I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up,
so the Lord GOD will cause righteousness and praise to spring up before all the nations. For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch. The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give. You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God.
> This is considered from the “third” Isaiah.
> It deals with the Israelites who had returned from exile.
> Israel had been completely destroyed.
> The first verses can also be found in the Magnificat.
> There is a sense of a new beginning for Israel and the world.
> There is also a new beginning and sense of identity for Jerusalem.
> Zion is the old name of Jerusalem, when the original temple was there.
13. Worship the LORD, O Jerusalem; *
praise your God, O Zion;
14. For he has strengthened the bars of your gates; *
he has blessed your children within you.
15. He has established peace on your borders; *
he satisfies you with the finest wheat.
16. He sends out his command to the earth, *
and his word runs very swiftly.
17. He gives snow like wool; *
he scatters hoarfrost like ashes.
18. He scatters his hail like bread crumbs; *
who can stand against his cold?
19. He sends forth his word and melts them; *
he blows with his wind, and the waters flow.
20. He declares his word to Jacob, *
his statutes and his judgments to Israel.
21. He has not done so to any other nation; *
to them he has not revealed his judgments.
> This is another “hallelujah” Psalm.
> Verses 14 and 25 are examples of external and internal in Hebrew poetry.
> End of winter and coming of spring is depicted.
> “Sandwich effect” Jerusalem — World — Jerusalem.
Galatians 3:23-25; 4:4-7
Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian. But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave but a child, and if a child then also an heir, through God.
> Two images emerge: maturing and adoption.
> The Torah was supposed to be the child’s guardian to keep it out of trouble.
> With faith, the child matures and no longer needs that direction.
> The adoption is extended to the Gentiles.
> The letter to the Romans has a similar theme.
> “Abba” is a term for father more like “daddy.”
> Through Jesus we are now children of God.
The Gospel of our Lord Jesus Christ According to John (1:1-18)
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
> This is the same reading every year at this time in A, B, and C.
> In late Jewish writing God had Wisdom and Memra (spirit and word), but remains a single entity.
> The whole Gospel story can be summarized in the verse that starts “The light shines in the darkness…”
> Once again, the author explains that John the Baptist is not the Messiah.
> The meaning of “tabernacle” is the place where God dwells.
> It shows a creative reflection of the word of God.
> Through Jesus, God lived among us.