Commentary

0.1 Jeremiah 31:7-14

Followers of Christ traditionally read the prophecies found here as speaking of
Jesus. For these people and the Jews, the words found here comfort. They speak
of a time when the way of the world dramatically changes. A new father comes and
unlike what is required by Roman Law (Table IV) that all the deformed children
must die this one even saves the malformed. Rather than throwing the people to
the four corners of the earth, this one brings the people all together. Instead of
hunger there will be plenty.

Jeremiah 31:7 Sing aloud with gladness for Jacob – A new day is coming that is
so surprising that it can only be expressed in song.
Save, O L ORD, your people – Call to the L ORD. Remind Him one more
time what He does.

Jeremiah 31:8 gather them from the farthest parts of the earth – The L ORD will
go over the entire world to find His people. This is not to extract a tax from
them or to take their sons to war but to do something altogether surprising.
among them the blind and the lame – Unlike the other powers that rule the
world that only see the deformed as a liability, this L ORD saves what others
believe are worthless.
those with child and those in labour – The woman and child, traditionally
on the bottom of society’s latter, will be redeemed by the L ORD.
they shall return here – The people will come home.

Jeremiah 31:9 With weeping they shall come – These are not tears of fear but joy.
I will let them walk by brooks of water – This is not a death march where
only the strong will survive. The L ORD will provide for everyone.
I have become a father to Israel – This one adopts all of Israel without
question, covering their debts along with any other liabilities.

Jeremiah 31:10 Hear the word of the L ORD, O nations – This message is for the
rest of the word and not just limited to Israel.
He who scattered Israel will gather him – See that the one who put Israel
into captivity will bring Israel home again.

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 Jeremiah 31:11 For the L ORD has ransomed Jacob – Even the trickster, the one
who wrestled with God will will saved.

Jeremiah 31:12 they shall be radiant over the goodness of the L ORD – You can
see it on their faces. Their lives have changed dramatically for the better.

Jeremiah 31:13 the young women rejoice in the dance – Once again there will be
life in Israel.
I will turn their mourning into joy – Nothing is outside of the L ORD’s power.
Even the deepest pain will be changed into unimaginable happiness.

Jeremiah 31:14 my people shall be satisfied with my bounty – No one in Israel

will go to bed hungry

0.2 Psalm 147:12-20

This portion of Psalm 147 describes some of the L ORD’s attributes. He brings
peace. He fills the hungry. He causes the seasons. These blessings belong exclu-
sively to Israel.

Psalm 147:12 Praise the L ORD, O Jerusalem – This section begins and ends with
the command to lift up the name of the L ORD because He does marvelous
things.

Psalm 147:13 he strengthens the bars of your gates – The L ORD defends Israel
from her enemies.

Psalm 147:14 he fills you with the finest of wheat – The people of Israel are
blessed with the best food in the entire world.

Psalm 147:15 He sends out his command to the earth – Every nation follows the
L ORD’s orders.

Psalm 147:16 He gives snow like wool – Even the weather follows the L ORD’s
commands.

Psalm 147:17 who can stand before his cold – The L ORD uses the natural cycles
of the year to remind them of His power.

Psalm 147:18 He sends out his word, and melts them – The natural world recog-
nizes the power of the L ORD and acts on His commands.

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 Psalm 147:19 He declares his word to Jacob – The entire people of Israel know
what is expected of them.

Psalm 147:20 He has not dealt thus with any other nation – These blessings are
only for Israel.

0.3 Ephesians 1:3-14

The author reminds followers of Christ that they have been given gifts. This in-
cludes being selected by Jesus for adoption and the forgiveness of sin.

Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has
blessed us in Christ with every spiritual blessing in the heavenly places –
The author, currently not considered to the the apostle Paul, ends the intro-
duction moves into the prologue that deals with the different blessings that
the Christian can expect.
The use of πνευματικός (spiritual) is interesting since the author is not a
Greek philosopher but instead a Jew. Perhaps this refers to gifts that cannot
be seen but only experienced.

Ephesians 1:4 just as he chose us in Christ before the foundation of the world to
be holy and blameless before him in love – Before human existence, God
the Father gave the gift of salvation. The proper response is acting just like
the Father and the Son.

Ephesians 1:5 adoption as his children through Jesus Christ – Despite being
selected by the Father, the transfer of ownership from humanity to the family
of God happens because of the work of Jesus. This is not adoptionism that
believes Jesus the human was adopted by God.

Ephesians 1:6 to the praise of his glorious grace – Followers of Jesus should live
lives that honor the Son.

Ephesians 1:7 In him we have redemption through his blood – In the author’s
mind, salvation comes through the death of the Son.

Ephesians 1:8 he lavished on us – No one in the world deserves what Jesus gives.

Ephesians 1:9 he has made known to us the mystery of his will – The revelation
presented by Jesus does not explain the mystery.

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 Ephesians 1:10 as a plan for the fullness of time – One way of interpreting this
is to say history can be used in addition to the Bible for theology, because
history was created for the Gospel and the Gospel was revealed in history.
to gather up all things in him, things in heaven and things on earth. – Ev-
erything is the L ORD.

Ephesians 1:11 we have also obtained an inheritance – The believers rather than
having nothing have been given what properly only belongs to the Son.

Ephesians 1:12 might live for the praise of his glory – This is the life of the
believer.

Ephesians 1:13 were marked with the seal of the promised Holy Spirit – Tradi-
tionally this passage refers to baptism.

Ephesians 1:14 this is the pledge of our inheritance – Baptism, the first gift given
to the believer, shows the coming of the rest of the inheritance.

0.4 John 1:[1-9], 10-18

For most of the United States, Christmass is done and over with. Just take a good
look at all the communities that decorate for the Holiday Season. The festive red
and green lights no longer shine from the streetlights. Banners proclaiming, “Sea-
son’s Greeting” to everyone are not swinging gently in the warm breezes of the
Gulf anymore. You cannot see the silver and gold garlands shining in the Texas
sun. Everything that reminds us of the season is long gone from the towns. City
workers have taken them down and placed every decoration in storage for another
year.
The story heard at most homes in this country is exactly the same. Christmass
is finished. The beautifully decorated Christmass tree with all its neatly wrapper
presents beneath its branches is no longer the center of attention. The festive or-
naments are now back in their boxes. The lights that previously graced the tree’s
branches are carefully rolled up waiting for next year’s festivities. The toys once
arranged all around the tree cannot be found there anymore. They all are gone to
their intended recipients. The pine tree stripped of all its former glory either is at
the curb waiting for disposal or packed up in the attic for next season.
The most accurate indicator that Christmass has come and gone for the rest of
the world is all the different stores. The garland and bright lights that at one time
adorned their windows are now hidden from sight. The silver and gold colors of

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the holiday season have been replaced with huge banners that tell us to pick up
clearance merchandise now marked down up to seventy-five percent. All the red
and green blinking lights are put away until early fall. The incessant generic holi-
day music that started sometime in September is now silent. Now we are back to
the upbeat soundtrack that pretends everything is fine. Even all the advertisements
have changed. They no longer proclaim to us, “Happy Holidays.” Instead, they tell
us to, “Kick off the new year.”
In the Church, it is a completely different story. For all of us, Christmass is not
over quite yet. In fact, the season of Christmass will not end until the twelfth day
of Christmass, January 5. Only then will we take down the tree. For a few more
days, the Christmass tree will remain decorated with ornaments. For just a little
bit longer, we will sing the songs of Christmass.
The obvious disconnect between what the world tells us during this time of the
year and what the Church teaches us is clearly heard in today’s Gospel lesson. The
world actually believes that Christmass is about parties and gifts. That is why we
decorate our streets, trees, and houses. We want to spruce up everything before our
friends and relatives come over. Once they arrive, the festivities can finally begin.
Food will be eaten. Drinks will be consumed. Presents will be opened. After these
actives, there is nothing left to do but clean up. That is what everyone else has
done.
Some parts of our society know a tiny bit more about Christmass through
the songs of the season. They expect the story to have angels in the night sky,
shepherds visiting the manger in Bethlehem, and travelers from the East. Today’s
Gospel lesson lacks all these characters. For the lovers of carols, this account
from John cannot be about the birth of Jesus. Instead of the story that the rest of
the world knows by heart, the one that gets played out every winter in the malls
of this nation and in all those homes that do not know the true story of Jesus, the
author of John presents us with a version of history that starts before time itself.
Here way before the first click of any clock, earlier than any sunrise ever
recorded, prior to the running of the seasons, we hear three important facts about
God that we need to keep in mind every time we discuss Jesus. First, the Word
of God cannot be separated from God (John 1:1-2). They are One even though
they are not the same. Wherever One is found the other One is also there. Next,
the Word is responsible for existence itself (John 1:3). The Word spoke and there
was everything. Time stared and life began. Finally, nothing overcomes the Word
of God (John 1:5).1 Time never dilutes the power of the Word. The light that the
1
Francis J. Moloney, S.D.B.; Daniel J. Harrington, S.J., editor, The Gospel of John, Volume 4,

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Word brings always exists. Even death does not stop the Word.
Instantly the scene changes its focus. No longer is the author discussing all
those big picture ideas like the relationship of Jesus to God or never ending the
power of God’s Word. Instead, he looks at a single individual named John the
Baptizer (John 1:6). John’s job is straightforward but it is not easy (John 1:7). His
assigned task is telling the world that a dramatic change is coming (John 1:9).2
The Word will be born.
Just as quickly as before, the area of interest switches. Once again our attention
is focused on the Word. We hear a second time that He is in the world (John 1:10a).
That is the reason why creation exits (John 1:10b).3 But according to the author
of John one major problem exists. The world we live in actively rejects the Word
and everything that the Word represents (John 1:10c).
It is very easy to see why we would want to deny the existence of the Word
of God. If you confess that any word holds you accountable, then you obviously
owe allegiance to that one word. Either you do what it tells you or it makes you a
liar. Once you say this, it is clear that your influence in the word is not as strong
as the word’s power.
Adding yet another name like liar to the ones others know us by is not enough
reason for us to ignore God. Loosing face to a word is not why we forget God.
There is another reason that is more frightening. It is so scary that we dare not
utter its name. We do not want to know the Word of God because it speaks your
future.
You know this is all true. Words have that kind of power over you. This fact
becomes painfully true in emergency rooms. There in the cold, white hospital
room you wait on the word from the doctors. Will your loved one live or die?
When you receive the distressing news from the doctor that your loved one is
dying, your word instantly changes. You know an awful truth. Death is the word
that ends everything for us. For when your loved one is dead, they cannot respond
to your touch. For when your loved one is in the grace, they cannot talk to you.
For when your loved one is gone, they cannot be with you.
You are completely powerless against this word. Death will come. You can
do nothing to change the reality that lies before you. Death means they are gone
forever.
You might think that when we see the darkness that death brings into our world
Sacra Pagina Series, (Collegeville, Minnesota: The Liturgical Press, 1998), p. 36.
2
John the Baptizer’s only role in the Gospel according to St. John is the “witness to Jesus.”
Moloney, The Gospel of John, p. 43.
3
Ibid., p. 44.

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or the unimaginable amount of pain that death causes to you and I, that we would
fight death and its allies with every fiber of our being. One could only hope. . .
But we all know better. In some way or another, we are all attracted to the
future that death holds for us (John 3:19). Some of us might be enchanted with the
end of it all since death is the conclusion of all our struggles. Others of us might
take solace in the fact that death is so familiar to all of us. We have grown used to
the way we live and we do not want anything to change.
You can see the power this word has over us right here. The population right
outside these four walls is larger than it ever has been in history yet our numbers
are so poor that we all can see the day when this church will close its doors forever.
If the Gospel only told you about the power that words have over your life
then it deserves to be thrown on the trash-heap of history and to be completely
forgotten by everyone. What good is it to hear yet another account about how
weak you really are? You know this story all too well. It is nothing more than an
autobiography of the destruction that you bring on yourself.
This is not what you heard from the Gospel. You have been given a different
story. This one has the Word of God coming to live here on earth and you can do
nothing to stop it from happening.
Listen to what occurred. The Word came despite your actions that hurt others
and yourself. The Word came to be with you in spite of your attraction with death.
The Word came to live with us even though you reject God.
There is more Good News for you. Nowhere in today’s Gospel lesson does
Jesus pronounce the word “guilty” over you, what you do, or what you leave
undone. In fact, in the entire Gospel according to St. John, Jesus never condemns
anyone at all. He will not say this word (John 3:17). The role of deciding to reject
God and His Word is firmly in your hand. You are the only one who can do that.4
There are many other words that Jesus says to you besides He accepts you as
you are (John 4:1-29) and He forgives everything you have done wrong in your
life (John 8:24). Perhaps the most important words are that you will live with Him
forever (John 3:15). None of these words of grace that Jesus speaks directly to
you would be worth mentioning again if there where not someone to back them
up. They would be just empty promises. There needs to be a force behind all
these words of assurance that makes them literally happen. Otherwise, they mean
nothing at all. You need someone who can change the future. If not, then death
still has power over you and those people whom you love.
4
After hearing what He has to offer, if you say no to Christ’s Word of salvation, you then
clearly speak that one word, which condemns you (John 3:18, 16:9).

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 There is One who can do all of this and even more. His name is Jesus. You
realize that. You know that God is faithful. You see that God brings every part of
existence into being. You hear the Word of God do all this. Jesus does all this for
you. He loves you so much that He created the universe. He so cares for you that
He is right here with you today. You can clearly notice that in His meal.5
The results of the Word coming into the world and living with us give everyone
a different story. God adopts all those people who do not reject Jesus. As God’s
children, you have all the same rights and privileges of God’s only Son. Because
of what Jesus said and did, you will live forever with Jesus.
Take a drive through the city and you will see that many others believe that
Christmass is over and done. They are the ones who put away the decorations
until next November. As you look through the houses, you will receive the same
answer. Those people believe Christmass is over. They have packed away all their
ornaments for another year. And if those two previous examples did not persuade
you that the rest of the world believes Christmass ended on December 25, look
at all the stores. Nothing of the season remains. For them, this year’s Christmass
was nothing more than entries into their books.
It is a completely different story here in the Church. For us, Christmass is not
over yet. In fact, if we are honest, the season of Christmass never actually ends.
It continues as long as people let the Word of God live in their hearts. Share this
Word with your neighbors.

John 1:1 In the beginning was the Word, and the Word was with God, and the
Word was God. – The introduction to the Gospel according to St. John
starts before creation and it associates Jesus as God. Specifically, Jesus is
the Word of God that brought all of existence into being. Jesus is also the
light of the world. He is the One that shows everyone the Father.
Commentators have found the densely packed prologue of the Gospel ac-
cording to St. John full of theological themes and images that are repeated
and further illuminated throughout the rest of the Gospel. It might be that
these verses are an early hymn or it could be a chiastic passage.6 If it is
chiastic, the center might be verse John 1:12.
5
For Lutherans, the sacraments are the “visible Word.” Apology of the Augsburg Confession,
Article XIII, 5; Theodore G. Tappert et al., editors, The Book of Concord, (Fortress Press, 1959),
p. 21; Eric W. Gritsch and Robert W. Jenson, Lutheranism The Theologic Movement and Its Con-
fessional Writings, (Minneapolis, MN: Fortress Press, 1976), p. 82.
6
Moloney, The Gospel of John, p. 34.

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 This sentence makes a positive reference to the first chapter of Genesis.7
Clearly, the author of John intends that the entire book to be read with this
verse in mind because if Jesus is not God then what He does in this account
is simply blasphemy.8
The use of λόγος in this opening parallels the Jews use of Sophia (σοφ΄ıα).9
Specific references to wisdom can be found in Proverbs 8 and the Deutero-
canonical books of Sirach 24, Baruch 3-4, and Wisdom of Solomon 7.
Moloney prefers to translate πρὸς τὸν θεόν (rendered as “with God” in
the NRSV) as toward God since in Classical Greek the preposition πρὸς
followed by an accusative indicates motion toward.10

John 1:2 He was in the beginning with God. – In the first creation account, God
uses both speech and wisdom. This means that at the start of it all, the Word
was there.

John 1:3 All things came into being through him, and without him not one thing
came into being. – From our viewpoint, creation started sometime in the
past and this action continues in the future. This work is attributed to Jesus.
This verse and the next are difficult to translate because of the complexity
of the Greek.11

John 1:4 in him was life – The way Jesus lives is the way life is to be experienced.

John 1:5 The light shines in the darkness, and the darkness did not overcome it.
– Despite death, the passage of time, and the hostility of the darkness, Jesus
continues to shine light into the world.12
The NRSV translates John 1:5 (καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία
αὐτὸ οὐ κατέλαβεν ) as: “The light shines in the darkness, and the darkness
did not overcome it” (NRSV). And the NIV uses: “The light shines in the
darkness, but the darkness has not understood it.” (NIV) that modernizes the
KJV: “And the light shineth in darkness; and the darkness comprehended it
not” (KJV).
7
Moloney, The Gospel of John, p. 41.
8
Ibid., p. 35.
9
Ibid., p. 42.
10
Ibid.
11
Ibid., pp. 35-36, 42.
12
Ibid., p. 36.

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 At issue is the verb καταλαμβάνω. In this context does this verb mean to
intellectually understand something or does it mean to overthrow? Either of
these forms are possible definitions. We will have to use something else to
make the decision on what to use.
I’m really nervous about even insinuating that faith requires understanding.
From a Lutheran perspective, definition requires a work. Only if I can men-
tally accept what Christianity is about, then I’m saved. From an ethical point
of view, this makes Christianity a tradition that only promises the salvation
to those that can understand it. This leaves out anyone that is born with any
defects that prevent them from logically following arguments. It also rules
out all those people who have degenerate diseases like Alzheimer. Even
more importantly, the rest of the Gospel according to St. John rules out the
idea that the darkness did not understand the faith.13 Look at John 3:11-21,
3:31-36, and 12:44-50. These verses do not seem to support the viewpoint
that the darkness rejects the light based on some sort of reasoning.

John 1:6 There was a man sent from God – According to the author of John,
John the Baptizer and Jesus are the only ones that are sent by by God.14 The
leaders of the Jews, known in this Gospel as “the Jews”, do not have this
information when they question Jesus about His calling.15
It appears that verses 6 through 8 were added by the author of John so that
the community knows that Jesus is superior to John the Baptizer.16 This
statement is not derogatory attitude toward John the Baptizer, it just ranks
John behind Jesus.17

John 1:7 he came as a witness to testify to the light. – John the Baptizer’s only
role in this account is the “witness to Jesus.”18

John 1:8 He himself was not the light – The reiteration serves to fix John the
Baptizer firmly into his assigned role.

John 1:9 The true light, which enlightens everyone, was coming into the world.
– As with all good storytelling, the audience hears a third time that John the
13
Moloney, The Gospel of John, p. 43.
14
Ibid., pp. 37, 43.
15
Ibid., p. 52.
16
Ibid., pp. 37, 43.
17
Ibid., p. 43.
18
Ibid.

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 baptizer is not the light, therefore he cannot be the Messiah.

John 1:10 He was in the world – Moloney sees three possible interpretations of
“the world.” First, is the “created reality” found in John 11:9; 17:5; 17:24;
21:25).19 Next is the location where salvation by God occurs (John 1:29;
3:16; 4:42; 6:51; 8:21; 9:5).20 Finally, this phrase could refer to the places
where darkness rules (John 7:7; 12:31; 14:17; 14:22; 14:27; 14:30; 15:18-
19; 16:8; 16:11; 16:20; 16:33; 17:6; 17:9; 17:14-16.)21
the world did not know him. – The world, as in the reality of existence, the
place where God comes to you, or the location of darkness actively rejects
the Word.

John 1:11 He came to what was his own – This is world not some place that
welcomes Jesus even if He was intimately involved in its creation. Rather,
the world is the place that killed Him.
Originally, this phrase seems to be drawn from Gnostic sources but its mean-
ing has dramatically changed.22

John 1:12 But to all who received him – The correct way to receive the Word is to
believe.23 This close relationship between receiving and believing continues
throughout this book and is especially found in John 2:1 - 4:52.24
he gave power to become children of God – One “becomes” a child a God
because God gives His followers a new birth in the here and now.25
In the Gospel according to St. John, the phrase “sons of God” is never used
rather the author uses the phrase “children of God.”26

John 1:13 not of blood – The Greek reads (ἐξ αἱμάτων (literally “from bloods”).
This probably indicates the idea that conception comes from the mixing of
male and female “blood.”27
19
Moloney, The Gospel of John, p. 44.
20
Ibid.
21
Ibid.
22
Ibid., p. 37.
23
Ibid., p. 38.
24
Ibid., p. 44.
25
Ibid., p. 38.
26
Ibid., p. 44.
27
Ibid., p. 45.

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 of the will of man – This translation reflects the understanding of the first
century world where the male makes the decision if a child is to be born.28
John 1:14 And the Word became flesh and lived among us – Moloney argues
that it is difficult to see that this is the high point of the prologue.29 The
announcement that the Word was coming has already been made.
However against Moloney, there is something new and exciting about this
phrase. The Word, which is some combination of speech and idea, now has
skin and bones. And this frame processed by Jesus is not special, it is just
like every other body. The Word also makes a decision where it will live:
The the house of an everyday worker in the middle East some 2000 years
ago.
The verb σκηνόω, translated by the NRSV as “lived (ἐσκήνωσεν)” literally
means to pitch a tent.
John 1:15 This was he of whom I said – John the Baptizer fulfills his part and
now can be moved off the main stage.
John 1:16 From his fullness we have all received, grace upon grace. – Both an-
cient and current sources think that John the Baptizer is still talking because
of the ὅτι found at the beginning of the verse.30 If this interpretation is cor-
rect, then John the Baptizer realizes who Jesus is and what type of kingdom
Jesus brings.
The Gnostics were familiar with fullness in the heavenly sphere.31 In other
words, in the great-by-and-by it all will be better than it is now. The author
of John takes this well known concept and applies it to Christianity. The
fullness happens here in the earth with all of its problems and shortcomings.
grace upon grace – The Greek reads, χάριν ἀντὶ χάριτος. This phrase could
be also translated as a gift in the place of a gift.32 For the Jews, this could
be the gift of the law being perfected with the gift of truth.33
John 1:17 grace and truth came through Jesus Christ – The author now gives a
name to this One.
28
Moloney, The Gospel of John, p. 45.
29
Ibid., p. 38-39.
30
Ibid., p. 45.
31
Ibid., p. 40.
32
Ibid.
33
Ibid., pp. 40, 46.

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 John 1:18 who is close to the Father’s heart – The Greek reads, εἰς τὸν κόλπον
τοῦ πατρὸς (is in the bosom of the Father). Moloney translates this phrase
as “turned toward to the Father.”34 The NIV uses “who is at the Father’s
side.”

References
Gritsch, Eric W. and Jenson, Robert W., Lutheranism The Theologic Movement
and Its Confessional Writings, (Minneapolis, MN: Fortress Press, 1976).

Moloney, S.D.B., Francis J.; Harrington, S.J., Daniel J., editor, The Gospel of
John, Volume 4, Sacra Pagina Series, (Collegeville, Minnesota: The Litur-
gical Press, 1998).

Tappert, Theodore G. et al., editors, The Book of Concord, (Fortress Press, 1959).

34
Moloney, The Gospel of John, p. 41.

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