SUNDAY, JANUARY 4, 2026 | CHRISTMAS SECOND SUNDAY AFTER CHRISTMAS (ABC)

Sermon

Good morning, and still, Merry Christmas!

We are currently in the prologue—the "John beginning part"—of the Christmas season. Those who know me know I find the writing in the Gospel of John a little… pretentious. And I would know, because I have a history of writing a little pretentiously from time to time! Sometimes, writers want to show off that they know everything from Apophatic theology all the way to ancient ziggurats. John starts with: "In the beginning (en arche) was the Word (logos)." Are there any philosophy majors here? It was drilled into me that these are two of the most important words in Greek philosophy. Arche is the beginning, the origin of things. Logos is the Word, the rational principle ordering the universe; a parallel to "Lady Wisdom" in Jewish literature. The writer is telling us that Jesus is at the center of it all. He pre-existed with God the Father—begotten, not made—standing at the very beginning of the creation of this universe. The writers certainly knew their stuff. But here is the tension: Christmas sets Jesus firmly as a far-reaching cosmic event, an entity without a beginning or an end. That is not an easily digestible truth. It is a big, daunting idea. But Jesus himself is what makes it all feel less unapproachable. He is God, but he was also a normal person doing 99.9% of the things that normal people do. That is worth celebrating. Theology can be inaccessible—even to me, and I’m working on my third degree in it! But Jesus is not inaccessible. The end of our reading states: "No one has ever seen God. It is the only Son, himself God, who is close to the Father’s heart, who has made him known." This is the heartbeat of the Reformation: the end of hierarchical intermediaries between us and God. You no longer need a Saint, a Bishop, or even a Priest to gain access to God. You do not need me for that. You can pray, chat, and relate to God directly. Jesus gives us someone imaginable to speak to. Knowledge is power. I believe that God, by revealing Godself in Jesus, gave us that power. He invited us to live into a new reality of cooperation—the vision of the Peaceable Kingdom. But notice how that is not always the case with earthly leaders. Human power often holds onto knowledge. It keeps secrets hidden from the public eye. Instead of cooperation, others are invited only into compliance. It is not so in the Kingdom of God. Participating in God's mission is open to everyone. This transparency is what differentiates the Body of Christ from a cult. Therefore, in 2026, I invite us all to pay close attention to how leaders share knowledge and power—both in and out of the church. For example, I am currently looking with a heavy heart at my own alma mater, the Lutheran School of Theology at Chicago. They recently replaced a beloved African American woman, Dr. Linda Thomas, in her role as Academic Dean after only two years. There was no advance notice. There i s no outlet for public feedback. Facebook comments continue to be suppressed. When an outcry occurred, only a vague statement was released, essentially saying: "Running a seminary is hard, we can't tell you why, just trust us." As a graduate, I cannot simply "trust" when the process is hidden. Making questionable decisions, keeping secrets, and refusing public discussion must have consequences for institutions. If we believe in a God who revealed Himself to the world, we cannot support institutions that hide themselves in the shadows. Beloved community, Jesus, the Word made flesh, was revealed to us. Through Him comes a detailed account of what God wants (justice and peace) and how God feels about us (beloved). It is not a secret! As Martin Luther pointed out, Jesus was born into our flesh for our benefit. We are beloved children of God and image-bearers no matter what. But with more knowledge comes more responsibility. Our world is broken, full of suffering and strife. We are invited to be bearers of God’s light. We can start by paying attention to the leaders in our lives. We can start by asking how they share power. And where needed, we can hold them accountable to the truth. Amen.

Petition: "God of light and truth, you revealed your whole heart to the world through the Word made flesh, holding nothing back. We pray for your church and its institutions—for seminaries, councils, and all who hold authority. Grant our leaders the courage to share power, the humility to speak the truth, and the wisdom to act with transparency. Where there is secrecy, bring your light; where there is exclusion, bring your justice. Lord, in your mercy, Hear our prayer."

Reflection questions:

On "The Word": The sermon mentions that Logos means the "rational principle ordering the universe." If you had to explain who Jesus is to a neighbor without using "church words" (like Savior, Messiah, or Lord), what words would you use to describe how he orders your life?

. On the "Flesh": We often try to spiritualize our faith, but the sermon reminds us Jesus was 99.9% a normal human. How does the fact that God experienced "normal" things—boredom, hunger, laughter, annoying neighbors—change the way you pray to Him this week?

On Transparency: The preacher noted that earthly leaders often hoard knowledge to maintain power, whereas God shared power by becoming human. Where in your life (work, family, community) have you seen secrecy damage trust? How might "revealing the truth" bring healing to that situation, even if it is uncomfortable?

Texts

Jeremiah 31:7–14 (NRSVue)

For thus says the LORD:

Sing aloud with gladness for Jacob,

and raise shouts for the chief of the nations;

proclaim, give praise, and say,

“Save, O LORD, your people,

the remnant of Israel.”

See, I am going to bring them from the land of the north

and gather them from the farthest parts of the earth,

among them the blind and the lame,

those with child and those in labor together;

a great company, they shall return here. (Jer 31:7–14)

With weeping they shall come,

and with consolations I will lead them back;

I will let them walk by brooks of water,

in a straight path where they shall not stumble,

for I have become a father to Israel,

and Ephraim is my firstborn. (Jer 31:7–14)

Hear the word of the LORD, O nations,

and declare it in the coastlands far away;

say, “He who scattered Israel will gather him

and will keep him as a shepherd does a flock.”

For the LORD has ransomed Jacob

and has redeemed him from hands too strong for him. (Jer 31:7–14)

They shall come and sing aloud on the height of Zion,

and they shall be radiant over the goodness of the LORD,

over the grain, the wine, and the oil,

and over the young of the flock and the herd;

their life shall become like a watered garden,

and they shall never languish again. (Jer 31:7–14)

Then shall the young women rejoice in the dance,

and the young men and the old shall be merry.

I will turn their mourning into joy;

I will comfort them and give them gladness for sorrow. (Jer 31:7–14)

I will give the priests their fill of fatness,

and my people shall be satisfied with my bounty,

says the LORD. (Jer 31:7–14)

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Ephesians 1:3–14 (NRSVue)

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, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. (Eph 1:3–14)

He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace that he freely bestowed on us in the Beloved. (Eph 1:3–14)

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us. (Eph 1:3–14)

With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. (Eph 1:3–14)

In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory. (Eph 1:3–14)

In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory. (Eph 1:3–14)

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John 1:1–18 (NRSVue)

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. (John 1:1–18)

All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overtake it. (John 1:1–18)

There was a man sent from God whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. (John 1:1–18)

The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him, yet the world did not know him. He came to what was his own, and his own people did not accept him. (John 1:1–18)

But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John 1:1–18)

John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’” From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. (John 1:1–18)

No one has ever seen God. It is the only Son, himself God, who is close to the Father’s heart, who has made him known. (John 1:1–18)

Notes

Jeremiah 31:7–14 centers on homecoming—God’s restoration of exiles to their land.[1] The prophet envisions the Lord gathering scattered people from distant places, including the vulnerable: the blind, lame, pregnant women, and those in labor.[1] Jeremiah recognized that those facing particular hardships experience suffering most acutely,[1] making their inclusion theologically significant. This restoration narrative prefigures Jesus’ birth as fulfilling ancient promises of homecoming.[1]

Ephesians 1:3–14 shifts perspective from narrative to cosmic theology. The passage reveals that believers participate in God’s eternal plan, swept up in praise for the vastness of this reality.[2] In Christ, believers receive “every spiritual blessing,” have been chosen “before the foundation of the world,” and possess a “destiny” born of God’s “good pleasure.”[2] Christians have been given a destiny of holiness as God’s children since the beginning of the world, and Paul prays for spiritual wisdom so believers may perceive the glorious hope awaiting them.[3]

John 1:1–18 (or 1:10–18 in some lectionaries) provides the theological foundation explaining Christmas’s meaning. Jesus transcends time and place, existing “in the beginning” before creation itself—a phrase echoing Genesis but reaching further back to when only God existed.[4] John presents the remarkable idea that the Word was not only preexistent with God but also personal, existing with the creator Father God of Jewish monotheism.[4] The Word descends to dwell among us, showing God’s glory and making us children of God—a revelation that perfects, but does not supersede, the revelation given through Moses.[5]

Together, these readings celebrate divine restoration (Jeremiah), cosmic election (Ephesians), and incarnational revelation (John), presenting Christmas as the fulfillment of God’s eternal purposes for humanity.

[1] Katherine C. Calore, “Exegetical Perspective on Jeremiah 31:7–14,” in Feasting on the Word: Preaching the Revised Common Lectionary: Year B, ed. David L. Bartlett and Barbara Brown Taylor (Louisville, KY: Westminster John Knox Press, 2008), 175. [2] Lisa G. Fischbeck, “Pastoral Perspective on Ephesians 1:3‒14,” in Feasting on the Word: Preaching the Revised Common Lectionary: Year A, ed. David L. Bartlett and Barbara Brown Taylor (Louisville, KY: Westminster John Knox Press, 2010), 182, 184. [3] Frederick Borsch and George Woodward, Introducing the Lessons of the Church Year (New York; Harrisburg, PA; Denver: Morehouse Publishing, 2009), 264. [4] Richard A. Burridge, “Second Sunday after Christmas, Years A, B, C,” in The Lectionary Commentary: Theological Exegesis for Sunday’s Texts, Volume Three, ed. Roger E. Van Harn (Grand Rapids, MI: Eerdmans, 2001), 472–473. [5] Celia Sirois, Word of Life: Daily Scripture Companion (Boston, MA: Pauline Books & Media, 2008), 71.

John’s Prologue: Original Language Insights

John’s opening passage employs deceptively simple vocabulary and grammar in the original Greek[1], yet the concepts conveyed through this accessible language reach toward the transcendent and majestic[1]. The theological weight emerges through structural devices rather than complex diction.

The prologue employs “staircase parallelism,” where crucial terms from one line reappear at the beginning of the next—“In the beginning was the Word, and the Word was with God” flowing into “in him was life, and the life was the light of all people. The light shines in the darkness”[2]. This poetic technique creates momentum and emphasis without elaborate vocabulary.

The term logos (Word) carries profound resonance across traditions. In Greek philosophy, logos denoted the rational principle ordering the universe[3], while Jewish thought personified divine Wisdom as creation’s agent[3]. Though grammatically masculine, John’s “Word” parallels “Lady Wisdom” from biblical literature, particularly Proverbs 8:22–31, and connects to Philo’s writings and Aramaic targumim, where God’s assistant appears as memra (masculine “word”)[2].

A critical translation choice appears in verse 14: the phrase rendered “lived among us” more literally translates as “tabernacled among us,” preserving allusion to the Shekinah (God’s palpable presence) and the wilderness tabernacle where Israel encountered God’s unique presence[2].

Ephesians 1:3–14: Original Language Insights

In Greek, Ephesians 1:3–14 functions as a single extended sentence, with translators inserting periods where the original flows continuously, linking phrases that define the church[4]. The phrase “in the heavenlies” (en tois epouraniois) appears within the blessing statement, modifying how God has blessed believers with spiritual gifts in Christ[5].

This passage constitutes a Jewish “benediction” (berakah)—an exclamation of praise and prayer resembling those pronounced in synagogues and homes[6]. Rhythmic diction employing traditional Psalmic elements combined with artistic Greek prose characterizes these benedictions[6].

The Trinity receives praise across three movements: the Father in eternity (verses 3–6), the Son in time (verses 7–12), and the Spirit in the future (verses 13–14), with each section closing on “the praise of His glory”[7]. The benediction’s content centers on God’s grace and action, with God as subject of most sentences; even passive constructions (“we were designated,” “you have been sealed”) describe divine agency[6].

[1] William G. Johnsson, “Jesus of Nazareth: His Life,” in Perplexing Doctrinal Questions Answered (Bellingham, WA: Faithlife, 2020). [See here, here, here.] [2] Raymond Pickett, Warren Carter, et al., “Jesus and the Christian Gospels,” in The New Testament, ed. Margaret Aymer, Cynthia Briggs Kittredge, and David A. Sánchez, Fortress Commentary on the Bible (Minneapolis, MN: Fortress Press, 2014), 269–270. [3] Craig S. Keener, “John: The Word: Wisdom, Grace, Love,” in The Bible in Its Ancient Context: 23 Fresh Insights, ed. John D. Barry and Rebecca Van Noord, Bible Study Magazine (Bellingham, WA: Lexham Press, 2014). [See here, here.] [4] John F. MacArthur Jr., John MacArthur Sermon Archive (Panorama City, CA: Grace to You, 2014). [See here.] [5] W. Hall Harris III, “‘The Heavenlies’ Reconsidered: Οὐρανός and =Επουράνιος in Ephesians,” Bibliotheca Sacra (1991), 73–74. [6] Markus Barth, Ephesians: Introduction, Translation, and Commentary on Chapters 1–3, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 34:97–98. [7] Robert James Utley, Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, Then Later, Philippians), Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 1997), 8:70.

Children’s Time Activity: "The Locked Box vs. The Open Arms" Theme: God doesn't keep secrets; Jesus shows us who God is. Embodiment Focus: Constriction/Secrecy vs. Openness/Light. Duration: 5 minutes Props: A small box that is taped shut, and a flashlight (or a picture of Jesus). The Script: The "Secret" (Embodiment of Exclusion): Sit on the floor with the kids. Hold the box tight against your chest, curling your body around it. "Good morning! I have something incredible in this box. It is the most important thing ever. But... I’m not going to show you. I’m just going to keep it for myself. You just have to trust me that it’s cool." Look at one child. "I might whisper it to you... actually, no. It's a secret." Ask the group: "How does it make you feel when I hide the good stuff? Do you feel included or left out? Do you trust me right now?" (Expected answer: Frustrated, left out, curious). "When leaders or people in charge keep secrets, it makes us feel small and confused. It makes our bodies feel tight." Ask everyone to scrunch their shoulders up tight to their ears to show what keeping secrets feels like. The Reveal (Embodiment of Incarnation): "Some people think God is like a secret boss who hides in heaven. But Christmas tells us the opposite!" Put the box away and open your arms wide. "The Bible calls Jesus the 'Word.' That means God wanted to talk to us. God wanted to show us everything." Turn on the flashlight or show the picture. "Jesus is God saying, 'Here I am! No secrets!'" "Jesus lived a real life, ate real food, and cried real tears so we would know exactly who God is." The Activity: "Let's practice the difference." "When I say 'Earthly Power,' scrunch up into a tiny ball and hide your face." (Do this with them). "When I say 'Jesus Power,' jump up and spread your arms as wide as you can, like you have nothing to hide!" (Do this with them). Repeat twice. Prayer: "Dear God, thank you for not being a secret. Thank you for Jesus, who shows us your love out in the open. Help us to be honest and share your light. Amen."