000 Allen FMT (i-xxii) - The Presbyterian Leader

Second Sunday after Christmas Day/Years A, B, and C 13
Second Sunday after Christmas Day/Years A, B, and C
Jeremiah 31:7–14 or Sirach 24:1–12
The lectionary posts the readings from Jeremiah and Sirach as alternates
for the First Lesson today. The two readings give the preacher a distinct
choice for the direction of the sermon.
Jeremiah 31:7–14 is from the part of Jeremiah that scholars often call
the Book of Consolation. It is addressed to Israel and Judah during the
exile in Babylon (Jer. 30:1–31:40). Today’s text is an oracle of salvation that
calls the community to “sing aloud for gladness” because God will save
the remnant of Israel (Jer. 31:7–8a). God will include in the great company
the blind, the lame, and those with child, that is, those who need
help. No one is left behind (31:8b). They walk beside brooks and on
straight roads, for God is a parent who provides Israel with all it needs for
a good and safe life (31:9).
God, who scattered Israel, is now reuniting the community as a shepherd
gathers the flock, for God has redeemed the people from Babylon’s hands,
from which the people were not strong enough to break (Jer. 31:10–11).
The fruitfulness of the land will be restored (31:12). Women will dance and
men will be merry as God turns mourning into joy (31:13). The tithes from
the land will provide abundance of food for the priests (31:14).
The season of Christmas functions similarly to this oracle of salvation
in making known to today’s exiles God’s welcome home through Jesus
Christ. The preacher might name contemporary experiences of exile and
help people see how the congregation can be a community of restoration.
The book of Sirach, written about 200 to 180 BCE, brings together elements
of wisdom and Torah traditions (see Proper 17/Year C). Wisdom
itself is often personified as a woman who is an active agent of God.
Wisdom dwells in heaven in the presence of God (Sir. 24:1–2). She
came from the very mouth of God and is thus intimately connected with
God while still being a creation of God (24:3b). Wisdom dwelled in an
exalted status in the heavenly world (24:4a). Wisdom “compassed the
vault of heaven and traversed the depths of the abyss,” meaning that she
represented God as an agent in the creation of the world (24:4b–6). Wisdom
sought a “resting place” on earth, a community with whom to dwell
so that the human family could have her as benefit (24:7).
God chose the place for Wisdom to place her “tent” on the earth:
Jerusalem. The image of the “tent” recalls God tenting with Israel during
the wilderness wanderings and suggests that Wisdom has such a place in