Once again: Jesus was not born in a stable!

Every year, in the northern hemisphere, and especially in Northern Europe, we are apparently caught by surprise as the evenings draw in, and the morning light comes later. It always seems surprising, even though it is the same every year.

And every year, I brace myself for the repetition of the ill-founded claim that Jesus was born in a stable, alone and isolated, with his family ostracised by the community—despite the complete lack of evidence for this reconstruction. It will be repeated in pulpits, real and virtual, up and down the land, so I do not apologise for reposting once more this annual feature.

There have been signs that the message is getting through, after my posting on this since 2013, and people are reframing these tired tropes to focus on what the New Testament actually says; if you have any evidence one way or another, then let me know in the comments. I think it is still worth repeating—and it makes a difference. If you want an example of how to preach about Christmas without mentioning the manger, have a look here.

Picture Jesus’ nativity. Bethlehem town sits still beneath the moonlight, totally unaware that the son of God has been born in one of its poor and lowly outbuildings. In an anonymous backstreet, tucked away out of sight, we find a draughty stable. Inside, warm with the heat of the animals, a family sits quietly. Lit by a warm glow, a donkey, cow and an ox lie serene at the side of the scene. The cow breathes out a gentle moo and the baby in the straw filled manger stirs. Kneeling close by Mary, Joseph and a small lamb sit in silent adoration of the child. All is calm, all is not quite right.

What do we learn from the ‘Little Apocalypse’ in Luke 21?

The Sunday gospel lectionary reading for the Second Sunday before Advent in Year C) is Luke 21.5–19, this gospel’s version of what is often called the ‘Little Apocalypse’. As usual, we need to read on to put this text in its context to understand both the text itself and how it compares with its parallels in Mark and Matthew.

(Note that there is no video discussion this week of the epistle; normal service will be resumed very soon. At the end of this article is a link to the video discussion of Luke 21.)

The opening of the discourse, which stimulates the whole narrative, is the observation of the wonders of the temple, and Jesus’ response that ‘every stone will be thrown down’. In Mark and Matthew, the question comes from the disciples, and the following discourse takes place between Jesus and the disciples on the Mount of Olives (so that this passage is often called the ‘Olivet Discourse’). But, as we have seen happen in Jesus’ travelling ‘on the road’ from Luke 9.51, Luke does not identify precisely Jesus’ audience, and does not distinguish between the crowds and the disciples. So it is ‘some’ who speak of the temple (verse 5), and the follow-up question is address to Jesus as ‘Teacher’ (verse 7), the characteristic form of address by those who are not disciples (the disciples call him ‘Lord’). Luke omits any reference to Jesus and the disciples sitting on the Mount of Olives, and the comment in Mark 13.3 and Matthew 24.3 that they discuss this ‘privately’.

Zacchaeus meets Jesus in Luke 19

The lectionary reading for the Fourth Sunday before Advent in Year C is the story of Zacchaeus’ encounter with Jesus in Luke 19.1–10, a story found only in this gospel. Video discussion of the passage can be found here, and is posted at the end. The epistle for this week is the challenging passage of … Continue Reading

Paul sees his death within God’s purposes in 2 Tim 4 video discussion

The lectionary reading for the so-called last Sunday after Trinity is 2 Tim 4.6–8 and 16–18. As sometimes happens, the lectionary omits important verses which you should read! This passage offers amazing insights into how Paul sees his own death in relation to Jesus’ return, how he locates the particulars of his life within a … Continue Reading

Scripture, maturity, and ministry in 2 Tim 3–4 video discussion

The lectionary epistle for Trinity 18 is 2 Timothy 3.14—4.5, perhaps the most theological dense passage of all Paul’s writings. He makes one of his clearest theological claims about the nature of Scripture, characteristically coining his own word to express this, and connects the truth of Scripture with salvation in Christ and spiritual maturity. And, … Continue Reading

Remembering God’s faithfulness in 2 Tim 2 video discussion

The lectionary epistle for Trinity 17 in Year C is 2 Timothy 2.8–15. Paul continues with the theme of ‘remembering’, characteristically interweaving God’s powerful initiative and the need for our response. The passage has connections with Jesus’ teaching in the gospels and (of course) with the Book of Revelation. Sadly, James does not sing for … Continue Reading