The Fourth Sunday of Advent - 18 December 2011
II Samuel 7:1-11, 16
Canticle 15 – Magnificat, St. Luke 1:46-55
Romans 16:25-27
St. Luke 1:26-38
Background: The Advent Lectionary
It has been almost 50 years since the first movements toward a reform of the Lectionary were begun following Vatican II. It may be that many of us have forgotten what the themes of the Advent Lectionary were up until the new lectionary was promulgated. The historic lectionary used in the Roman, Anglican, and Lutheran churches proceeded along an entirely different tangent. The first Sunday saw a rehearsal of the Entry of Jesus into Jerusalem (Palm Sunday). It seems strange, but it underscored the Advent notion that Christ was coming again. The second Sunday was devoted to the “Signs” that would accompany the end time, and the third introduced the character of John the Baptist. His introduction, however, was later in his career, when he sends his disciples to ask of Jesus, “Are you the one, or is there another?” The fourth Sunday then properly focused on John the Baptism in his ministry.
The revisions to the lectionary that we see in the Revised Common Lectionary have augmented the Advent themes of the historic lectionary. The Palm Sunday Entrance was dropped, and the first Sundays of the three years focus on the “signs of the times.” The second Sunday introduces us to John the Baptist, while the third Sunday either focuses on the question to Jesus, noted above, or looks at the preaching that John does at the Jordan. It is in the fourth Sunday that we note a big change, where the focus is removed from John the Baptist, to three different incidents. All of them are annunciations of a sort. In year A, it is the annunciation to Joseph, and in year B to Mary. In year C, we read the Gospel for the Visitation, where Mary visits her cousin Elizabeth and gives voice to the Magnificat. Thus in the new lectionary, Advent begins with a focus on the second coming and moves then to preview the Christmas event.
2 Samuel 7:1-11, 16
Now when the king was settled in his house, and the LORD had given him rest from all his enemies around him, the king said to the prophet Nathan, "See now, I am living in a house of cedar, but the ark of God stays in a tent." Nathan said to the king, "Go, do all that you have in mind; for the LORD is with you."
But that same night the word of the LORD came to Nathan: Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?" Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover the LORD declares to you that the LORD will make you a house. Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.
In this reading from II Samuel we see a world in transition. The moderator is the prophet Nathan, and the points of transition are kingship and temple. David desires to build a “house” for YHWH. Since he, the king, is living in a palace of cedar he reckons that the God of Israel should have better. Nathan initially agrees, but later changes his mind. In the oracle that he speaks the turning point becomes the notion of the “house”. It is God who will build a house (namely, the house of David – a dynasty), and the “house” for God can wait. Thus we feel the movement from desert to city, from tabernacle to temple, and from tribal to kingly rule.
Why is this the lesson on this Fourth Sunday of Advent? We need to look beyond the temple issues and look at God’s founding the Davidic dynasty. It is that bloodline which is associated with Jesus, and becomes the foundation for our understanding of Jesus’ place in the history of Israel.
Breaking open II Samuel:
- Why is it so important for Jesus to be descended from David?
- What does kingship mean to you?
- How is Jesus like David?
Canticle 15: The Song of Mary Magnificat
Luke 1:46-55
My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: the Almighty has done great things for me, and holy is his Name.
He has mercy on those who fear him in every generation.
He has shown the strength of his arm, he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, and has lifted up the lowly.
He has filled the hungry with good things, and the rich he has sent away empty.
He has come to the help of his servant Israel, for he has remembered his promise of mercy,
The promise he made to our fathers, to Abraham and his children for ever.
Luke places this song into the mouth of Mary, although some readings have Elizabeth proclaim the song. The similarity of this song to the song that Hannah sings in connection with the birth of Samuel (I Samuel 2:1-10) would seem to make it more appropriate to Elizabeth, but it is also appropriate to Mary, especially in light of Luke’s program regarding the “little ones” and the “poor”. It is really a pastiche of various Old Testament elements, but its theme is clear and focused. The poor have been raised, and the rich sent away empty. How Jesus will figure into this program will be Luke’s endeavor in his Gospel. Now, however, Mary is the “little one” who has been raised up and exalted.
Breaking open the Magnificat
- How is Mary a representative of the poor?
- How is Mary looked upon “with favor”?
- What role does Mary play in your life of faith and prayer?
Romans 16:25-27
Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith-- to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.
In the doxology that concludes the Letter to the Romans, Paul underscores his role as a prophet and apostle to the Gentiles. He is the revealer of the mystery that is disclosed in the life of Jesus, who is the center of Paul’s preaching and theology. Advent concludes the telling of the Gospel of Jesus, for Advent waits in the hope of Jesus’ coming again. This reading holds us back from an anticipation of the festivities of Christmas, and reminds us that that event is in our past – is foundational in our faith. The Advent that Paul proposes is the holy living of our waiting for Jesus, not as a baby, but as the fulfillment of the promise.
Breaking open Romans:
- What is the “mystery” that Paul talks about?
- How is Paul a prophet?
St. Luke 1:26-38
In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary. And he came to her and said, "Greetings, favored one! The Lord is with you." But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, "Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end." Mary said to the angel, "How can this be, since I am a virgin?" The angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God." Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her.
In this reading from Luke’s Infancy Narrative, Luke connects the characters of the story, including the yet-to-be-born Jesus, to the themes and worldview of the Old Testament. Luke depends on the prophet Zechariah to supply the vocabulary that can describe the importance and ministry of Jesus as Messiah, “he will be great, called the Son of the Most High.” Mary wrestles with the difficulties of her situation, her betrothal, her virginity, and her social status. The angel responds with temple-terms, “the power of the Most High will overshadow you,” a phrase that is redolent of the “shekinah” or cloud of glory that overshadows the tabernacle in the Old Testament. In this guise she is portrayed as the true believer – “let it be with me” – a house of faith (see the first reading.)
Breaking open the Gospel:
- What fears might Mary have had?
- What fears do you have about God, or your faith?
- How have you been a servant to God?
After breaking open the Word, you might want to pray the Collect for Sunday:
Purify our conscience, Almighty God, by your daily visitation, that your Son Jesus Christ, at his coming, may find in us a mansion prepared for himself; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
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