Daily Advent Devotional

Spiritual & Social TransformationLuke 4:16b-19Jesus stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” (Luke 4:16b-19)Luke 4:18-19 was the only scripture that we had to memorize in our Intro to Theology course in seminary. On the first day of class, our professor declared to us newly initiated students that this Lukan text, if we were truly seeking to understand the depth and breadth of Jesus’ life, encapsulated not only who Jesus was but also his mission in the world. This text, taken from the scroll of the prophet Isaiah, revealed that Jesus had not come only to bring a spiritual salvation as many of us had been taught. Jesus proclaimed that he had come to bring a social salvation that was to be embodied, practiced, and lived faithfully in the here and now.He had not come to save them only from their spiritual sins in the great by and by but to save them from a society that saw their poverty, their conditions, their imprisonment, and their oppression as sin. He had come to disrupt systems and dismantle structures that threatened their wellbeing and flourishing here on earth. It was personal – it was political – and it was prophetic. In his mission and ministry, no one was to be excluded. Everybody was included. As we enter into this Advent week of joy, Jesus invites us to join him on his mission to all that calls for both a spiritual and a social transformation. For as the text in Isaiah announces, those who do that will receive an everlasting joy.

Divine Peace for AllIsaiah 40:1-11This passage from Isaiah is found among the chapters attributed to Isaiah of the Exile, who comforted the exiles living in Babylon (circa 587-538). When the Babylonians conquered Judah, they destroyed the Temple in Jerusalem and forcibly relocated part of the Israelite community (primarily leaders and power brokers). After losing both the land that God had promised to their ancestors (Abraham and Sarah) and the Temple, the exiles began to wonder if God had forgotten or abandoned them. How would they survive? Would they ever return to Jerusalem? Out of the despair, the Divine called a prophet to “comfort, comfort my people” (v 1a) and to deliver those words of hope. God had not abandoned them; there would be a future for their descendants and a return to the land promised to their ancestors. The prophet declares that a highway should be prepared for God “in the wilderness” to lead the exiles back to their homes. Where the exiles only saw impossible obstacles to a new future, God would make a way. Mountains will seem like small bumps in the road, and chasms will become bridges to the future (v 4a). There will be no stumbling along God’s highway; everyone will be able to travel the road safely (v 4b). Human powers and efforts to oppress others will fail when God’s word and justice become a reality (vv 6-8).Today, with chaotic and ultrafast changes, many people experience being in “exile” even though their location has not changed. While many may not be seeking a physical return to a tangible location/geography, everyone who knows some form of exile wonders about God’s presence and longs for the assurance of a future filled with Divine compassion and comfort. The prophetic words of this unknown voice offer a vision of what God wants for them. Their “return” may be a “coming home” to God, to the safety known by a baby in their mother’s arms. Their return may be a liberation from what has been holding them back. Their return may be a restoration of dignity that comes with no longer begging for what others take for granted. People still yearn to hear words of “comfort” and to be reminded of God’s concern for all of creation, even the “least of these.” We must work for a time when: “Steadfast love and faithfulness will meet; righteousness and peace (shalom) will kiss each other” (Ps 85:10).

Faithful ResponseJeremiah 33:1-16Scholars typically date the book of Jeremiah to a time of great upheaval in the history of the people of Israel, usually during the waning days of the 7th century and up to (or even after) 586 BCE. Thus, Jeremiah can be understood as both a pre-exilic and an exilic prophet. The words attributed to him were first addressed to those living in Jerusalem before the Babylonian invasion and destruction of the city and Temple. Then, he prophesied to the exiles in Babylon.Our reading is part of a larger oracle of hope/restoration (vv 10-16) amid Jerusalem’s despair over the threat of the Babylonians. With confidence, Jeremiah proclaims that people will once again bring thanksgiving offerings to the LORD at the Temple; they will sing their praises with these familiar words: “Give thanks to the Lord of hosts, for the Lord is good, for LORD’s steadfast love endures forever” (v 11b)! The LORD promises that the desolation found in the land will be transformed into a “pasture for shepherds resting their flocks” (v 12b).Perhaps the promise God is making to the people is not about a political change or returning to the way things were. Rather, it is a way of reminding the people of Jerusalem that they can make this new vision a reality. If they live by the Torah, loving God, neighbor, and self, they will ensure that the land is filled with “justice and righteousness.”  In the USA, many feel a comparable sense of despair. Fears about the weak economy, unemployment, the national debt, wars and rumblings of war around the globe, and environmental destruction make it feel like we are under attack. Some religious voices prey upon fears and tell them who is to blame for these ”attacks” as a way to enforce their moral views and to secure their positions of power. In these tumultuous times, we can also find words of hope in Jer 33:14-16. A faithful response to the fears and angst many feel is not to blame, deny, or give up; a faithful response is to remember that we have the power to create societies of “justice and righteousness.” How we live our lives (as individuals and as communities) can help God’s desire for restoration and wholeness to become a reality. With our words and actions, we can proclaim that the “LORD’s steadfast love endures forever!”

Unprecedented PeaceIsaiah 11:1-10This reading comes from an 8th century (BCE) prophet, Isaiah, whose mission was to the southern kingdom of Judah. The beginning of the 8th century BCE had been a time of prosperity for Judah, but everyone did not share this wealth. While the powerful were enjoying a life of luxury, most of the citizenry of Judah was struggling to survive. The ruling class imposed heavy tax burdens on them and required forced labor and military service. Survival was all that the people could hope to do.The prophetic vision, found in Isa 11:1-10, echoes the dreams of people desperate for a better life. Since the fate of the nation of Judah was controlled by their human ruler and their relationship with God, the best hope that Isaiah could offer was a promise of a time when a just and righteous ruler would be in charge (vv 3 & 5), one who would “decide with equity for the meek of the earth” (v 4a). All the suffering of the poor would end, and their oppressors would be punished (v 4b). This new ruler would usher in a time of unprecedented peace, reflected not only in nature (vv 6-7) but also in the political realm (vv 9-10).This vision of the “peaceful realm” (particularly vv 6-7 & 9) is also found in Isa 2:4, Isa 11:6, and Micah 4:3. The dream of a restored “Israel” was still incomplete; they remained under foreign control with no hope of self-governing. The “root of Jesse” was intended metaphorically, not restricted to a person of Davidic lineage, but rather a ruler who embodied the characteristics attributed to David and other “good” kings in Israel’s history. This could even be a foreign ruler/power. Most important was the vision of a world in which natural enemies worked in mutuality for the common good, and everyone knew a life of wholeness (shalom) that only came from God (v 9). What would it take for you to experience the kind of wholeness described in Isa 11:6-9 (and other places in the bible)? How do we live in right relationship with God and with all of Creation? Is that even possible in this 21st-century world? Is Advent about envisioning the “impossible” – shalom – and then working to make it a reality?

Shalom: Peace with JusticePsalm 146“Praise the LORD! Praise the LORD, O my soul!” (v1) In this prayer, we are reminded of the Divine’s actions that seek a world of “shalom.” The Holy “executes justice for the oppressed; gives food to the hungry. . . sets the prisoners free; opens the eyes of the blind. . . lifts up those who are bowed down; loves the righteous. . . watches over the strangers; and upholds the orphan and the widow.” This description teaches us that the best way to praise the Holy is by working with the Divine to create a world in which “shalom” becomes a reality.Throughout the Hebrew Bible, God is consistently portrayed as requiring justice (e.g., Deut 10:18; etc.). Showing concern for the oppressed, the poor, the widow, the orphan, and the stranger is a common theme among the commandments found in the Torah. Israel is taught to take care of the most vulnerable because that is what God did for them in the Exodus and because that is how they will image God to the world (Gen 1:26-27) and be a “blessing” to others (Gen 12:2-3). The word “shalom” in Hebrew means much more than just peace; it has a greater sense of wholeness. Shalom seeks the well-being of all. Shalom embraces justice, reconciliation and nonviolence. Shalom is the experience of being in right relationship with God, which would mean that you see yourself, your neighbors, and all of creation as God does – inherently good and worthy of respect. This psalm and other biblical texts teach us that, when there is brokenness anywhere within the human family, no one can know wholeness. As those made in the Holy’s image, we are called to be agents of this divine shalom in the world, creating peace with justice for all.

God’s Desire: WholenessIsaiah 2:1-5During the 8th century BCE, Judah enjoyed a time of economic prosperity, but the riches were not shared with everyone. Those in power, both political and religious, allowed the worship of other gods in Judah; some even encouraged this practice. Such behavior was a breach of the covenant that God had made with the descendants of Abraham and Sarah. As the prophet Isaiah observed the people’s unfaithfulness and the desecration of the Temple, he shared God’s disappointment and anger. It seemed that there was no hope, that the Temple was doomed to be controlled by foreign influences. As the capital city, Jerusalem was the place where decisions were made that affected the lives of all the citizens of Judah. The current economic situation was also contrary to God’s desires for God’s people. The rich were getting richer off the sufferings of the poor. Whereas Solomon had envisioned the Temple and Jerusalem as shining ideals of all that Israel’s God wanted (I Kgs 8), the center of Judah’s worship and political power was a seat of corruption.In this scene of despair, Isaiah dared to speak a word of hope and encouragement. There would come a day when “the mountain of the LORD” would once again be a beacon of justice and peace. Instead of oppressive decrees coming from Jerusalem, God’s commandments would be proclaimed. The city would be an example of what the LORD envisioned for all of creation: shalom (wholeness). So amazing was this prophetic vision that Isaiah’s words suggested the impossible; God would do something that was beyond human imagination. Justice would reign for all people (v 4a). Weapons of destruction would be converted into tools of production (v 4b). Peace would settle over the nations, and all would live in harmony (v 4c).As we move through the 2024 Advent season, can these words offer us hope? Do we not need an assurance that the current situation (e.g., high unemployment, economic instability, wars, and rumors of wars, etc.) is not the final word nor God’s desires? What can we do to help further God’s desires for the world to become a place filled with justice, peace, and wholeness?

Pause in JoyNehemiah 8:9-10I wonder what would happen if we set aside a day—stopped for a moment —paused to take a few cleansing breaths today to rest in the joy of the Lord? What if we lingered for a while to enjoy the moment, to eat good food, to sip our favorite drink, to take some time to take care of each other?What if that is the strength we need to get beyond this present moment? To be fulfilled, to be watered, to be nourished and refreshed together? To be buoyed, to be uplifted, to be sustained for the journey ahead? What if we tarried for a little while longer and clung to the words of Qoheleth that there is a time for everything under the sun? Nehemiah didn’t say that there wasn’t anything to mourn about. He didn’t say don’t ever mourn or grieve. He didn’t scold them or gaslight them into believing there was not good reason to weep and grieve for many things that they had lost. There was probably much that they heard in the words of the Law that they didn’t see in their community, their world, or within themselves. But that was not the day to mourn or weep. There may be some that are in despair with the results of recent elections. Some may be disappointed that life’s circumstances didn’t turn out as you had hoped. Some are disheartened because the world continues to be divided, disparate, despondent, and in seemingly utter disrepair.There will certainly come a time to mourn for all that we have lost. But that’s not today. What brings you joy today? Pursue it. Cultivate it today. Maybe God is calling us today to pause for a moment of joy and celebration as we remember where our strength really comes from. 

God’s Shalom: Here & NowIsaiah 61:1-11For decades, the exiles in Babylon had dreamed about finally being allowed to return home to Jerusalem. Prophetic voices had promised them a glorious return, painting pictures of dry bones coming to life and a great highway leading them home. But when Cyrus of Persia issued the edict that freed them from exile, what they found in the city was anything but glorious. They had no land and their jobs were gone. Worst of all, their place of worship, the beloved Temple, lay in ruins. Instead of a wonderful homecoming celebration, they were faced with desolation. With the remains of the once great city of Jerusalem at their feet, all they could think about was the work that needed to be done. They had to rebuild the Temple and the city walls. Not only was their city in shambles but so was the community. There were divisions among them, arguments about how to start and who would be in charge. It seemed utterly hopeless.Out of the laments of mourning and despair, a voice declared: “The spirit of the LORD God is upon me!” A prophet stepped out from among the people and proclaimed words of encouragement. Without denying their pain and disillusionment, this messenger of God was called to preach release, freedom, healing, and hope. These promises of God, spoken by the prophet, were indeed good news. But the prophet not only proclaimed restoration of property but also restoration of responsibility. Like strong trees, this new community would stand as a testament to the God whom they worshiped and served, so that one day, in the near future, all other nations would look to them and to their future generations and recognize that they were a people blessed by God, that through them others would be blessed. This was just the motivation the people needed to begin the process of rebuilding their city and their lives. But the impact of these words would not end there. For this mission was not for the prophet alone. The spirit of God also had anointed the whole community to fulfill this call to make the messages of release, healing, freedom, and hope a reality.The words of Isa. 61 call us to action and faith. The prophet’s message was not a call to grasp at security or to embrace complacency. These were words of challenge, risk, and service. During this time of Advent, when we wait to see how Immanuel (“God with us”) will be made manifest this year, the challenge of Isa 61 reminds us that we are called to do more than just wait. It is our task to make Immanuel obvious in the lives of those who need God the most. We are the messengers called by God to proclaim the Divine Favor and work for God’s shalom to be experienced by all here and now.