Luke 2: The Birth of Jesus

(a) Apologetics information on harmonizing the timing: While the two accounts from Matthew and Luke can be mostly made to harmonize into a single timeline, the dates are confused by about ten years if you accept the Josephus date for the census of Quirinius. There is reason to believe that the date of the census given by Josephus is incorrect (source). Furthermore, the word “first” implies that the one mentioned by Josephus is a “second” or subsequent one. The Greek of Luke also doesn’t give Quirinius a specific title, and it may be that he conducted the census before becoming Prefect or that the one mentioned by Josephus is as part of a second term (pdf, source). Pulling this information together, here are some resources about establishing a specific date.

• Establishing the Date of Jesus’ Birth (source)

• The Birth Date of Jesus Christ (source)

(PDF versions saved for posterity)

(b) While harmonizing is important from a historical standpoint, from a literary perspective, the contrasts are interesting in examining the thrust of each author. Matthew presents Jesus as being part of a well-to-do family with resources to travel and a home, is visited by Magi, traveling freely under the direction of angels. Matthew makes the bad guys the Jewish betrayer Herods. The flight to Egypt sets up a contrast between Jesus and Moses, as well as the “to all nations” conclusion. Luke presents Jesus as being of lesser means, with no space in the inn and visited by shepherds, traveling under the compulsion of the decree of the Romans. Luke makes the bad guys the external Roman conquerors. The temple encounters show the prophetic spirit and therapeutic emphasis of Luke.

(c) We are currently in a series on Luke, so with the Lucan distinctives in mind, what can we understand that this gospel wants to say to us or ask of us.

• Jesus is with the lowly and humble of heart. Am I so?

• The appearance of Jesus brought great joy to people of every station. Do I have joy at the appearance of the Lord in my life still?

• The people he appeared to were all eagerly awaiting his coming. Am I waiting with hunger and thirst?

• In all cases, the people went out glorifying God and proclaiming that redemption had come to Israel. Am I faithful in proclaiming the message?

Magnificat (From Observation to Explanation)

As a protestant, I’ve always felt a natural aversion to the song of Mary as leaning towards Roman idolatry. When she sings “from now on all generations will call me blessed,” it disturbed me and challenged me. How should I understand this phrase, when there are millions of Catholic believers around the world that interpret this as confirmation of a position I disagree with? The easy answer is to just shrug and flip the page. In fact, if I weren’t committed to a five-ish year journey of commenting on the whole New Testament, my temptation to do this very thing on this pass through Luke. On closer inspection, I’ve fallen in love with this poem. It rightly finds its place repeated among the Odes of the Septuagint as a song that should be sung by all believers.

Mary’s Song of Praise: The Magnificat

46 And Mary said,

“My soul magnifies the Lord,

47  and my spirit rejoices in God my Savior,

48  for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed;

49  for he who is mighty has done great things for me,

and holy is his name.

50  And his mercy is for those who fear him

from generation to generation.

51  He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts;

52  he has brought down the mighty from their thrones

and exalted those of humble estate;

53  he has filled the hungry with good things,

and the rich he has sent away empty.

54  He has helped his servant Israel,

in remembrance of his mercy,

55  as he spoke to our fathers,

to Abraham and to his offspring forever.”

—Luke 1:46–55 (ESV)

1. Abraham’s Promise Fulfilled in Mary and Me

As with many pieces of Biblical poetry, the keys for unlocking the layered intent of the author lies at the end, where the climax is reached with the clearest statement of intent. Skipping to there we discover that Mary’s song is not about honoring Mary, but verse55 reveals that this is about the fulfillment of the promise to Abraham.

12:1 Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” — Genesis 12:1–3 (ESV)

15:5 And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” 6 And he believed the LORD, and he counted it to him as righteousness. — Genesis 15:5–6 (ESV)

17:5 No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. 7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. — Genesis 17:5–7 (ESV)

In this context, “from now on all generations will call me blessed,” is not a statement about Mary herself, but a declaration for all that call Abraham the father of their faith. This song is a declaration for every believer in Christ in the style of some worship songs and hymns that proclaim “I am blessed,” I am loved,” or the “You do all things well, just look at our lives” boasting of the old Kevin Prosch song His Banner Over Me. With the centrality of the Abrahamic blessing now clear, the seven separate phrases in Mary’s song referring to the generational nature of the blessing reinforce that this is a song of the fulfillment of Genesis 12, Genesis 15, and Genesis 17.

2. The Suffering Servant, Israel and Christ

However, this song is not just about a fulfillment of Abraham’s promise. The singer refers to their state as humiliated. The word for the humble state, is one of destitution. The one who has been abused and pillaged and plundered. Mary’s song is also about the conditions of Israel (c.f. verse 54) in the first century under Roman rule even as much as it is about the young virgin who finds herself pregnant before marriage. It is the nation of Israel in the first-person, decrying their shame and declaring the inauguration of their mighty saviour so that from now on all generations will call her blessed.

Another clear referent of the humiliation through the repeated theme of the “first-person” voice of the song as a suffering servant of verse 48 and 54 is the messianic promises of Isaiah 53.

11  Out of the anguish of his soul he shall see and be satisfied;

by his knowledge shall the righteous one, my servant,

make many to be accounted righteous,

and he shall bear their iniquities.

12  Therefore I will divide him a portion with the many,

and he shall divide the spoil with the strong,

because he poured out his soul to death

and was numbered with the transgressors;

yet he bore the sin of many,

and makes intercession for the transgressors.

—Isaiah 53:11–12 (ESV)

So this song is the prophetic voice expressing words from the mouth of the Christ. This song draws together the threads of Isaiah’s suffering servant with the fulfillment of Abraham’s promise as can be expected of the Pauline companion Luke, so that the one who will be called blessed by all generations is also Jesus, our Lord, “who for the joy set before him endured the cross, despising the same and is seated at the right hand of the throne of God” (Hebrews 12:2).

3. Summary

In this way, the first-person singing this song echoes multiple voices joined together in harmony. Yes, Mary, but also the first-century Jewish believer that saw the inauguration of a new kind of kingdom, the messiah, and the Christian of today all join in chorus to say: “my soul magnifies the Lord and my spirit praises God my saviour, for he has looked upon the humble state of his servant and from now on all generations will call me blessed because of the mighty deeds he has done for me.”

Reference: Observations on the Greek Structure of the Magnificat

Magnificat

I was struck by the beauty of the poetry as I read this in Greek and the way the sentence formation patterns are varied to stress different themes.

The whole first movement has the pattern VERB-FIRST PERSON-GOD, with two lines about FIRST PERSON’s action towards God followed by two lines about God’s action to the FIRST PERSON. Similar phrasing patterns give structure and outline to the other sections of the poem, used to build contrast or harmony around key themes.

At the center of the poem is the SERVANT, who is in a humiliated state. But the lofty will be confused, the powerful cast down and rich left empty while the humble shall be lifted and the hungry filled with goodness. The language of the suffering servant has echoes from Isaiah 53, so the identity of the FIRST PERSON is expanded, being revealed to be both the nation of Israel and the servant CHILD of God at the same time as Mary herself.

All generations calling FIRST PERSON blessed is echoed with Abraham and his seed, pointing to the promise fulfillment in Christ. Seven times we learn about the eternal nature of this fulfillment as highlighted in light blue with references to yesterday, today and forevermore.

アドベント2020 12日 ヘブル 8:1-2

アドベント2020　12日　ヘブル 8:1-2

以上述べたことの要点は、このような大祭司がわたしたちのためにおられ、天にあって大能者の御座の右に座し、人間によらず主によって設けられた真の幕屋なる聖所で仕えておられる、ということである。

Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.

アドベント2020 11日 ヘブル 2:14-15

アドベント2020　11日　ヘブル 2:14-15

このように、子たちは血と肉とに共にあずかっているので、イエスもまた同様に、それらをそなえておられる。それは、死の力を持つ者、すなわち悪魔を、ご自分の死によって滅ぼし、死の恐怖のために一生涯、奴隷となっていた者たちを、解き放つためである。

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.

アドベント2020 10日 マタイ 2:10-11

アドベント2020　10日　マタイ 2:10-11

彼らはその星を見て、非常な喜びにあふれた。そして、家にはいって、母マリヤのそばにいる幼な子に会い、ひれ伏して拝み、また、宝の箱をあけて、黄金・乳香・没薬などの贈り物をささげた。

When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.

アドベント2020 9日 マタイ 2:3

アドベント2020　9日　マタイ 2:3

ヘロデ王はこのことを聞いて不安を感じた。エルサレムの人々もみな、同様であった。

ここで「不安」と訳された「ταράσσω」の意味を調べると、「揺らしたり、混ぜたりして動かす」ことや「内面的な不安や葛藤、悩み、混乱などを起こす」こととなっている。マタイ２：３からの続きを読むと、イエスを受け入れない２つの応答がみられる。

まず一つ目は、祭司長たちと民の律法学者たち。彼らは来るべき王について知っているが、ヘロデ王に教えた後、別に行動をしない。現在の状態が気持ちよくて、崩れてくることを望まない。

二つ目は、ヘロデ王。新しい王が立ち上がらないように、先につぶそうとする。

もしかしたら、イエス様を受け入れてから、しばらくの時間が経って、「私の主」とする決断の緊張感を忘れているかもしれない。その時、こう思ったかもしれない。「イエス様を受け入れるなら、〇〇をやめなければいけない」や「イエス様を受け入れるなら、○○をやり始めなければならない」。今日でもイエス様と歩む決断に対する重みはあるでしょうか？私が建ってた心の中の王国が滅びて、イエスの御国が建て上げられますように。アーメン

When Herod the king heard this, he was troubled, and all Jerusalem with him;

The word here translated “was troubled”, ταράσσω, means “to cause movement by shaking or stirring, shake together, stir up” or “to cause inward turmoil, stir up, disturb, unsettle, throw into confusion.” After this verse we see two kinds of “rejecting” response.

The first response, by the chief priests and scribes know about the coming king. They tell Herod and then do nothing. They prefer their current comfortable order.

The second response, by Herod, is to attempt to destroy the one that would challenge the reign of his family.

Perhaps it has been a long time since you asked Jesus to be your Lord that you have forgotten what it entails to make him king. Perhaps you thought, “if I accept Jesus I will need to give up…” or “if I accept Jesus I will need to start to…” Do we still have that thought about what commitment we will need towards Jesus if we accept him today? May the kingdoms we have built inside ourselves crumble so that the kingdom of Christ can be built up within us. Amen.

アドベント2020 8日 マタイ 2:2

アドベント2020　8日　マタイ 2:1-2

「ユダヤ人の王としてお生れになったかたは、どこにおられますか。わたしたちは東の方でその星を見たので、そのかたを拝みにきました」。

昨日の延長戦だが、どのように星に導かれたか悩む人いる。隕石や天文的な現象などという人もいる。そしてどのようにモーセが紅海を渡ったか、どのようにヨナが魚の中で生きたか、どのように、どのように。もちろんその奇跡を思い巡らすべき。しかしそれらを自然現象として説明しようとしていることは、聖書が語ろうとしている大事な点を忘れてしまっていると思う。

福音書の始まりは、来てご覧。福音書の終わりは、行って伝えよう。私たちが召されていることを覚えましょう。そしてその良い内容を思い出そう。

“Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.”

It’s kind of an extension to yesterday, but there are people that wonder how the magi were led by the star. Some say it was a comet or some astronomical phenomenon. They wonder how the Red Sea parted before Moses, or how Jonah survived in a fish, and so on and so on. It is of course a good thing to meditate on. However, if we get too caught up in trying to explain away miracles through natural occurrences we lose sight of what the Bible is really trying to tell us.

The gospels start with come and see. The gospels end with go and tell. Let’s remember our calling and the content of the message we have to share.

アドベント2020 7日 マタイ 2:1-2

アドベント2020　7日　マタイ 2:1-2

イエスがヘロデ王の代に、ユダヤのベツレヘムでお生れになったとき、見よ、東からきた博士たちがエルサレムに着いて言った、「ユダヤ人の王としてお生れになったかたは、どこにおられますか。わたしたちは東の方でその星を見たので、そのかたを拝みにきました」。

マタイの福音書では、キリストの誕生の話は「博士」の訪問から始まる。この箇所から興味深い質問がたくさんあがるでしょう。この「博士」はだれ？東の方でその星が昇るのを見たとはどういう意味？

多くの学者が「東の方で」とは、星の方向や位置ではなくて、博士がいた場所を意味していると述べる。太陽と同様、地球の回転によって、すべての星は東に昇り、西へと進むので星が方向を示したことは考えにくい。星占いをしていること、また（別の日にもっと細かくみる）与えたプレゼントから、この人達は地位の高い人達であること、祭司のような立場と思われる。ピンポイントにダニエルのような立場でペルシアから来たとされている。

ダニエル書はイエスキリストの来るタイミングについて書かれている。特にダニエル2章で、ダニエルと星占い師との対決がある（１～35節）。その結果、キリストが来るタイミングが預言されます（36～45節）。見てみよう。「一つの石が人手によらずに切り出されて…ところがその像を撃った石は、大きな山となって全地に満ちました…天の神は一つの国を立てられます。これはいつまでも滅びることがなく、その主権は他の民にわたされず…この国は立って永遠に至るのです。」(ダニエル2:34, 35, 44)

今日、私たちに大事のは、マタイが大切に思ったと思われること。「ユダヤ人の王としてお産まれた」印はユダヤ人のみならず、異邦人にとっても大きな希望だった。福音は近くにいた人にも、遠く離れた人にも恵みの知らせだ。

私たちは決して星占いをしないけれど、神様が毎日、私たちの周りで動いている印を探しているでしょうか？神様は全地を満ちる王国を建て上げている。

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.”

It is of interest that the gospel of Matthew opens his account of the birth of Christ with the visit of the magi. The verse poses some interesting questions. Who were the magi and what does it mean that they saw his star rise in the east?

Most scholarship agrees that the reference to the star rising in the east means that they, while in eastern lands, saw a sign of astrological significance. Due to the rotation of the earth, all stars rise in the east and pass to the west, so it is not likely that the star pointed a direction. From this and their lavish gifts (which we will get to), it is inferred that they are people of prominence, perhaps priests in their homeland. Many speculate that they came from Persia, and functioned there in a role similar to Daniel.

Certainly, the prophecies of Daniel point to the timing of the Christ’s coming. In particular, Daniel chapter 2 has Daniel face off against court astrologers (vv1-35), interpreting the dreams of the king that reveal when Jesus would come (v36-45). In particular: “A rock was cut out, but not by human hands… The rock that struck the statue became a huge mountain and filled the whole earth… The God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people…it will itself endure forever.” (Daniel 2:34,35,44)

Of significance to us today is that Matthew thought it was significant that the birth of the “king of the Jews” was attended by those of gentile origin as well. The gospel was grace freely provided to both those near and those far away.

While we do not practice astrology, are we looking for the signs of God at work around us? He is busy building a kingdom that will fill the whole earth.

アドベント2020 6日 ルカ2:12-14

アドベント2020　6日　ルカ2:12-14

「…あなたがたは、幼な子が布にくるまって飼葉おけの中に寝かしてあるのを見るであろう。それが、あなたがたに与えられるしるしである」。るとたちまち、おびただしい天の軍勢が現れ、御使と一緒になって神をさんびして言った、「いと高きところでは、神に栄光があるように、地の上では、み心にかなう人々に平和があるように」。

「み心にかなう人々に」。ここで止まって、自己反省をしないといけない。このイエス様、このキリストとは、良いしらせであるが、「み心にかなう人々に」対するの良いしらせ。無条件に無償で救いの与えものを与え、神の栄光を表すために来たけど、「み心にかなう人々」が対象となる。

「み心にかなう人々」の一人として数えられるにはどうすればいいでしょうか。へりくだって、神の恵みに訴えて、自分がした悪さを悔い改め、自分の意志の力によらないでイエスの助けを求めて新しい生き方をしていく。自分自身には正義がなくて、十字架の業によって充てられたキリストの正義に頼らないといけない。

And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!”

“Among those with whom he is pleased.” It is at this point in the verse we need to stop and do some self reflection. This Jesus, this Christ, is good news… “among those with whom he is pleased.” He has come to freely give the gift of salvation and to reveal the glory of God… “among those with whom he is pleased.”

How can I be sure I will be counted, “among those with whom he is pleased”? It is only humbly to the grace of God that I appeal, repenting of the wrong I have done, to live a new life empowered not by the strength of my willpower but by reliance on Jesus to help. I have no righteousness of my own so I must depend on the righteousness of Christ that has been imparted to me by the work of the cross.

アドベント2020 5日 ルカ 2:6-7

アドベント2020　5日　ルカ 2:6-7

ところが、彼らがベツレヘムに滞在している間に、生まれる時が来て、初子を産み、布にくるんで、飼葉おけの中に寝かせた。客間には彼らのいる余地がなかったからである。

イエスさ様、偉大で栄光に満ちた万物の創造主、非常に卑しい状態でこの世に入られた。それには深い意味がある。

ユダヤ教の第二神殿期では、エルサレムの周りでほとんどの羊はユダ地方の荒野で飼わなければいけなかった。エルサレムの近くで飼えたのは神殿で供え物となるために聖別された子羊のみで、そのために洞窟が多く存在するベツレヘムだけが許されていて、その洞窟が飼うための小屋となっていた。

すなわち、イエス様は供え物の子羊の間で、供え物の子羊として産まれた。人から拒まれた卑しい状況の中、布に包まれて洞窟に寝かせられた。三十何年後に、人から拒まれた卑しい状況の中、布に包まれて洞窟に寝かせられた。産まれた状態が死んで葬られよみがえった状態を示していた。

何て素晴らしい神だ。私たちを救うためにへりくだってくださった。2コリント8:9

And while they were there, the time came for her to give birth. And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

Jesus, the great and glorious creator of all things, entered the world into a situation most humble, and yet having great symbolic significance.

In the Second Temple days, most sheep were kept in the wilderness. It was only the lambs to be used as sacrifices that could be kept near to Jerusalem. Bethlehem is a city with many hills and caves, so the caves were used to protect these sheep from the elements.

So it was that Jesus was born as a lamb of sacrifice among the sheep set aside for that purpose. He came into the world, humble, wrapped in cloths and laid in a cave rejected among men, and thirty-some years later would also face humiliation, be wrapped in cloths and laid in a cave rejected among men; the circumstances of his birth pointing to the circumstances of his death, burial and resurrection.

How great is our God, who humbled himself to save us. (2 Corinthians 8:9)

アドベント2020 4日 ルカ 2:1-5

アドベント2020　4日　ルカ 2:1-5

そのころ、全世界の人口調査をせよとの勅令が、皇帝アウグストから出た。 これは、クレニオがシリヤの総督であった時に行われた最初の人口調査であった。人々はみな登録をするために、それぞれ自分の町へ帰って行った。ヨセフもダビデの家系であり、またその血統であったので、ガリラヤの町ナザレを出て、ユダヤのベツレヘムというダビデの町へ上って行った。それは、すでに身重になっていたいいなづけの妻マリヤと共に、登録をするためであった。

大昔の預言を実現させるために、メッシアはナザレの人でなければいけなかった（マタイ2:23）。また、ベツレヘムで生まれなければいけなかった（ミカ5:2）。そして、丁度その時にローマ帝国の総督が調査を行うとして、すべての人が本籍地に戻らせた。

ヨセフとマリアにとって、総督の命令は大きな負担と感じたでしょう。この世においての権利者の、この行為はその場所、その時も、この場所、この時代の、すべての弱者のためになった。

すべての状況が揃うことを見て、驚かないか？私たちも、私たちを愛する主は、神を愛する者たち、すなわち、ご計画に従って召された者たちと共に働いて、万事を益となるようにして下さることを、わたしたちは知っている（ローマ8:28）。

In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town. And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child.

To fulfill the ancient prophecies the Messiah needed to be of Nazareth (Matthew 2:23) but born in Bethlehem (Micah 5:2)… and at just the right moment the foreign Roman government decides to take a census and the people would need to register in the town of their lineage.

For Joseph and Mary, the governor’s order must have seemed burdensome. But this act by those powerful with earthly authority turned out to be truly in service of the lowly, then and there, as well as here and now.

What a marvelous thing to witness how everything came together. We can take heart then, that the Lord who loves us can truly work all circumstances together for the good of those who love him and are called according to his purpose (Romans 8:28).

アドベント2020 3日 ルカ1:68-71

アドベント2020　3日　ルカ1:68-71

「主なるイスラエルの神は、ほむべきかな。
神はその民を顧みてこれをあがない、
わたしたちのために救の角を
僕ダビデの家にお立てになった。
古くから、聖なる預言者たちの口によってお語りになったように、
わたしたちを敵から、またすべてわたしたちを憎む者の手から、救い出すためである。

神は顧みて贖い、救いの角を立てた。特にゼカリヤの言葉として、これらの言葉は深い神学的な意味を持っています。

「顧みる」と訳されている「ἐπισκέπτομαι」はBDAGという有名な辞典によれば、「人を助けに会いに行く行為」や「監督をする」というニュアンスがあります。これらの言葉を通して、預言するゼカリヤは神様がどのように昔に語ってそしてそれを彼の目の前に実現させた業をみて神様を畏れています。

この箇所はまた詩篇18:2を引用している。ダビデが敵の手から救われだされた喜びを、罪による死のとげから救われた私たちの贖いと同じように見ています。

その後、ゼカリヤは長年待っていたメッシアを、やっと目の前にした。私たちも同じように、当たり前とせずに、熱心に主を待ち望む姿勢を見習おう。

“Blessed be the Lord God of Israel,
for he has visited and redeemed his people
and has raised up a horn of salvation for us
in the house of his servant David,
as he spoke by the mouth of his holy prophets from of old,
that we should be saved from our enemies
and from the hand of all who hate us;

He has visited and redeemed, and raised up a horn of salvation. These words have great theological significance, especially coming from Zechariah.

The word here for visited, “ἐπισκέπτομαι", according to BDAG means “to go to see a person with helpful intent” or “to exercise oversight”. There is a sense that Zechariah is standing in awe at how God has spoken through the prophets and then brought all things together for this moment to take place.

He also references the Psalm 18:2, a song David wrote to celebrate freedom from his enemies. Our redemption is similarly rescue from the deadly sting of death.

Zechariah would behold at last the one he eagerly awaited, the Messiah. We should also wait eagerly and not take for granted that which he has provided us by his good hands.

アドベント2020 2日 ルカ 1:46-55

アドベント2020　2日　ルカ 1:46-55

するとマリヤは言った、
「わたしの魂は主をあがめ、
わたしの霊は救主なる神をたたえます。
この卑しい女をさえ、心にかけてくださいました。
今からのち代々の人々は、わたしをさいわいな女と言うでしょう、
力あるかたが、わたしに大きな事をしてくださったからです。
そのみ名はきよく、
そのあわれみは、代々限りなく
主をかしこみ恐れる者に及びます。
主はみ腕をもって力をふるい、
心の思いのおごり高ぶる者を追い散らし、
権力ある者を王座から引きおろし、
卑しい者を引き上げ、
飢えている者を良いもので飽かせ、
富んでいる者を空腹のまま帰らせなさいます。
主は、あわれみをお忘れにならず、
その僕イスラエルを助けてくださいました、
わたしたちの父祖アブラハムとその子孫とを
とこしえにあわれむと約束なさったとおりに」。

区分：①個人的に応答し、マリアと神様の関係　②神様は弱者に対して正義を示す　③神様は約束について誠実。

神様について分かること：主、救い主、見てくれている、力強い、素晴らしい業をなす、きよい、憐れみ深い、正義をしめす、助けてくれる、忠実。

マリアの態度：礼拝を捧げて、謙遜で、喜びと畏れ（敬虔）を持ち、感謝している。

主よ、私はあなたが助ける人の一人となるようにしてください。心の思いのおごり高ぶる者ではなく、謙遜で力を持たない、（霊的に）飢えている者で、（あなたを必要としないほど）富んでいる者ではないように。アーメン

And Mary said,
“My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name.
And his mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent away empty.
He has helped his servant Israel,
in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever.”

Subdivisions: individual response and relationship, God’s justice to the weak, God’s faithfulness to his promises

Attributes of God: Lord, Savior, watching, mighty, doer of great things, holy, merciful, just, helper, faithful.

The attitude of Mary: worshipful, humble, rejoicing, in awe, grateful.

Help me to be among those you will help: not proud in the thoughts of my heart but humble and not mighty, (spiritually) hungry and not rich (so as to not need you). Amen.

アドベント2020 １日 ルカ 1:16:-17

アドベント2020　1日　ルカ 1:16-17

そして、[洗礼のヨハネは]イスラエルの多くの子らを、主なる彼らの神に立ち帰らせるであろう。彼はエリヤの霊と力とをもって、みまえに先立って行き、父の心を子に向けさせ、逆らう者に義人の思いを持たせて、整えられた民を主に備えるであろう」。

洗礼のヨハネの働きは重要なものだった。人がキリストを受け入れる準備ができるように、神様は彼を送った。

私たちは救い主が必要である。自分の力で抜き出せない肉的な思いと行動があると認めると謙遜になる。クリスマスが喜びになる前に、まずキリストを必要とする自分に気付く。アドベントという節はそういうものだ。イースターの前にレント＊があるとどうように。

この期間を通して、まず自分が「主に備えた、整えられた民」になろう。聖書を読み、また暗記をして、祈りましょう。

＊レント：イースター前の40日間、伝統的な断食をする季節。

And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”

The work of John the Baptist was important. God sent him to prepare people to receive Christ.

We need a savior. We are humbled as we consider the fleshly thoughts and actions that we cannot escape of our own strength. Before Christmas can be a joy, we first recognize our need of Christ. Advent is that kind of season, just as Lent comes before Easter.

Through this season, let us seek to be a “people prepared for the Lord, made ready.” Let’s read and memorize scripture and pray.