4TH SUNDAY OF ADVENT (YEAR C)

1st Reading           Micah 5: 2-5a

Psalm                     80: 2ac & 3b. 15-16a. 18-19 (R. 4)

R:// "O God, bring us back; let your face shine on us, and we shall be saved"

2nd Reading        Hebrews 10: 5-10

Gospel                   Luke 1: 39-45

LOVE FROM THE MARGINS

Dear friends, we have arrived at the 4th Sunday of Advent (Year C), and, of course, the 4th Advent Candle is lit — the Candle of Love. We are also within the second part of Advent, which runs from 17th to 24th December. In the second part, the emphasis is on the immediate preparation for Christmas. We are very close to Christmas. In just three days, we shall celebrate what we were expecting and preparing for. However, there is still preparation to be done. We, "Captive Israel", is still mourning in exile. The preparation we shall do is in regard to love.

The first reading is from Micah 5: 2-5a. I want to suggest that the Church, the people of God, in exile, is still attested to by the prophet Micah. Micah is a younger contemporary of Isaiah. They lived in the same era and area. The same kings are mentioned at the beginning of their books: "Jotham, Ahaz, and Hezekiah" (Mic. 1:1; Isa. 1:1). However, Uzziah is mentioned in Isaiah but not in Micah. This proves that Isaiah saw an earlier reign that Micah did not see, making Micah a younger contemporary of Isaiah. What is relevant here is that they worked during a turbulent international scene during the Assyrian expedition against Jerusalem in 701 BC. Micah worked from about 740 BC to 700 BC, and the Northern Kingdom of Israel was destroyed by the Assyrian Empire in 722 BC. The inhabitants of Israel are now in exile in Assyria. The implication is that Micah is fully aware of what Assyria can do to Jerusalem, the capital of the Southern Kingdom of Judah. Dread and fear are looming, and safety and peace are threatened. Exile had started with the North and the South will soon go. 

Today, Micah gives us what is called "The Oracle of Salvation". Every oracle of salvation comes after an "Oracle of Punishment," which contains the cause and reasons for punishment and possible exile. Largely, Micah speaks about the social sins of Jerusalem. These are infractions in relationship with a fellow. If you like, they are fraternal infractions. Sadly, the rulers are mentioned in this act. Jerusalem's "rulers give judgement for a bribe, its priests teach for a price, its prophets give oracles for money" (Mic. 3: 11). This plunged Jerusalem into a disaster. A nation, a state, is destroyed once the leaders are part of the "structures of sin". In fact, the Lord said, "Because of you [leaders], Zion shall be ploughed like a field, and Jerusalem reduced to rubble, and the Mount of the Temple to a forest ridge" (Mic. 3: 12). Simply, Jerusalem shall be destroyed and reduced to insignificance. This will occur by the invasion of a strong army. There is exile on account of the rulers' involvement in the structure of sin. The sin of fraternal infractions — exploiting the vulnerable, cheating, forceful overtake of property, even land, loving evil and hating good, being double in dealings, etc. (Mic. 2-3). 

Micah talks about a "Ruler" (Heb. Mashal). He hopes not for continuity but a new beginning. I suggest that Mical talks about 3 things in regard to the Ruler — origin, birth, and function. 

His origin or place of birth is "Bethlehem Ephrathah," a little town. Remember that David's birthplace is Bethlehem (1 Sam. 17: 12; Rut. 1: 2). David himself was the smallest of his brothers but was anointed as the King (1 Sam. 16). The ruler in Micah's Oracle of Salvation will not come from Jerusalem but from an unexpected place in an unexpected way. God chooses one who is small and insignificant to be his viceroy. In terms of place of birth, the ruler has a Davidic lineage.

The second detail we should pay attention to is his birth. Thus, "she who has labour pains has brought forth" (v. 2). The Lord's ruler is to ve brought to birth in a human way. The ruler is human. He will be given birth to by a woman. His birth will cause the unity of a dispersed family. Thus, "the rest of his brethren shall return to the Sons of Israel" (v. 2). 

The third detail is his function. The ruler whose place of birth is little, insignificant, will not exercise his function in a military fashion like the Assyrians but will be one of Peace who provides for his people like a Shepherd. Thus, "he shall stand and feed his flock in the strength of the Lord" (v. 3). Of course, having a Davidic lineage and knowing David as a little Shepherd, He will exercise his mission as a Shepherd. An ideal Shepherd seeks the welfare of his flock. What the leaders ventured into — the exploitation and injustice leading to the sad Oracle of punishment and exile — the Lord's Ruler will not do. The Lord's Ruler shall be a Shepherd who will feed, guide, and lead. Fraternal love shall be restored.

The Gospel passage from Luke 1: 39-45 is part of Luke's larger Infancy Narrative (Lk. 1: 5 - 2: 52). Mary goes to visit Elizabeth. The infant "leapt" in Elizabeth's womb. We remember Esau and Jacob leaping up in Rebekah's womb (Gen. 25: 22). Esau was the firstborn but Jacob got the right of the firstborn. By that "leaping" of John in Elizabeth's womb, there is a beautiful connection. Although John would be older than Jesus by 6 months and biologically ve born first, Jesus' Lorship is proven. Thus, "How does this happen to me, that the Mother of my Lord should come to me" (Lk. 1: 43). 

Secondly, as we shall read, this "Lord" will ve born in Bethlehem (Lk. 2: 4-13). This confirms what Micah spoke about in the first reading. Without a doubt, we can trace Micah's Ruler to this child in Mary's womb. This is Jesus. 

Finally, with such connections, we can only say that the woman who will bring forth the Lord's ruler is Mary. 

Peace and Goodness.