Advent 1, Cycle A

THEME OF THE DAY: The promises of God are urgent! The texts call us to a Realized Eschatology, to stress the urgency of preparing for God coming into our lives.

Psalm 122

Though attributed to David, this is one of the Songs of Ascent, and so could be a Psalm written as a pilgrim song by those returning to Jerusalem from exile in Babylon in the late sixth century BC. However, the final editors of this collection of songs do not seem to have been concerned to present the Psalms as bound to their place and time of origin, as a record of the past, but would have us consider the hymns we read as living voices for the present (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). No matter who the author and the circumstances this is a song for pilgrims who are celebrating their arrival in Jerusalem, probably of Zion (the oldest and highest part of Jerusalem). Reference to the house of the Lord suggests the Jerusalem Temple, in which case the Psalm could not have been written early in the period of the return of the Babylonian exiles, since the temple had been destroyed during the Babylonian invasion in 587-586 BC. Those arriving in Jerusalem admire its buildings, how the city symbolizes the unity of the Hebraic tribes, and because of God’s presence in the house of Yahweh located in the city, prayers for the city’s peace and prosperity are offered.

Application: The Psalm testifies to the new day/experience that being in the presence of God affords, leading us to joy, praise, and the hope for peace (shalom, which is not just peace but a state of well-being and thriving — social justice). The text provides occasions for sermons about how praise, the goodness of life, and the quest for social justice inevitably emerge from our encounter with God.

Isaiah 2:1-5

The lesson is likely rooted in the prophecy of the historical Isaiah, whose ministry was to the Southern Kingdom (after the Northern tribes’ secession from Judah) between 742 BC to 701 BC. This was a period during which Judah was increasingly isolated as the Northern Kingdom had been annexed by Assyria. Isaiah was especially critical of the unfaith of the Judeans manifest in the social injustices of the kingdom. After an editorial comment indicating what follows (v. 1), suggesting that the lesson as a whole may be the result of some revisions of the historical prophet’s actual message, a prophecy of a new age that is dawning is offered (an oracle repeated in Micah 4:1-3). Many of the themes of the assigned Psalm reflect in this lesson — the acknowledgment of God’s presence in Jerusalem (in Zion, which was the oldest and highest part of Jerusalem) and the promise that an era of peace will follow. The “instruction” that will come out of Zion (presumably from God in the temple [v. 3]) properly refers to the way [devek] of the Lord, to the Torah, which means that what we gain from God is guidance for living God’s way, a guidance that would have us beat swords into plowshares (Leo Trepp, Judaism: Development and Life, p. 2). Since the Torah did not come from Jerusalem, the text could be understood as testifying to a new word of God and the reference to the light of Yahweh (v. 5) as a reference to Christ.

Application: Another opportunity to proclaim the new day/experience that being in the presence of God (esp. his light who is Christ) affords, leading us to walk in God’s path and giving us the hope for peace. This sense that the new era is dawning and the status quo belongs to the past entails that the faithful respond with urgency (a chance to proclaim the realized character of the eschaton).

Romans 13:11-14

Paul makes an urgent appeal in this letter of introduction to the Christians in Rome, whom he had to date never visited. (Some scholars think he was addressing a specific problem that was preoccupying the Roman church.) Paul advises that because the time for Christ’s second coming draws near, the faithful are to “awake” (a term employed for summoning to moral action). The metaphors of light and darkness used in the lesson (v. 12) suggest a moral change from evil to good (see 1 Thessalonians 5:4-11). The reference to light might also be equated with Christ and/or the reference to the light of Yahweh in the first lesson. Also the reference to “putting on” armor of light (v. 12) trades on a common metaphor in first-century Greek of equating changing clothes with replacing vices with virtues (Ephesians 4:22-24, 6:13-17; Colossians 3:9-14). But verse 14 makes clear that such virtues are only possible when we are clothed in Christ’s virtues; he makes them happen, drawing us away from the things of the flesh. (The Greek term used here sarx refers to sinful existence, not “body.”)

Application: Another opportunity to proclaim the urgency of seeing that the new day/experience that being in the presence of God and especially to the coming of Christ affords, leading us to put aside old ways and behavior (Realized Eschatology and Sanctification). This radically new way of living (its virtues) are only possible because we are clothed in Christ’s virtues (Justification by Grace initiating Sanctification).

Matthew 24:36-44

This most Jewish of all the gospels was not likely written by the apostle who bears its name. The original audience was probably Jewish Christians no longer in full communion with Judaism (see 24:20). The text recounts some of Jesus’ teachings on the end of the age and the need to be watchful. As in the second lesson, we are told that we need to keep awake, he claims, for we do not know when the Lord comes (v. 42). (This metaphor may well refer to the need for moral action.)

Reference to the coming of the Son of Man being like the flood testifies to the radically new state created by Christ’s coming. Also the later reference to one man being taken from the field, another left, and that one woman will remain at a mill while another is taken (vv. 40-41) refers to the fact that Christ’s coming includes separation in the last judgment, that not all will be part of the new order. The comparison between the coming of the Son and Man and a thief is an apt metaphor (vv. 43-44), reminding us that Christ went to the Cross as a criminal. The identification of Jesus as Son of Man (v. 44) fits this theme of the hiddenness of Christ’s coming and of God’s ways, as there is general scholarly agreement that this title is an enigmatic phrase used to identify his earthly activity, not his glory and power.

Application: The text calls on us to be prepared for Christ’s coming (at Christmas, at the end times, and even every day). We are afforded opportunities to proclaim that Christ’s (Christmas) presence among us ushers in a whole new era for which we will want to be prepared (Realized Eschatology). But the text also offers an occasion to proclaim the last judgment (Future Eschatology) in which case we do well to note that as the Lord saved humanity and life in the flood, so his compassion will be with us to the end.

by Mark Ellingsen

THEME OF THE DAY
The difference Christ’s coming makes. Exploring how Jesus’ presence in our lives changes us (Justification and Sanctification are stressed, along with some consideration of the difference Christ makes for Social Ethics).

Psalm 72:1-7, 18-19
The last of more than twenty Elohistic Psalms of David, this one is attributed to Solomon. This is a collection of Psalms traditionally attributed to David, but which identify God as Elohim, not as Yahweh. This Psalm differs from this apparent collection beginning with Psalm 51 because of being identified with Solomon (the editor of the Psalms still makes clear in v. 20 that this is part of a collection of prayers of David). This Psalm is also distinct from the rest of the Elohistic Davidic collection insofar as it is a so-called “Royal Psalm.” Such songs (including Psalms 20, 21, and 101) pertain to royal activities. In the case of this Psalm, the song may have been composed for a coronation of a king or its annual commemoration. Typical of the aura surrounding ancient Near-Eastern royalty, a supernatural character to the king is noted (vv. 5-6). Like its counterparts the Psalm was probably then added by editors to existing collections (like the Elohistic Davidic Psalms in this case), perhaps according to how they fit as messianic prophecies. It functions as a conclusion of Book II of Psalms.

In addition to the ascending king’s supernatural aura, pleas are offered that reflect the justice and righteousness of God, concerning himself with justice and care for the poor and needy (vv. 1-4). The last verses of the lesson and of the Psalm (vv. 18-19) are a doxology to conclude Book II, which was probably added by editors to the Psalm. The blessedness of Yalweh Elohim is proclaimed.

Application: The text invites sermons on the character of Jesus as a king (Christology) who rules with righteousness and justice (tsedeq). Such characteristics are most clearly manifest in God’s saving and delivering people (Psalm 71:2). God gives special attention to the poor in delivering us. Sermons on Justification by Grace and/or Social Ethics responsibly emerge from the text. Another possibility might to be focus on the character of earthly kings literally described in the song, taking the occasion to focus on how the good and just political leader is to be concerned (by God’s grace and his assistance) with the poor.

Isaiah 11:1-10

The text, appearing in a compilation of two or three distinct historical strands of prophecy, is probably rooted in the prophecy of the historical Isaiah, an eighth-century BC prophet to Judah (the Southern Kingdom) after Israel (the Northern Kingdom) had been annexed by Syria. It was obviously a time of great anxiety for Hebrews living in the south. This text is also a messianic oracle, which like the Psalm perhaps has its origins in the celebration of the accession to the throne of a Judean king. The text clearly portrays this king in a messianic manner, manifesting characteristics by birth (being of the line of David and Jesse) and through gifts of the Spirit that were embodied by other great Hebrews of the past (vv. 1-3). This messianic king who is righteous and faithful (note again how righteousness is linked with the deliverance or salvation of the Hebrews from evil [v. 4b]) will also judge the poor fairly (v. 4a) and usher in an era of peace (vv. 6-9). Such themes typify the historical Isaiah (2:4; 14:1-2, 30, 32; 26:5-6). The reign of this king will be a signal to the people, who will want to learn more of him (v. 10, suggesting an evangelistic theme).

Application: Like the Psalm this text affords opportunity to proclaim the character of Jesus as king through whose faithfulness and righteousness (Christology), along with the Holy Spirit, will usher in an era of peace and safety for his people. Justification by Grace and Eschatology are valid subjects of a sermon on the text, along with how these realities relate to Social Justice (concern for the poor) and Evangelism.

Romans 15:4-13

Concluding his introduction to the church in Rome, Paul exhorts the flock to live in harmony and to practice hospitality. The great evangelist expresses hope that the steadfast encouraging God may provide these virtues (the strong bearing with the weak), just as Christ endured insults (vv. 3, 5-6). His practice of hospitality is to inspire the same among the faithful (v. 7). Elaborating on this point, Paul notes that Jesus became a servant of the Hebrews (the circumcised) to confirm promises made to their fathers and in order that even the Gentiles might glorify God (vv. 8-9a). Portraying Christ as fulfillment to prophecy, Psalm 18:40, Deuteronomy 32:43, Psalm 117:1, and Isaiah 11:10 are quoted, using the Greek-language Septuagint version (vv. 10-12). Collectively these texts are used to testify to Christ’s mission to all the Gentiles. The lesson concludes with a benediction calling on God to provide the faithful with peace, joy, and hope by the power of the Holy Spirit (v. 13).

Application: The text provides occasion for sermons on the Christian life (Sanctification), highlighting how the work of the coming Christ in welcoming all he encountered and maintaining balance in the midst of insults makes us welcome people who yearn for harmony. The implications of such a life for experiencing peace and joy by a gift of the Holy Spirit might be developed. Another sermon direction is to focus on the text’s testimony to Jesus’ ministry to the Gentiles, how in fulfilling the Old Testament with this outreach we are reminded that the whole trajectory of Christian faith is a universal outreach to all (a sermon on Justification by Grace, the Atonement as gift of universal grace) and perhaps on the Social Ethical implications of that word.

Matthew 3:1-12

The gospel’s efforts to address Jewish Christians, finding links between the Jesus movement and the ancient faith of Israel, reflect in this report on the ministry of John the Baptist. Unlike the Markan version (1:1-8) where the account helps us know who Jesus is and his significance, because of the first two chapters in Matthew, more like the Lukan version (3:1-18), readers already know this. Consequently this text is more about the beginning of Jesus’ ministry.

In accord with the book’s overall agenda efforts are made to link John and earlier prophets or prophets said to be forthcoming, for the clothes he wears are like those of Elijah and of the prophets said to be coming (v. 4; cf. 2 Kings 1:8; Zechariah 13:4). The quotation of Isaiah 40:3 further makes these connections. Matthew is the only one of the gospel writers to link John’s proclamation to Jesus’ preaching of the urgency of preparing for the coming kingdom (v. 2; cf. 4:17). John’s practice of a baptism of repentance was not an anomaly in first-century Judaism. Practiced by the Qumran community that wrote the Dead Sea Scrolls (Manual of Discipline) it was a practice of ritual purity with roots in Exodus 19:10 and Numbers 8:21, also functioning as a ritual of entrance for proselytes. But as John points out in the text, such a baptism was not a Christian baptism that saves through the Holy Spirit, but a baptism of repentance effective only for those bearing fruits (vv. 8, 11). John seems to link his harsh words against the Pharisees and Sadducees seeking such baptism with the ministry of Jesus who will separate the wheat and chaff (vv. 7, 12). There is general scholarly agreement that these harsh words need to be understood in terms of Matthew’s characteristic distinction between obedient and disobedient Hebrews, in contrast to Luke who in the parallel version focuses on condemning Israel as a whole. This entails in the case of our text that reference to Jesus separating wheat from chaff is not so much indicative of his judgmentalism as that his personhood (how we react to it) is what separates the faithful from those without faith.

Application: The text affords an opportunity to condemn sin and call the faithful to repentance (even from repentance from our Christmas-shopping materialism), but with the awareness that the baptism of Jesus, distinct from that of John’s, is a baptism by which the Holy Spirit changes lives (and so even repentance is to be seen as a work of God). Another alternative is to focus on how Jesus’ personhood (how we respond to his coming) is the great dividing line in human life, the event which determines whether we have repented from the old self-destructive ways and been transformed or whether instead will continue in the old self-destructive ways which typify modern American life and that that decision is urgent (Realized Eschatology).

“Come! Let us walk in the light of the Lord!” This call from Isaiah 2:5 incorporates for us the essence of the four texts selected for the First Sunday of Advent, the beginning of this new Church Year. We are called by the Spirit of God through these texts to make, to proclaim, and to share on this day our commitment to God to be alert, thoughtful, actively involved People of God during these next twelve months. We are called to walk always in the “light of the Lord,” open to God in whatever ways God will come to us. As we begin a new Church Year, this is the day for us to be critically cleansing our lives and our institutions, both religious and secular. We do this so that we may serve most effectively as advocates of God and of God’s cause of justice and of peace for all of God’s creatures, wherever we may be during the next twelve months. For us as Christians, this First Sunday in Advent should be far more significant and meaningful than January 1 each year. For us, this is the day to make important resolutions for the coming year and to keep them.

Psalm 122
Among the four texts chosen for the First Sunday of Advent of Series A in the lectionary that we are using, perhaps Psalm 122 has the most immediate appeal. The feeling for the community of the People of God is so vibrant in this psalm that the city of Jerusalem, within which the “house of the Lord” is built, is directly addressed or described in some way in every verse.

As we introduce this psalm, or during the message for this day, it will be helpful to comment briefly about the life situation in which this psalm was developed. The person who wrote Psalm 122 was intensely grateful when other Israelites issued the verbal invitation to join them in going up to Jerusalem, the city made holy by the house of the Lord in it. Using our God-given imaginations, we can go back in time, transcending space and time, to join with the ancient Israelite People of God in their call for peace and happiness. Then we can and should bring Psalm 122 forward into our time and place, adapting it to our congregation, substituting our city or area for Jerusalem and making other minor adjustments. We can do this, if necessary, even without use of the Hebrew text. Such an adaptation can then be sung or spoken by the person who has arranged it, by a chorus or choir, or by the entire congregation.

Isaiah 2:1-5
Although this text is placed within the basic chapters 1-12 of the Isaiah traditions, its themes are those of the restoration and dawning of apocalyptic period contemporary with Isaiah 60-62 material and with the redactors-writers who were inspired to produce 1 and 2 Chronicles. The prophetic oracle that is the central portion of this text, verses 2-4, is used also in Micah 4:1-4. Here the Torah has gone forth out of Zion, but most of the fervent expectations of this text have not yet been realized by Israel, by the Christian Church, or by anyone. These are the types of thoughts and expectations from which messianic hopes are fashioned. Jews and Christians today and Muslims and Hindus today can together share in this futuristic hope and together can long for and work to accomplish that which has not yet been experienced. Together we can join with what the Jesus of history desired nearly 2,000 years ago. When we as Christians can acknowledge that, even for us and with our Christology, our eschatology is more futuristic than realized, we can join together with Jews, Muslims, Hindus, Sikhs, and others “to improve the world.” Our Advent season is the prime time during our Church Year to do this. That is by far the best way for us to prepare for Christmas.

Romans 13:11-14
We have reached the point in our study of this letter of the Apostle Paul to followers of Jesus in the capital of the Roman Empire in which we recognize that Paul was writing about a new lifestyle for the new people of God who were followers of Jesus whom they perceived to be the Risen Christ. Regardless of whether they had been from a Jewish background or from some other background in the Greco-Roman world, for Paul they were now a “new creation,” people who believed that by the grace of God they were now justified through faith in Jesus the Risen Christ as their Lord. Their new lifestyle, which is what Romans 12-15 as well as many other sections of Paul’s seven basic letters is all about, implies that they will put forth their bodies as a continual living sacrifice acceptable to God (12:1-8). They will have love for one another and bless even those who persecute them (12:9-21). They will submit to the civil authority of government to the extent that the authority of government is authorized by God (13:1-7). They will have no other obligation except to live together in agape´ style (13:8-10). Finally, in the text appointed for this occasion (13:11-14), they will put off all the accouterments of darkness and put on the equipment of light, that is, whatever will indicate that Jesus is their Lord. Therefore, Romans 13:11-14 is an appropriate letter of Paul reading with which to begin this new Church Year with its theme, “Come! Let us walk in the light.”

Matthew 24:36-44
According to this text, even though the Son of man may come during the “night,” Jesus’ disciples are to be “in the light,” ready and watching. Matthew 24:36-44 draws from Genesis 6-9 for a comparison to the time of Noah of conditions at the time of the parousia (coming) of the Son of man, a parousia that has been long-awaited, previously announced, eagerly anticipated by the righteous, and greatly feared by the sinners. The Lukan writer added the example of conditions at the time of Lot. Both Matthew and Luke — whether dependent on “Q” materials, oral tradition, or on each other — added to Mark’s admonitions the idea that one man and one woman will be taken along with the Son of man while another man and another woman will be destroyed.

Instances in the Synoptic Gospels of Jesus speaking about the Son of man in the third person are indications that the Jesus of history did not himself claim to be the “Son of man.” It is likely that it was followers of Jesus who believed that Jesus was alive and with God after the crucifixion who expected Jesus as the Risen Christ to come again as the “Son of man” in accordance with Daniel 7:13.

What, therefore, are we called to proclaim this coming Sunday? Shall we renew or heighten the apocalyptic expectations expressed in Matthew 24? The Matthew 24 text presents a specific viewpoint from a particular situation within one community of followers of Jesus late during the first century. We today are called to speak in behalf of God within a much more extensive perspective than that depicted in Matthew 24. We believe that God as Father, Son, and Holy Spirit will come in many ways during this new Church Year. Let us walk in the “light of the Lord” and look for the coming of the Lord in a multitude of ways each day during the coming twelve months and ultimately at the end of time. For this we are called.

by Norman Beck

All of the four texts selected for us for the Second Sunday of Advent in Cycle A call for changes to situations in which righteousness, justice, and peace will prevail. They suggest that these life situations will change and improve because people will change, because the leadership of the people will change, and most of all because God will act decisively to bring about change. The vastly improved situations hoped for in these texts will benefit all people who are open to God’s actions and to the presence of God in this world.

Psalm 72:1-7, 18-19
This psalm is a prayer to God in behalf of an Israelite king and even more in behalf of the people of an Israelite kingdom. The psalmist requests an ideal situation for the king and for the people of Israel, an ideal situation that has never been realized in ancient Israel or in any other nation, including our own. The situation requested is one that would have pleased even Amos, the great prophet who called for justice in the northern kingdom of Israel. No king or head of state in Israel or anywhere else has ruled so well as is requested in this psalm.

It is precisely because the situation depicted in Psalm 72 is so ideal that many of us as Christians have seen in this psalm a depiction of the kingdom portrayed in the Synoptic Gospels, a description of Jesus and of the kingdom of God. Nevertheless, Jesus and the kingdom of God portrayed in the Synoptic Gospels are not like the king and the kingdom longed for in Psalm 72, unless we discard the portions of the psalm that do not apply to Jesus and embellish the portions that do.

If we sing or say Psalm 72 next Sunday, we should provide along with it considerable explanations about its setting in ancient Israel and about our Christian reinterpretations of it to apply portions of it to Jesus and to the kingdom of God in the Christian sense. An alternative to singing or saying verses 1-7 and 18-19 of the psalm would be to sing or to say verses 18-19 only. These two verses are a baracha (Israelite-Jewish prayer of blessing) that concludes Book II (Psalms 42-72) of the Psalter. As we sing or say verses 18-19 in a Christian worship service, we can adapt the verses slightly to read, “Blessed be the Lord God, Creator, Redeemer, and Sustainer of all things, who alone does wonders. Blessed be the name of the Lord forever. May the Glory of the Lord God fill the entire universe. So be it, God. Amen!”

Isaiah 11:1-10
Within this text the Isaiah tradition reaches back to use the “ideal” conditions that were thought to have prevailed in the Garden of Eden as a model for the future. The result is a beautiful expression of hope for the messianic age of righteousness, justice, and peace. In Isaiah 11:1-10 we have a prime example of how the Israelites hope for a truly great king in the line of David, the messianic hope of the Israelite Scriptures, developed. We as Christians, of course, since the first century of the common era have seen in Jesus our Savior a fulfillment of this hope, even though we must be aware that by no means all aspects of this great messianic hope have been actualized as a result of events during the first century and of subsequent events in church history. Therefore, Christians and Jews together could and should proclaim this text as a witness of their shared hope for salvation and for shalom to be realized in the future. We as Christians can visualize this future hope primarily in terms of Jesus and his “first” and “second” comings, and Jews can visualize it primarily in terms of the coming of God as God has come in the past, but both groups can look forward to some new action of God that will be much greater than anything we have ever experienced. There are great benefits to both groups when Christians and Jews read, study, and relate to God together, sharing the Israelite Scriptures, which are canonical for both of our traditions. Because of the futuristic emphasis of the Christian Advent season, this is the best time within the Church Year for such Jewish and Christian group study, and this Isaiah 11:1-10 text is an excellent starting point. There is no better way than this for us “to get ready for Christmas.”

Romans 15:4-13
As in the Romans 13:11-14 text for the First Sunday of Advent, here also in Romans 15:4-13 Paul wrote about his wish that “followers of Jesus who came from a Jewish background and followers of Jesus who came from other backgrounds in the Hellenistic world would live together in harmony, in order that with one voice they would glorify the God and Father of our Lord Jesus Christ.” With this understanding of Paul’s purpose in Romans, Paul is not seen as the one person who more than any other person changed Jewish Christianity into Hellenistic Christianity, but as a person who was vitally concerned about harmony between Jewish background followers of Jesus and non-Jewish background followers of Jesus. When Paul is seen in this way, perhaps not only the Jesus of history but also Paul can become a focal point for improved understanding among Jews and Christians. With Paul’s emphasis on the Spirit of God rather than on a legalistic literalism with regard to the Scriptures (“The letter kills, but the Spirit makes alive” 2 Corinthians 3:6; see also Romans 7:6), Paul supports fellowship and unity, rather than broken or protested fellowship and disunity, also among Christians.

Matthew 3:1-12
Even a simple comparison of the Synoptic texts that include this pericope indicates that the Matthean redactors did considerable rearranging of Mark 1:2-6 in forming Matthew 3:1-12. They did not use the Malachi 3:1 portion of Mark’s quotation. In their use of “Q” materials or of other composition in Matthew 3:7-10 (Luke 3:7-9), the Matthean writers characteristically specified the Pharisees and, in this instance, also the Sadducees for vilification where Luke has simply the multitudes. It is regrettable that both Matthew and Luke used the vulgar epithet, “You offspring of snakes!” This expression in our English idiom would be “You sons-of-bitches!” The word of John the Baptist and the Word of God in Scripture would speak with greater authority without the use of this epithet.

The message of Matthew 3:1-12 for Jews, for Christians, and for all people is “Change! Change your minds, your attitudes, your actions, your lifestyle!” “Prepare the way for the Lord!” Perhaps we become overly complacent as we hear this text, thinking that somehow this message is not for us but for others, for Pharisees and for Sadducees, so that we do not have to deal with it ourselves. This message, however, is for us, especially for those of us who are pastors and teachers. We are expected, even commanded, to change and to prepare the way of the Lord. Then it is for all people, for Jews, for Christians, and for all others as well. This text, particularly in relation to the other texts appointed for this occasion, has its message directed straight at us. We have no choice other than to accept and proclaim this message boldly this Advent season.

by Mark Ellingsen

THEME OF THE DAY
This column is on the Christian way to celebrate Christmas. This is an examination of the implications of Christmas for daily life (Sanctification) and community engagement (Social Ethics). The coming of the Lord and Christmas gives us a sense that a new era is dawning (Eschatology).

Psalm 146:5-10

This is part of a hymn of praise (the genre that dominates Book V of the Psalms of which this hymn is a part) asking God for help in the midst of human inadequacy. Like the last five Psalms, this song begins and ends with the Hebrew term haleluyah [Praise the Lord]. This joyful tone is reflected at the outset of the lesson, as we are reminded (just as it is said at the outset of the book of Psalms) how praising the Lord leads to happiness [ashere] (an insight borne out by much modern neurobiology). We are reminded how this Lord is the Creator; faithful to his creation; and cares for the poor, the hungry, the widow, and the orphan. This is a God to be trusted; not even the most powerful of all human beings can carry out matters like the Lord who reigns forever.

Application: The Psalm invites making contrasts between the transience of our own sinful condition (vv. 3-4) and the awesome God who reigns forever. Such insights have significant implications for how we live (Sanctification) — leading to joy, confidence, and a sense of worship (aware that all the good in creation is God’s). Social Ethics is also a legitimate concern in such sermons, as the Psalm reminds us that our God and his Son’s birth is about the business of caring for the poor, rather than acquiring new trinkets.

OR

Luke 1:47-55

This is the famed hymn of praise attributed to Mary called the Magnificat. Though the book is the most Gentile oriented of all the gospels (along with Acts aiming to justify Paul’s outreach to the Gentiles), this song, unique to Luke’s gospel, is based on Hannah’s song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son. The song praises God for his love and mercy (vv. 48, 50). Reminiscent of the preferential option for the poor of Liberation Theology, he is said to scatter the proud, but lifts up the poor and feeds the hungry (vv. 51, 53).

Application: The text invites sermons praising God’s love and kindness (Justification by Grace) and his special concern for the poor (Social Ethics).

Isaiah 35:1-10

The text is part of a book that is an editorial compilation of two or three distinct historical strands of prophecy. Although appearing in a section devoted to the prophecy of the historical Isaiah, an eighth-century BC prophet to Judah (the Southern Kingdom) after Israel (the Northern Kingdom) had been annexed by Syria, it is more likely that this oracle was probably written by one of Isaiah’s disciples at the conclusion of the Babylonian captivity in 539 BC, belonging to chapters 40-66 and then moved to its present location in the section devoted to the historical prophet. The prophecy promises the restoration of Zion (a hill in southwest Jerusalem that is probably the oldest and highest part of the city, a section associated with David). In response to the new reality, the prophet sings that wilderness and dry land will be glad and rejoice. The text’s reference to Carmel is to a well-wooded region in Canaan twelve miles from the Mediterranean Sea, and its reference to Sharon is to another region of rich pastures northwest of Jerusalem near the Mediterranean. All creation sees the glory of Yahweh (vv. 1-2). There is no need for weak hands and feeble knees, for Elohim comes to save (vv. 3-4). The blind see, the deaf hear, and the speechless sing for joy (vv. 5-6). This seems to be a reference to the pending correction of the redeemed’s spiritual disabilities. A highway through the wilderness that none can miss will be made plain (perhaps we might construe this as a messianic prophecy). Clear reference is made to the returning home of the exiles.

Application: The text proclaims hope for restoration of those who have been exiled (fallen on tough times) (Justification by Grace through Faith). The reference to the highway interpreted messianically opens the way to sermons on the difference the coming Christ and so Christmas can make in our lives.

James 5:7-10

James is probably a piece of Christian wisdom literature, not a letter at all, but with an epistolic greeting added. Traditionally the book has been attributed to James, the brother of Jesus (Galatians 1:19; Acts 15:13, 21:18), but the Greek seems too good to have been his work. Of course the work could have been authored by an admirer of the Lord’s brother who used his name. But the general nature of the book’s contents makes it difficult to attach it to a specific time and place. This text is part of the author’s concluding encouragement to readers. He urges patience regarding the Lord’s coming, which is said to be near (vv. 7-8). Grumbling is condemned and a judge (presumably Jesus) is said to be near. The suffering and patience of the prophets are cited as examples (vv. 9-10).

Application: Those anxious or despairing about the coming holiday can be comforted with this text, for Christ is near (Justification by Grace). The Christian life (Sanctification) may be portrayed in terms of patience and its virtue.

Matthew 11:2-11

This is an account illustrating the authority of Jesus. Given this gospel’s efforts to address Jewish Christians, it is not surprising that at a number of points the authority that our Lord claims refers to Old Testament prophecy. Jesus responds to questions of the disciples of John the Baptist about whether he is the Messiah (vv. 2-3). In response Jesus had John’s disciples report what they had seen — healings, the dead raised, and the poor receiving good news (vv. 4-5). These are all works predicted to be manifest at the Eschaton by Isaiah (29:18-19; 35:5-6; 61:1). This suggests that in Matthew’s view, with Jesus the end has come. One taking no offense in him is blessed (v. 6). This insight may testify to the purpose of the gospel to comfort Jewish Christians in Antioch no longer in full communion with Judaism (23:25-32; 24:20).

As John’s messengers leave, Jesus calls him a prophet, or more than a prophet. Malachi 3:1 is cited to suggest that John is a forerunner of the Messiah (vv. 9-10). John is said to be the greatest of all born of women, but the least in the kingdom of heaven is greater than he (v. 11).

Application: At least two possible directions for sermons emerge from the text. Like the Psalms, this occasion is provided as a reminder that Christ’s ministry and the Christian faith are concerned about poverty and the poor (Social Ethics). Another dimension of the text is the opportunity afforded to remind the congregation that the works of Jesus and the church (healing, raising the dead, caring for the poor) are signs of end times, and that Christmas gives us a little glimpse of heaven (Sanctification and Realized Eschatology).