4TH SUNDAY OF ADVENT (YEAR A)

1st Reading     Isaiah 7: 10-14

Psalm               Ps. 24:1-6 (R. cf. 7c. 10c)

2nd Reading   Romans 1:1-7

Gospel              Matthew 1:18-24

HE IS WITH US

Dear friends, today is the last Sunday of Advent, and the implication is that Christmas is near and our joy is almost full. God will become like us in all things but sin. With this in mind, the readings for this Sunday turn our focus toward the birth of the Messiah and on the personality of the mother of this Messiah. 

The first reading (Isaiah 7:10-14) forms part of the first part of the book of Isaiah (Chap. 1-39) and is an event dating to the 8th century BCE. The preceding narrative helps us to appreciate the perspective of the author and the message he wants to put across. 

The context of the first reading is an alliance between Syria and Israel (Ephraim) to attack Judah so that, in doing so, Judah will be forced by conquest into joining the Syro-Ephraimites to fight the Assyrians who were threatening at the time. Ahaz, King of Judah, particular about protecting the Davidic Dynasty, freely aligned Judah with Assyria during the reign of King, Tiglath-Pileser III (745-727 BCE), and hence, Judah became a vassal of Assyria (2 Kings 16: 7-9). 

Isaiah spoke to Ahaz, assuring him to remain calm and not to fear (Isa. 7:4). God promised redemption to Judah, a redemption from threat from the Syro-Ephraimites. Unfortunately, Ahaz turned and made a choice by submitting to the Assyrians for protection. Ahaz would not listen and heed to the message of Isaiah because his mind was made up. 

God told Ahaz to ask for a sign. This sign is not a miracle but a confirmation of the prophet's message. In fact, the word "sign" is rendered as  'ôt (אֹות). This word is used in the sense of guaranteeing afterwards the dependability of assertion. The same word is used in Exodus 3: 12 to refer to God's presence with Moses and the worship of God on the mountain. The sign, therefore, calls for faith and trust in God who speaks. 

Ahaz did not ask for a sign probably because his mind was made up. God gave him the sign of the birth of the Immanuel. The birth of the  Immanuel through a virgin becomes a confirmation of the fact that in the face of troubles, tensions, instabilities, and difficulties, God is still with us. In spite of the fact that the Syro-Ephraimites are approaching and the Assyrians have intervened, God is still in the midst of his people. God stands in solidarity with us in our troubles and tribulations. At the end of the day we come to understand that the choices we make in moments of tension, confusion and difficulty are very crucial and care should be taken. It is better to look to the Lord for redemption rather than devising our own means because our means will bring further tensions and oppression just like Ahaz invited the Assyrians and further put them in danger.

The author (or redactor) helps us to understand that the name of the child is IMMANUEL (עִמָּנוּאֵל)and it means GOD IS WITH US. When the Old Testament says that God is "with" someone, it stresses God's power that enables the person to carry out his calling (Exodus 3: 12; Gen. 26: 3). It further calls for faith and trust in the power of God to protect and guide. I want to propose that this name is more prophetic because "I will be with you" is an assurance given to prophets in the Old Testament in the face of fear and seeming unworthiness. Jesus also used it to assure his disciples of his abiding presence at his Ascension (Matt. 28: 20b). The implication is not only to see the Messiah foretold by Isaiah in Jesus and also to affirm the prophetic life of Christ, but also to call us to faith and trust in the fact that God saves and he truly abides with his people.

The second detail I would like us to pay attention to is the personality through whom the 'Immanuel' will come. In Isaiah, she is simply referred to as "the young woman (or virgin/maiden)" (Isa. 7:14). This is rendered as HĀ 'ALMÂ. (הָעַלְמָה)This term refers to a young woman who is unmarried and sexually chaste. This could be the case of one who had been specially set aside, preserved, made holy for a divine task. Unlike Eve, the virgin's action will bring hope to the world. 

This is the moment in which we may bring in Mary who is referred to as PARTHENOS (παρθένος) (a woman who had kept her chastity) by Matthew. She is the woman in context. In this sense, we see the saving power of God as one who could preserve an individual for the task of bringing forth the Messiah. God's presence makes holy. It takes away fear and makes us like unto God. In Mary, we see a model of purity. Also, we see in her God's presence for God was with her. 

Also, the author of the Gospel according to Matthew uses the word PARTHENOS to refer to Mary's virginity as he re-echoes Isaiah's prophecy. The Greek translation of the Hebrew Old Testament also uses PARTHENOS for ALMAH. They culminate in the one sense of sexual purity and, hence, being set aside or made holy. This proves that God's presence is an assurance of holiness and freedom from fear. God saves as he is with us.

This 4th Sunday calls us to a life of holiness, a life inspired by the chastity of the Blessed Virgin Mary. Also, we are called to be careful about our decisions, especially in difficult moments because decisions made with God in the picture make us free.

Part et Bonum