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  Weekly Scripture Studies

December 22, 2002 Fourth Sunday of Advent


The information and commentary presented each week on this page are actually notes for the Saturday Scripture Class held at St. Raymond Parish, Dublin, Ca. These notes are not intended to be used in isolation but as background information for the readings and starting points for group discussion. This page is updated with the following Sunday's readings each Sunday night (California Time). The Saturday Morning Scripture Class meets to discuss the weekend Mass readings each Saturday from 9:30 to 10:30 in the Conference Room or in Multipurpose Room Number 2. No registration or prior arrangement is needed; everyone is welcome anytime.


This week we celebrate the fourth and final Sunday of Advent. In the first reading, David wishes to build a house (temple) for God. God, however, had other plans and promised to build a house (dynasty) for David. The prophecy of Nathan in that reading forms the basis for the Jewish expectation of a Davidic Messiah that we believe is fulfilled in Christ. In the second reading, Paul ends his letter to the Romans with a wonderful doxology which praises God for the mystery that He had kept hidden and revealed in Jesus. The gospel tells us again the story of Gabriel's appearance to Mary and Mary's yes to God's call. All of these should cause us to ask ourselves how seriously we take our service to God. If I were beginning to live in royal splendor like David would I be struck with a desire to build a temple for God? How "real" to me is the mystery of God's love expressed in Jesus? Would my yes to God have come as quickly as did the response from Mary?

First Reading: 2 Samuel 7:1-5, 8b-12,14a,16

1 When King David was settled in his palace, and the LORD had given him rest from his enemies on every side, 2 he said to Nathan the prophet, "Here I am living in a house of cedar, while the ark of God dwells in a tent!" 3 Nathan answered the king, "Go, do whatever you have in mind, for the LORD is with you." 4 But that night the LORD spoke to Nathan and said: 5 "Go, tell my servant David, 'Thus says the LORD: Should you build me a house to dwell in? [6 I have not dwelt in a house from the day on which I led the Israelites out of Egypt to the present, but I have been going about in a tent under cloth. 7 In all my wanderings everywhere among the Israelites, did I ever utter a word to any one of the judges whom I charged to tend my people Israel, to ask: Why have you not built me a house of cedar?'

8 "Now then, speak thus to my servant David, 'The LORD of hosts has this to say:] It was I who took you from the pasture and from the care of the flock to be commander of my people Israel. 9 I have been with you wherever you went, and I have destroyed all your enemies before you. And I will make you famous like the great ones of the earth. 10 I will fix a place for my people Israel; I will plant them so that they may dwell in their place without further disturbance. Neither shall the wicked continue to afflict them as they did of old, 11 since the time I first appointed judges over my people Israel. I will give you rest from all your enemies. The LORD also reveals to you that he will establish a house for you. 12 And when your time comes and you rest with your ancestors, I will raise up your heir after you, sprung from your loins, and I will make his kingdom firm. [13 It is he who shall build a house for my name. And I will make his royal throne firm forever.] 14 I will be a father to him, and he shall be a son to me. [And if he does wrong, I will correct him with the rod of men and with human chastisements; 15 but I will not withdraw my favor from him as I withdrew it from your predecessor Saul, whom I removed from my presence.] 16 Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.'"

NOTES on First Reading:

* Verses in brackets [] are omitted from the reading.

* 7:1 This chapter is constructed on the wide range of meanings for the Hebrew word, "bayith," or "house." It is taken as palace in v 1, temple in v 5, dynasty in v 12, family or lineage in v 18. An even more prominent thread is the antithesis: David is not to build a house (temple) for God (verse 5); God is to build a House (dynasty) for David (verse 11). The real substance of the prophecy is the perpetuity of the Davidic dynasty in Israel. This is the first reference to the Davidic Messiah. See also Isa 7:14 ff; Mi 4:;14; Hg 2:22; Acts 2:30.

* 7:6-7 In fact, there were two views of worship in Israel at the time. Although a new view was developing in Israel represented by a desire to establish a temple based worship, the older tradition represented by the ark was generally against the innovation of a temple which followed Canaanite practice. The impasse was resolved by placing the ark in the Temple and modeling the temple, to a degree, after the tent of meeting that was used in the wilderness. Nathan himself was a supporter of the older "ark" tradition.

* 7:8-16 This prophecy to David also appears, in poetic form, in Psalm 89:20-38, and is indirectly referenced in Psalm 132. The people of Israel are included in the promises to David (2 Sam 7:10-11). They are anticipated in 2 Sam 7:6-7, and alluded to in David's thanksgiving, 2 Sam 7:23-24. The text applies to the people an expression that is used of David in Psalm 89:23. This prophecy to David is the basis for the Jewish expectation of a Messiah who was to be a son of David. Christians have always seen Jesus Christ as the true and complete fulfillment of this prophecy in a transcendent way. See Acts 2:30; Hebrews 1:5.

* 7:14 This verse begins with a formula of adoption. See also Ps 2:7; 110:3d; and 89:30-33. 1 Chr 17:13 applies this text to the Messiah and suppresses the second part of the verse.

Second Reading: Romans 16: 25-27

25 Now to him who can strengthen you, according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept secret for long ages 26 but now manifested through the prophetic writings and, according to the command of the eternal God, made known to all nations to bring about the obedience of faith, 27 to the only wise God, through Jesus Christ be glory forever and ever. Amen.

NOTES on Second Reading:

* 16:25-27 These verses form an appropriate conclusion to the letter but there is considerable disagreement as to where they really belong. Although most manuscripts place them here some place them at the end of chapter 14 and some at the end of chapter 15. Others omit them altogether. In many ways this provides a short, solemn reminder of the main points of the letter. See 3:20; Jude 24-25.

* 16:25 Strengthen refers to being firmly grounded in true doctrine and being strong in the Christian practice.

* 16:26 Paul borrows the idea of a mystery of wisdom long hidden in God and recently revealed from Jewish apocalyptic (Dan 2:18-19) but he applies it to the climax of salvation history, the cross of Christ.

Gospel Reading: Luke 1:26-38

26 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, 27 to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. 28 And coming to her, he said, "Hail, favored one! The Lord is with you." 29 But she was greatly troubled at what was said and pondered what sort of greeting this might be. 30 Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. 32 He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, 33 and he will rule over the house of Jacob forever, and of his kingdom there will be no end." 34 But Mary said to the angel, "How can this be, since I have no relations with a man?" 35 And the angel said to her in reply, "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 called holy, the Son of God. 36 And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; 37 for nothing will be impossible for God." 38 Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.

NOTES on Gospel:

* 1:26 The sixth month of Elizabeth's pregnancy.

* 1:27 The word usually translated as "engaged or espoused" is a relatively rare Greek word, "mnesteveim", that indicated a situation of a legal marriage contract where the principals don't yet live together. In Galilee it was the last stage of an engagement prior to moving in together.
"Virgin" as used here is derived from the Septuagint (ancient Greek text) of Isa 7:14. The Hebrew text uses a word that could mean either a virgin or simply a young woman.
The Church has always followed the interpretation of Matthew and of Luke who use the Septuagint version and therefore call Mary a Virgin.

* 1:28 The pattern of the dialog follows that of the announcements of Ishmael, Isaac and Samson. The word translated as "favored one" or "full of grace" means " especially favored" or "highly graced".

* 1:31 This verse tells us the reason for her being "highly favored."

* 1:32 One of Luke's great purposes in the first two chapters of the gospel is to show that Jesus is both "Son of David" and "Son of God." He sets up a series of parallels:

  • 2 Sam 7:9, Luke 1:32a
  • 2 Sam 7:13, Luke 1:32b
  • 2 Sam 7:14, Luke 1:33a
  • 2 Sam 7:16, Luke 1:33b

* 1:34 Literally, "I know not a man." This is a Jewish idiom for not having had sexual intercourse. See Isa 7:14.

* 1:35 The image of the Holy Spirit is from Gen 1:2 and is also used in Rom 1:3-4. That God would send His Son is a startling New Testament idea.


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The scripture quotes are from the text of the New American Bible with revised New Testament copyright © 1986,1970, Confraternity of Christian Doctrine.