The Lectionary and Scripture Interpretation during Advent
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Isaiah 7:10-14
The book of Isaiah is actually three “books,” each written during a different time in Israel’s history.
Isaiah I: shape up or else; exile is coming 1-39
Isaiah II: Book of Consolation, comfort in captivity 40-55 Deutero Isaiah (suffering servant songs)
Isaiah III: going home 56-66 Trito Isaiah; struggle for a new temple and new leadership
The story of Ahaz can be found in 2 Kings 16. Ahaz was actively preparing for a siege of Jerusalem by Damascus and Samaria. He chose to rely on the intervention of an Assyrian king to protect his nation rather than relying on God. God gives Ahaz every opportunity to trust God. Ahaz chooses not to. How often do we reject God’s invitation to trust, choosing instead to trust ourselves or other people?
In verse 12, Ahaz declares “I will not ask! I won’t tempt God.” We read this thinking he is being ever so humble. In actuality, Ahaz had already made up his mind to trust Assyria, had already made an agreement with them. To ask God for a sign that God could be trusted would mean having to go back on his agreement with Assyria and he was not willing to do that. He was more worried about the consequences from a nation that wanted to enslave him than he was about the consequences of not trusting God.
In verse 13, Isaiah addresses the house of David – an indication that God’s exasperation as well as God’s promise goes beyond the individual life of Ahaz.
God provides a “sign.” Signs are not necessarily miracles, but, rather, acts that verify the truth of a promise, anticipate its realization, and announce it. Like most other signs in Scripture, it’s not clear exactly what the sign is – the pregnancy, the birth, the name, the diet? Nor is it clear when the sign is expected to come to pass – immediately, soon, near future, distant future? Signs could be reminders of what was (Isaiah 55:13); proof of what was said (Exodus 3:12); or a portent of what was to come (Isaiah 8:18). This sign has no particular significance in Jewish tradition, but it is huge in Christian tradition.
Verse 14 speaks of a “young woman” which the Greek Septuagint translated as “virgin,” which gave rise to early Christians connecting this with Mary. Modern scholarship interprets this word as any young woman, married or unmarried, virgin or not.
In context, the young woman is likely Ahaz’s wife, and Ahaz’s child will continue the Davidic dynasty. This is important because earlier in the story we’re told that Ahaz was so detestable in God’s sight as a king because he had sacrificed his son to Baal. God had promised in the past to be with Israel through the line of David, so a continuation of the dynasty can be interpreted as God’s continuing presence – God with us. Emmanuel.
In what ways has God been with you in this Advent journey?
Romans 1:1-7
In Greek, this entire passage is a single sentence consisting of 90 words. Is it any wonder we have a hard time following what Paul says?!
In verse 1, Paul calls himself a slave which is the Greek word doulos – one who serves. He says he is called to be an apostle – one sent to deliver a message. We are all called to be apostles, delivering the Good News in our own unique way.
Verse 2 sounds a common New Testament theme or note of continuity: that God had a plan in mind from the beginning and Jesus is the fulfillment of that plan rather than a disruption of it.
Matthew 1:18-24
In the Old Testament, we have lots of stories about women being unable to bear children who are supernaturally enabled to bear. Here we have the story of a young woman supernaturally enabled to bear. Like the Isaiah passage, this sign is similarly ambiguous.
This story is unique to Matthew. This text teaches the virginal conception but remains silent on Mary’s perpetual virginity. That teaching did not come to the fore until well into the 2nd century.
Joseph receives God’s direction through dreams. He receives the message in the reading today and later he will receive direction to flee to Egypt and then return to Nazareth. It seems he was very open to listening to his dreams. What do your dreams tell you? Do you pay attention to them?
Joseph seemed to have his life planned out. He thought he knew the way things would go. But God directed him differently and Joseph was open enough to go with the flow and say yes. Verse 19 shows us a picture of the ideal Jewish man: he was a good, Torah-observing Jew, following the law but with compassion.
Verse 20 references the holy Spirit. This is not so much a Trinitarian reference as we might read it today. In Jewish theology, the spirit was the renewing force bringing in the messianic era.
Just like Joseph, we are called to be the guardian of the Holy One, to give the Holy One a concrete place in the world. (based on reflection by Karl Rahner SJ)
Questions to ponder
For what or whom are you waiting?
How often do you reject God’s invitation to trust, choosing instead to trust yourself or other people?
In what ways has God been with you in this Advent journey?
What do your dreams tell you? Do you pay attention to them?
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
© 2023 Kelly Sollinger