The texts from the Roman Catholic Lectionary today set the stage for our contemplation of the promise of a new vision of light and peace in the world through incorporation of the Incarnation in our lives.
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| Incarnate Light and Peace |
In the passage from the Second Book of Samuel, the Oracle of Nathan declares God’s Covenant with David.
* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.1
Psalm 89 narrates how God became king of the divine beings and how the Davidic king became king of earthly kings.
* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).2
In the Gospel of Luke, the Canticle of Zechariah becomes prophecy of the action of God in His people.
* [1:68–79] Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:66.3
Eileen Burke-Sullivan shares that the words at the end of this morning’s Gospel are among the most passionate and tender of all the Hebrew and Christian Scriptures. All the darkness and shadow of death passed from Eileen’s heart as she stood there in astonishment, captivated by nature’s repetition of the age-old promise of salvation, made present in a child who has come, is coming, and will eternally come into her heart bearing the peace for which her whole being yearns.
In the tender compassion of our God, the dawn from on high shall break upon us,
To shine on those who dwell in darkness and the shadow of death
And to guide our feet into the way of peace.4
As we sing in the Christmas festival tonight may your celebration of the sending of God’s Son into our broken world bring you every gift of grace you long for on this Vigil of Eternal-Mercy-outpouring wherever you are in God’s world!
Don Schwager comments that the Holy Spirit gave Zechariah a vision for his own son as a prophet and forerunner who would prepare the way for the Messiah. Every devout Jew longed for the day when the Messiah would come. Now Zechariah knows beyond a doubt that that day is very near. Like Zechariah, the Holy Spirit wants to give us vision, joy, and confidence in the knowledge of God's merciful love, protection, and care which he offers us through His Son Jesus Christ.
Let us pray that the Holy Spirit may inspire us and fill us with joy and boldness to proclaim the message of the Lord's visitation and redemption.
"Lord Jesus, you have been gracious and merciful towards your people. Fill me with your Holy Spirit that I may bear witness to the joy of the Gospel to those around me."5
The Word Among Us Meditation on Luke 1:67-79 asks what if we were to consider doing something for our loved ones that mirrors what Zechariah did for John?
Just write a little note that will encourage and uplift them. Remind them that they are a son or daughter of God. Tell them how much God loves them and how deeply he wants to bless them. Point out one or two gifts that you think God has given them, and encourage them to use those gifts to build his Church.6
The monks of the Sacred Space ministry of the Irish Jesuits offer some thoughts on today's scripture that Zechariah, released from his silence, bursts forth in profound praise, proclaiming the activity of God at work in our world’s history. The saviour is coming! His own son will act as witness and light-bearer to the loving kindness and mercy of the great and holy one.
Lord, as I move into Christmas Eve, remind me again of how mercy is the dominant theme of how you walk with us. You are forever tender towards me. Help me to grow daily in the awareness of your mercy and tenderness, constantly at work in my life.7
Friar Jude Winkler describes the prophecy of Nathan in the context of the establishment of a monarchy in Israel. The preexisting hymn chosen by Luke to be voiced by Zechariah is an example of the chiasm literary structure. Friar Jude identifies the central feature as God has fulfilled His Promises.
Ed Vasicek examines Zechariah's Prophecy to show chiasmus in Luke 1:67-80.
The theme: Jesus fulfills the promises made to Abraham, and those promises extend not only to Israel, but also to all those "living in darkness."8
Fr. Richard Rohr, OFM, comments that St. Francis of Assisi felt we didn’t need to wait for God to love us through the cross and resurrection. Francis intuited that the whole thing started with incarnate love, and he popularized what we now take for granted as Christmas, which for many became the greater Christian feast. The Franciscans popularized Christmas. Maybe their intuition was correct.
With that insight, it’s no wonder Francis went wild over Christmas! (I do, too: my little house is filled with candles at Christmastime.) Francis believed that every tree should be decorated with lights to show their true status as God’s creations! And that’s exactly what we still do 800 years later.
Remember, when we speak of Advent or preparing for Christmas, we’re not just talking about waiting for the little baby Jesus to be born. That already happened 2,000 years ago. In fact, we’re welcoming the Universal Christ, the Cosmic Christ, the Christ that is forever being born in the human soul and into history.
And believe me, we do have to make room, because right now there is no room in the inn for such a mystery. We see things pretty much in their materiality, but we don’t see the light shining through. We don’t see the incarnate spirit that is hidden inside of everything material.9
The Incarnation challenges us to live in the Spirit of Christ that fills the world around us.
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