Tuesday • 12/20/2022 •
This morning’s Scriptures are: Psalm 66; Isaiah 11:1o–16; Revelation 20:11–21:8; Luke 1:5–25
This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)
Welcome to Daily Office Devotions, where every Monday through Friday we draw insights from that day’s Scripture readings, as given in the Book of Common Prayer. I’m Reggie Kidd, and I’m grateful to be with you this Tuesday of the fourth week of Advent, as we begin a new year (Year 1) of the Daily Office Lectionary.
Isaiah: a signal for the nations. Isaiah is an extraordinary seer of God’s nuanced future for his people and for the world. In today’s vision, Isaiah foresees an heir to David’s throne (the “root of Jesse” from the first half of Isaiah 11) reigning from Jerusalem, and restoring peace between the northern kingdom (Israel or Ephraim) and the southern kingdom (Judah). Yahweh will “raise a standard” and gather children of Abraham and Sarah from all directions of their dispersion: from east (Elam in Iran, Shinar in Babylon, Hamath in Syria) and south (Pathros in Egypt, Ethiopia) and west (“the [Mediterranean] coastlands”). And God’s army will once again renew his campaign against the surrounding godless nations (Philistia, Edom, Moab, Ammon).
The New Testament interprets these prophecies’ fulfillment, in part, at Jesus Christ’s First Coming and in the proclamation of the good news of God’s victory over sin and death in the cross and resurrection of Jesus. Jesus, a descendant of the royal line of David, ministers in Galilee and Samaria (the old northern kingdom) and in Jerusalem and its environs (the old southern kingdom). From all around the Mediterranean basin, Jews come to Jerusalem at Pentecost. Here thousands believe in Jesus, are baptized, and receive the Holy Spirit. Then, as the gospel goes out from Jerusalem, it goes first to Samaria—symbolically reuniting Israel and Judah under the banner of Christ. From there, the gospel goes to the nations, claiming hearts for the service of King Jesus.
Revelation: “I make all things new.” The finality of Isaiah’s promise awaits, of course, Christ’s Second Coming. And that is what John depicts in today’s reading in Revelation. The byline for today’s passage in Revelation comes from the Returning Jesus: “See, I am making all things new” (Revelation 21:5):
A new heaven and new earth (Revelation 21:1)
The new Jerusalem (Revelation 21:2)
The earthly bride (the church) adorned for her husband (Jesus)—newly constituted communion between God and us (Revelation 21:2–3)
Each human life shown to have eternal significance (Revelation 20:11–15)
Joy returns—no more tears (Revelation 21:4)
Life returns—no more death (Revelation 21:4)
Flourishing prevails—all the things marking the diminishment of human worth and dignity are banished from God’s new creation (Revelation 21:6–8)
Luke: “your prayer has been heard.” The drama of the fulfilling of the Isaianic vision begins, as far as Luke is concerned, with a priest named Zechariah performing his duties in the temple, attending to the incense (a symbol of prayer). The angel Gabriel announces to him that he and his wife Elizabeth, though they are “both getting on in years,” will have a child in answer to their prayers. And not just any child. Their son will minister in the “spirit and power of Elijah” to prepare God’s people for a most amazing visitation from the Lord. Most people probably find the most memorable feature of Luke’s account to be Zechariah’s laugh of incredulity, and his consignment to muteness until time to name the child (as commanded) John.
Seems to me, the three things to be remembered from this story are:
God has a sovereign will and plan to bring redemption to the human race, but he seems to take pleasure in effecting it in response to his people’s prayers.
Zechariah is not the first, nor will he be the last, person in the Bible who does not respond to God’s promises with a perfect faith—think of Sarah’s laugh when God promises her a son at ninety-something years; and think of Peter’s shaky faith or Thomas’s understandable doubt. Thankfully, God’s grace has a way of overriding our vacillation. When “the spirit indeed is willing but the flesh is weak” (Matthew 26:41), Christ’s prayers for us prevail.
In Christian art, the Gospel of Luke, by the way, is represented by the “bull” of Ezekiel 1:10 and Revelation 4:7, because Luke begins his narrative in the temple, the place of sacrifice. Christ comes among us humbly, to offer himself as a sacrifice for the sins of the whole world. In imitation of him, we give ourselves—even when God has to override our pride and pretense, our sloth and indifference—in sacrificial service. Even when that sacrificial service amounts, as it did with Zechariah, to something as seemingly insignificant as being where we are supposed be … and paying attention.
Be blessed this day,
Reggie Kidd+