First Sunday after Christmas: December 30, 2007.

Isaiah 63:7-9

Psalm 148

Hebrews 2:10-18

Matthew 2:13-23

First Reading--God goes before us

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

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

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

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

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

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

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

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

Pastoral Reflection

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

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

The story of the Slaughter of the Innocents is only one example of evil in the world that Jesus comes to address. Just three years ago, we watched and experienced the horrible devastation of the tsunami in southeast Asia. Just a little while later, hurricanes battered the southern shores of the U.S.A., and levees broke in New Orleans. In the Spike Lee film When the Levees Broke: A Requiem in Four Acts, (20) a mother shares the story of her dreams surrounding those horrific days. In her dream, her daughter came to her and said, "Mommy, I'm falling, I'm falling." And all this mother could see was water all around her. Her daughter was drowned.

In the film Zapatista (21) indigenous mothers from southern Mexico tell their story of displacement and oppression, weeping and crying out in grief: "I have no more sons--one was killed and two were taken to jail. That is what happened to my sons."

"We don't even know where they threw our dead."

"Who will carry the wood [for my children] if I am dead?"

Preachers may want to watch Zapatista or When the Levees Broke or other films such as Hotel Rwanda or School of Assassins, (22) and consider showing one as the adult education option today, in order to engage more fully with the reality of this reading as experienced in the world today.

Perhaps what makes the Herod story so horrific is that it shows the exact opposite of the strong biblical value of hospitality. When magi come across his door, Herod acts welcoming but is really treacherous.

A very different story is told in the Christmas oratorio L'Enfance du Christ by Hector Berlioz. It is the story of the flight to Egypt but with hospitality from the shepherds on the way and with a surprising welcome in Egypt. In the third part, The Arrival at Sais, the holy family is welcomed by an Ishmaelite. This Ishmaelite father sings, "Come in, come in. You will find hospitality here. You're a carpenter? I'm a carpenter too! What a coincidence. What a pretty baby Jesus is! Come in, eat, drink and rest. Sleep well. Don't have any bad dreams." After this incredible display of welcome, with the assumption that the family will stay as long as they are in Egypt, the chorus sings: Ce fut ainsi que par un infidele Fut sauve le Sauveur (And thus it was that our Savior was rescued by an infidel). (23)

What a contrast to Herod, who brought bad dreams to everyone. This hospitable Ishmaelite welcomes the family with lavish hospitality and invites them to sleep well while they are in the care of his family. What a surprising and beautiful contrast story to inspire us to such gracious hospitality. JLMC 

17. Eugene H. Peterson, The Message: The Bible in Contemporary Language (Colorado Springs: Navpress, 2006).

18. Raymond E. Brown, An Introduction to the New Testament (New York: Doubleday, 1997), 685.

19. Herbert W. Chilstrom, Hebrews: A New and Better Way (Philadelphia: Fortress, 1984), 19.

20. When the Levees Broke: A Requiem in Four Acts, dir. Spike Lee (HBO Home Video, 2006).

21. Zapatista, dir. Benjamin Eichert and Rick Rowley (Big Noise Films, 1999).

22. Hotel Rwanda, dir. Terry George (MGM, 2005); School of Assassins, dir. Robert Richter (documentary about the School of the Americas, 1994; available at www.soaw.org/article.php?id=29).

23. http://home.comcast.net/~litvr/berlioz.pdf.