Advent 3
December 14, 2008

Scripture Introductions
by Stewart Clarke

(We may want to stress the emphasis on justice, and, even, a bias in favour 
of the poor, and even wish that our reading was from Luke, reporting Jesus' 
in the synagogue!)

Several things stand out in our first reading this morning.  We hear from 
the prophet of the return from Exile to Jerusalem (the third voice in the 
book of "Isaiah").  People who have longed for their return to their 
homeland after their forced exile in Babylon  have become fatigued and 
depressed by the stark reality of eking out an existence.  In today's 
passage, the prophet, who has been speaking consistently on God's behalf, 
shifts to the first person singular, perhaps of himself, though we 
naturally[1] tend to see it as a preview of Jesus Christ.
then, half-way through our reading, there is another shift[2], and the 
prophet again speaks on God's behalf, but still in the first person, and in 
a highly personal tone.

(The word for "Spirit," [Ruach[3]], can also mean "wind" or "breath," and 
sounds windy.  The word, "Lord," translates "Adonai," which represented the 
personal name of the God of the Hebrews, whose name was too holy to 
pronounce.  Anointing was a regular part of keeping clean and stylish, but 
had special meaning in anointing prophets, priests, and kings, and is the 
basis for the word, "Messiah," translated as "Christ."   The passage is 
heard again in Jesus' reading in the synagogue of Nazareth, but applies to 
us, his followers who are to follow in his spirit.   "Vengeance" speaks of 
deliverance and justice rather than revenge  and is a reminder that in 
Biblical tradition vengeance was the exclusive right of God[4]. )

We have a powerful picture of a God of Grace, responding to the need of God's 
people.[5]

Let us listen to Isaiah 61 and may God speak to us.
Isaiah 61:1-4, 8-11

You may wish to reserve your praise until after the Gospel reading, or 
respond to each reading, or say something like:

May we rejoice knowing that God cares for us in all times and places. Amen.



The Psalm echoes the joyful excitement of the return to Jerusalem; but there 
is a hint of the hard times that people faced, and a prayer for God's help. 
(The reference to water in the Negeb, "the Dry," speaks of a total reversal 
of what folk had experienced, comparable in nature to the reversal foretold 
in the verses we skipped in Isaiah, and in the Magnificat, Mary's Song!)

Let us..

Psalm 126  (VU . 850)



(The alternate to the Psalm is the Magnificat.)

Mary responds to all that is going on with her and Elizabeth's pregnancies 
with an exuberant recall of the prophecies of God's rule and vindication, 
the fulfilling of the promises to God's people, and God's redemption of the 
poor and downtrodden.  Mary's song is a response to her being a central 
instrument in God's transformation; a transformation that will involve great 
upheaval. But she sees herself as part of God's concern for justice and the 
poor and deprived, and may be showing the foundation for Jesus' passion for 
justice.  (If we picture Mary as demure, we may overlook the power of her 
song.)

Let's listen to her song, and remember its overlap of spiritual and 
political/economic themes, in:

Luke 1: 47 - 55 (VU 898- 899)

May we sing of justice with as much passion as Mary, Amen.



Paul's first letter to the Thessalonians may be the oldest writing in the 
New Testament, written from Corinth in 50 AD/CE.  He had probably been 
preaching for some 15 years.  He knew the people of the church at 
Thessalonica well and writes to encourage them in their faithful living. 
The message is to the church, the community of believers, who are to rejoice 
communally though individuals may grieve, and to pray constantly as an 
attitude of living in God's presence..  Within that spirit, both the 
community and its members can be encouraged.  (Might we think in terms of "I 
will weep when you are weeping, when you laugh I'll laugh with you."   And I 
would far prefer that the reading be continued, at least to include Paul's 
"Beloved,* pray for us." And, then, why be shy and not read about the holy 
kiss? So verses 25-26a are worth including!!)

Let's listen to Paul's advice and promise in:

1 Thessalonians 5:16-24

May we be encouraged and strengthened by our community of faith. Amen.



In the Gospel reading, we hear of John the Baptist[6].  His powerful 
personality and message had made a tremendous impact on his hearers, and the 
early Church wanted to make sure that he was seen announcing the Messiah, 
and not the Messiah himself.

As light was the first Creation, spoken into existence by God, Jesus is 
pictured as the Light for the whole world.

(Bethany[7], on the Mount of Olives, is the town of Mary and Martha and 
Lazarus, on a path towards Jerusalem.  On this path the Palm Sunday 
procession began.  )

Let us rise to honour and be open to the Good News for us in:

(Or: let us listen closely for the Good News for us in:)

John 1:6-8, 19-28 [8]

May we spread the light of Christ, amen.

It is appropriate to follow the readings with words of thanks and praise. 

Notes:

 Note the reference to this passage in Luke 4: 16ff, where Jesus reads in 
the Synagogue of Nazareth.

 We skip three verses, in which the hearers are elevated above other 
people, including those who had oppressed them, and are served by these 
others, some of whom may have demanded service! This reversal or something 
more profound, is picked up in Mary's Song.

 The "ch" sound is like the ending of the Scots "loch."

 Unfortunately there are ample examples of people seeing themselves as 
God's instruments of vengeance!

 The verses, 5 - 7, which are skipped, perhaps because of a racist 
interpretation, speak of a reversal of roles: whereas the Israelites may 
have been servants during the Exile, they are pictured as being served!

 John would have had a group living with him and learning from him in the 
wilderness.  Jesus, himself, may have been one of the group: his first 
public preaching, according to Matthew 4: 12 - 17, echoes John's message, 
though Jesus seems to take a different tack, in some ways, afterwards.

 "House of poverty" though I don't know what that contributes to the 
story!

 The skipped verses add another dimension to the picture!


(Comments to Stew at stewclarke@eastlink.ca.)