20 December 2020: Fourth Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
2 Sm 7:1-5, 8b-12, 14a, 16 RCL: 2 Sm 7: 1-11, 16	Ps 89:2-3, 4-5, 27, 29	Rom 16:25-27	Lk 1:26-38

Advent: Son of David, Son of God, God saves

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. At Advent’s close, the readings ask us to think about Jesus present among us.

The first reading is from the book of Samuel, which tells the stories of Israel’s early kings: Saul, David, and Solomon. In today’s pericope, David has just brought the ark to Jerusalem. Residing in his newly built palace, David reflects that God’s presence (with the Ark of the Covenant), still resides in a tent. He tells Nathan that he intends to build a permanent temple for God. In a dream, God tells Nathan the prophet that first God will “build a house” for David. Both this prophecy and David’s prayer (2 Sm 7:18-29) play on multiple meanings of “house.” David is dwelling in his house (= “palace”); God grants David a house (= “dynasty”); David’s son will build God a house (= “Temple”). This dynastic oracle is the basis for Jewish expectations of an anointed king (messiah or christos) who will be a descendant (“son”) of David. The Lectionary editors chose this reading because God’s promise to David’s house is fulfilled in Jesus, who is descended from David through Joseph.

The second reading is from Paul’s letter to the Roman ekklesia. Today’s pericope is a highly structured, dense, liturgical formula. Paul identifies God as “the one who is able to strengthen you.” As in other letters, Paul’s prayer for “strength” anticipates a period of tribulation that will precede Jesus’ return. Paul’s “gospel” is what Jesus taught (“proclamation”) in his earthly ministry: Jesus is the Christ (messiah). The “mystery” is the saving plan that God held in silence for ages, revealing it first gradually through the “prophets,” then in full in Jesus. God’s plan is to bring “all nations” to salvation (“the obedience of faith”) through the birth, life, transformational death, and resurrection of Jesus, the messiah and Lord. Jesus’ saving action brings God glory. The Lectionary editors chose this reading for its Advent themes of awaiting Christ’s coming and anticipation of Jesus’ saving work, beginning with his incarnation.

Luke’s gospel describes the prophecy of Jesus’ birth. Ancient peoples were familiar with such stories; both Hebrew scripture (Samson) and Greek myths (Heracles) include annunciations. Luke uses the angel Gabriel (a Hebrew name that means “God’s strength”) to parallel and to contrast the annunciation to Zechariah about the Baptizer (Lk 1:5-20) with the annunciation to Mary about Jesus (Lk 1:26-38).

• Gabriel and Zechariah. Zechariah is a priest serving in the Jerusalem Temple. Gabriel appears to Zechariah in the Temple. Gabriel says, “Don’t be afraid,” and announces that Zechariah and Elizabeth will have a son to be named John. John will be great in the Lord’s sight and will be filled with the Spirit. Zechariah does not believe Gabriel; as a sign his speech is taken away.
• Gabriel and Mary. Mary is a poor teenager living in rural Nazareth. Gabriel appears to Mary in the private area of her family’s house. Gabriel says, “Don’t be afraid,” and announces that, because God has found favor in her, she will conceive and will have a son to be named Jesus (meaning “God saves”). He will be great, and be the Son of the Most High, and he will rule over Israel forever. Mary believes Gabriel and agrees to be the human mother of the incarnate God; as a sign Gabriel reveals that Elizabeth is pregnant.

These final Advent readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Nathan announces that David’s house, throne, and kingdom will stand forever though his heirs. Paul announces that God’s saving plan, hidden for ages, is revealed in Jesus. Gabriel announces to Mary that through her faith, God will come in human form to save all nations. This is the mystery of the incarnation. Have we heard and witnessed Advent’s promise that God has come in history in Jesus’ incarnation? Are we strengthened by God’s liturgical and sacramental coming in our own lives? Do we believe we live in God’s kingdom now, and will be saved into the kingdom when Jesus comes in glory?

—Terence Sherlock