Episcopal Church of the Incarnation

West Point, Mississippi

The Second Sunday of Advent (A)

Isaiah 11.1-10                        Psalm 72.1-7, 18-19                    Romans 15.4-13                Matthew 3.1-12

 

Isaiah 11.1-10

 

1)      This passage may be contrasted with 10.33-34, in which tree imagery is also used with reference to rulers.  The failings of present rulers v. an ideal king are thus highlighted.

a)      Isaiah’s references to an ideal king have been interpreted in the Church to refer to the Messiah.

 

2)      In referring to Jesse, the prophet is referring to Jesse’s father.  The branches of this tree (former kings) have been cut off.

a)      The “stump” is thus origin, and does not need to be read as dating this oracle to after the fall of the monarchy.

 

3)      The “spirit of the Lord” referred to in v. 2 is a divine force given individuals to enable them to fulfill missions otherwise beyond them.

a)      This is an example of the “pneumatology” (theology of the Spirit) in the Old Testament, which is rather different from, but not in conflict with, that of the New Testament.

i)        Cf. Num. 11.17; Judg. 3.10; 6.34; 11.29; Mic. 3.8; 1 Sa, 16.13.

b)      For the Spirit to guide the king reflects a return to the charismatic ideal of kingship.

i)        The king’s conduct, as guided by the Spirit, reflects the gifts of the Spirit and that the king will be independent of foolish advisers (cf. 5.21; 9.5).

ii)       The king will fear the Lord.  This reflects an ideal in the Wisdom tradition (Prov. 1.7).

 

4)      This passage, while focused very much on the ideal of messianic rule, is significant in the development of the theology of the Spirit, and is the first “catalogue” of the gifts of the Spirit.

 

Psalm 72.1-7, 18-19

 

1)      A royal psalm attributed to Solomon rather than David.  This is appropriate in that this is a dynastic prayer for the royal family.  (Cf. Ps. 127.)

 

2)      Vv. 1-4  describe that the king is the giver of justice.  (Note:  Justice is something to be dispensed by the ruler, not enforced by the polity of the people in government.  The only equivalent to this concept in the 21st century is the majlis of royal rule in an Islamic kingdom.)

 

3)      The psalm continues with a prayer for the continuation and longevity of the dynasty.  The reference to the king’s Name in v. 19 is probably a reference to offspring, and hence to the continuation of the dynasty.

 

Romans 15.4-13

 

1)      This passage concludes a longer section (14.1-15.13) in which Paul has argued that charity is a duty owed by the strong to the weak.

a)      The example to all is Christ.

 

2)      V. 4, “... that ... we might have hope”:  Paul is making the point that the life and sufferings of Christ take on a specific meaning when viewed against sacred history.

a)      The Old testament is thus highly “relevant” to the Christian.

b)      Paul makes this point also at 4.23.  The Old Testament has meaning today.

c)      In this hope, Paul prays for Christian harmony.

 

3)      Paul’s prayer for harmony becomes an appeal for unity, to be based on the pattern set by Jesus.

a)      Christians are to welcome each other just as Jesus has welcomed them.

i)        Cf. the commands given by Jesus at John 13.34; 15.12.

b)      This unity in love extends to all peoples.

i)        The Old Testament itself (quoted here by Paul) teaches that the promises of God to Israel are to extend to all the world.

 

Matthew 3.1-12

 

1)      Matthew makes an abrupt translation from his telling the story of Jesus’ infancy to the beginning of His public ministry, which begins with the proclamation of John the Baptizer.

a)      The description of John emphasizes his continuity with the prophets of the Old Testament (cf. 1 Kgs. 1.8; Zech. 13.4), especially Elijah.

 

2)      Uniquely in the Gospels, Matthew puts a central part of Jesus’ message, “Repent, for the kingdom of heaven has come near,” in John’s mouth.

a)      The message of repentance echoes that of the Old Testament prophets, which focused on “turning away” from sin.

i)        Unlike the other Synoptic Gospels, Matthew does not couple this message with that of the forgiveness of sins.  The message of forgiveness is stated at 26.28 in the specific context of the eucharistic meal.

 

3)      The quotation given at v. 3 is from Isaiah 40.3, in the form found in the Septuagint (the Greek version of the Old Testament).

 

4)      Matthew, writing at a time when Christians have been excluded from the synagogues, is specific in having John criticize the Pharisees and Sadducees.

a)      The rabbis of the synagogues were heirs of the Pharisaic tradition, and the Sadducees (Temple priests) were implicated more directly in the death of Jesus.

b)      The rabbis are not to presume salvation.  Salvation is not hereditary.