Advent 1, Cycle B

“Come back, O Lord! Return to us! Split the heavens open wide and come down the way you used to come!” With these words, paraphrased and summarized from the Isaiah tradition, the inspired leaders of the Isaiah tradition called out to the Lord at the end of the period of Israelite exile and during the long, difficult decades of their struggle to restore Jerusalem.

“Stir up your power, O Lord, and come to save us! Restore us! Let your face shine so that we can see it and be saved!” The words of the psalmist are appropriate for any people in need at any time and place. The opening words of the traditional Prayer for the Day for this Sunday, “Stir up your power, O Lord, and come!” would serve very well as the theme for the message in all four of the texts for this day.

Each time I go with students in my New Testament Studies and History of Religions classes at Texas Lutheran University to worship God among Hindus at the Hindu Temple of San Antonio, with Buddhists at the Thai Buddhist Wat Dhammabucha, with Jews at Temple Beth-El in San Antonio, and with Muslims at the Islamic Center of San Antonio and we are warmly welcomed, I think about possibilities and situations in which we might invite Hindus, Buddhists, Jews, and Muslim to worship God among us in our Lutheran Christian services. Of all of the seasons of the Church Year, I think that the four Sundays of Advent are the best choices, especially this First Sunday of Advent with the texts selected for this day.

In the Old Testament texts for the First Sunday of Advent in Series B of this lectionary (Isaiah 64:1-9 and Psalm 80:1-7, 17-19) the Lord God is called upon to come into the current situation of distress and need within this and every time and space and to do what the Lord is reported to have done in the past. Hindus, Buddhist, Jews, and Muslims can all resonate with these texts together with us. Within the New Testament accounts for this day, on the other hand, the emphasis is placed upon the end of time, the end of the age, the coming Day of the Lord. Here the message is to wait patiently, prepared for the revealing of our Lord Jesus Christ, being sustained guiltless on that day (1 Corinthians 1:3-9), watching at the door, sleeplessly, on a twenty-four hour seven-day alert (Mark 13:24-37). Hindus can relate well to this, but these particularities cannot be easily embraced by Buddhists, Jews, and Muslims. Nevertheless, pastors who have a sound theology of creation and who have familiarity with the experiences of Buddhists, Jews, and Muslims can structure the message on this occasion in ways that would be welcoming to Buddhists, Jews, and Muslims. That is a challenge that we should accept, especially during the Sundays of Advent. An adequate message should include both universalities and particularities. That is what we are called to do.

We note that in the Isaiah 64:1-9 and Psalm 80:1-7, 17-19 texts the Lord God is addressed. In 1 Corinthians 1:3-9 and in Mark 13:24-37 followers of Jesus are addressed. In the Older Testament texts the Lord is called upon to save us here. In the Newer Testament texts the expectation is that the Lord Jesus Christ will come to take us from here. Let us, then, look briefly at each of these four texts.

Isaiah 64:1-9

This selection is a portion of the psalm of intercession that runs from Isaiah 63:7–64:12. A reading and an analysis of this entire song will help us to regain something of the context of this portion and of the vivid images within it. The selection that is our First Lesson should be read with much feeling! The lector for the day should be encouraged to read this text vibrantly. It is our task as those who proclaim the Word to recapture and to recapitulate the same vibrant feeling in the sermon or homily. We must address our needs, the needs of the people within the community of faith in which we live, just as they did in theirs.

Psalm 80:1-7, 17-19

The restoration emphasis within this great group lament suggests that this psalm may have had its Sitz im Leben (situation in the life of the people of that time) at the same time and perhaps at the same place as that of the Isaiah 64:1-9 song. Dare we today pray as this psalmist prayed? Can we update the psalm in some way within the proclamation of the message, substituting terminology current for our time and place while retaining the urgency of the prayer? In doing this, we will be calling upon the Lord to bless us with the strong presence of the Lord here and now in this present world of time and space.

1 Corinthians 1:3-9

The primary point of contact between this text that includes the reading of the final part of Paul’s salutation and all of the thanksgiving section of this extensive letter and the other three tests appointed for this day is “as you wait eagerly for the revealing of our Lord Jesus Christ who will also establish you until the end, blameless on the Day of the Lord Jesus Christ” in 1:7b-8. It would be helpful to give 7b-8 the most emphasis during the reading of this Second Lesson for the day.

Mark 13:24-37

Our study of this Mark 13 “Little Apocalypse” supports the hypothesis that along with the other portions of the Gospel According to Mark this chapter includes reminiscences about Jesus and sayings of Jesus passed down and adapted by followers of Jesus in order to meet their own needs. As is characteristic of general apocalyptic thought prevalent among many Jews during this period, there are specific references to Daniel 9:27 and to Daniel 7:13 in Mark 13:14 and in Mark 13:26 respectively. Mark 13 reflects the urgency with which the Markan eschatological community proclaimed this message as the end of the forty-year generation since the crucifixion of Jesus approached, its conviction that the end of the age was near, and its uncertainly about the precise moment in which the end would come. Most of the Mark 13:24-37 text may have come to us relatively unchanged from the Jesus of history. The words “not even the Son” in 13:32 may, however, have replaced something such as “nor do I know” during the 35-40 years of transmission of the saying after the death of Jesus. Nevertheless, the message that is inherent in 13:32-37 is as appropriate today as it was during the first century of the common era.

The message in all four of these texts on this First Sunday of Advent in Series B is in essence therefore, “Watch and Pray! Be watching and ready for the end. At the same time be open in prayer for God’s coming to us in the here and now of our present and continuing life together.” We greatly need God’s grace whenever God comes to us, whether it is to restore our life here (the Older Testament emphasis) or to bring it to an end and to provide a new beginning (the theme in the Newer Testament texts for this day).

In each of these texts God’s grace is proclaimed in typical Advent season form in part as a gift already received and in part as a gift anticipated for the future. In Isaiah 40:1-11, in Psalm 85:1-2, 8-13, in 2 Peter 3:8-15a, and in Mark 1:1-8 the hearers of the message are urged to prepare the way for the Lord to come by repenting of their sins and by being open to the grace of God.

Isaiah 40:1-11

This text is a rich source for Advent hymns and for Advent messages. The message of comfort is especially beautiful when the word usually translated as “double” in 40:2 is expressed in English as “a doubling over,” that is as a cancellation of the record of human sin, or in other words as “forgiveness” for all of the sins of the people of Jerusalem. The idea is that it is as if God takes a paper on which all of our sins and debts are recorded, doubles it over from the bottom of the page to the top and writes “forgiven” on the part that has been doubled over. This fits the context of verses 1 and 2 and of the nature of God as proclaimed throughout the traditions that we as Christians share with Jews and with Muslims far more closely than does the translation “double,” which implies a vindictive double punishment. God is not generally presented elsewhere in our traditions as being cruelly vindictive against us in our sin, imposing a double punishment upon us as payment for our sins.

Psalm 85:1-2, 8-13

As in Isaiah 40:1-11, restoration is the theme here. Perhaps this psalm had its life situation during a period of suffering within the restoration of Jerusalem period, some time after 538 BCE. The salvation of the Lord God is said to be readily at hand for all who fear and respect the Lord. In both of these texts from the Older Testament, salvation is perceived primarily in terms of the community of believers here in the present situation rather than as individual salvation through a resurrection from the dead at the end of time.

2 Peter 3:8-15a

The grace of God in this text is seen in the delay of the coming of the “Day of God.” Why has the Day not come? The explanation given here is that God has waited to come so that all would have an opportunity to repent and thus avoid destruction. This document, therefore, as likely the last early Christian literature to be written, which was included within the Newer Testament canon, has a message of God’s grace that is especially appropriate for us today. For us, too, the “Day” has been delayed. What reasons do we give for this prolonged delay? What is our proper response to this delay from the perspective of our faith and of our lives?

Mark 1:1-8

Here God’s grace is expressed in a very important document with its title self-designated in its opening sentence as “The Gospel (Good News) of Jesus Christ, the Son of God.” The “gospel” that Paul and others had earlier proclaimed about life and salvation portrayed in the death of Jesus so that our sins would die with him and of God raising Jesus from death to new life to be shared with all of us is expressed here in narrative form, a new genre of ministry of Jesus. The narrative begins with a brief account about John the Baptizer.

We see in Mark 1:2 the initial example of a literary technique used frequently in Mark, that is, the bringing together of two or more quotations from various places within the Older Testament so that in their juxtaposition they say something more than that for which they had earlier been intended. “My messenger” in Malachi 3:1 almost certainly was a reference to the prophet Malachi, whose name itself means “the messenger of me,” a messenger of God. As used in Mark 1:2, “my messenger,” “the messenger of God,” is a reference to John the Baptizer, the precursor of Jesus as the Christ, the Son of God. The voice in the wilderness crying out “Prepare the way of the Lord” in Isaiah 40:3 was a divine voice, an oracle, a message of a prophet from a period near 538 BCE. As used in Mark 1:3, referring to John the Baptizer, a prophetic voice from an earlier period is reapplied as a prophetic voice for a period more than five centuries later. The Markan narrative documented both the Malachi tradition and the Isaiah tradition as Isaiah tradition, unacceptable documentation by our literary standards, but not only acceptable but also very appropriate here, since from the perspective of this “Gospel” narrative all of the accepted Israelite tradition is understood as one as “Word of God.”

The Matthean and Lukan redactors “corrected” the Markan narrative by not using the Malachi tradition portion of the quotation, and most copies of the Markan text centuries after its original composition “corrected” the Markan quotation itself by changing the words “in Isaiah the prophet” to “in the prophets.” If we choose to use the earliest Markan manuscripts that are available to us, we follow the original Markan intention of attributing both quotations to Isaiah in order to make it appear that God through the “Word of God” in the Isaiah tradition was writing specifically about John the Baptizer who would appear approximately 560 years later, rather than about a historical situation at the conclusion of the Israelite exilic period. This illustrates for us that the Markan narrative, the “Gospel of Jesus the Christ, the Son of God,” is primarily a theological document; not an attempt to relate or to portray history.

Information is now accessible to us from the study of Jewish literature that John the Baptizer was not the first or the only person during his time to proclaim and to perform a “baptism for the forgiveness of sins” within a gathered eschatological community. We recognize also the theological “exaggeration” inherent in Mark that “all of the people of the Judean countryside and all of the people of Jerusalem were going out to him and were being baptized by him.” We see that these are primarily theological statements in the narrative; not primarily historical statements. By becoming aware of this at the beginning of the Markan narrative, we are enabled to have a better understanding of the nature of the “Gospel of Jesus Christ.” The clothing and behavior of John identify him as a classic prophet, a prophet outside the central religious and political sanctuaries, similar to great “peripheral” Israelite prophets of the past such as Amos and Jeremiah. See Robert R. Wilson, Prophecy and Society in Ancient Israel (Fortress, 1980), for a study of these “peripheral” prophets.

In the manner in which John the Baptizer is said to have placed Jesus so much higher than himself, we see efforts of early followers of Jesus to incorporate followers of John the Baptizer into their own communities. Finally, the Mark 1:1-8 text indicates, as suggested above, that the grace of God is here experienced partially as a gift already received through the baptism by John for the forgiveness of sins and partially as a gift anticipated for the future. The latter is expressed in the reference in Mark 1:8 to Jesus as “the one who will baptize you in the Holy Spirit.” We live today in this same relative position regarding God’s grace. In part we have already received it and do receive it, and in part it is a gift still to come. That is the essence of the Advent season for us. For us, as for the members of the Markan community of faith, the benefits of the baptism of Jesus for us are still to come. The futuristic element in our Advent tradition makes the season of Advent for us each year a new exciting anticipatory experience.

THEME OF THE DAY
Hearing the prophets of Jesus and becoming one of them for today. All the texts afford some opportunity to explore prophecy, an office and undertaking that proclaims our sin in the midst of praising God (Sanctification), gives hope (Eschatology), as well as proclaims and advocates justice (Social Ethics).

Psalm 126
This is a prayer of deliverance from national misfortune. It is a Song of Ascents, which means it probably originated as a pilgrim song for those Hebrews who were ascending (climbing the mountain on which the temple sat) on the way to worship in the Jerusalem Temple. (Other scholars contend the Psalm ascended in its poetic form.) This Psalm begins with reminiscence of the joy (laughter and singing) inspired by God’s favor toward his people, the great things he has done in the past (vv. 1-3). Prayers are offered that such favor might be shown again. Perhaps hope is expressed here for the return of the exiles from captivity in Babylon. Reference to the Negeb is a reminder that there is an arid region south of Palestine (the Hebrew text only refers to the region in the south) whose soil was made palatable by certain torrential streams in torrents of rain (vv. 4-6). Those in mourning and oppressed shall experience joy [rinnah, referring to loud cries and singing] (v. 6). A preferential option for the poor along with ecstatic celebration is posited here.

Application: Sermons on the great things God has done in the past and the hope that inspires for the present and future appropriately emerge from this Psalm (and so a stress on Providence and Eschatology must be embedded in such preaching). The proper way to worship God in these instances (joyfully, with singing and laughter [the Christmas spirit]) is also an appropriate homiletical direction. Finally the possibility that those oppressed might be liberated and restored makes sermons on Social Ethics a valid approach to this text.

OR

Luke 1:47-55
This is one of the synoptic gospels, the first installment of a two-part history of the church (which includes the book of Acts) traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God,” it is possible that the author addressed all the faithful. This text is the famed hymn of praise attributed to Mary, called the Magnificat. It is so named from the first word of the Latin translation [megaluno, in Greek]: To “magnify to Lord” is to declare his greatness.

The song is unique to Luke’s gospel, based on Hannah’s song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son. After expressing joy in God, the song praises him for his love and mercy/kindness [elos] (vv. 48, 50). He is proclaimed as holy [hagios] and mighty/powerful [dunatos] (v. 49). (The phrase “holy is his name” is a traditional Jewish word of praise [Psalm 111:9].) Reminiscent of God’s preferential option of the poor taught by Liberation Theology, God is said to scatter the proud, bring down the powerful from their thrones, but lift up [hupsoo, literally "raise high" or "elevate"] the poor [tapeinosis, literally "the humble" or those of low estate] and feed the hungry (vv. 51-53). He will also help Israel according to promises made to Abraham and David (vv. 54-55; cf. Genesis 17:6-8; 18:18; 22:17; 2 Samuel 7:11-16).

Application: This text can give rise to sermons on praise of God (what prophets do and what Christmas is all about). These are Sanctification themes. Another alternative, like the additional Psalm of the Day, might be to preach a prophetic word on the possibility that the poor and oppressed will be liberated (a sermon on Social Ethics).

Isaiah 61:1-4, 8-11
It is well-known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in the later period after the Babylonian exile in the sixth century BC. A hypothesized third section (chapters 56-66) of the book, perhaps written by Second Isaiah or by one of his disciples in view of the close stylistic similarities to chapters 40 on, begins at the conclusion of the Babylonian captivity and is likely written after the restoration of exiled Judah, expressing some disappointment about what has transpired since the exiles’ return. This lesson is the work of this last section. The speaker is either the prophet or the suffering servant (Messiah) of Deutero-Isaiah (especially 50:4-11). The anointed prophet/servant (note the Spirit’s presence) is sent to bring good news to the oppressed/poor, to bind up the brokenhearted, and to proclaim freedom /liberty [deror] to the captives, planting them as oaks of righteousness [tsedeq] (vv. 1-3). The agricultural metaphor of Israel as planted by God is common in Isaiah (4:2; 5:7; 60:21). We must keep in mind that to be righteous in Hebraic thinking is not so much a demand for morality as it is the expectation of being in right relation with God (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 371).

Reference to the building up of the ancient ruins (v. 4) is a prophecy of a rebuilding of Jerusalem by the returning exiles. God is said to love justice [mishpat] and to promise to punish the oppressors. (It is good to remind ourselves again that the Hebrew term mishpat may connote a sense of comfort to the faithful, not just the threat of punishment. This would link with the subsequent testimony to the Lord’s forgiving nature, and the fact that Yahweh is said to seek fairness in Jacob [in Israel] might suggest the validity of understanding his judgments as pertaining to social interactions [justice].) The nations will change their estimate of Israel as a result of these actions by God (vv. 8-9). The prophet (or all Israel) will be clothed with the garment [beged] of salvation/safety [yesha] and righteousness (v. 10).

Certainly in its original Hebraic concept, righteousness [tsedeq] with reference to God’s judgment could connote legal, strongly judgmental actions on God’s part or a legalism. Yet most Old Testament scholars note that this attribute of God is not in any way punitive but more about relationship. It has to do with God’s loyalty to his covenant in saving us, and even here later in the Old Testament era righteousness is construed as something God bestows on the faithful, as it is here in verse 10 (von Rad, pp. 373, 376ff). So whether we continue to employ a judicial metaphor for understanding the concept of righteousness (God declaring us righteous) or regard it as God’s faithfulness to the covenant in restoring his relationship with the faithful, it does not ultimately matter. Either way, righteousness and so justification is a gift of God. If the text is read as words of the suffering servant about himself and is in turn read as referring to Christ, then the text is about the coming child who works righteousness and justice and good news for the oppressed/poor.

Application: The text affords opportunity to clarify the focus of both Jesus and what prophets (including Christians like us) do — proclaim/work Justification by Grace or work justice for the oppressed (Social Ethics).

1 Thessalonians 5:16-24
This epistle is an authentic letter by Paul written in the early 50s to a church of mostly Gentiles in a Greek city (the capital of the Roman province of Macedonia) threatened by social pressures and some persecution to return to the values of secular culture. In a concluding exhortation Paul urges the faithful to rejoice [chairo] always (v. 16), never to cease to pray (v. 17), give thanks [eucharisteo] in all circumstances (v. 18), not quench the Spirit [pneuma] (v. 19), and not despise the words of prophets (v. 20). Also he urges that we test [dokimadzete] everything, holding fast to what is good [kalon] and abstaining from evil (vv. 21-22). In considering the warning not to despise the prophecies (v. 20), it is relevant to note that the Greek term for “prophet” [prophetes] literally means “public expounder.” Paul concludes with a benediction by praying with confidence that God would sanctify the recipients of the epistle, expressing that a faithful God will do this (vv. 23-24). The reference to spirit, soul, and body in verse 23 is not to suggest he thinks of a person in three parts, but as a unity which may be viewed from three distinct points of view.

Application: The text invites sermons on the nature of prophecy as public expounding of a confident word of hope in a faithful God in the midst of social pressures. Justification by Grace and Eschatology are central themes in such a homiletical agenda. Sanctification might be emphasized if the sermon focuses on urging hearers to live as prophets, which includes according to the lesson lives of rejoicing, prayer, thanks, and not quenching the Spirit. These themes might be enriched by noting the prophet’s role as social critic, addressed in the First Lesson and the Psalm of the Day. Sermons both on the Holy Spirit and the need to “test” our Christian commitments with scripture are also possible sermon directions.

John 1:6-8, 19-28
This book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact it is probably based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea, who claimed that the book was written on the basis of the external facts made plain in the gospel and so John is a “spiritual gospel” (presumably one not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

The first three verses of the lesson are from the prologue of the gospel. John the Baptist is introduced in his role as one who came to testify to the light while he himself was not the light [phos] who is Christ (vv. 6-8). The remaining verses are the author’s version of John’s testimony. They echo the prologue’s report of his coming to testify to the light, not to that status for himself. He denies both being the Messiah or Elijah (vv. 19-22). Isaiah 40:3 is cited as John’s testimony, to prepare [euthanate, make straight] the way [hodos] of the Lord (v. 23). Some biblical critics have speculated that John the Baptist’s clear subordination of himself to Jesus is a function of the fact that rivalry between the disciples and John’s followers continued until well into the late first century. Having denied his status as Elijah or the Messiah, John is challenged by the Pharisees for performing baptism (vv. 24-25). (None of the parallel synoptic gospel accounts report this dialogue.) He responds again with humility, pointing to the Messiah, for he only baptizes with water (v. 26). John claims that he is not worthy to untie the thong of the Messiah’s sandal (v. 27). There is more focus on what John did than on how he looked, as is typical of the of the parallel gospel accounts of Mark (1:6) and Matthew (3:4).

Application: This text provides another occasion to witness to the nature of prophecy as humility ever pointing to Christ, making things straight in people’s lives to get to Christ. This insight might be enriched by noting the prophet’s role as social critic, addressed in the First Lesson and the Psalm of the Day. In any case, Sanctification is an emphasis in such sermons.

How shall we put together a well constructed worship service based upon Isaiah 61:1-4, 8-11 and Psalm 126 with their liberation theology for Zion, the Magnificat from Luke 1:47-55 with its emphasis on God bringing down those who are mighty and exalting those who are lowly, 1 Thessalonians 5:16-24 regarding appropriate behavior for the Thessalonians as they wait for the Day of the Lord, and John 1:6-8, 19-28 with its depiction of John the Baptizer as a man sent from God to be a witness to the Light, one who was much less worthy than was Jesus? How shall we do this when in many congregations the children are already presenting their Christmas program, people want to sing the Christmas carols in church because they have been hearing them in the department stores and discount stores since long before Thanksgiving, and many families are getting ready to leave soon so that will be able to travel to other places to be together with their extended families for Christmas? Our task as worship leaders on the Third Sunday in Advent is never easy.

There is obviously a point of contact with the Second Sunday in Advent through the person of John the Baptizer. One week earlier we heard about John from the perspective of the Markan narrative; now we have John from the vantage point of the Fourth Gospel. (Although we are in the Markan cycle in Series B, we shall not see Markan texts again until the First Sunday after the Epiphany, one month away. Our three year lectionary Series B is constructed in this way because in the Markan narrative there is no annunciation to the Virgin Mary, no virgin birth from the Virgin Mary, and Mary as the human mother of Jesus worries about the safety of her son as he becomes a significant political as well as religious leader. In Mark, Jesus was “adopted” by God as the Son of God when the voice of God announced this as Jesus was being baptized by John.) The Fourth Gospel perspective of John the Baptizer is also different from that of the Markan narrative in important aspects. Unlike Mark and its Synoptic parallels, the Fourth Gospel does not emphasize the Baptizer’s role as one who condemns those who come to him for a baptism of repentance for the forgiveness of their sins and baptizes Jesus along with many others. Perhaps this is because the Fourth Gospel tradition with its high Christology could not and would not perceive Jesus as participating in a baptism for the forgiveness of sins, even in order “to fulfill all righteousness.” In the Fourth Gospel Jesus is the exalted “Lamb of God who takes away the sins of the world.” If we as worship leaders gently maintain the integrity of the Advent season and utilize Advent hymns and texts within an Advent worship service, we can focus the service primarily on the John 1:6-8, 19-28 text and use the other texts chosen for this day in doing this.

One of the ways in which we can utilize these Advent texts is to use the extended comparison “just as.” We see that just as John the Baptizer was “sent from God” (John 1:6), we too are “sent from God.” Just as John the Baptizer came not as the Light but to bear witness to the Light (John 1:7-8), we have not come as the Light but to bear witness to the Light. Just as John the Baptizer was not the Christ, not Elijah, nor “the Prophet” (John 1:19-21), we today are not the Christ, not Elijah, nor “the Prophet.” Just as John the Baptizer is presented as “the voice of one crying in the wilderness, ‘Make straight the ways of the Lord’ ” (John 1:23), we too are voices crying in the wilderness, “Make straight the way of the Lord.” Just as John the Baptizer baptized with water and said that he was not worthy to untie the sandals on Jesus’ feet (John 1:26-27), we today baptize with water and are not worthy to untie Jesus’ sandals.

This extended comparison can and should be continued in a similar manner with the other texts chosen for this day in order to construct a cohesive message that will have an impact and be remembered, while being true to the Advent theme. Just as Mary, according to the Magnificat canticle that the inspired Lukan writer skillfully constructed on the Song of Hannah model of 1 Samuel 2:1-10, sang that her soul (her entire being) magnifies the Lord and her Spirit rejoices in God her Savior (Luke 1:47-55), we also should sing that our soul magnifies the Lord and that our Spirit rejoices in God our Savior. Just as a leader within the Isaiah tradition at the end of the Israelite period of exile in Babylon proclaimed that the Spirit of the Lord God was upon that person because the Lord had anointed that person to bring good news to the afflicted (Isaiah 61:1ff.), we too can and should proclaim that the Spirit of the Lord God is upon us. Just as the writer of Psalm 126 rejoiced with shouts of joy, we also should rejoice with shouts of joy on this Third Sunday in Advent. Just as the apostle Paul wrote to the Thessalonians, saying, “Rejoice always, pray, and give thanks as you wait for the coming of the Lord Jesus Christ” (1 Thessalonians 5:16-24), we can and should say the same.

When we do this, we proclaim the message of these texts, we identify ourselves with the message of these texts, and we demonstrate audibly and visibly that we today are what John the Baptizer, the Lukan writer, Mary, the Isaiah tradition prophet, the Israelite psalmist, and the apostle Paul were in their times, i.e., instruments of God’s grace, bearers of God’s Word, people being used by God, and, just as they were, joyful to be used by God.

It will be especially effective if we use simple drama, or at least dramatic readings of these texts by a variety of people within the congregation, in presenting this message and in showing that both clergy and lay people are bearers of these messages now as in the past. Biblical storytelling in which various persons memorize and tell the stories dramatically will be especially effective. A bit of sweeping dance as the stories are told will add beauty to the Advent presentation.

THEME OF THE DAY
Our Savior is coming! The Sunday’s focus on Christology leads us better to appreciate God’s faithfulness to his promises and his love for us. God’s ways make more sense in this light. Providence and Justification by Grace are insights growing out of life in Christ.

Psalm 89:1-4, 19-26
The Psalm is identified as a Maskil, an artful song composed with artful skill, composed by Ethan the Ezrahite. He was either a wise man of Solomon’s court (1 Kings 4:31) or a temple musician (1 Chronicles 15:17, 19). This is a hymn extolling God’s power and faithfulness; it has its origins as part of a king’s prayer for deliverance from his enemies. It is considered a Royal Psalm, for it portrays itself as a prayer of a king for deliverance, a national lament.

Having been defeated in battle (vv. 38-45), the psalmist promises to sing of Yahweh’s steadfast love [chesed, also translated "mercies"] and extols God’s faithfulness [emunah] (vv. 1-2, 24). (We are reminded again that Selah appearing at the end of v. 4 is a liturgical direction, which may indicate that there should be an instrumental interlude at this point in the singing of the Psalm.) The Lord’s unalterable covenant [berith] with David is remembered. It is God’s promise that David’s descendants be established forever (vv. 3-4, 19-26). The Davidic covenant is renewed at the Christmas event. David is said to be mighty [gibbor] only because God elected him (v. 19). In that sense predestination is affirmed.

God said to be the rock [tsur] of our salvation, the Father [ab].

Application: The Psalm calls for sermons on how the Davidic covenant is fulfilled in Christ (see the gospel), which is another way of endorsing that God is faithful and never fails. (Providence is stressed in this approach.) Predestination and the comfort it affords might also be considered.

OR

Luke 1:46b-55
Last week, when dealing with this alternative Psalm of the Day which repeats this Sunday, we noted that this is one of the synoptic gospels, the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God,” it is possible that the author addressed all the faithful. Once again the alternative Psalm is taken from the Magnificat (so called from the first word of the Latin translation of the hymn), Mary’s hymn of praise in response to Elizabeth’s prophecy about the child in Mary’s womb (v. 46b).

We noted last week that the song is unique to Luke’s Gospel, based on Hannah’s song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son. After expressing joy in God, the song praises Him for His love and mercy/kindness [elos] (vv. 48, 50). He is proclaimed as holy [hagios] and mighty/powerful [dunatos] (v. 49). Reminiscent of God’s preferential option of the poor taught by Liberation Theology, God is said to scatter the proud, bring down the powerful from their thrones, but lift up [hupsoo, literally "raise high" or "elevate"] the poor [tapeinosis, literally "the humble" or those of low estate ] and feed the hungry (vv. 51-53). He will also help Israel according to promises made to Abraham and David (vv. 54-55; cf. Genesis 17:6-8; 18:18; 22:17; 2 Samuel 7:11-16).

Application: This selection for the Psalm of the Day also opens the way to sermons on God’s faithfulness to his promises. God’s work of caring for the poor may be associated with the work of Jesus who comes. Providence and Social Ethics are respectively the themes emphasized by these sermon possibilities. We see God as loving and kind when we know that Christ is coming (Christology). The text also invites sermons on Sanctification (the joy and praise that comes with knowing what God is doing in Christ).

2 Samuel 7:1-11, 16
This book’s origin as a distinct work derives from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). In its final form it is probably the result of the Deuteronomistic (D) history (the result of sweeping religious reforms in Judah under King Josiah in the seventh century BC). This text may be an expression of the conflict in Israel that developed over the eventual erection of the temple in Jerusalem.

The lesson begins with the recounting of David wishing to build a temple/house [bayith]. This is a later theological commentary probably inserted into earlier material, based in part on the Psalm of the Day. But the prophet Nathan is commissioned by Yahweh to inform the king that this task will not be undertaken by him, but by his son [Solomon]. It is reported that for the present the Lord desires that the ark [aron] of the covenant remain in a tent (vv. 1-12). Instead the Lord would give David a great name [shem] (v. 9). The Davidic covenant, the promise that his kingdom would endure forever, is established (v. 16). With this covenant a father [ab] – son [ben] relationship is established between Yahweh and David (or his heir), and Yaheweh promises not to withdraw his mercy [chesed, also translated "loving kindness"] from the Son (vv. 13-15). These promises and the desire to build a temple have close parallels to ceremonial texts of the royal house in ancient Egypt. Parallel passages include Psalm 89:19-37 and 1 Chronicles 24:28-29. The latter text is more about Solomon as the one who implements David’s plans to build the temple. Historically the dynasty of David was not everlasting, for it fell in 587/586 BC. Of course Christians understand it fulfilled in the person of Jesus, the Son of David and Messiah (Matthew 1:1; Luke 3:23-31).

Application: The lesson affords an opportunity to explain the Incarnation (how it fulfills the Davidic covenant, makes salvation possible and makes us confident in his love), but also how the Incarnation and God’s promises happen in unexpected ways. Justification by Grace and Providence (including the hiddenness of God’s ways) are the primary themes.

Romans 16:25-27
This letter of introduction was written by Paul between 54 AD and 58 AD to a church which to date he had never visited. The lesson is the epistle’s concluding benediction, reflecting a liturgical style not clearly Pauline, and so may be a later appendage. Romans and 2 Peter are the only books of the Bible to end with such a liturgical doxology. The mystery [musterion] of the incarnation is said to have long been kept secret/quiet [sigao], but has now been disclosed to all the nations [ethnos] through prophetic [profetikown] writings (vv. 25-26). Reference is made to the only wise [sophos] God through Jesus Christ, to whom should be all the glory (v. 27).

Application: The lesson’s appreciation that the incarnation is a mystery makes this a text for coming to terms with the incarnation despite doubts. It makes sense when we surrender our own assumptions and focus on Christ and God’s wisdom, appreciating the Old Testament witness as prophecy. Christology is the main emphasis of this text.

Luke 1:26-38
Once again we note that this synoptic gospel is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). This lesson is the story of the Annunciation of the birth of Jesus to Mary by the angel Gabriel, an account unique to this gospel. Jesus’ Davidic lineage in noted (v. 27). Mary is hailed as “favored one” [eulegeo or "blessed"] (v. 28). The child’s name is to be Jesus (v. 31). This is the Greek form of the Hebrew name Joshua ["Jahweh saves"]. His greatness [megas], status as Son [huios] of God, and his reign over the house of Jacob is revealed (vv. 32-33). The mode of birth through the work of the Holy Spirit is indicated. Mary expresses incredulity since she is a virgin [parthenos, which may also be translated "one put aside"]. The Holy Spirit overshadowing [episkiazo] Mary in the pregnancy is a phrase used in the Old Testament to explain how God’s light is hidden (vv. 34-35; cf. Exodus 16:10; 24:15-18; 40:34-35). It is revealed that Mary’s kin Elizabeth is pregnant in old age; it is added that nothing is impossible for God (vv. 36-37). Mary expresses obedience to God’s will (v. 38).

Application: This is another text to highlight that nothing is impossible for God, even if his ways seem hidden or mysterious (Providence). In this connection, when combined with the Psalm of the Day and First Lesson, this lesson affords occasion for preaching on the Davidic covenant. The idea that “virgin” can be translated “one put aside” affords a way of making sense of the virgin birth (for Mary is merely the one God put aside as Jesus’ mother). Also realizing Jesus is great and reigns may occasion sermons on how the world is changed since Christ’s birth, for he reigns (Christ’s way prevails in the universe, thanks to Christmas).