SERMONWRITER



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Christmas Day

Year A

December 25, 2019

Volume 23, Number xx

ISSN 1071-9962

CONTENTS:

A Thought on Preaching

Scripture

Biblical Commentary

Children's Sermon

Sermon

More Sermons on this Text

Thought Provokers

Hymns & Hymn Story

Bibliography

A THOUGHT ON PREACHING: Plato located the soul of man in the head. Christ located it in the heart. (Jerome)

SCRIPTURE: Luke 2:1-20

TITLE: Now It Happened in Those Days!

BIBLICAL COMMENTARY:

LUKE 2:1-20. THE BIRTHS OF JOHN AND JESUS

Note the parallels between the stories of Jesus and John the Baptist:

• "Elizabeth... gave birth to a son" (1:57). "(Mary) gave birth to her firstborn son" (2:7).

• "Her neighbors...rejoiced with (Elizabeth)" (1:58). The angel told Mary, "I bring you good news of a great joy" (2:10).

• "They all marveled" (Elizabeth 1:63). "All who heard it wondered" (Mary 2:18).

• "All who heard them laid them up in their heart" (Elizabeth 1:66). "But Mary kept all these sayings, pondering them in her heart" (2:19).

• But the rejoicing of Elizabeth's neighbors at the announcement of Elizabeth's pregnancy (1:58) is greatly overshadowed by the angelic presence at the birth of Jesus. The heavenly chorus sings, "Glory to God in the highest, on earth peace, good will toward men" (2:14).

LUKE 2:1-3. IN THOSE DAYS

1Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled. 2This was the first enrollment made when Quirinius was governor of Syria. 3All went to enroll themselves, everyone to his own city.

"Now in those days, a decree went out from Caesar Augustus" (v. 1). Just as he did in chapter 1, Luke places these events in their historical context. While Matthew places the birth of Jesus against the background of Herod's reign, Luke places it against the background of the Roman Empire. Gaius Octavius succeeded Julius Caesar as ruler of Rome in 44 B.C. He united warring factions within Rome, ushering in the Pax Romana (Roman peace). To honor his achievements the Roman Senate conferred upon him the title "the August One" or Augustus in 27 B.C (the word "august" means great or awe-inspiring). Thus was born the Roman Empire with Augustus as the first Emperor. He ruled until his death in 14 A.D., a total of 58 years. He was widely acclaimed for bringing peace on earth. The peaceful time of his reign was 27 B.C. to 14 A.D., and Jesus was born right in the middle of those years. Clearly, God used Augustus just as he used Cyrus and other secular figures for divine purposes.

The contrast between Augustus and Jesus could hardly be greater. One lives in splendor in the capitol of the world while the other is born in a stable in a minor colony. The irony is that most people remember Augustus today only because of this mention in Luke's Gospel. Every year, when they hear the words, "Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled," they hear them as the lead-in to the Greatest Story Ever Told––the story of the birth of the greatest king.

"This was the first enrollment made when Quirinius was governor of Syria" (v. 2). The purpose of an enrollment (or census) would be to insure that everyone is accounted for and is required to pay taxes.

There are problems with Luke's history. Quirinius will not become governor of Syria until 6 A.D., long after Jesus' birth. He will conduct a census of Judea at that time. There is no record of a general census of the Roman Empire under Augustus, nor is there any confirming record of a census of Judea at the time of Jesus' birth. Furthermore, Roman registration did not generally require people to return to their place of birth. Commentaries tend to acknowledge the problem without resolving it. Barclay thinks that Luke simply promotes Quirinius too fast. Quirinius held another post from 10 to 7 B.C., and Barclay thinks that the census might have taken place at that time.

But we ought not allow ourselves to be overly distracted by such details. Luke's purpose is to place Jesus in Bethlehem, the City of David, at the time of Jesus' birth.

LUKE 2:4-5. JOSEPH ALSO WENT UP OUT OF NAZARETH INTO JUDEA

4Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 5to enroll himself with Mary, who was pledged to be married to him as wife, being pregnant.

"Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem" (v. 4). This is a journey of eighty-five to ninety miles by the shortest route (through Samaria). Whether on foot or riding a donkey, the trip would take several days and would be difficult for a pregnant woman. To bring the journey into perspective, think of a place eighty or ninety miles from your home. Then imagine walking that distance––and then walking the return trip. Even mounted on a donkey, it would be an unpleasant journey.

"to the city of David, which is called Bethlehem" (v. 4b). This journey explains how Jesus of Nazareth was born in Bethlehem, the city of David, in accordance with Micah 5:2. Matthew tells the story somewhat differently, having Jesus born in Bethlehem––then going to Egypt to escape Herod's wrath––and finally going to Nazareth after Joseph was warned in a dream (Matthew 2).

There are two cities of David:

• Bethlehem, David's ancestral home (1 Samuel 16:1).

• Jerusalem, which David captured (2 Samuel 5:7, 9) and where he built his palace.

Luke does not mention the appearance of the angel to Joseph (Matthew 1:18-25). He tells us only that Joseph and Mary are betrothed––and traveling as a couple––and that Mary is pregnant. Matthew gives Joseph a more prominent role. In Luke, Joseph is nearly invisible.

LUKE 2:6-7. WHILE THEY WERE THERE

6While they were there, the day had come for her to give birth. 7She gave birth to her firstborn (Greek: prototokon) son. She wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for them in the inn (Greek: katalumati).

"She gave birth to her firstborn (prototokon) son" (v. 7a). Luke provided so much detail in his first chapter about the annunciations to Elizabeth and Mary and the birth of John that we are surprised to find that he reports the birth of Jesus so sparingly.

Luke uses the word prototokon (firstborn) rather than monogene (only––as in John 3:16). This suggests the birth of other children later. The fact that Jesus is the firstborn son is no surprise given these unmarried parents. Even today, the firstborn often has a special place in the parents' hearts. In that culture, the firstborn is invested with special rights of inheritance and holds a prominent place in the household.

"She wrapped him in bands of cloth, and laid him in a feeding trough" (v. 7b). Luke mentions the manger three times (vv. 7, 12, 16), emphasizing its importance. It is the sign that confirms the angels' pronouncement (v. 12). The bands of cloth are not the sign, because they are typical of newborn babies. The manger, a feeding trough, unusual as a baby's crib, is a distinctive sign (Tannehill, 65). The manger contrasts starkly with the grand and glorious signs generally ascribed to the birth of an emperor.

"because there was no room for them in the inn" (v. 7c). The word "inn," which suggests a place of public accommodation, is not an adequate translation of katalumati, which is the same word translated "guest room" in 22:11. The typical home is joined to a manger which is used for storage or to shelter animals. Above the manger would be a room that could be used for guests. Given his ancestral connections to Bethlehem, Joseph would expect to obtain lodging in such a room on his return to Bethlehem, but he arrives after accommodations are full. Therefore he and Mary spend the night in the manger area where the birth takes place (Ringe, 41-42).

Luke places Jesus in the midst of those whom he will serve––the poor––the marginal––the vulnerable. He begins life in a borrowed feed stall and, later in life, will warn a prospective disciple that he has no place to lay his head (9:58).

The owner of the house would act differently if he understood that the baby is destined for greatness. He would make room, even if it meant giving the Holy Family his own room––but he does not understand the significance of this baby. Spiritual opportunities come to us in this way. It is not easy to recognize Jesus in the face of a homeless person or a Third World baby or a prisoner, but that is where we often meet him. God provides us with daily opportunities to meet Christ face-to-face.

LUKE 2:8-9. THERE WERE SHEPHERDS IN THE SAME COUNTRY

8There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 9Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified.

"There were shepherds in the same country staying in the field, and keeping watch by night over their flock" (v. 8). If there is one verse of scripture that speaks of Christmas, this is it. That God would choose shepherds to receive word of the Incarnation is as surprising as his choice of the Israelites––or the young lad, David––or Mary––or a baby––or a manger. There could be no greater distance than that between Augustus (v. 1) and the shepherds (v. 8). It is also quite a distance from Matthew's Magi to Luke's shepherds.

Shepherding is a lonely, dirty job, and does not attract people with better options. Shepherds find it difficult to observe religious obligations. Who will watch the sheep while they attend synagogue services? How can they be faithful in their ritual observance? In a society where such observances separate the good from the bad––the desirable from the undesirable––people do not want shepherds for neighbors or sons-in-law. Still, David, who was also born in Bethlehem, had been a shepherd, and he had become their greatest king. Well, one might say, The Exception Proves the Rule.

David was a shepherd before he was a king, but his humble status as a boy-shepherd was highlighted by his father's failure to consider that David might be the chosen one (1 Samuel 16:1-11), and was surely one of the reasons that David was chosen. The scriptures speak of God as a shepherd (Psalm 23:1, 28:9; 80:1), but that metaphor does not bring to mind God's power and glory but his loving heart and pastoral care.

Barclay notes that Temple authorities maintain flocks of sheep in the vicinity of Bethlehem because of its proximity to Jerusalem and the temple. He believes that these shepherds might be the ones who look after those special sheep designated for sacrifice in the Temple. If that is true, the "shepherds who looked after the Temple lambs were the first to see the Lamb of God who takes away the sin of the world" (Barclay, 17). On one hand, that is an attractive possibility. On the other hand, it diminishes the ordinariness of the shepherds that may be the reason that God chose them.

"Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified" (v. 9). This is the third annunciation by angels, the first being to Zechariah (1:5-20) and the second to Mary (1:26-38). In each case, the recipient of the annunciation responds by praising God (1:46-55; 1:67-79; 2:20).

"the glory of the Lord shone around them" (v. 9b). The word "glory" is used in the Bible to speak of various wonderful things––but it is used especially to speak of God's glory––an aura associated with God's appearance that reveals God's majesty to humans.

Christ shares God's glory. The glory of the Lord was revealed at his birth (Luke 2:9; John 1:14). His disciples, Peter, James and John, will be privileged to see Christ's glory on the Mount of Transfiguration (9:28-36). Christ's cross will be necessary so that he might "enter into his glory" (Luke 24:26; see also Philippians 2:5-11). The Gospel of John in particular speaks of the cross as Christ's glorification (John 12:23; 13:31-32). Jesus spoke of returning "with power and great glory" (Luke 21:27).

"To give God glory is to recognize that power and honor and might belong not to Augustus or Quirinius or their contemporary equivalents, but to God and to God alone" (Farris, 296).

At the Transfiguration, the glory of the Lord will be revealed to the inner circle––Peter, James and John. There, too, the disciples will be terrified when the cloud envelops them. No wonder that these simple shepherds are terrified as they experience the glory of the Lord in their simple surroundings in the middle of nowhere.

"and they were terrified" (v. 9c). Today angels are usually portrayed as attractive young women, and are often portrayed as coming to make someone's wishes come true. The reality is that the appearance of angels represents Godly power and is a fearsome thing.

LUKE 2:10-14. I BRING YOU GOOD NEWS OF GREAT JOY

10The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 11For there is born to you, this day (Greek: semeron–– today), in the city of David, a Savior, who is Christ (Greek: Christos––anointed one) the Lord (Greek: kurios––Lord). 12This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough." 13Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying,

14"Glory to God in the highest,

on earth peace, good will toward men."

"Don’t be afraid" (v. 10a). These are the same words used by the angels in the annunciations to Zechariah (1:13) and Mary (1:30)––(see also 5:10; 12:7, 32).

"I bring you good news of great joy which will be to all the people" (v. 10b). Luke is a Gentile. In Luke-Acts, he shows Roman centurions in a good light (7:1-10; 23:47) and records Peter's vision that opened the church to Gentiles (Acts 10). Here, at the beginning of this Gospel, he establishes that Jesus is for all the people––not just the people of Israel.

"For there is born to you, this day" (semeron––today) (v. 11a). Luke uses this word semeron several times in an eschatological context: "Today this scripture has been fulfilled in your hearing" (4:21). "We have seen strange things today" (5:21). "Today salvation has come to this house" (19:9). "Assuredly I tell you, today you will be with me in Paradise" (23:43).

"a Savior" (v. 11b). The word "Savior" suggests that the people are in need of salvation. They would agree that they need saving, but would define their need in nationalistic terms. They feel that they need a messiah to save them from the Romans. Jesus, however, has come to save them from their sins (1:77; 5:20; 7:47; 11:4; 24:47).

The Romans think of Augustus as savior, because he quelled discord and ushered in the Pax Romana. However, Augustus' peace will prove fragile. After his death, other men will assume power––men like Nero and Caligula––men whose names will be synonymous with treachery and cruelty. The angels introduce a savior who will continue his saving work throughout human history. The Savior of the First Century is also the Savior of the Twenty-first Century. The Savior of Israel is the Savior of the World.

"who is Christ (Christos), the Lord" (kurios) (v. 11). Christos is Greek and Messiah is Hebrew––both of which mean anointed. Anointing with oil was used to designate a person for a significant role. In the Old Testament, prophets were anointed (1 Kings 19:16). Priests were anointed (Exodus 40:13-15). Kings were anointed (1 Samuel 10:1; 16:3, 12-13; 2 Samuel 23:1; 1 Kings 1:39). These anointings acknowledged that these people were special––called by God to fulfill the duties of their particular office.

The New Testament speaks of Jesus as anointed (Luke 4:18; John 20:31; Acts 5:42; Hebrews 1:9, etc.). His anointing set him apart for his unique role as prophet, priest, and king.

The sign for which the shepherds were to look was "a baby wrapped in strips of cloth, lying in a feeding trough" (v. 12). As noted above, the strips of cloth were typical garb for a newborn, but the manger was a distinctive sign. There would not have been another baby in the vicinity lying in a manger that night. It was also a sign that God had chosen to work through very ordinary people and things to bring to earth a Messiah who would be accessible to people from every circumstance.

"Glory to God in the highest" (v. 14a). The angels welcome Jesus' birth here. Later, the crowds will welcome Jesus to Jerusalem, saying, "Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!" (19:38)

"on earth peace, good will toward men!" (v. 14b). "The 'peace on earth' bestowed by God did not signal the banishment of human hostility from the earth. It is the 'shalom' of God which is life experienced in all its fullness, richness, and completeness in accord with the will of God" (Nickle, 26).

LUKE 2:15-16. LET'S GO TO BETHLEHEM NOW AND SEE THIS THING

15When the angels went away from them into the sky, the shepherds said to one another, "Let's go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us." 16They came with haste, and found both Mary and Joseph, and the baby was lying in the feeding trough.

"Let’s go to Bethlehem" (v. 15). The shepherds could easily have said, "First, let me find someone to take care of the sheep." They could have said, "I would like to go, but I am needed here." Instead, like the fishermen who will leave their boats and the tax collector who will leave his tax booth, they heed the call. Not content to praise God with their lips, they praise him also with their feet––by going to see that of which the angels spoke. Surely God will not cause them to return to devastated flocks.

"They came with haste, and found both Mary and Joseph, and the baby was lying in the feeding trough" (v. 16). Be careful when reading this verse in public worship, lest you place Mary and Joseph in the manger together with the baby. Pause after Joseph's name.

The shepherds obey the angel's command with haste. More sophisticated people might hesitate. They would know questions to ask and problems to consider. What might they be getting themselves into? What might be the ramifications of their involvement? What precedents will they establish? Simpler folk find it easier to obey––are used to obeying orders––don't feel such a need to be in control––don't have a public image to protect. Simpler folk make better servants, and the Lord needs servants––people who obey.

LUKE 2:17-20. ALL WHO HEARD IT WONDERED

17When they saw it, they publicized widely the saying which was spoken to them about this child. 18All who heard it wondered at the things which were spoken to them by the shepherds. 19But Mary kept all these sayings, pondering them in her heart. 20The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them.

"When they saw it, they publicized widely the saying which was spoken to them about this child" (v. 17). Once we have been privileged to experience God's presence, we then have a responsibility to share that experience with other people––to spread the word––to proclaim the Gospel.

"All who heard it wondered at the things which were spoken to them by the shepherds" (v. 18). Who are the amazed people? Joseph and Mary? Probably! The shepherds? Surely! Also those to whom the shepherds will relate this story in days to come!

"But Mary kept all these sayings, pondering them in her heart" (v. 19). New mothers treasure nearly everything about their babies, so it is only natural that Mary treasures the amazing story that the shepherds tell her and that she should ponder these things in her heart. God tapped her for a special mission, and she embarked on it willingly. She could not understand from the beginning everything that would follow. As her life with Jesus unfolds, she must wonder about the surprising pathways upon which she finds herself. If God has chosen her to be the mother of the Lord, why a feeding trough? Why shepherds? If there was an angelic chorus, why did they appear to shepherds? Why not her? What will happen next? What does God expect of her?

As with all of us, Mary's story will unfold page by page. Only as she is older and able to look back across the span of her life will she see the whole picture––and, perhaps, understand how her life has fit into God's plan to save the world.

"The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them" (v. 20). Just as very ordinary people later become witnesses to the resurrection, very ordinary shepherds served as witnesses to the Incarnation. Other than the angels, they are the first to proclaim the Good News of Jesus' birth.

CHILDREN'S SERMON: Surprise!

By Lois Parker Edstrom

OBJECTS SUGGESTED: If appropriate to your situation, offer a small wrapped gift to each child at the end of the lesson.

Merry Christmas. What a wonderful time of year––a time of surprises.

Do you like to be surprised? It would be a little boring to always know what would happen next. Perhaps a friend or a favorite relative drops in for a surprise visit. What fun!

Perhaps your parents plan a surprise trip to one of your favorite places – the zoo, a hike in the mountains, the museum, or an afternoon of baking cookies in the kitchen. Fun times!

Can you tell us about times you have been surprised? (Optional)

This season of year we see gifts beneath the Christmas tree and we can hardly wait to open them to see what's inside. We like to be surprised.

Wow, were the shepherds, ever surprised! We read, in the Christmas story that they were out in the fields watching over their sheep. It was night; probably peaceful and quiet. Suddenly an angel stood before them and "…the glory of the Lord shone around them…" (2:9).

Imagine yourself camping in the wilderness. You're in your sleeping bag looking at the stars when an angel appears and not only that, but a strong light, like a spotlight, lights up your campsite. What a surprise. You might be a bit frightened. The shepherds were.

The angel said, "Don’t be afraid, for behold, I bring you good news of great joy…" (2:10).

She told them that a child had been born that very day and that this special child would change the world with his love.

This Christmas Day let's celebrate how God's love can come to us in surprising ways. This is "good news."

SERMON:

Listen again to this verse from Luke:

"Now it happened in those days,

that a decree when out from Caesar Augustus

that all the world should be enrolled" (v. 1).

I don't know how many times I have heard those words, but they never fail to lift my spirits. When I hear them, I know what comes next:

• The story of Mary and Joseph.

• Their journey from Nazareth to the city of David––Bethlehem.

• Jesus' birth.

• The baby Jesus being cradled in a manger––a feeding trough.

• The innkeeper who said, "There's no room in the inn."

• The shepherds and the angels.

• The announcement, "For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord."

• And the angel's song, "Glory to God in the highest, on earth peace, good will toward men."

There are lots of little wrinkles in that story that we should note:

• Luke locates this story in a particular time––when Caesar Augustus was the Roman Emperor. Augustus was the greatest Roman Emperor. The word Augustus means "great" or "awe-inspiring," and he was given that name in honor of his many achievements.

Augustus reigned 41 years. During his reign, Rome became the greatest power in the world––prosperous––mighty. Roman coins honored Augustus with the words, "Caesar Son of a God."

In his day, everyone knew of Augustus––because his rule and his coins were ever present.

Today, millions still know of Augustus, but not because of his rule and his coins. We know of Augustus today because the Christmas story begins these words:

"Now it happened in those days,

that a decree when out from Caesar Augustus

that all the world should be enrolled."

Please note the irony in that. In his day, everyone knew of Augustus, but no one knew of the baby Jesus.

But in our day, the only reason most people know of Augustus is because of his association with the baby Jesus. If Luke hadn't said, "a decree went out from Caesar Augustus," practically no one today would know Augustus' name.

God loves to turn things upside down. Later, Jesus would tell his disciples that the first would be last, and the last would be first (19:20). This is one example. Augustus was first and the baby Jesus was last. Today, the opposite is true. I know of no one who worships Augustus today, but billions worship Jesus.

• There's another point that we need to careful not to miss. When Joseph traveled to Bethlehem for his enrollment––basically to put himself on the tax rolls––he took Mary with him. Our scripture describes Mary this way:

"Mary, who was pledged to be married to (Joseph) as wife,

Being pregnant" (v. 5).

If you didn't get that, let me spell it out. Joseph and Mary weren't married. They were simply betrothed––what we would call engaged––but Mary was pregnant.

In our day, lots of women get pregnant without being married, but that wasn't the case in Joseph's day. In those days, women who got pregnant before marriage were fallen women. But Mary was pregnant, and Joseph honored Mary by taking her with him to Bethlehem, just as if she were his wife.

Luke doesn't say much about Joseph. He tells the story to honor Mary. But let's give Joseph his due. Matthew says that an angel told Joseph that Mary was pregnant, but he should marry her anyway. And so he did. Joseph did exactly what God called him to do. Exactly! Mary has the starring role in the Gospel of Luke, but let's be sure to give Joseph at least an honorable mention. He deserves it.

Joseph and Mary had to travel almost 90 miles (145 km.) from Nazareth to Bethlehem. The return trip was another 90 miles.

We have friends who have two small children. They had a perfectly good sedan, but when they had a child, they traded it for a Toyota van––a veritable land yacht. When they go away, even overnight, they fill that huge van with kid's stuff. It's amazing.

What's more amazing is that Joseph and Mary could travel 90 miles––either on foot or perched on a donkey––while Mary was pregnant. Then they had to travel 90 miles back to Nazareth with their newborn baby. Most of us would be appalled to have to walk so far, even if not pregnant. What a grueling journey!

Because of the emperor's requirement that everyone enroll––a kind of census––Joseph and Mary found all the inns full when they got to Bethlehem––so they ended up in a stable––and used a manger, a feeding trough, for a cradle.

Kind of a humble start for a baby the angels were proclaiming to be "Christ the Lord" (v. 11)––but that was intentional on God's part. God always seemed to pick unlikely times, places, and people to do his work.

If we had been doing it, Jesus would have been born in Rome, amid silk and gold, surrounded by well-trained attendants. But God arranged for him to be born in a nowhere little province––in a time when there were no cell phones or television. Jesus was surrounded at birth, not by people of noble descent, but by a carpenter and his betrothed––and by shepherds.

Being a shepherd was a lonely, smelly business. A man who had options didn't usually choose to be a shepherd. People weren't usually happy to have their daughters marry shepherds. Shepherds didn't make much money. They always gone––away with their sheep.

But in God's view, a good shepherd––one who really cared about his sheep––was among the best of men. Israel's greatest king, David, had been a shepherd. The psalmist honored shepherds when he said, "The Lord is my shepherd" (Psalm 23).

Angels came to the shepherds in the middle of the night (v. 8). I can just imagine how surprised the shepherds must have been––and how alarmed. They were used getting the sheep into a safe place so they could lie down themselves and get a little sleep under the stars.

But the shepherds didn't get much sleep this night. An angel broke the silence by saying, "Don't be afraid" (v. 10).

But the shepherds were exactly that––afraid––scared to death. The classic King James Version says that "they were sore afraid." Another translation says, "they were filled with great fear." The NRSV says, "They were terrified." That probably says it best.

When the Lord calls us, he often calls us out of our depth. He calls us to learn to swim in the deep end of the pool. He calls us to mount the steps to the high dive and take a plunge. So if we're doing what God called us to do, it's quite possible that we're sometimes sore afraid––filled with great fear––terrified.

I remember when I first started preaching. I was sore afraid––petrified. Jerry Seinfeld put it this way:

"The most feared event in life is public speaking,

followed by death."

Seinfeld concluded:

"So it is less stressful during a funeral to be in the casket

than to deliver the eulogy."

When the Lord called me to preach, he called me out of my depth. It was a long time before I could step into the pulpit without wishing I were somewhere else––anywhere else. When I finally got more comfortable, the Lord found another way to put me in over my head. Christian discipleship is seldom easy.

But, back to the Christmas story, the angel told the shepherds:

"For behold, I bring you good news of great joy....

For there is born to you, this day, in the city of David,

a Savior, who is Christ the Lord" (v. 11).

And then the sky exploded with a heavenly chorus:

"Glory to God in the highest,

on earth peace, good will toward men" (v. 14).

After the shepherds recovered from their shock, they went to Bethlehem, where they saw Mary and Joseph––and the babe lying in a manger. The baby didn't look like a Lord at that moment, but the shepherds had heard the angels sing. They believed. They took strength from the angels' testimony ––and they repeated that testimony to anyone who would listen (v. 17).

That's what happens when we obey––when we go where the Lord calls. We get to see the Lord––to experience his love and his caring––to see his power at work––to be blessed by his presence.

We have a number of obedient people worshiping with us today––and we are among the privileged who have seen the Lord:

• We see him today in his manger.

• We will begin to see him shortly as a man––teaching and healing.

• On Good Friday, we will see him on a cross.

• On Easter, we will see the empty tomb and the risen Lord.

• Not long thereafter, we will see him ascend into his rightful place in glory.

• And, when our lives on this earth are over, we will see him face to face.

We also see the Lord nearly every day––every time we worship––every time we pray––every time we obey.

That's the Christmas message. The Lord calls us out of our depth, but he loves us. When we go where he calls, we can see his power at work. And we're blessed by his loving presence––and by the company of other believers who surround us with their love.

That's happening here today/tonight. We are here at the Lord's call. As we come together to celebrate the Lord's coming into the world, we experience his love––his power. We're blessed by his presence––and by the presence of our fellow believers who surround us today/tonight with their faith––and their songs.

I pray that this is a blessed Christmas for you––and that you are finding Christ as you worship today/tonight.

FOR MORE SERMONS ON CHRISTMAS TEXTS:

Go to

The days are listed alphabetically. Click on "Christmas Sermons"

There are a number of sermons listed on various texts.

OR GO TO OUR "ALL RESOURCES" PAGE FOR LUKE 2:1-20:



THOUGHT PROVOKERS:

This is the month, and this the happy morn,

Wherein the Son of Heav'n's eternal King,

Of wedded maid and virgin mother born,

Our great redemption from above did bring.

John Milton

* * * * * * * * * *

It must not be forgotten

that the first Christmas song was sung in the night....

That is a comforting fact.

When the world is dark, the light shines,

not from among men but from heaven.

Cleland B. McAfee

* * * * * * * * * *

It is good to be children sometimes,

and never better than at Christmas,

when its mighty Founder was a Child himself.

Charles Dickens

* * * * * * * * * *

The coming of Christ by way of a Bethlehem manger

seems strange and stunning.

But when we take him out of the manger

and invite him into our hearts,

then the meaning unfolds

and the strangeness vanishes.

Neil C. Strait

* * * * * * * * * *

The hinge of history

is on the door of a Bethlehem stable.

Ralph W. Sockman

* * * * * * * * * *

HYMNS:

Baptist Hymnal (BH)

Chalice Hymnal (CH)

Collegeville Hymnal (CO)

Common Praise (CP)

Evangelical Lutheran Worship (ELW)

Gather Comprehensive (GC)

JourneySongs (JS)

Lutheran Book of Worship (LBW)

Lutheran Service Book (LSB)

Lutheran Worship (LW)

Presbyterian Hymnal (PH)

The Faith We Sing (TFWS)

The Hymnal 1982 (TH)

The New Century Hymnal (TNCH)

United Methodist Hymnal (UMH)

Voices United (VU)

With One Voice (WOV)

Wonder Love and Praise (WLP)

Worship & Rejoice (WR)

GATHERING:

Angels We Have Heard on High (BH #100; CH #155; CO #219; ELW #289; GC #347; JS #196; LBW #71; LSB #368; LW #55; PH #23; TH #96; TNCH #125; UMH #238; VU #38; WR #188)

Blessed Jesus, at Thy Word (LBW #248; LSB #904; LW #202; PH #454; TH #440; TNCH #74; UMH #596; VU #500)

O Come, All Ye Faithful (BH #89; CH #148; CO #225; CP #118; ELW #283; GC #341; JS #193; LBW #45; LSB #379; LW #41; PH #41; TH #83; TNCH #135; UMH #234; VU #60; WR #182)

PROCLAIMING:

Angels We Have Heard on High (BH #100; CH #155; CO #219; ELW #289; GC #347; JS #196; LBW #71; LSB #368; LW #55; PH #23; TH #96; TNCH #125; UMH #238; VU #38; WR #188)

Hark! The Herald Angels Sing (BH #88; CH #150; CO #222; CP #138; ELW #270; GC #348; JS #195; LBW #60; LSB #380; LW #49; PH #31; TH #87; TNCH #144; UMH #240; VU #48; WR #185)

It Came Upon the Midnight Clear (BH #93; CH #153; CO #195; CP #140-141; ELW #282; GC #367; JS #201; LBW #54; LSB #366; LW #62; PH #38; TH #89-90; TNCH #131; UMH #218; VU #44; WR #191)

O Little Town of Bethlehem (BH #86; CH #144; CO #198; CP #120-121; ELW #279; GC #363; JS #207; LBW #41; LSB #361; LW #59-60; PH #43-44; TH #78-79; TNCH #133; UMH #230; VU #64; WR #180)

The First Noel (BH #85; CH #151; CO #211; CP #139; ELW #300; GC #377; JS #198; LBW #56; PH #56; TH #109; TNCH #139; UMH #245; VU #91; WR #229)

Also spelled The First Nowell

SENDING:

Good Christian Friends Rejoice (BH #96; CH #164; CO #190; CP #153; ELW #288; GC #362; JS #213; LBW #144; LSB #475; LW #129; PH #28; TH #107; TNCH #129; UMH #224; VU #35; WR #198)

Also known as Good Christian Men Rejoice

Also known as Good Christians, All, Rejoice

Joy to the World (BH #87; CH #143; CO #208; CP #154; ELW #267; GC #343; JS #194; LBW #39; LSB #387; LW #53; PH #40; TH #100; TNCH #132; UMH #246; VU #59)

Silent Night (BH #91; CH #145; CO #226; CP #119; ELW #281; GC #352; JS #199; LBW #65; LSB #363; LW #68; PH #60; TH #111; TNCH #134; UMH #239; VU #67; WR #186)

HYMN STORY:

Joy to the World

Isaac Watts (1674-1748) was born to Dissenting parents (people who refused to accept the authority and practices of the Church of England). As a boy, he sang hymns outside prison walls to encourage his father, who had been arrested for his non-conformist beliefs.

Isaac showed promise as a poet at a very young age. As he grew, he became increasingly unhappy with the hymns that he sang in church each week. In those days, hymns were psalms set to music. Watts saw that the hymns thus reflected little or nothing of the New Testament, and set out to remedy that error. His hymns –– at least his earlier hymns –– reinterpreted the psalms in the light of the Christian faith. In 1719, he published a book of hymns entitled, The Psalms of David Imitated in the Language of the New Testament.

One of those hymns was "Joy to the World," based loosely on Psalm 98, which says, "Make a joyful noise to the Lord, all the earth; break forth into joyous song and sing praises" (Psalm 98:4). That psalm looks forward to the day when the Lord will come to judge the world in righteousness. In this hymn, Watts reinterpreted the psalm to rejoice in the coming of the Christ as our Lord and savior.

This hymn was sung to various tunes for many years. Then in 1839, Lowell Mason, a banker who happened to be quite interested in church music, published the tune that we now associate with "Joy to the World." Mason borrowed liberally from classical music, and acknowledged his debt to Handel's "Messiah" for parts of this hymn tune.

Watts wrote some 600 hymns altogether, and is considered to be the father or Christian hymnody. His hymns include such favorites as "When I Survey the Wondrous Cross" and "O God, Our Help in Ages Past." But the favorite of favorites is "Joy to the World."

FOR MORE HYMN STORIES, GO TO:



Click on a letter of the alphabet to see hymns that begin with that letter.

SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated. We are using the WEB because we believe it to be the best public domain version of the Bible available.

BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible, The Gospel of Luke (Edinburgh: Saint Andrew Press, 1953)

Beker, J. Christiaan, Proclamation 6: Advent-Christmas, Series A (Minneapolis: Fortress Press, 1995)

Bock, Darrell L., The IVP New Testament Commentary Series: Luke, Vol. 3 (Downers Grove, Illinois, Intervarsity Press, 1994)

Borsch, Frederick Houk and Napier, Davie, Proclamation 2, Advent-Christmas, Series A (Fortress Press, 1980)

Cousar, Charles B.; Gaventa, Beverly R.; McCann, J. Clinton; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV–Year C (Louisville: Westminster John Knox Press, 1994)

Craddock, Fred B., "Luke," Interpretation (Louisville: John Knox Press, 1990)

Craddock, Fred B.; Hayes, John H.; Holliday, Carl R.; and Tucker, Gene M., Preaching Through the Christian Year, C (Valley Forge: Trinity Press, 1994)

Culpepper, R. Alan, The New Interpreter's Bible, Volume IX. (Nashville: Abingdon, 1995)

Evans, Craig A., New International Biblical Commentary: Luke (Peabody, MA, Hendrickson Publishers, Inc., 1990)

Gilmour, S. MacLean and Bowie, Walter Russell, The Interpreter's Bible, Volume 8 (Nashville: Abingdon , 1952)

Green, Joel B., The New International Commentary on the New Testament: The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997)

Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke (Collegeville: Liturgical Press, 1991)

Keener, Craig S., in Van Harn, Roger E. (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Texts: The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)

Nickle, Keith F., Preaching the Gospel of Luke (Louisville: Westminster John Knox, 2000)

Nolland, John, Word Biblical Commentary: Luke 1 –– 9:20, Vol. 35A (Dallas: Word Books, 1989)

Ringe, Sharon H., Westminster Bible Companion, Luke (Louisville: Westminster John Knox Press)

Stein, Robert H., The New American Commentary: Luke (Nashville: Broadman Press, 1992)

Tannehill, Robert C., Abingdon New Testament Commentaries: Luke (Nashville: Abingdon, 1996)

Wylie, Samuel and McKenzie, John L., Proclamation: Advent-Christmas, Series A, (Philadelphia: Fortress Press, 1974)

Copyright 2019, Richard Niell Donovan

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