Advent 4
December 23. 2012

Scripture Introductions
by Stewart Clarke

In our first reading, we hear the prophet Micah, (a contemporary of Isaiah
I[1], Amos and Hosea) looking forward to the coming of the Messiah, and
linking it specifically with Bethlehem. 

(Micah lived in a time of threatening invasion. Amos and Hosea saw it in
the Northern Kingdom, threatened by the Assyrians. Isaiah and Micah saw it
also in the Southern Kingdom, threatened by the Babylonians. They thundered
against the idolatry and injustice they saw around them. Micah, in
particular, spoke against the abuse of the poor. But there was also the
word of hope, as God sends his Anointed to bring in an age of peace[2]. )

(Bethlehem, “House of Bread,” has historic connections. Benjamin, Jacob’s
youngest son was born here. Here Rachel died. In the area of Bethlehem,
Boaz met and married Ruth, and from their union would blossom David, who
became the model of kingship and Messiah.)

(Ephrathah, may be a reference to Ephraim, a son of Joseph and grandson of
Jacob, and ancestor of David, and/or may mean “fruitful.”)

Let’s listen as Micah presents a vision of hope and of peace, in Micah 5:2-5a.

[You may wish to keep your acclaim until following the Gospel, ore use
traditional language, or say something like: May we find comfort and
encouragement (in Micah’s vision). Amen.]



We are invited to join Mary in her song of praise, the “Magnificat.” She
is an ordinary girl, without position or privilege, and yet speaks of being
blessed. She sings, also, of a reversal of the “normal” order of things,
with the powerful being scattered and the hungry being fed. Jesus, himself,
will speak in similar terms when he talks of the first being last and the
last first. 

(We may hear Mary’s response to the angel’s message as meek acceptance:” “I
am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” I
hear her in the long tradition of expectation, crying out: “Yes! Lord!!”)
Let us….. 

Luke 1:46b-55



Or: The Psalm speaks of Joseph as a way of summing up the whole people (in
a reference to “Corporate Personality[3]”]. The people suffer desperately
hard times, as if God were even made angry by their prayers, but the
psalmist pleads on their behalf. 
(“Shepherd” was often used by or as a reference to rulers. Here, it is God
who rules and rescues.) 
Let’s…. 
Ps. 80: 1 – 7

May we, also, sing praise to God. Amen. 



In the Epistle reading the author compares the sacrificial system, which the
author describes as ineffective, with the presence and obedience of Christ.
We may find this passage awkward, with possible anti-Semitic overtones. As
we read it, we may want to remember that it was written [by an unknown
author] at a time of tension between the early Christian church and the
synagogues, to recall those who might fall away from what the author sees as
the ultimate religion, of belief in Christ. And we may ask ourselves what we
offer to God!
Let us listen as he presents his case, in Hebrews 10:5-10.

May these words challenge and encourage us in offering, serving and giving. Amen. 



In the Gospel reading, the stories of Zechariah and Elizabeth, and of Mary
come together. Zechariah had a vision and received a promise. Elizabeth is
carrying a special child. Mary has both vision and child, both spirit and
flesh! We hear Elizabeth’s song of praise, (which leads into Mary’s!). 
(And we may note that, if Mary lived in Nazareth, it would be at least a 60
mile journey, probably on foot and through or, for the sake of safety and
purity, around Samaria! We are not talking of a weak, but a strong and
determined young woman!)
Let us rise to honour and be open to the Good News for us in:
(Or: Let us listen closely for the Good News to us in:)
Luke 1:39-45 (46-55)

May we be open to the new life God reveals. Amen. 

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

Notes:

  Isaiah of Jerusalem, compared to Isaiah of the Exile (Chapters 40-55) and
Isaiah of the Return (56 -)
  The verse before and the verses just after our chosen passage place the
prophecy in an immediate and threatening setting. 
  Thus, for example, “Israel” can refer to Jacob, to his descendants, to
the people, to the land they occupy, and even continues in use today. The
corporate use of a term can allow it to bring to mind a whole story or culture. 


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