Christmas 1 Readings & Commentaries

Today we read the poetic opening of the Gospel of John in which he proclaims that this Jesus born to a human mother was also the Word (in Greek, logos) made flesh from before the beginning of creation.  John skillfully weaves together here language from the Greek notion of the primal “logos” with the Hebrew figure of Wisdom. 

1^st Reading:  Isaiah 61:10—62:3/4

In the beginning of our first reading, Zion herself speaks, proclaiming the newness that is a gift from God to her.  This newness will be a witness to all the nations. The prophet then speaks (“For Zion’s sake I will not keep silent…”).  He will proclaim to the world what God has done for Zion, and tell of her new names: Hephzibah (Delight) and Beulah (Married) [in 62:4, which is added as an optional extension].

I will greatly rejoice in the Lord, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations. For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch. The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the Lord will give. You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God.  [You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My Delight is in Her, and your land Married; for the Lord delights in you, and your land shall be married.]

Psalm 147:13-21

Psalm 147 praises the God who reigns over creation and provides for it.  The use of the word “Zion” reflects the first reading.  The origins of the word “Zion” are murky.  It may have originally referred to a fortress.  In 2 Samuel 5:6-10), “Jerusalem,” “Zion,” and “the City of David” are used interchangeably.  “Zion” is most often used as a personification of Jerusalem.

13   Worship the Lord, O Jerusalem; *

              praise your God, O Zion;

14   For he has strengthened the bars of your gates; *

              he has blessed your children within you.

15   He has established peace on your borders; *

              he satisfies you with the finest wheat.

16   He sends out his command to the earth, *

              and his word runs very swiftly.

17   He gives snow like wool; *

              he scatters hoarfrost like ashes.

18   He scatters his hail like bread crumbs; *

              who can stand against his cold?

19   He sends forth his word and melts them; *

              he blows with his wind, and the waters flow.

20   He declares his word to Jacob, *

              his statutes and his judgments to Israel.

21   He has not done so to any other nation; *

              to them he has not revealed his judgments.  Hallelujah!

2^nd Reading:  Galatians 3:23-25; 4:4-7

The epistle reading today is Paul’s only direct mention of the birth of Jesus. It is in the context of his ongoing argument about the primacy of justification by faith. Probably the most important thing to note here is that God is the actor. For Paul, the Christmas story is a story about God making himself available to all people. Non-Jews are adopted children and, therefore, joint heirs with Christ.

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian. But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave but a child, and if a child then also an heir, through God.

Gospel Reading:  John 1:1-18

Today we read the poetic opening of the Gospel of John in which he proclaims that this Jesus born to a human mother was also the Word (in Greek, logos) made flesh from before the beginning of creation.  John skillfully weaves together here language from the Greek notion of the primal “logos” with the Hebrew figure of Wisdom.  John carefully explains the testimonial place of John the Baptist in verses six through nine.  Jesus is both the Word of God and fully human.  He “lived among us” (literally, “pitched his tent among us”).

In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.  (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and are used by permission.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2016, Epiphany ESources, 67 E. Main St., Hornell, NY 14843, www.epiphanyesources.com. All rights reserved. Permission given to copy for group study.

Christmas Eve & Day Readings & Commentaries

The historicity of the census is unclear, but it serves to set up the contrast between the Emperor who was called “lord” and “savior,” under whom the Empire lived in “Pax Augusta,” with the child who was born in weakness who will also bear these titles and be the One who brings true peace.

Note:  The Proper I readings are traditionally used on Christmas Eve; Proper III on Christmas Day.  The Proper II readings have their origin in an early morning Christmas Day service often known as “The Shepherd’s Mass.”

Proper I

1^st Reading:  Isaiah 9:2-7

In its original context, this passage is an oracle of hope for the kingdom of Judah. The first verse of chapter nine speaks of a “former time” and a “latter time.” The former time is probably the failed leadership and oppression under King Ahaz (735—715 bce). The promise is now his son, Hezekiah (715—687 bce), prophesied to be a true king of David’s line. Christians have long interpreted the “child…born for us” to be Jesus. Whatever the interpretation, this is a poetic statement of the capacity of God to bring newness out of despair, and light out of darkness.

^9:2 The people who walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined. ³ You have multiplied the nation, you have increased its joy; they rejoice before you as with joy at the harvest, as people exult when dividing plunder. ⁴ For the yoke of their burden, and the bar across their shoulders, the rod of their oppressor, you have broken as on the day of Midian. ⁵ For all the boots of the tramping warriors and all the garments rolled in blood shall be burned as fuel for the fire. ⁶ For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. ⁷ His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this.

Psalm 96

Psalm 96 is an “enthronement psalm,” celebrating the rule of the Lord. Along with Psalms 93, 95, 97, and 99, it may have been originally used at the fall new year festival at which there was a symbolic (re-) enthronement of God. As a response to our first reading this psalm is primarily about the newness God can bring.

1  Sing to the Lord a new song; *

sing to the Lord, all the whole earth.

2  Sing to the Lord and bless his Name; *

proclaim the good news of his salvation from day to day.

3  Declare his glory among the nations *

and his wonders among all peoples.

4  For great is the Lord and greatly to be praised; *

he is more to be feared than all gods.

5  As for all the gods of the nations, they are but idols; *

but it is the Lord who made the heavens.

6  Oh, the majesty and magnificence of his presence! *

Oh, the power and the splendor of his sanctuary!

7  Ascribe to the Lord, you families of the peoples; *

ascribe to the Lord honor and power.

8  Ascribe to the Lord the honor due his Name; *

bring offerings and come into his courts.

9  Worship the Lord in the beauty of holiness; *

let the whole earth tremble before him.

2^nd Reading:  Titus 2:11-14

Titus was a colleague of Paul, who had been sent on mission to Crete at the time of this letter.  The letter is important because in it Paul provides a basis in theology for living in the way of Jesus.  In this brief passage, Paul proclaims that the purpose of the incarnation (“God has appeared”) is to establish in us a way of life that is attentive to our actions in the present and expectant of God’s complete manifestation in the future. Note that the word translated “salvation” can also be translated “healing.”

The grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds.

Gospel Reading:  Luke 2:1-20 (only 1-7 may be used)

Luke begins his birth story by setting it in historical context. The historicity of this “registration” is unclear, but it serves to set up the juxtaposition of the Emperor who was called “lord” and “savior,” under whom the Empire lived in “Pax Augusta,” with the child who was born in weakness who will also bear these titles and be the One who brings true peace. That shepherds were the first to receive the news is an important sign that the gift of this Messiah, the Lord, is for all.

^2:1 In those days a decree went out from Emperor Augustus that all the world should be registered. ² This was the first registration and was taken while Quirinius was governor of Syria. ³ All went to their own towns to be registered. ⁴ Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. ⁵ He went to be registered with Mary, to whom he was engaged and who was expecting a child. ⁶ While they were there, the time came for her to deliver her child. ⁷ And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. ⁸ In that region there were shepherds living in the fields, keeping watch over their flock by night. ⁹ Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. ¹⁰ But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people:  ¹¹ to you is born this day in the city of David a Savior, who is the Messiah, the Lord. ¹² This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” ¹³ And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, ¹⁴ “Glory to God in the highest heaven, and on earth peace among those whom he favors!” ¹⁵ When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” ¹⁶ So they went with haste and found Mary and Joseph, and the child lying in the manger. ¹⁷ When they saw this, they made known what had been told them about this child; ¹⁸ and all who heard it were amazed at what the shepherds told them. ¹⁹ But Mary treasured all these words and pondered them in her heart. ²⁰ The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Proper II

1^st Reading:  Isaiah 62:6-12

This passage comes from the post-exile portion of Isaiah. Israel has returned to Jerusalem and the city is rebuilt. It is significant that the sentinels do not have the task of watching for enemies, but that of reminding the C to remember his promises, and to keep reminding him until the work is done! Verses 8-9 then are the Lord’s solemn oath that the promise will be fulfilled. The rest of the passage makes clear that the rebuilding of the city (and of the relationship between God and his people) is a two-way street. The Lord will do his part, but Israel must do its part. God will act, but Israel must enact. The final verse is a reiteration of the promise through the giving of a change in name. The final words are crucial for Israel’s future (and perhaps make this passage relevant to our celebration of Christmas:  You will be “not forsaken.”

^62:6 Upon your walls, O Jerusalem, I have posted sentinels; all day and all night they shall never be silent. You who remind the Lord, take no rest, ⁷ and give him no rest until he establishes Jerusalem and makes it renowned throughout the earth. ⁸ The Lord has sworn by his right hand and by his mighty arm: I will not again give your grain to be food for your enemies, and foreigners shall not drink the wine for which you have labored; ⁹ but those who garner it shall eat it and praise the Lord, and those who gather it shall drink it in my holy courts. ¹⁰ Go through, go through the gates, prepare the way for the people; build up, build up the highway, clear it of stones, lift up an ensign over the peoples. ¹¹ The Lord has proclaimed to the end of the earth: Say to daughter Zion, “See, your salvation comes; his reward is with him, and his recompense before him.” ¹² They shall be called, “The Holy People, The Redeemed of the Lord”; and you shall be called, “Sought Out, A City Not Forsaken.”

Psalm 97

Psalm 97 is an “enthronement psalm,” celebrating the rule of the Lord.  Along with Psalms 93, 95, 96, and 99, it may have been originally used at the fall new year festival at which there was a symbolic (re-) enthronement of God.  As a response to our first reading this psalm is primarily about the joy brought about by God’s reign.

1   The Lord is King; let the earth rejoice; *

let the multitude of the isles be glad.

2   Clouds and darkness are round about him, *

righteousness and justice are the foundations of his throne.

3   A fire goes before him *

and burns up his enemies on every side.

4   His lightnings light up the world; *

the earth sees it and is afraid.

5   The mountains melt like wax at the presence of the Lord, *

at the presence of the Lord of the whole earth.

6   The heavens declare his righteousness, *

and all the peoples see his glory.

7   Confounded be all who worship carved images

      and delight in false gods! *

Bow down before him, all you gods.

8   Zion hears and is glad, and the cities of Judah rejoice, *

because of your judgments, O Lord.

9   For you are the Lord, most high over all the earth; *

you are exalted far above all gods.

10   The Lord loves those who hate evil; *

he preserves the lives of his saints

and delivers them from the hand of the wicked.

11   Light has sprung up for the righteous, *

and joyful gladness for those who are truehearted.

12   Rejoice in the Lord, you righteous, *

and give thanks to his holy Name.

2^nd Reading:  Titus 3:4-7

Titus was a colleague of Paul, who had been sent on mission to Crete at the time of this letter. In this brief passage, Paul connects the incarnation with baptism. Both were profound acts of grace and mercy.

^3:4 When the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. ⁶ This Spirit he poured out on us richly through Jesus Christ our Savior, ⁷ so that, having been justified by his grace, we might become heirs according to the hope of eternal life.

Gospel Reading:  Luke 2:1-20 (see above, only 8-20 may be used)

Proper III

1^st Reading:  Isaiah 52:7-10

In this passage there is an announcement that the Lord has acted decisively, bringing “good news” to Zion (this is Isaiah’s second use of the term “good news”—see Isaiah 40:9).  The Gospel writer Mark will pick up on this announcement and use it to open his story of Jesus (Mark 1:1) and the word will come to define the story of Jesus itself (in the form “gospel”).  Much is tied up in this term gospel:  the return of God to an abandoned people, comfort and the promise of well-being conquering despair, and salvation which will be known to all.

^52:7 How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns.” ⁸ Listen! Your sentinels lift up their voices, together they sing for joy; for in plain sight they see the return of the Lord to Zion. ⁹ Break forth together into singing, you ruins of Jerusalem; for the Lord has comforted his people, he has redeemed Jerusalem. ¹⁰ The Lord has bared his holy arm before the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

Psalm 98

Psalm 98 is a hymn to God as ruler of a universal kingdom, in which all nature gives glory to the Creator.  It is a “new song” implying that there was an old song of despair, perhaps even abandonment, by God.  The new song is one of victory and joy.

1   Sing to the Lord a new song, *

for he has done marvelous things.

2   With his right hand and his holy arm *

has he won for himself the victory.

3   The Lord has made known his victory; *

his righteousness has he openly shown in

the sight of the nations.

4   He remembers his mercy and faithfulness to the house of Israel, *

and all the ends of the earth have seen the of our God.

5   Shout with joy to the Lord, all you lands; *

lift up your voice, rejoice, and sing.

6   Sing to the Lord with the harp, *

with the harp and the voice of song.

7   With trumpets and the sound of the horn *

shout with joy before the King, the Lord.

8   Let the sea make a noise and all that is in it, *

the lands and those who dwell therein.

9   Let the rivers clap their hands, *

and let the hills ring out with joy before the Lord,

when he comes to judge the earth.

10   In righteousness shall he judge the world *

and the peoples with equity.

2^nd Reading:  Hebrews 1:1-4, [5-12]

The Letter to the Hebrews begins with a proclamation of the incarnation, which includes the notion (important to our Gospel reading today) that the Son was also the agent of creation, using language much like that used for the figure of Wisdom in the Hebrew Scriptures.  This Son is a greater being than angels, a point which is driven home in the second portion of the passage with seven biblical quotes:  Ps. 2:7, 2 Sam. 7:14, Deut, 32:43, Ps.  104.4, Ps. 45:6-7. Ps. 102:25-27 and Ps. 110:1.

^1:1 Long ago God spoke to our ancestors in many and various ways by the prophets, ² but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. ³ He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, ⁴ having become as much superior to angels as the name he has inherited is more excellent than theirs.

[⁵ For to which of the angels did God ever say, “You are my Son; today I have begotten you”? Or again, “I will be his Father, and he will be my Son”? ⁶ And again, when he brings the firstborn into the world, he says, “Let all God's angels worship him.” ⁷ Of the angels he says, “He makes his angels winds, and his servants flames of fire.” ⁸ But of the Son he says, “Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom. ⁹ You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” ¹⁰ And, “In the beginning, Lord, you founded the earth, and the heavens are the work of your hands; ¹¹ they will perish, but you remain; they will all wear out like clothing; ¹² like a cloak you will roll them up, and like clothing they will be changed. But you are the same, and your years will never end.”]

Gospel Reading:  John 1:1-14

Today we read not the birth story from Luke, but the poetic opening of the Gospel of John in which he proclaims that this Jesus born to a human mother was also the Word (in Greek, logos) made flesh from before the beginning of creation.  John skillfully weaves together here language from the Greek notion of the primal “logos” with the Hebrew figure of Wisdom.  John carefully explains the testimonial place of John the Baptist in verses six through nine.  Jesus is both the Word of God and fully human.  He “lived among us” (literally, “pitched his tent among us”).

^1:1 In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things came into being through him, and without him not one thing came into being. What has come into being ⁴ in him was life, and the life was the light of all people. ⁵ The light shines in the darkness, and the darkness did not overcome it. ⁶ There was a man sent from God, whose name was John. ⁷ He came as a witness to testify to the light, so that all might believe through him. ⁸ He himself was not the light, but he came to testify to the light. ⁹ The true light, which enlightens everyone, was coming into the world. ¹⁰ He was in the world, and the world came into being through him; yet the world did not know him. ¹¹ He came to what was his own, and his own people did not accept him. ¹² But to all who received him, who believed in his name, he gave power to become children of God, ¹³ who were born, not of blood or of the will of the flesh or of the will of man, but of God. ¹⁴ And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and are used by permission. All rights reserved. The Psalm translations are from The Book of Common Prayer. Commentaries are copyright © 2016, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com.  All rights reserved.  Permission is given to copy for group study.

Advent 4B Readings & Commentaries

 We are told nothing of Mary, her background or her qualifications, only that she has “found favor with God.” 

1^st Reading:  2 Samuel 7:1-11, 16

At this point in the biblical story, in many ways, the promise made to Abraham has been fulfilled. They are a people and they have a land. Now their king, David, wishes to “settle” God as well. The prophet Nathan agrees, but God does not. God neither wants nor needs a house. David and his descendants are all the house God intends on establishing. It will fall to David’s son Solomon to build the Temple.

^7:1 Now when King David was settled in his house, and the Lord had given him rest from all his enemies around him, ² 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.” ³ Nathan said to the king, “Go, do all that you have in mind; for the Lord is with you.” ⁴ But that same night the word of the Lord came to Nathan:  ⁵ Go and tell my servant David:  Thus says the Lord:  Are you the one to build me a house to live in? ⁶ 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. ⁷ 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?” ⁸ 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; ⁹ 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. ¹⁰ 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, ¹¹ 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. ¹⁶ Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.

The Song of Mary (BCP, Canticle 15): Luke 1:46-55

Mary’s song is sung after she has arrived at her cousin Elizabeth’s home.  Elizabeth greets her with “Blessed are you among women…” and Mary responds with a song that has its roots in her ancestor Hannah’s song in 1 Samuel 2:1-10.  The song begins with Mary’s joy at what God has done for her, but quickly moves to proclaim the God who turns the world upside down. This is not the “meek and mild” Mary of tradition, but a strong woman of bold faith. We often call this song “The Magnificat” for its opening word in Latin. This translation is from The Book of Common Prayer.

My soul proclaims the greatness of the Lord,

my spirit rejoices in God my Savior; *

       for he has looked with favor upon 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.

Or this

Psalm 89:1-4, 19-26

Psalm 89 begins with a royal hymn of praise (vv. 1-18) Verses 19-37 are a poetic version of the Lord’s covenant with David found at 2 Samuel 7:11-17.  It emphasizes the eternal and unalterable nature of that covenant.

1   Your Love, O Lord, for ever will I sing; *

           from age to age my mouth will proclaim your faithfulness.

2   For I am persuaded that your love is established for ever; *

           you have set your faithfulness firmly in the heavens.

3   “I have made a covenant with my chosen one; *

           I have sworn an oath to David my servant:

4   ‘I will establish your line for ever, *

           and preserve your throne for all generations.’”

19 You spoke once in a vision and said to your faithful people: *

           “I have set the crown upon a warrior

           and have exalted one chosen out of the people.

20 I have found David my servant; *

           with my holy oil have I anointed him.

21 My hand will hold him fast *

           and my arm will make him strong.

22 No enemy shall deceive him, *

           nor any wicked man bring him down.

23 I will crush his foes before him *

           and strike down those who hate him.

24 My faithfulness and love shall be with him, *

           and he shall be victorious through my Name.

25 I shall make his dominion extend *

           from the Great Sea to the River.

26 He will say to me, ‘You are my Father, *

           my God, and the rock of my salvation.

2^nd Reading:  Romans 16:25-27

Paul’s conclusion to his Letter to the Romans summarizes what he had written in themes that resonate with Advent.  Jesus is the communication of the good news (gospel) to all people, the culmination of God’s plan “for long ages.”

^16:25 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 ²⁶ 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—²⁷  to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.

Gospel Reading:  Luke 1:26-38

The familiar and beautiful story of Gabriel’s announcement to Mary is our Gospel reading on this 4^th Sunday of Advent. We are told nothing of Mary, her background or her qualifications, only that she has “found favor with God.” The angel’s news is astounding and her response is natural: puzzlement, if not fear. Gabriel invokes the Holy Spirit (an important figure in Luke’s writings) and Mary responds, “Yes I see it all now…Let it be with me just as you say,” making her the prototypical believer.

^1:26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, ²⁷ to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. ²⁸ And he came to her and said, “Greetings, favored one! The Lord is with you.” ²⁹ But she was much perplexed by his words and pondered what sort of greeting this might be. ³⁰ The angel said to her, “Do not be afraid, Mary, for you have found favor with God. ³¹ And now, you will conceive in your womb and bear a son, and you will name him Jesus. ³² 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. ³³ He will reign over the house of Jacob forever, and of his kingdom there will be no end.” ³⁴ Mary said to the angel, “How can this be, since I am a virgin?” ³⁵ 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. ³⁶ 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. ³⁷ For nothing will be impossible with God.” ³⁸ 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.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and are used by permission.  All rights reserved.  The Canticle and Psalm translations are from The Book of Common Prayer.  Commentaries are by Epiphany ESources, 67 E. Main St., Hornell, NY 14843, www.epiphanyesources.com , copyright © 2017.  All rights reserved. Permission is given to copy for congregational use, with attribution.

Advent 3B Readings & Commentaries

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light.

1^st Reading:  Isaiah 61:1-4, 8-11

Our first reading dates from the time of Israel’s restoration after the exile in Babylon—the rebuilding of “Zion.” Isaiah foresees this as a time of the flowering of justice, a time of “Jubilee” (“the year of the Lord’s favor,” see Leviticus 25). This establishment of liberty will not be just for Israel’s sake but for all people (the omitted verses 5-7 make this especially clear). Zion herself responds with unfettered joy. She is clothed with new garments and, indeed the world with new life.

^61:1 The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; ² to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn; ³ to provide for those who mourn in Zion—to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the Lord, to display his glory. ⁴ They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations. ⁸ For I the Lord love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them. ⁹ Their descendants shall be known among the nations, and their offspring among the peoples; all who see them shall acknowledge that they are a people whom the Lord has blessed. ¹⁰ I will greatly rejoice in the Lord, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. ¹¹ For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations.

The Song of Mary (BCP, Canticle 15): Luke 1:46-55

Mary’s song is sung after she has arrived at her cousin Elizabeth’s home.  Elizabeth greets her with “Blessed are you among women…” and Mary responds with a song that has its roots in her ancestor Hannah’s song in 1 Samuel 2:1-10.  The song begins with Mary’s joy at what God has done for her, but quickly moves to proclaim the God who turns the world upside down. This is not the “meek and mild” Mary of tradition, but a strong woman of bold faith. We often call this song “The Magnificat” for its opening word in Latin. This translation is from The Book of Common Prayer.

My soul proclaims the greatness of the Lord,

my spirit rejoices in God my Savior; *

       for he has looked with favor upon 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.

Or this

Psalm 126

Psalm 126 is one of the “Songs of Ascents,” songs pilgrims sang on their way to the Temple for any of the major Jewish feasts. As a whole, they comprise Psalms 120 through 134. They date from the post-exilic period. Psalm 126 is a song of continued trust, remembering how God restored them to their land and turned their tears into joy.

1       When the Lord restored the fortunes of Zion, *

                  then were we like those who dream.

2       Then was our mouth filled with laughter, *

                  and our tongue with shouts of joy.

3       Then they said among the nations, *

                  “The Lord has done great things for them.”

4       The Lord has done great things for us, *

                  and we are glad indeed.

5       Those who sowed with tears *

                  will reap with songs of joy.

6       Those who go out weeping, carrying the seed, *

                  will come again with joy, shouldering their sheaves.

2^nd Reading:  1 Thessalonians 5:16-24

Our short passage from Paul’s earliest letter (and, therefore, the oldest Christian writing we have) is an exhortation to what we are to do while we wait for Christ to come again. The instructions are simple. Profoundly important is the closing sentence—it is God who will work these things in us.

^5:16 Rejoice always, ¹⁷ pray without ceasing, ¹⁸ give thanks in all circumstances; for this is the will of God in Christ Jesus for you. ¹⁹ Do not quench the Spirit. ²⁰ Do not despise the words of prophets, ²¹ but test everything; hold fast to what is good; ²² abstain from every form of evil. ²³ May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. ²⁴ The one who calls you is faithful, and he will do this.

Gospel Reading:  John 1:6-8, 19-28

In this “Year of Mark” we will occasionally hear from John’s Gospel, since Mark is the shortest of the Gospels. Our reading this morning is the gospel writer’s account of John the Baptist. First come words from the “prologue” (the opening poem of the Gospel), placing John in the context of the Word becoming flesh. John the Baptist is then portrayed as a witness, attesting to the truth of what he has seen (a very important theme in John). Note the use of the word “Jews” in verse 19, the first of many times John will use this term. Usually John uses it as shorthand for the religious and cultural authorities. It rarely refers to all the people.  Remember Jesus and his followers were all Jews themselves.

^1:6 There was a man sent from God, whose name was John. ⁷ He came as a witness to testify to the light, so that all might believe through him. ⁸ He himself was not the light, but he came to testify to the light. ¹⁹ This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” ²⁰ He confessed and did not deny it, but confessed, “I am not the Messiah.” ²¹ And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” ²² Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” ²³ He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said. ²⁴ Now they had been sent from the Pharisees. ²⁵ They asked him, “Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?” ²⁶ John answered them, “I baptize with water. Among you stands one whom you do not know, ²⁷ the one who is coming after me; I am not worthy to untie the thong of his sandal.” ²⁸ This took place in Bethany across the Jordan where John was baptizing.

The Scripture quotations (except for the canticle and the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and are used by permission.  All rights reserved.  The Psalm and the Canticle translations are from The Book of Common Prayer.  Commentaries are by Epiphany ESources, 67 E. Main St., Hornell, NY 14843, www.epiphanyesources.com , copyright © 2017.  All rights reserved. Permission is given to copy for congregational use, with attribution.

Advent 2B Readings & Commentaries

In the midst of the catastrophe and despair...Isaiah comes to speak an astounding word of “good tidings” (gospel).

1^st Reading:  Isaiah 40:1-11

In the midst of the catastrophe and despair of the Babylonian destruction of Jerusalem and the exile of the people in a foreign land, the voice of “Second” Isaiah comes to speak an astounding word of “good tidings” (gospel).  God is neither defeated nor dead.  God is “back” with words of comfort, hope and restoration.

^40:1 Comfort, O comfort my people, says your God. ² Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins. ³ A voice cries out:  “In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. ⁴ Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. ⁵ Then the glory of the Lord shall be revealed, and all people shall see it together, for the mouth of the Lord has spoken.” ⁶ A voice says, “Cry out!” And I said, “What shall I cry?” All people are grass, their constancy is like the flower of the field. ⁷ The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people are grass. ⁸ The grass withers, the flower fades; but the word of our God will stand forever. ⁹ Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!” ¹⁰ See, the Lord God comes with might, and his arm rules for him; his reward is with him, and his recompense before him. ¹¹ He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep.

Psalm 85:1-2, 8-13

Our psalm shares the vision of Isaiah 40: a new shalom, a time of peace (wholeness) not just for Israel but for all creation.  In glorious language and imagery, the restoration is spoken into being. The nouns used in verse ten are among the most significant in biblical thought, and in Hebrew their meaning is rich:  ḥesed (mercy, steadfast love) and ‘emet (truth), ṣedāqâ (righteousness, justice) and shālôm (peace, well-being).

1       You have been gracious to your land, O Lord, *

                  you have restored the good fortunes of Jacob.

2       You have forgiven the iniquity of your people *

                  and blotted out all their sins.

8       I will listen to what the Lord God is saying, *

                  for he is speaking peace to his faithful people

                  and to those who turn their hearts to him.

9       Truly, his salvation is very near to those who fear him, *

                  that his glory may dwell in our land.

10     Mercy and truth have met together; *

                  righteousness and peace have kissed each other.

11     Truth shall spring up from the earth, *

                  and righteousness shall look down from heaven.

12     The Lord will indeed grant prosperity, *

                  and our land will yield its increase.

13     Righteousness shall go before him, *

              and peace shall be a pathway for his feet.

2^nd Reading:  2 Peter 3:8-15a

By the time Second Peter is written, the followers of Jesus are already uncertain about Jesus’ promised return.  Why is it taking so long?  The answer begins with an illusion to Scripture:  Psalm 90:4 (“For a thousand years in your sight are like yesterday when it is past”).  God’s time is not our time, and we should be grateful if it seems like there is a delay.  It is for our salvation, giving time to us for repentance and faithfulness.

^3:8 Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. ⁹ The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. ¹⁰ But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed. ¹¹ Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, ¹² waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? ¹³ But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home. ¹⁴ Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; ^15a and regard the patience of our Lord as salvation.

Gospel Reading:  Mark 1:1-8

To open his story, Mark reaches back to Second Isaiah for a word to describe it:  “gospel,” or “good news/good tidings.”  It was also a word used in Roman political propaganda of the day, announcing military victories and other political “triumphs.”  This good news is a declaration of a new state of affairs initiated by God, first announced by John the Baptist.  The quote is actually a compilation of Isaiah 40:3 with Exodus 23:20 and Malachi 3:1, thus conjuring up the first prophet, Moses, and the last, Malachi.  In addition, John is clothed as the great Elijah (2Kings 1:8).  Mark wants us to know something new and BIG is happening here!

^1:1 The beginning of the good news of Jesus Christ, the Son of God. ² As it is written in the prophet Isaiah, “See, I am sending my messenger ahead of you, who will prepare your way; ³ the voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’” ⁴ John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. ⁵ And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. ⁶ Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.
⁷ He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. ⁸ I have baptized you with water; but he will baptize you with the Holy Spirit.”

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and are used by permission.  All rights reserved.  The Psalm translation is from The Book of Common Prayer.  Commentaries are by Epiphany ESources, 67 E. Main St., Hornell, NY 14843, www.epiphanyesources.com , copyright © 2017.  All rights reserved. Permission is given to copy for congregational use, with attribution.