Participants in God’s Story; Get Dressed – Christmas Day 2024

Uncategorized / By

OPENING COMMENTS

Thanks for joining us.  We have a lot to get through tonight.

  • We have two sets of lectionary notes
    • Last night’s message
    • Next Sunday’s message
  • We also have a video presentation … a message re: Christmas Eve
  • We also have a number of songs (seasonal) lined up.

We may have to limit the interaction tonight … given the number of items to cover.

The theme for tonight …

  • We’re Participants in God’s Story; Let’s Dress Appropriately

 

OPENING SONG

 

 

OPENING PRAYER

 

 

FIRST MESSAGE

 

 

 

 

FIRST PASSAGE FOR DISCUSSION

 

Luke 2:1-20 NET

Now[a] in those days a decree[b] went out from Caesar[c] Augustus[d] to register[e]  all the empire[f] for taxes.  2 This was the first registration, taken when Quirinius was governor[g] of Syria.  3 Everyone[h] went to his own town[i] to be registered.  4 So[j] Joseph also went up from the town of Nazareth[k] in Galilee to Judea, to the city[l] of David called Bethlehem,[m] because he was of the house[n] and family line[o] of David.  5 He went[p] to be registered with Mary, who was promised in marriage to him,[q] and who was expecting a child.  6 While[r] they were there, the time came for her to deliver her child.[s]   7 And she gave birth to her firstborn son and wrapped him in strips of cloth[t] and laid him in a manger,[u] because there was no place for them in the inn.[v]   

 

8 Now[w] there were shepherds[x] nearby[y] living out in the field, keeping guard[z] over their flock at night.  9 An[aa] angel of the Lord[ab] appeared to[ac] them, and the glory of the Lord shone around them, and they were absolutely terrified.[ad]  10 But the angel said to them, “Do not be afraid! Listen carefully,[ae] for I proclaim to you good news[af] that brings great joy to all the people:  11 Today[ag] your Savior is born in the city[ah] of David.[ai]  He is Christ[aj] the Lord.  12 This[ak] will be a sign[al] for you: You will find a baby wrapped in strips of cloth and lying in a manger.”[am]  13 Suddenly[an] a vast, heavenly army[ao] appeared with the angel, praising God and saying, 

14 “Glory[ap] to God in the highest, 
and on earth peace among people[aq] with whom he is pleased!”[ar]   .

15 When[as] the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has taken place, that the Lord[at] has made known to us.”  16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger.[au]  17 When[av] they saw him,[aw] they related what they had been told[ax] about this child,  18 and all who heard it were astonished[ay] at what the shepherds said.  19 But Mary treasured up all these words, pondering in her heart what they might mean.[az]  20 So[ba] the shepherds returned, glorifying and praising[bb] God for all they had heard and seen; everything was just as they had been told.[bc]   

Footnotes

  1. Luke 2:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
  3. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
  4. Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
  5. Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).  .sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
  6. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
  7. Luke 2:2 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
  8. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
  9. Luke 2:3 tn Or “hometown” (so CEV).
  10. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  11. Luke 2:4 sn On Nazareth see Luke 1:26.
  12. Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
  13. Luke 2:4 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
  14. Luke 2:4 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
  15. Luke 2:4 tn Or “family,” “lineage.”
  16. Luke 2:5 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
  17. Luke 2:5 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnēsteumenē) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not autographic, may give the right sense.
  18. Luke 2:6 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 2:6 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
  20. Luke 2:7 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.  
  21. Luke 2:7 tn Or “a feeding trough.”  
  22. Luke 2:7 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.  sn There was no place for them in the inn.  There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
  23. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.  
  24. Luke 2:8 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235).   Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution.   On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field.  This is not absolutely certain,   however.  
  25. Luke 2:8 tn Grk “in that region.”
  26. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
  27. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
  29. Luke 2:9 tn Or “stood in front of.”  
  30. Luke 2:9 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
  31. Luke 2:10 tn Grk “behold.”
  32. Luke 2:10 tn Grk “I evangelize to you great joy.”
  33. Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11; 4:21; 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God.  Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
  34. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
  35. Luke 2:11 tn This is another indication of a royal, messianic connection.
  36. Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”).  In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.  
  37. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
  39. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
  40. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
  42. Luke 2:14 sn Glory here refers to giving honor to God.
  43. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
  44. Luke 2:14 tc Most witnesses (א2 B2 L Θ Ξ Ψ ƒ1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
  45. Luke 2:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  46. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
  47. Luke 2:16 tn Or “a feeding trough.”
  48. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 2:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  50. Luke 2:17 tn Grk “the word which had been spoken to them.”
  51. Luke 2:18 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
  52. Luke 2:19 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
  53. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  54. Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.   
  55. Luke 2:20 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.  

 

SO, WHAT CAN WE TAKE AWAY?

From the Lectionary Notes, from Home Office, for Christmas Eve …

What is our response to being included in God’s unfolding story — in God’s very life?  Among other things, we can follow the example of the shepherds.  We can see ourselves as characters in God’s story.  In other words, we can actively participate in the life and work of Christ.  We can love our neighbor and pray for our enemies.  We can discover our God-given gifts and move in them.  We can cultivate the spiritual practices and bear fruit pleasing to God.

Like the shepherds, we can become storytellers.  Through words and demonstrations, we can spread the good news about the King and the nearness of his Kingdom.  We can get outside the four walls of the church and seek to be a force of good in our neighborhoods.  Whenever we get the chance, we can share our story of how God met us in our darkness and tell others that they too are part of the story God is telling.

Lastly, like those transformed shepherds, we too can rejoice over the fact that we are part of God’s story.  We have been included in the life of Christ, so we always have a reason to experience joy and gratitude. Joy and gratitude help insulate us from being overwhelmed by darkness and despair.  Joy and gratitude help fortify us against fear of the enemy, our accuser.  Joy and gratitude help to strengthen us against growing weary and losing heart. We rejoice!  We rejoice in the fact that God’s story is unfolding all around us and we are included.  We rejoice over that fact that the end of the story is known to us, and it is a happy ending.  We rejoice that God is the storyteller and no one can edit the tale he tells.

On this Christmas Eve, and every Christmas Eve, we should retell the story of the birth of our Lord.  We should also realize that we are part of the Nativity Story.  We continue the good work the shepherds started.  We continue to participate in and share God’s story.  Let us rejoice!   

 

 

 

 

SECOND PASSAGE FOR DISCUSSION

Footnotes

  1. Colossians 3:12 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splanchna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
  2. Colossians 3:13 tn For the translation of χαριζόμενοι (charizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anechomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
  3. Colossians 3:13 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
  4. Colossians 3:13 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
  5. Colossians 3:14 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutois).
  6. Colossians 3:14 tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
  7. Colossians 3:14 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
  8. Colossians 3:14 tn The genitive τῆς τελειότητος (tēs teleiotētos) has been translated as an attributive genitive, “the perfect bond.”
  9. Colossians 3:15 tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
  10. Colossians 3:16 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 bo Cl; θεοῦ [theou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Christou, “of Christ”) is read by an excellent cross-section of witnesses (P46 א2 B C2 D F G Ψ 075 1505 1739 1881 2464 M lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
  11. Colossians 3:16 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.  

 

Lectionary Notes

 

Get Dressed

Colossians 3:12-17  NIV

 

Although we are still in the Christmas season, many have set their sights on the new year, which is only days away.  People have lots of different traditions for how to bring in the new year, however, for many lovers of classic science fiction, there is only one way to celebrate: “The Twilight Zone” marathon.  For the past 28 years, the SyFy Channel (An American cable tv channel specializing in science fiction) has offered 24 hours (sometimes more) of “The Twilight Zone” episodes from New Year’s Eve through New Year’s Day, although the channel now offers the marathon around the July 4th holiday.

In past marathons, due to the proximity to the Christmas holiday, the SyFy Channel would always air the episode “Night of the Meek,” the only truly Christmas-themed episode.  In it, we are introduced to Henry Corwin, played by Art Carney, a department store Santa who was fired because of his alcohol use.  We soon learn that Mr. Corwin used alcohol to cover up his pain and heartbreak at the loss of human empathy and concern for others.  As he walked the street in his Santa suit lamenting the loss of the Christmas spirit, he came across a large sack filled with presents.  He proceeded to go around town handing out magically appropriate gifts to everyone he met.  Eventually, all the presents were handed out and there was no gift left for Mr. Corwin.  It was then that he realized that being able to give out the presents was his gift.  The episode concluded with a reindeer sleigh showing up with an elf sitting upon it.  It was waiting for Mr. Corwin.  He sat upon the sleigh and rode it into the sky shouting, “Merry Christmas!”  The man who pretended to be Santa Claus actually became Santa Claus.

In addition to being a poignant reminder of the importance of compassion and generosity, “Night of the Meek” points to a deeper truth: sometimes pretending leads to becoming.  It is possible to change things on the inside by making changes on the outside.   This principle can be found at play in today’s passage. Please turn to Colossians 3:12-17:

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive one another if any of you has a grievance against someone.  Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.  Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.  And be thankful.  Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.  And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:12-17 NIV)

In the passage, Paul told his audience to “clothe” themselves with the qualities of Jesus Christ and “put on love.”  This is a phrase that Paul used in other letters: Romans 13:14 and Galatians 3:26.  This is an inspired metaphor that speaks to our limitations while calling us up to greater works.  To clothe oneself implies that one is not already dressed.  I cannot put on a shirt that I am already wearing.  Paul could be telling his audience that human beings do not naturally “wear” compassion, kindness, humility, gentleness, patience, and love.  In other words, these unselfish traits, of esteeming others better than ourselves, don’t always come easily.  Furthermore, I cannot put on a shirt that is not already in my possession.  Paul seems to also be indicating that you already possess these qualities in Christ, now put them on. (2 Peter 1:3)

The problem is that there is a difference between how we behave and how we want to behave. We may want to respond with kindness when a driver cuts us off.  However, what bubbles up in our hearts is often frustration, annoyance, contempt, and/or other emotions.  If we wait for kindness to be our automatic response to an annoyance or frustration, we may be waiting a long time.  We are being transformed into the image of Christ, and we participate in the renewing of our minds.   We actively cultivate love for our neighbors and righteous relationships.  This is why Paul exhorts his audience to get dressed; to put on Christlikeness like a garment.

Getting dressed means behaving as an image-bearer even when we do not feel like it.  We strive to treat our neighbor as Christ would treat them, even while secretly having a fleshly response inside.  This is not simply putting up a fake veneer.  Rather it is following the leading of the Holy Spirit to temporarily put aside our self-focused feelings in order to be like Christ to our neighbor.  We are not talking about times when we are being insulted, abused, or neglected (although it could).  Instead, we are talking about times when we don’t yield to the Holy Spirit, and we choose greed, selfishness, and pride.

Getting dressed also means we take our true feelings to God in prayer at the earliest possible moment.  To God, we confess the true feelings of our heart while thanking him that, despite our own issues, God is conforming us to Jesus.  We pray for God to cause our inside to match our outside.  In this way, we can become what we put on, by God’s grace.

This is not an easy process.  Getting dressed can feel like a type of death.  We can feel like we are denying part of ourselves, and those efforts may or may not be recognized or appreciated by our neighbor.  It is no wonder that Paul instructs his listeners to wisely “teach and admonish” each other with songs.  To say it another way, we are to proactively remind each other of Christ’s greatness with joy and celebration.  We are to make much of Jesus.  We are to joyfully declare who he is and what he has done.  In doing so, we remind ourselves that he is worthy of our sacrifice.  We celebrate the fact that we can participate in his suffering and in his glory.

From the passage, we can highlight three things: growing in knowledge of Christ,  recognition that Jesus is our mediator, and gratitude to God.

First, believers are instructed to “let the message of Christ dwell among you richly.”  Getting dressed in the garment of Christ, involves getting to know who Jesus is and what he is like.  We also need to know about his work of salvation.  Otherwise, we risk following a god of our own making instead of imitating Christ.  Spending time studying the four Gospels, reading books about Christ, doing devotionals, exploring websites like The Bible Project, attending a Sunday gathering, and watching shows like “The Chosen” are all ways to get to know Jesus better.

In addition to building our knowledge of Christ, recognizing Jesus as our mediator is needed as we get dressed in the garment of Christ.  The passage advises that whatever we say or do is to be done “in the name of Lord Jesus.”  To do something in another’s name is to do it in their place as they would do it.  We try to not merely follow our emotions.  Instead, we look to Christ first — what he would say, what he would do — then we follow his lead.  We look to him to teach us how to be a neighbor, mother, brother, friend, etc.  But it is so much more than that!  Christ is loving our neighbor perfectly, and we are in Christ.  As the mediator of our relationships, Jesus is standing between us and every other person.  As a result, “loving our neighbor” and “being Christ to our neighbor” are synonymous.  Sometimes our neighbor feels hard to love; we can focus on Christ our mediator, loving them as if they were Christ.

Lastly, getting dressed in Christlikeness calls for “giving thanks to God the Father” through Jesus.  We need the Holy Spirit’s empowering to put on Christ and love our neighbor.  It does not come easily.  We point to the attitude and behavior of our neighbor as a reason to not clothe ourselves in Christ.  We point to our own pain.  We point to history and politics and anything else that would justify why we won’t sacrifice for someone else.  This is why gratitude is important.  Our indebtedness to Christ should cause us to respond gratefully to the grace we have received.  The love debt we owe our neighbor should motivate us to get dressed.  Therefore, we would be wise to engage in practices that cultivate gratitude.  In particular, confession to God helps us to see our own shortcomings and our need for grace.  We are more likely to extend empathy and grace to others as we enjoy God’s forgiveness.  

In this Christmas season, let us be reminded that Jesus came in the form of a little baby to rescue and redeem humanity.  He came to reveal God and show us what love looks like.   He came to show us what it means to be truly human.  We have an opportunity to participate in the work that he started.  We can put on Christ and bring the sweet aroma of his presence to those around us.  By the Spirit, we have everything we need to love our neighbor, so let us get dressed.

 

 

 

 

 

Leave a Comment

Your email address will not be published. Required fields are marked *

Scroll to Top