THE FOURTH SUNDAYOF ADVENT

Year B

December 24, 2017

Volume 21, Number xxISSN 1071-9962

CONTENTS:

A Thought on Preaching Title Sermon in a Sentence Scripture Biblical Commentary Children's Sermon Sermon More Sermons on this Text Thought Provokers Hymns & Hymn Story Bibliography

A THOUGHT ON PREACHING: If you have an important point to make, don't try to be subtle or clever. Use a pile driver. Hit the point once. Then come back and hit it again. Then hit it a third time––a tremendous whack. (Winston Churchill)

TITLE: A Nobody from Nowhere

SERMON IN A SENTENCE: Nothing is impossible with God when we surrender our lives to him.

SCRIPTURE: Luke 1:26-38

BIBLICAL COMMENTARY:

LUKE 1:29-36. PARALLELS WITH ZECHARIAH

Note the parallel wordings in the accounts of the angel's appearance to Zechariah (the father of John the Baptist) and to Mary (Green, 83):

Luke 1:12-20 (Zacharias) Luke 1:29-36 (Mary)

"Zacharias was troubled" (1:12). Mary "was greatly troubled" (1:29)."the angel said to him" (1:13). "the angel said to her" (1:30)."Don't be afraid" (1:13). "Don't be afraid" (1:30)."will bear you a son" (1:13). "will...give birth to a son" (1:31)."and you shall call his name" (1:13). "and you will call his name" (1:31)."he will be great" (1:15). "He will be great" (1:32)."said to the angel" (1:18). "said to the angel" (1:34)."The angel answered" (1:19). "The angel answered" (1:35)."Gabriel...God...sent" (1:19). "Gabriel...sent...God" (1:26)."Behold" (kai idou) (1:20). "Behold" (kai idou) (1:36).

LUKE 1:26-29. REJOICE, YOU HIGHLY FAVORED ONE!

26Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 27to a virgin (Greek: parthenon––maiden, unmarried daughter, virgin) pledged to be married to a man whose name was Joseph, of the house of David. The virgin's (parthenou) name was Mary. 28Having come in, the angel said to her, "Rejoice (Greek: chaire––be cheerful, hail, rejoice), you highly favored one! The Lord is with you. Blessed (Greek: kecharitomene––graced one or honored one) are you among women!" 29But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be.

"Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth" (v. 26). "In the sixth month" ties Mary's story to that of Elizabeth, for whom "this is the sixth month" of pregnancy with the baby who will be known as John the Baptist (v. 36). John will be born six months before Jesus, and will be the forerunner of Jesus––the one who prepares the way for Jesus by calling Israel to repentance and baptism (3:1-18). The angel Gabriel is the same angel who announced the birth of John the Baptist to Zechariah, Elizabeth's husband (1:19)––another connection between the two stories.

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The story of the annunciation (announcement) by the angel to Zechariah (1:5-25) immediately precedes this story of the annunciation by the angel to Mary. The Zechariah story is like the annunciation to Abraham and Sarah (Genesis 18:1-15) in that both couples were old, beyond childbearing age, and both Zechariah and Sarah doubted. The Zechariah story is like the annunciation to Mary in that neither Elizabeth (Zechariah's wife) nor Mary is a likely candidate for motherhood. Elizabeth is too old, so John's birth will require a miracle. Mary is a virgin, so Jesus' birth will require an even greater miracle.

The angel's appearance to Mary in Nazareth contrasts starkly with the same angel's earlier appearance to Zechariah. The appearance to Zechariah took place in the Jerusalem temple, where Zechariah was serving as a priest––i.e., to a holy man in a holy place. The appearance to Mary takes place in Nazareth, an inconsequential town far removed from the Jerusalem and the temple. It involves Mary, a young woman of no standing or apparent consequence.

"to a virgin (parthenos––maiden, unmarried daughter, virgin) pledged to be married to a man whose name was Joseph, of the house of David" (v. 27a). This brief mention is all the billing that Joseph receives here––remarkable given that Jesus will trace his lineage to David through Joseph. However, in this Gospel, Mary has the lead and Joseph is only a supporting actor––much different than the Gospel of Matthew, which begins with a lengthy genealogy of Joseph (1:1-16) and recounts Joseph's intent to dismiss Mary quietly for her pregnancy, a decision that he reverses at the angel's behest (1:18-25).

The Greek word parthenos clearly means virgin or maiden––an unmarried chaste woman.

"The virgin's name was Mary" (v. 27b). It is remarkable that, in this patriarchal society, Mary is front-and-center in this story. Girls are often betrothed at a very young age, so it is almost certain that Mary is in her teens––possibly in her early teens. Young women are expected to be seen, but not heard. It is a man's world, and Mary is neither a man nor married to a man (although her betrothal to Joseph is binding and can be dissolved only by divorce). She is still quite young and living with her parents, but expecting to be married within the year.

"Rejoice, you highly favored one!" (v. 28a). In the original Greek, the words are, "Chaire kecharitomene!" Note the alliteration––Chaire kecharitomene (pronounced CAR-eh ke-CAR-i-toe-MEN-eh). Say it aloud a few times and experience the lovely sound, a grace note that no translation can convey.

"The Lord is with you" (v. 28b). While Luke does not cite scripture, as Matthew does, the angel's promise reminds us of God's words to Moses at the burning bush, "I will be with you" (Exodus 3:12)––and the angel who said to Gideon, "Yahweh is with you" (Judges 6:12)––and the Lord's assurance to Jeremiah, "Don't be afraid because of them; for I am with you to deliver you" (Jeremiah 1:8),

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"But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be" (v. 29). Mary must be perplexed as much by the appearance of the angel/messenger as by his words. In her not-very-large town, she would not often see a strange man, much less have him appear unexpectedly and address her directly. Does Gabriel look like a man or an angel? What does an angel look like?

Mary is further perplexed by Gabriel's words––chaire kecharitomene––"Rejoice, you highly favored one!" Keep in mind that Mary is a female in a world that prizes males––an almost-child in a world that reveres age and wisdom––a nobody in a nowhere town. God has not prepared her for the appearance of the angel, but instead sends the angel to prepare her for an even greater surprise. "Chaire kecharitomene!" "Rejoice, you highly favored one!" Mary must wonder whom the angel is addressing. Luke says that she ponders what sort of greeting this might be (v. 29). No doubt! We can see the wheels turning! What in the world is happening!

LUKE 1:30-33. BEHOLD, YOU WILL BRING FORTH A SON

30The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 31Behold, you will conceive in your womb, and give birth to a son, and will call his name 'Jesus' (Greek: Iesous––a variant of Joshua, a name that means "the Lord saves" or "salvation comes from the Lord"). 32He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 33and he will reign over the house of Jacob forever. There will be no end to his Kingdom."

"Don’t be afraid, Mary" (v. 30). Zechariah was afraid of his angel (1:12), and these words suggest that Mary is afraid too. Shortly, we will see terrified shepherds in the presence of their angel (2:9-10). Fear is appropriate in God's presence, but God is merciful to those who fear him, as Mary will remind us in her Magnificat (1:50).

"for you have found favor with God" (v. 30). In the preceding story of Zechariah and Elizabeth, Luke tells of that couple's religious virtue (1:6-7, 13), but we have none of that here. Nothing is said of Mary's faith or character––nothing that helps us to understand why God chose her. But, as we have seen with Abram, Isaac, and especially Jacob and David, God chooses whom God chooses. God told Moses "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion" (Romans 9:15; Exodus 33:19b). God is free to choose. God is free to act.

Mary is not chosen because she deserves favor, but is favored because she has been chosen. As Mary will say in response to the angel's announcement, God brings down the powerful from their throne, and lifts up the lowly (1:52). As Jesus will later say, in God's realm the last will be first and the first will be last (13:30).

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"Behold, you will conceive in your womb, and give birth to a son, and will call his name 'Jesus'" (Iesous) (v. 31). Iesous means savior and is the Greek equivalent of the Hebrew Joshua which means "The Lord saves" or "Salvation comes from the Lord."

"He will be great, and will be called the Son of the Most High" (v. 32a). Luke several times uses the phrase, Most High, to refer to God (1:76; Acts 7:48; 16:17), so Son of the Most High equates to Son of God, a name that that Luke also uses several times for Jesus (1:35; 22:70; Acts 9:20). The devil will use the name, Son of God, in his attempt to tempt Jesus (4:3, 9).

"The Lord God will give him the throne of his father, David, and he will reign over the house of Jacob forever. There will be no end to his Kingdom" (vv. 32b-33). The phrase, "house of Jacob," refers to the nation Israel (Exodus 19:3; Isaiah 2:5-6; 8:17; 10:20; 14:1; 48:1)

This is a fulfillment of the promise that God made to David, who wanted to build a temple for God. God forbade him to build the temple, but said, "Yahweh will make you a house. When your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, who shall proceed out of your bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever" (2 Samuel 7:11-13). Knowing that David's son, Solomon, built a temple, we might assume that the promised offspring who "shall build a house" refers to Solomon. However, the full promise was not to be found in Solomon but in Jesus. Solomon built a temple that stood for a few years, but the Christ will build "a house not made with hands, eternal in the heavens" (2 Corinthians 5:1).

God could have chosen the temple in Jerusalem as the site for this announcement, but did not. Nazareth is a smaller and more ordinary town located far from the temple, and is tainted by the pagan religions that surround it. God chooses a lowly person in a lowly place to contrast with the glory of the Son of the Most High, who will "reign over the house of Jacob forever" (v. 33).

All this is Good News, of course. God is making provision for the salvation of his people. The Good News is that God has a place and plan for every person––even the ordinary person––especially the ordinary person. God calls Mary to be mother of the Lord, but calls every mother to raise her child in the nurture and admonition of the Lord.

In most cases, we are acutely aware of the ordinariness of our lives. In many cases, our work for God seems less-than-ordinary––handing out church bulletins, driving for a youth group retreat, preparing for a potluck dinner. In some cases, our calling seems higher––teaching a Sunday school class or singing in the choir––but the kids are unruly or someone sings off key and we wonder why we bother. The reality is that each task, low or high, fits into God's scheme-of-things in ways that we cannot yet understand. It matters less that we execute our tasks with expertise than that we approach them with devotion. God desires, not the skill of our hands, but the love of our hearts. The person who has only the ability to love God and neighbor is all-important in God's economy.

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But we must also acknowledge that favor with God is a two-edged sword. God offers mercy but no life of ease. For Mary, God's favor didn't bring prosperity or comfort. Instead, she conceived a child before she was married, fled to Egypt to escape Herod's murderous plan (Matthew 2:13ff), and saw her son die on a cross. "The story is so familiar that we let its familiarity mask its scandal" (Culpepper, 52).

LUKE 1:34-35. THE HOLY SPIRIT WILL OVERSHADOW YOU

34Mary said to the angel, "How can this be, seeing I am a virgin (Greek: andra ou ginosko––a man I do not know)?" 35The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.

"How can this be, seeing I am a virgin?" (andra ou ginosko) (v. 34). The word used in verse 27 is parthenos, which means maiden or virgin. Now Mary says that she has not known a man. The verb, "know" is often used in the Bible to refer to sexual relations (Genesis 4:1). Mary is saying that she has not had sexual relations with a man.

Mary's question is natural, very much like Zechariah's "How can I be sure of this?" (1:18). However, the angel struck Zechariah mute, but answers Mary's question. The difference seems to be twofold. First, Zechariah expressed doubt while Mary expresses only confusion. Second, Zechariah asked for a sign––tangible proof that the angel was telling the truth––while Mary simply asks for an explanation.

"The Holy Spirit will come on (eperchomai epi) you, and the power of the Most High will overshadow (Greek: episkiazo) you" (v. 35). This raises the issue of the virgin birth, which has generated a great deal of controversy:

• Ringe notes that (1) (eperchomai epi) (come upon) has a variety of meanings, none of them having to do specifically with impregnation and (2) episkiazo (overshadow), is used at the Transfiguration (9:34) and in a story of Peter's healing ministry (Acts 5:15)––in neither instance referring to impregnation. She concludes that there is nothing in this verse from Luke that requires us to understand the birth of Jesus as a virgin birth or as "a birth any more 'miraculous' than every occasion of a new life" (Ringe, 32).

• Others say that Mary's virginity is unnecessary. God is quite capable of saving the world without a virgin birth. They note that, outside of this passage, the New Testament places little emphasis on the virgin birth. Jesus says nothing about it.

• However, the angel calls the child "the holy one" and "the Son of God" (v. 35), clearly intending the holy/Son of God designations to differentiate this child from all others. The word parthenos (which means virgin or maiden––an unmarried and chaste woman) appears twice in verse 27 and Mary states clearly that she has not known a man––has not had a sexual relationship (v. 34). Luke clearly intends to emphasize and re-emphasize

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Mary's sexual purity. We must conclude that he intends to portray a virgin birth, which he believes to be an important part of God's plan.

• Matthew's Gospel says, "the virgin (he parthenos) shall be with child, and shall bring forth a son" (Matthew 1:23). Both Matthew and Luke make it clear that the child is from the Holy Spirit and that Joseph is not the father (Matthew 1:18, 21; Luke 1:35)––and that Mary is a virgin.

• The significance of the virgin birth is that Mary's son "will be called the Son of the Most High" who will reign as king forevermore (v. 32). The New Testament includes many references to Jesus as the Son of God (Matthew 4:3, 6; 8:29; 14:33; 16:16; 26:63; 27:40, etc.). In at least two instances, his status as Son of God is linked with his status as Messiah (Matthew 16:16; John 11:27). On one occasion, Jesus refers to himself as God's Son (John 10:36), and he often addresses God as Father or speaks of God as his Father (Matthew 11:25-26; 12:10; 15:13; 16:17, 27; 18:10, 19, 35; 24:36; 25:34; 26:39, 42, 53, etc.).

LUKE 1:36-37. EVERYTHING SPOKEN BY GOD IS POSSIBLE

36Behold, Elizabeth, your relative (Greek: sungenis), also has conceived a son in her old age; and this is the sixth month with her who was called barren. 37"For everything spoken by God is possible" (Greek: hoti ouk adynatesei para tou theou pan rhema––literally, "For nothing will be impossible with the word spoken by God.")

"Behold, Elizabeth, your relative (sungenis), also has conceived a son in her old age" (v. 36). The old woman, Elizabeth (1:7), is a relative of the young woman, Mary. We do not know the exact nature of the relationship. The Greek word sungenis is a combination of sun or syn (with) and genos (offspring, family). The KJV uses the word "cousin" in this verse, but that is far more specific than sungenis would suggest. Given the difference in ages between elderly Elizabeth and young Mary, aunt and niece would be more likely.

The irony is that Zechariah, who asked for a sign, was punished (1:20), while Mary, who does not ask for a sign, gets one. If she wants to know whether God can make it possible for her to bear a son, she need only to look to her kinswoman Elizabeth's swelling belly for confirmation. If God can spark new life in old woman, God can surely do the same in a young virgin.

"For everything spoken by God is possible" (v. 37) (hoti ouk adynatesei para tou theou pan rhema––literally, "For nothing will be impossible with the word spoken by God.").

Again, Luke adopts Old Testament language. When the Lord announced the impending birth of Isaac, Sarah laughed. The Lord responded by saying, "Is anything too wonderful for Yahweh?" (Genesis 18:14––see also Jesus' comment at Luke 18:27). This is truly

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Gospel––Good News for those of us who find ourselves in impossible situations. We talk about being caught between a rock and a hard place. We know how it feels to be in an untenable situation with no exit––trapped. However, as we walk with the Lord, no situation is beyond redemption.

LUKE 1:38. BE IT TO ME ACCORDING TO YOUR WORD

38Mary said, "Behold, the handmaid of the Lord (Greek: Idou he kyriou doule ––"I am the Lord's servant"); be it to me according to your word." The angel departed from her.

"Behold, the handmaid of the Lord" (Idou he kyriou doule ––"I am the Lord's servant") (v. 38). Mary does not require confirmation, but instead steps out in faith. Raymond Brown says that Mary's response qualifies her as Jesus' first disciple (Brown, 254).

The NRSV says, "Here am I," but I don't find that phrase in the original Greek of this verse.

"be it to me according to your word" (v. 38). "This... sentence may contain a wordplay. 1:37 said that no thing––literally 'word' (rhema)––was impossible for God. Now Mary says, 'May it be according to your word' (rhema)" (Strawn, 290).

Mary's Magnificat (1:46-55) expresses her humility and her sense of joy at being chosen by God for a significant role in salvation history. The New Testament provides only fleeting glances at Mary as the story progresses. Hers won't be a comfortable journey. On one occasion she and her other sons will find themselves standing on the outside seeking to see Jesus, and he seems to refuse their overture (Luke 8:19-21). She will witness Jesus' death on a cross (John 19:25-27). But never is there a hint of complaint from her lips. Never will she try to escape her calling. She models the kind of faithfulness that all of us will do well to emulate.

"The angel departed from her" (v. 38). Just imagine the jumble of thoughts that must be going through Mary's head when her dramatic encounter with the angel ends as suddenly as it began. Her head must be spinning as she tries to grasp all that has happened to her in the last minute or two.

CHILDREN'S SERMON: What a Surprise!By Lois Parker Edstrom

Object suggested: Picture of whales

Pictures of blue whales available at:http://www.oceanlight.com/html/blue_whale.html

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The blue whale is the largest animal that has ever lived on the earth. Try to picture in your mind how big a blue whale is. An adult blue whale can be 90 to 100 feet long. This is far longer than the length of most houses. Blue whales weigh 100 to 150 tons - 200,000 to 300,000 pounds - bigger than the biggest dinosaur that ever lived. Its heart alone weighs 1,000 pounds - the size of a cow. Are you getting an idea of how big a blue whale is?

Blue whales are also the loudest animal on earth. When they come to the surface and blow water into the sky the sound is louder than a jet airplane. Underwater the rumbling noise they make can be heard for hundreds of miles.

Now imagine that you are in a boat and you see a blue whale swimming by and it blows a spout of water forty to fifty feet into the air, making the loudest sound you have ever heard. (If your church structure has something equivalent to the height of the blow, point this out to the children.) How do you think you would react? How would you feel? I think you would feel very surprised to see and hear something so large and powerful. You might also feel frightened.

Thinking about how you would feel if you saw a whale might help you understand how Mary, who was to become the mother of Jesus, might have felt when an angel came to her. She saw and heard something very powerful. The angel, Gabriel, who was sent by God, told her she was going to have a baby boy, and he was to be named Jesus. The angel said Jesus was the Son of God.

Mary was frightened by what she saw and by the words she heard and she was also very surprised. The angel, Gabriel, told her, "Don’t be afraid, Mary, for you have found favor with God" (1:30). That means that God was pleased with Mary and had chosen her to be the mother of our Lord.

So the baby, Jesus, was born and we celebrate his birthday because he was sent by God to surprise us and fill us with his love.

"For everything spoken by God is possible" (1:37).

SERMON:

Have you ever tried to imagine what it must have been like for Mary when the angel Gabriel appeared to her? Let's take a moment now to do just that––to put ourselves in Mary's shoes––to try to imagine what she thought and how she felt.

The first thing to understand is how young Mary must have been. She was engaged to be married to Joseph, so it sounds as if she was a mature woman ––eighteen or nineteen––perhaps even in her twenties. We are also inclined to think that Joseph must have swept her off her feet and that she was about to marry the man of her dreams.

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The reality was almost certainly otherwise. In that time and place, young men didn't sweep young women off their feet. Instead, the parents arranged marriages. This often took place when the girl was quite young––in her teens. Then after a year of engagement, the marriage would take place. We don't know how old Mary was when the angel Gabriel appeared to her, but she was surely quite young by our standards. In a few months, she would marry Joseph, but in the meantime Joseph and Mary would have little contact––certainly no unsupervised contact.

It's also significant that, in that time and place, it truly was a man's world. A man's word was his bond, but a woman was not allowed to serve as a witness in court. Men owned property, and their wives were part of their property. Women were important, even in that culture, but men held all of the power and got most of the glory.

It's also significant that, in that time and place, people revered age and wisdom. We find that difficult to understand, because our world prizes youth––but those people honored the elderly. They certainly didn't honor children or young people.

It's also significant that, in that time and place, Jerusalem was the place to be. The temple was in Jerusalem, which meant that the movers and shakers were in Jerusalem. The farther you got from Jerusalem, the more of a country bumpkin you seemed to be, and Nazareth was just about as far from Jerusalem as you could get.

So what we have with Mary is not a mature, self-assured, saintly woman, but a young, still wet-behind-the-ears girl. We imagine that God chose Mary because she was a wonderful young woman, and I am sure that she was––but our Gospel lesson doesn't say that. Earlier when Luke told of God's choosing Zechariah and Elizabeth, he said, "They were both righteous before God " (1:6). However, Luke doesn't tell us anything about Mary's righteousness––only that she has found favor with God (v. 28). I'm sure that Mary was a very fine young woman––or young girl––but our Gospel lesson doesn't tell us anything about her qualifications.

Luke does tell us that Mary was a virgin––chaste––having no sexual experience. That is certainly what we would expect in a situation like this––a young girl growing up in a small town––preparing for an arranged marriage––always chaperoned. Luke shouldn't have to tell us that Mary was a virgin, because it was so unlikely that she could have been anything else. Nevertheless, he does tell us that she was a virgin, because strange things happen––and Luke doesn't want any misunderstanding on this point.

So Mary is young in a culture that prizes age and wisdom. She is a female in a culture that prizes men. She is from "the sticks" in a nation that believes that God lives in Jerusalem. She has no reason to believe that she is any better than a thousand other girls. But it is to this young girl that the angel Gabriel comes.

The angel begins by greeting Mary––"Hail, favored one!" The New Testament was written originally in Greek, and the angel's words in Greek are quite lovely. He says:

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CHAR-e ke-char-i-toe-MEN-a

Did you catch the lovely alliteration? CHAR-e ke-char-i-toe-MEN-a. The NRSV translates those words, "Hail, favored one!" but they could be translated, "Rejoice, honored one!" CHA-re ke-char-i-toe-MEN-a.

Luke says that Mary was perplexed by the angel's words. I'll bet that was the truth! Perplexed for sure! Just imagine any ordinary young girl from any ordinary place being confronted with an angel saying CHAR-e ke-char-i-toe-MEN-a. "Rejoice, honored one!" Mary must have looked around to see who the angel was talking to. "Honored one! Are you talking to me?"

The angel responded by saying:

"Don't be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb, and bring forth a son,

and will call his name 'Jesus.' He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David,

and he will reign over the house of Jacob forever. There will be no end to his Kingdom." (vv. 30-33).

When you stop and think about it, that's quite a responsibility for a young girl, isn't it! "You will conceive in your womb, and bring forth a son." That's good news for a woman who is ready to be a mother. It is great news when you are married––and have a home––and have your feet on the ground––and have the resources to take care of a baby. For an unmarried teenager, it would spell trouble with a capital T.

And then there's the part about the baby being called "the Son of the Most High" and being promised "the throne of his father David." That's clearly good news––wonderful news––but it's nevertheless quite a responsibility for such a young girl.

But Mary didn't hesitate, not even for a minute. She did ask how this could happen, given her virginity. Good question! How is this possible? Mary knew that she could not be pregnant, but she was willing to hear the angel's answer. When the angel told her that this was God's doing, Mary responded simply:

"Behold, the handmaid of the Lord; be it to me according to your word" (v. 38).

That is about as short and sweet as it gets:

"Behold, the handmaid of the Lord; be it to me according to your word."

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No "ifs," "ands," or "buts" about it! Mary acknowledges that the Lord is in charge of her life––and she is fully on board with that.

Just imagine what a different world this would be if we would all respond to God's call as directly and positively as that! Just imagine how different your life and mine would be if we would as uncomplainingly go in the direction that God points us! So many times we are like Moses, who said, "Pick someone else, God! I can't talk so good!" Or like the Israelites, who complained about the hardships of their wilderness wanderings! Or like Jonah, who boarded a ship to run away from God! But there was none of that with Mary, who said simply:

"Behold, the handmaid of the Lord; be it to me according to your word."

There are at least two things worth noting about Mary's call. First is the fact that God called a faithful but ordinary young woman and, when she responded, made her great. Her story reminds me of David, the shepherd boy––the eighth and least likely of Jesse's sons. When Samuel told Jesse that God had picked one of his sons to be king, Jesse trotted out Eliab, the tall, good-looking son, but God said, "No!" Then Jesse trotted out the next-best-looking, and God said, "No!" One by one, Jesse trotted out seven strapping sons, and God said, "No." Finally, the prophet Samuel said, "Are all your sons here?" Jesse scratched his head dubiously and said, "Well, there's little David, my youngest. He's out guarding the sheep." And it was this least likely son who became the greatest of all kings, because God chose and empowered him (1 Samuel 16).

God is in the habit of picking ordinary people to do extraordinary things, and that is what he did with Mary. He picked an ordinary, faithful, young girl and made her mother of the Son of God.

That's Good News! Most of us are ordinary people, living ordinary lives in ordinary places. We are born––we grow up––we get married and have children––we grow old–– and when we die we barely leave a ripple on the surface of the water. We might be inclined to ask if there is any purpose to our lives. Is there any reason to do anything more than to go through the motions––to eat, drink, and be merry?

The story of Mary assures us that the answer is Yes––if we will do what God calls us to do. God might call us to do something great, or God might call us to do something small. It matters not how large or small our appointed task––as long as we respond to the call that we are given. It matters not whether we are big or little––bright or dim––athletic or clumsy––beautiful or plain––charming or awkward! It matters only whether we are faithful! If we do what God calls us to do, God will bless our small efforts and bring about great results. That's Good News!

The second thing worth noting about this story is that the fact that God's favor doesn't mean an easy life. God chose Mary to give birth under circumstances that must have

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raised lots of eyebrows in Nazareth. Then the birth took place, of all times, when she and Joseph were on the road––and there was no room for them in the inn––so the birth took place in a stable––and you know the rest of that story! Then Jesus grew up, and sometimes did things that made Mary uncomfortable. And then he died in a public execution, stripped naked and hung on a cross.

Some of the television preachers will tell you that, if you are faithful, God will make you rich. They will tell you that God wants you to live in the best house––and drive the best car––and make the most money. They will tell you that their money is a sign of God's approval. If you are rich, you must be right! They will tell you that to serve God is to be on the receiving end of great blessings––and they are right, except for one thing. The blessings that God gives are not blessings as the world counts blessings. God doesn't call us to worldly wealth, but to Godly sacrifice. God doesn't bless bank accounts. God blesses cross-bearing.

And, in a way, that's Good News too! Most of us will never be featured on a television program about the Rich and Famous. No camera crews will follow us around our opulent homes to show the rest of the world how grandly we live. Our lives are quite different from that. We struggle to pay the bills. We agonize over our children. We do the same ordinary things week by week. But the story of Mary is our assurance that God's blessing is not synonymous with grand living. God's blessing is only the assurance that our journey through the wilderness will lead to the Promised Land.

So do not despair if you are too old––or too young. In God's hands, you are just right!

And do not despair if you are inadequate. In God's hands, you are all that God needs you to be.

And do not despair if you are not successful as the world counts success––if you are not Rich and Famous. As Mary's story proves, God lifts up the lowly (1:52). God takes special pleasure in using humble people. Proud people want too much of the credit.

In fact, do not despair about anything, but simply place yourself in God's hands––and go in the direction that God leads––and you will find that, as the angel promised Mary, "Everything spoken by God is possible" (v. 37).

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THOUGHT PROVOKERS:

This is the secret of joy. We shall no longer strive for our own way;

but commit ourselves, easily and simply, to God's way, acquiesce in his will and in so doing find our peace.

Evelyn Underhill

* * * * * * * * * *

If I could give you information of my life, it would be to show how a woman of very ordinary ability has been led by God in strange and unaccustomed paths

to do in His service what He has done in her. And if I could tell you all, you would see how God has done all,

and I nothing. I have worked hard, very hard––that is all,

and I have never refused God anything.

Florence Nightingale, the founder of nursing

* * * * * * * * * *

I have held many things in my hands, and I have lost them all;

but whatever I have placed in God's hands, that I still possess.

Martin Luther

* * * * * * * * * *

We are not sent primarily to be missionaries, pastors, teachers or any other kind of worker.

It isn't the office I hold that signifies my service, but the way in which my Heavenly Father is glorified

in the common things of my life. There are little "nobodies" scattered around the world,

whose lives radiate and glorify God, whose daily doings bring joy to the angels of heaven––and yet in the eyes of this world they are still nobodies.

John E. Hunter

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* * * * * * * * * *

God has created me to do Him some definite service. He has committed some work to me that he has not committed to

another. I have my mission.

I am a link in a chain, a bond of connection between persons. He has not created me for nothing.

Therefore, I will trust him. He does nothing in vain.

He knows what he is doing.

John Henry Newman

* * * * * * * * * *

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:

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Come, Thou Long Expected Jesus (BH #77; CP #88; ELW #254; JS #170; LBW #30; LSB #338; LW #22; PH #1-2; TH #66; TNCH #122; UMH #196; VU #2; WR #153)

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:

All Things Bright and Beautiful (BH #46; CH #61; CO #594; CP #415-416; PH #267; TH #405; TNCH #31; UMH #147; VU #291; WOV #767; WR #30)

Gentle Mary Laid Her Child (BH #101; LSB #374; LW #57; PH #27; VU #46)

Hark, the Glad Sound! (CO #177; CP #98; ELW #239; LBW #35; LSB #349; LW #29; TH #71-72; VU #29)

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)

Joseph Dearest Joseph Mine (TFWS #2099)

Lo, How a Rose E're Blooming (BH #78; CH #160; CO #191; CP #117; ELW #272; GC #368; JS #168; LBW #58; LSB #359; LW #67; PH #48; TH #81; TNCH #127; UMH #216; VU #8; WR #190) Also known as Lo, How a Rose is Growing

Of the Father's Love Begotten (BH #251; CH #104; CO #220; CP #132; ELW #295; GC #351; JS #200; LBW #42; LSB #384; LW #36; PH #309; TH #82; TNCH #118; UMH #184; VU #61; WR #181) Also known as Of Eternal Love Begotten

Once in Royal David's City (CH #165; CO #212; CP #123; ELW #269; GC #372; LSB #376; LW #58; PH #49; TH #102; TNCH #145; UMH #250; VU #62; WOV #643; WR #183)

People Look East (CO #183; CP #91; ELW #248; GC #318; JS #160; PH #12; UMH #202; VU #9; WLP #724; WOV #626; WR #161)

Savior of the Nations Come (CO #184; ELW #263; GC #334; JS #172; LBW #28; LSB #332; LW #13; PH #14; TH #54; UMH #214; WR #168)

Sing of Mary, Pure and Lowly (CH #184; CO #323; JS #503; TH #277; UMH #272; WOV #634)

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Tell Out My Soul (BH #81; JS #721; TH #437, 438; UMH #200)

The Angel Gabriel from Heaven Came (ELW #265; LSB #356; PH #16; TH #265; WOV #632; WR #169)

The First One Ever (TH #673; UMH #276)

The Virgin Mary Had a Baby Boy (GC #345; TFWS #2098; VU #73)

To a Maid Engaged to Joseph (PH #19; UMH #215)

To a Maid Whose Name Was Mary (VU #14)

Ye Who Claim the Faith of Jesus (TH #268, 269; UMH #197)

SENDING:

At the Name of Jesus (BH #198; CO #538; CP #375; ELW #416; JS #371; LBW #179; LSB #512; LW #178, PH #148; TH #435; UMH #168; VU #335; WR #321)

My Soul Gives Glory to My God (CH #130; GC #14; TNCH #119; UMH #198; VU #899) Also known as My Soul Gives Glory to the Lord

My Soul Magnifies the Lord (CO #432; ELW #882, 573; LBW #180; LSB #934; LW #211) Also known as "My Soul Doth Magnify the Lord" Also known as "My soul Now Magnifies the Lord"

That Boy-Child of Mary (BH #110; ELW #293; PH #55; UMH #241; WR #211)

HYMN STORY: O Come, All Ye Faithful

The hymn, "O Come, All Ye Faithful," was written by John Francis Wade, an 18th century Catholic layman involved in the music business in France. Copies of the hymn migrated to Portugal and then to England. First written in Latin––the original version begins with the words, Adeste Fideles––an Anglican clergyman, Frederick Oakeley, translated it into English. Today it is one of the most popular Advent/Christmas hymns, and is sung by Christians around the world.

One of the reasons for its popularity is the joyful character of its words and music. "O Come, all ye faithful, joyful and triumphant," it says––and the music has a joyful, triumphant lilt to go with the joyful, triumphant words.

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The hymn calls us to come to Bethlehem to behold the baby Jesus. It calls us to come and adore him. It reminds us of the angel choir that accompanied Jesus' birth––and of the shepherds who gathered around his cradle. It reminds us that God calls us, too, to sing Christ's praises––and to give him glory in this Christmas season.

Christmas is a busy season, and we have a thousand things on our minds and a thousand things to do. But through it all, let us remember to come and adore the Christ who came into the world in this season to bring us light for our darkness––and joy––and life.

FOR MORE HYMN STORIES, GO TO: https://www.sermonwriter.com/hymn-stories/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.

BIBLIOGRAPHY:

Arthur, John W. and Nestingen, James A., Lectionary Bible Studies: The Year of Mark Advent/Christmas/Epiphany, Study Book (Minneapolis: Augsburg Publishing House, 1975)

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

Bartlett, David L., New Year B, 1999-2000 Proclamation: Advent Through Holy Week (Minneapolis: Fortress, Press, 1999)

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

Brown, Raymond, "The Annunciation to Mary, the Visitation, and the Magnificat (Luke 1:26-56)," Worship (May 1988)

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)

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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)

Gilmour, S. MacLean and Buttrick, George A., The Interpreter's Bible, Volume 8. (Nashville: Abingdon Press, 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)

Myers, Allen C., The Eerdmans Bible Dictionary (Grand Rapids: William B. Eerdmans Publishing Co., 1987)

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

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

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

Strawn, Brent A., in Van Horn, Roger E., The Lectionary Commentary, The Third Readings: The Gospels (Grand Rapids, Eerdmans, 2001).

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

Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament (NY: American Book Company, 1889)

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