to be separated as individuals, one from another by this King in all his glory, together with his angels and his throne. There is no one left out in this tremendous pageant of cosmic significance, not a single individual will be overlooked in his attention. From the highest to the lowest, the first to the last, all will be included in this Messiah's return. The Suffering Servant will be Judge.

"Then the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' Then the righteous will answer him, 'Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?' And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.'" Perhaps these are the most powerful words in the gospel. We are to practice grace and mercy as God does: feed the hungry, refresh the thirsty, welcome the stranger, clothe the naked, visit those in prison. There is no getting around this: mercy is the quality most desired, and in mercy is the justice of the Lord. There are many ways to practice mercy. Every single day, in the strangers who pass, in the hungry and thirsty in any form, the naked and the prisoners who may be imprisoned or naked in so many ways, we are given opportunities for the practice of mercy and kindness, for good judgment. And there are these tremendous words: "Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me." How do we know who are the members of his family? I think Jesus has all along taught us about relatedness and relationship. We recall the parable of the Good Samaritan. It was the one who acted as neighbor who was the neighbor. If we live as his family - in relationship to these teachings, seeking to do the will of his Father - we are Jesus' mother and brother and sister. No one can judge this but the Son, and so we would be wise to take note to listen to our hearts for where mercy is needed from us. We need to cultivate spiritual sight and hearing for this discernment, and to know when we are called to this task. So take note of the parables, and keep watch and keep alert! Don't neglect the gifts of the spirit: the kind and generous heart, the mercy to receive grace, and the humility to accept the word in the heart. This is how we understand what is mercy and healing, where there is need, and most important of all, how best to fill it. And where we need to cultivate those gifts to produce more!

"Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.' Then they also will answer, 'Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?' Then he will answer them, 'Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Then there are those who we fail to help when we are called to do so through this relationship and this extended family. Again, we cannot tell who are the "least of these." The age old teachings, from the earliest of our notions of religion, teach us about hospitality. St. Paul writes in letter to the Hebrews: "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." We must cultivate our quality of discernment and wakefulness, to know when we are called and how we are called to help and to practice mercy. Our capabilities and our gifts depend upon our ability to remain awake to these opportunities, and especially to cultivate our capacity for this love and its expression in the world. If God is love, then surely to do God's will is to practice love. To develop our gifts or talents is to share the opportunities for that love as we respond to the word in our hearts - and also to practice discernment. If we fail to develop these gifts, as with the servant who did not give an increase on the talent given by the master, we fail to reflect God's will.

Now, we await the light of the birth of Christ once again in the days moving toward Christmas. In the Armenian church, there is a great focus on this Light, as the Sun of Righteousness or Sun of Justice. In the words of the prophet Malachi we read about the Judge who is to come: "But for you who revere my name, the sun of righteousness will rise with healing in its wings." The expected Messiah was to be the Sun of Righteousness or Sun of Justice, and Jesus' judgment, in his own words, a righteous judgment. We should think about mercy and justice, and Jesus' words here in this context. In this time of watchfulness we are given this great time of mercy -- to set our hearts in order, to prepare. In a beautiful Sunrise morning service, the Armenian monastic tradition developed hymns to the light, portraying the Holy Trinity as a Trinity of light that opened to us. We await to celebrate the light of the Son, born again in our midst, together with the hymn writer: "O righteous Sun, shine on us your light of mercy." We wish to be illumined by this Sun of righteousness, so that we share in his practice of mercy and good judgment. This is, perhaps, the greatest gift of all.

The parable of the talents

‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents. But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. After a long time the master of those slaves came and settled accounts with them. Then the one who had received the five talents came forward, bringing five more talents, saying, “Master, you handed over to me five talents; see, I have made five more talents.” His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” And the one with the two talents also came forward, saying, “Master, you handed over to me two talents; see, I have made two more talents.” His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” Then the one who had received the one talent also came forward, saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” But his master replied, “You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. So take the talent from him, and give it to the one with the ten talents. For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.”

- Matthew 25:14-30

Over the past several readings, Jesus has been preparing his disciples (and we who would follow) for what it is to live in a state of preparedness, and in awareness of his return. We don't know the time or the date, and speculation is beside the point; spiritually, it's out of the question -- not even the Son knows the time or date of his return. Jesus is giving us parables through which to learn about this state of watchfulness which we all belong to who claim to be his followers. In Tuesday's reading, Jesus spoke of the householder who didn't know what time in the night the thief was coming; in Wednesday's reading he contrasted the faithful and wise slave - who feeds and cares for his fellow slaves and responsibly cares for the master's household while the master is away - with the one who misuses power through corruption and mistreats his fellow slaves. Yesterday's reading gave us the contrast of the wise and foolish bridesmaids in the parable about their lamps of oil.

Today we have yet another parable about how we are to live in this time while the master is away. It is again a tale of contrasts: we get a comparison from Jesus about different ways in which we could choose to live our lives in this present period of watchfulness while the master of the house is away.

"For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away." My study bible has a note that reads as follows: "A talent was a great sum of money and came to designate a special gift or endowment." In fact, our modern English use of the word "talent" actually comes from this resource, and the Greek word τάλαντον ("talanton"). Historically, then, this parable has been interpreted in terms of how we use our gifts.

"The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents. But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. After a long time the master of those slaves came and settled accounts with them." None of the figures in this story start off as equals: each of them is given a different sum or level of talents with which to begin this time of awaiting the master's return. But each is expected to do something with the talents they're given, to create a kind of increase or return. Each has the opportunity to do whatever he or she chooses to do with those talents.

"After a long time the master of those slaves came and settled accounts with them. Then the one who had received the five talents came forward, bringing five more talents, saying, 'Master, you handed over to me five talents; see, I have made five more talents.' His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' And the one with the two talents also came forward, saying, 'Master, you handed over to me two talents; see, I have made two more talents.' His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.'" I think the crucial word in this passage is "trustworthy." The root word in Greek is the same word we translate as "faith" (the exact word in the text is an adjective, πιστός, "pistos" or faithful). But "trust" is an important part of the definition of this word for faith or belief in Greek. So the master was able to put his trust in the slave, just as the slave or servant was faithful to the master. This is a relationship of mutual trust; the goals and interests of the household are shared in willing hands.

"Then the one who had received the one talent also came forward, saying, 'Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' But his master replied, 'You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. So take the talent from him, and give it to the one with the ten talents.' " The most notable part of this parable for me, upon reading it this particular time for commentary, is the difference in trust between the other slaves and this one. This one is clearly fearful. That's quite a difference from a relationship of love, trust and shared concerns. The master calls him "wicked and lazy" - at least the talents could have been invested with bankers who would have seen to it that the talents were returned with interest. The notion of fear alone, rather than trust, is nonsensical. Without the shared goals and values of a relationship of trust and faith, fear alone produces nothing worthy of investment.

"So take the talent from him, and give it to the one with the ten talents. For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth." This isn't the first time that Jesus has preached these words in this gospel. In Matthew chapter 13, Jesus teaches his disciples why he preaches in parables, and tells them that "to those who have, more will be given." So we are given an interesting parallel between the notions of faith and its inclusion of trust, belief and relationship of love and shared intentions in both this parable and Jesus' preaching in chapter 13. Those who perceive meanings in the parables are already invested in faith and trust, and shared values, and they will receive more. The fearful slave is paralyzed, he perceives nothing of what is desired from the master, nor does he think about what to do with the talents - even the simple solution of investing with the bankers, those who have the skills to make an increase on the investment. Faith, with its components of belief and trust, is creative. Fear paralyzes. With faith are eyes to see and ears to hear; with fear there is a spiritual blindness and deafness, a lack of capacity for perception. A fascinating look at this contrast teaches us something important about what it is to be followers of the master while he is gone, and what he will look for in his reckoning of relationship with us. We don't put our spiritual gifts or talents away, hidden and undisturbed and neglected. They are to be used for good, to produce fruits and interest.

The important thing, it seems to me, is simply that we try. But that begins with love and trust, and the faith and belief that is tied into this sense of relationship to the master. We look upon the gifts or talents we have as something given for stewardship, blessings of grace. Or perhaps we see them merely as possessions to hang onto. How do we bear fruit or yield increase? What is the purpose of the gift? How do we use it sharing the goals and values of the master? What does love and trust, faith and belief teach us about that? In the abundance of gifts, each of us is unique, different, an individual. We're not compared to one another in terms of the amount of investment or the amount of return. But our relationship to the master is what counts, and our work with those investments of faith and love in us, and all that a gift or blessing may mean, is there for a purpose which we choose to serve.

Ten lamps and ten bridesmaids

‘Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. When the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps. As the bridegroom was delayed, all of them became drowsy and slept. But at midnight there was a shout, “Look! Here is the bridegroom! Come out to meet him.” Then all those bridesmaids got up and trimmed their lamps. The foolish said to the wise, “Give us some of your oil, for our lamps are going out.” But the wise replied, “No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.” And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. Later the other bridesmaids came also, saying, “Lord, lord, open to us.” But he replied, “Truly I tell you, I do not know you.” Keep awake therefore, for you know neither the day nor the hour.

- Matthew 25:1-13

Over the past several readings, Jesus has been preparing his disciples for the events to come, which they've asked him about. He has focused on two great events: the destruction of the temple at the Siege of Jerusalem, and the end of the age. In popular expectation, both were tied, and Jesus' talk on this subject contrasted the two and made distinctions between their times and how they would occur. In yesterday's reading, Jesus gave the disciples a parable about living in the time of expectation of the return of the Son of Man, and what it is to live with this in mind. We read the parable of the wise and faithful slave, who follows his duties while the master is away. This was in contrast to the slave who would shirk his duties and harm and exploit his fellow slaves and his position. While Jesus' warnings about the destruction of the temple were to those who were living at the time (this was to happen in A.D. 70), Jesus contrasted the fulfillment of Daniel's prophecy of the desolation and sacrilege in the temple with the end of the age and his return. In these parables (see readings of yesterday, today and tomorrow), he teaches those of us who would follow what it is to live in preparedness with this unpredictable event in mind, the time of which no one knows, not even the Son.

"Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. When the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps. As the bridegroom was delayed, all of them became drowsy and slept. But at midnight there was a shout, 'Look! Here is the bridegroom! Come out to meet him.'" The return of the Son has often been portrayed as a wedding feast: Christ is the bridegroom and the Church is his bride. When Jesus was welcomed into Jerusalem on the event we celebrate as Palm Sunday, many of the crowd who welcomed him as Messiah did so as the bridegroom, coming to his bride Jerusalem. My study bible notes that the Old Testament prophets portray the covenant between God and Israel as a marriage covenant. We recall Jesus' teachings to his followers earlier on in Matthew's gospel, as he preached the Beatitudes: they are to be the "salt of the earth, the light of the world... No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house." The lamp, then, is the light that we are all capable of shining, "In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven."

The oil is of particular note. In past commentaries, we've noted the similarities between the Greek word for olive oil (which is the traditional oil in the lamps), and the word for mercy. (They are both pronounced the same way). Mercy, in the traditional understanding of the language of the New Testament, is therefore seen in the context of healing: again, the same word, for olive oil, was the base for all healing ointments. So this "store" of mercy that fuels the light of the lamps becomes more than an image in a story of preparedness in terms of purchase. It becomes the cultivation of a life based on spiritual gifts rooted in love and mercy and grace. I've heard the term "pool of grace" used for that which we restore in ourselves through prayer. This is our preparedness for the bridal feast and the celebration of the celestial marriage. We must each do this preparation for ourselves; it's not a commodity to be bought or sold or traded: "The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise replied, 'No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.' And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. Later the other bridesmaids came also, saying, “Lord, lord, open to us.” But he replied, 'Truly I tell you, I do not know you.' Keep awake therefore, for you know neither the day nor the hour."

The traditional word used for the bridesmaids in this passage is "virgins." We must consider this word and its historical use in connection with the notion of "purity." We recall the importance of this word, "purity," in this particular context, again in Jesus' preaching of the Beatitudes: "Blessed are the pure in heart, for they will see God." To be pure, then, is a question of single-mindedness, of whole-hearted devotion to something, of honesty -- and the cultivation of that condition within our hearts, with all the work that it may entail as a process of faith and trust, and discarding whatever stands in its way. Can we listen and learn? Can we be faithful and true? This is also part of the fuel in the lamps.

So, putting all of these elements together, come to understand the importance of preparedness, in consciousness of this eventual return of the Bridegroom, as the way in which we live our lives day to day. We cultivate that quality of mercy, we say "yes" to grace, and live our lives in cooperation with it and its work in our lives and through us. This is the way we prepare so that we may shine our light before others. As you think about these things and ponder the return of the great Light we await as we celebrate Christmas, think about the lamps and the light - and the mercy and love in that image of the oil that is also the balm for all ailments and for healing in this world. What does it mean to be pure in heart, and to await the true love of the heart with faith and trust and devotion? How do you shine your lamp, and make sure you are replenished with this fuel of mercy and grace, and even take your proper rest in all the grand scheme of life (as the wise bridesmaids do, too)? Our works are not a competition, we can't buy and sell grace as a commodity, we each must shine our own lamps and cultivate the quality of mercy in our own lives, and in the proper time.