Introduction
As Christmas draws near, the Fourth Sunday of Advent invites us to pause and reflect amidst the growing excitement. The weeks of waiting have prepared our hearts, and now we stand on the threshold of celebrating the incredible gift of God’s love made visible in Jesus Christ.
This is a moment to pause and consider what we are about to celebrate: the fulfillment of ancient promises, the mystery of God becoming one of us, and the hope that transforms our lives. With gratitude for the gifts of faith, hope, and love, we join all creation in joyful anticipation, ready to welcome the Savior who comes to dwell among us.
1st Reading – Micah 5:1-4a
Thus says the LORD:
You, Bethlehem-Ephrathah
too small to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel;
whose origin is from of old,
from ancient times.
Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
and the rest of his kindred shall return
to the children of Israel.
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
and they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
During Advent, the first readings are prophecies that foretell the coming of the Messiah and vividly portray the peace, justice, and restoration his reign will bring. These prophetic visions resonate deeply with Advent’s themes of hope, anticipation, and preparation for Christ’s coming.
The prophet Micah, who lived in the 8th century BC, spoke boldly about justice and compassion, condemning the exploitation of the poor and the corruption of Judah’s leaders. From his rural hometown of Moresheth, he delivered powerful messages of both judgment and hope.
His prophecy of a coming shepherd-king born in Bethlehem stands as a cornerstone of Messianic expectation.
Thus says the LORD:
This is the standard prophetic introduction. It emphasizes that the prophet is not speaking on their own behalf or offering personal opinions but is delivering a message from God.
By invoking “the LORD” (YHWH, the covenant name of God), the prophet makes it clear that the words carry divine authority, demanding attention and obedience. It is a declaration that the message is sacred, binding, and not open to negotiation.
You, Bethlehem-Ephrathah
There were actually two towns in ancient Israel called Bethlehem, so the prophet designates which one he is referencing. One was located in Galilee, in the land of Zebulun (Joshua 19:15), while the other, Bethlehem-Ephrathah, was in Judah and associated with the Ephrathah clan, related to Caleb.
It was the city of Jesse and of his son, King David.
too small to be among the clans of Judah,
Bethlehem (whose name means “house of bread”) in Ephrathah (“field of fruit”) was a small and seemingly insignificant town. Even so, it represented fruitfulness and produced the most prominent king that Israel ever knew.
from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times.
Another Davidic ruler will emerge from Bethlehem. This is not to be understood as the successive Davidic king but as a new Davidic king, as fresh and totally committed to God as the young David had been.
Note that he will be called forth “for me,” that is, “for God” — not for the people. He originated “from old,” from the formation of the world.
Jewish tradition holds this passage as a messianic prophecy; Christian tradition sees it as a prophetic announcement of Jesus’ birth in Bethlehem.
Therefore the Lord will give them up, until the time when she who is to give birth has borne,
This likely refers to a period of hardship or exile for Israel, a time when they feel abandoned by God.
This time of tribulation will end “when she who is to give birth has borne,” which is often interpreted as a reference to the Virgin Mary and the birth of Christ.
and the rest of his brethren shall return to the children of Israel.
This points to the unification of God’s people under the Messiah, as scattered Israel will be brought back together. This suggests that their suffering will include some kind of exile or displacement.
While this is not a direct prophecy of the Babylonian exile, it’s significant to note that the destruction of Jerusalem and the First Temple by King Nebuchadnezzar II in 586 BC, roughly two hundred years after the time of Micah, set the stage for the exile of the people of Judah to Babylon.
The promise of this humble ruler would later serve as a beacon of hope during the exile, pointing to the coming Messiah who would fulfill God’s promise of redemption and peace.
He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God;
This image of the ruler as a shepherd highlights his care, protection, and guidance for the people, contrasting sharply with the corrupt rulers Micah often criticized. David was also a shepherd before he was made king.
This future king of David’s line will derive his authority and power from God, ensuring his reign is just and righteous. He will reign on behalf of, and in the name of, God.
and they shall remain,
This phrase is often translated as “they will dwell secure,” indicating the peace and stability the Messiah will bring.
for now his greatness shall reach to the ends of the earth;
The universal scope of the Messiah’s reign is emphasized. He will be king not just of Israel but of all nations.
he shall be peace.
This short but profound statement encapsulates the Messiah’s mission.
He will not bring shālôm, he will be shālôm.
Shālôm (“peace”) is not only the absence of conflict. The term carries the full, rich meaning of wholeness, prosperity, well-being, and security, which can only come from being in right relationship with God.
By proclaiming this prophecy during Advent, the Church expresses our belief that in the person of Jesus Christ, all of Israel’s hopes and God’s promises have been fully realized.
2nd Reading – Hebrews 10:5-10
Brothers and sisters:
When Christ came into the world, he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, ‘As is written of me in the scroll,
behold, I come to do your will, O God.’”
First he says, “Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in.”
These are offered according to the law.
Then he says, “Behold, I come to do your will.”
He takes away the first to establish the second.
By this “will,” we have been consecrated
through the offering of the body of Jesus Christ once for all.
Today’s second reading reflects on Jesus’ willingness to fulfill God’s will through his incarnation. As we approach Christmas, this reflection reminds us that the birth of Christ is not just a celebration of his arrival but the beginning of his mission to save humanity.
Brothers and sisters: When Christ came into the world, he said: “Sacrifice and offering you did not desire, but a body you prepared for me; in holocausts and sin offerings you took no delight.
This verse places the Septuagint version of Psalm 40:6-8 (Psalm 40:7-9 in the New American Bible) in the mouth of Christ upon his entrance into the world, suggesting that this statement provides the reason for his incarnation.
Four different sacrifices are explicitly mentioned: animal sacrifice (thysía), meal offering (prosperá), burnt offering (holokaútoma), and sin offering (perì hamartía). Together, they represent the entire sacrificial system.
The citation shifts the focus from external sacrifices to the preparation of a body for Christ, highlighting the Incarnation. The phrase “a body have you prepared for me” suggests that Jesus’ human body is essential for fulfilling God’s will through his ultimate sacrifice.
Then I said, ‘As is written of me in the scroll, behold, I come to do your will, O God.’”
Christ’s compliance with the will of God is clearly stated.
“The scroll” refers to the Scriptures that foreshadow and testify to Christ’s role in salvation history.
First he says, “Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in.” These are offered according to the law.
The author of Hebrews now begins a christological interpretation of the psalm.
While sacrifices were commanded in the Law, they were insufficient to fully reconcile humanity with God. This echoes prophetic critiques (e.g., Isaiah 1:11-17; Hosea 6:6) which highlight that obedience and a transformed heart matter more to God.
Then he says, “Behold, I come to do your will.” He takes away the first to establish the second.
The “first” refers to the sacrificial system of the Old Covenant; the “second” is the new order inaugurated by Christ’s obedience and sacrifice.
Christ’s mission surpassed and replaced the old system. Because his sacrifice was perfect, there is no longer any need to offer the kind of holocausts that the old law required.
By this “will,” we have been consecrated through the offering of the body of Jesus Christ
In the New Covenant, instead of offering cultic sacrifices we are called to present ourselves as living sacrifices (Romans 12:1).
In the Mass, we make present here on earth Christ’s perfect and eternal sacrifice, and we join with it the offering of ourselves, which we explicitly state in the opening of the Eucharistic prayer. In response to the priest’s command to “Lift up your hearts,” we reply, “We lift them up to the Lord!”
once for all.
This short phrase (Greek: hapax) encapsulates the depth, breadth, and eternity of Christ’s redemptive work, affirming its unique and irreplaceable place in salvation history:
- “Once” emphasizes that Christ’s death occurred at a specific moment in history but with eternal consequences. This contrasts with the Levitical sacrifices, which had to be repeated annually on the Day of Atonement (Yom Kippur).
- “For all” refers to the fact that Christ’s sacrifice is made on behalf of all humanity, transcending ethnic, cultural, or temporal boundaries. It fulfills God’s redemptive plan for all people, making salvation accessible to everyone who accepts it by faith (cf. John 3:16; Romans 3:22-24).
This is the heart of Christian soteriology: Christ’s sacrificial death sanctifies believers, making them holy and restoring their relationship with God.
Gospel – Luke 1:39-45
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
Each year on the Fourth Sunday of Advent, the gospel reading relates events that immediately preceded the birth of Jesus, emphasizing themes of preparation, faith, and joyful anticipation of the Messiah.
This year, we focus on the well-known story of The Visitation.
Mary set out and traveled to the hill country in haste to a town of Judah,
This passage immediately follows the Annunciation, where Mary learned she will conceive by the Holy Spirit and was told that her relative Elizabeth is also miraculously pregnant despite her advanced age, “for with God nothing will be impossible.”
Mary’s “haste” demonstrates her eagerness to serve Elizabeth and confirms her faith in the angel’s message.
We do not know where exactly Elizabeth was living; the only geographic detail provided is “the hill country of Judah.” Regardless of the specific site (many scholars believe it to be Ain Karim), a journey from Nazareth into the hill country at that time would have taken four days.
where she entered the house of Zechariah and greeted Elizabeth.
The Greek verb used for “greeted” (aspázomai) indicates that Mary’s greeting was a customary salutation, paying that deference to an older woman which is becoming to a girl. Its effect was profound.
When Elizabeth heard Mary’s greeting, the infant leaped in her womb,
The infant in Elizabeth’s womb is, of course, John the Baptist. The verb used here, skirtáō, indicates that the infant’s leap was a leap for joy, a detail that Elizabeth will confirm later in the passage.
Recall that in Genesis 25:22, Esau and Jacob wrestled in Rebekah’s womb, a foreshadowing of their future relationship. A similar foreshadowing of John’s relationship to Jesus as his precursor is likely intended here. John’s role as a witness to Jesus is an important element in all four gospels, even the two that do not have birth narratives (Mark and John).
and Elizabeth, filled with the Holy Spirit,
In biblical tradition, being “filled with the Holy Spirit” often signifies that a person is inspired to speak or act in alignment with God’s will, frequently with prophetic clarity or insight into divine mysteries.
We will see that, in addition to knowing Mary is pregnant, Elizabeth also knows she is carrying not any ordinary child but the Holy Son of God.
cried out in a loud voice
Anaphoneo (“cried out”) is the word used in the Old Testament to portray the Levites exclaiming and praising God before the Ark of the Covenant.
Luke seems to be going out of his way to point out parallels and present Mary as a new Ark of the Covenant.
and said, “Most blessed are you among women, and blessed is the fruit of your womb.
Elizabeth first exalts Mary and then her child. She recognizes the blessedness they possess and she praises it.
The word translated as “blessed” is eulogéō, which means to extol or to speak well of, indicating that Elizabeth is not pronouncing a blessing over them but recognizing the blessedness they already possess.
When we pray the Hail Mary, we repeat these divine greetings.
And how does this happen to me, that the mother of my Lord should come to me?
This blessedness Elizabeth has just alluded to is derived from the dignity of the child Mary carries, seen by her reference to him as her Lord (kýrios).
This is a profound act of faith, acknowledging Jesus as the Messiah even before his birth.
Elizabeth’s question closely parallels King David’s awe-filled inquiry in 2 Samuel 6:9: “How can the ark of the Lord come to me?” when the Ark of the Covenant is brought to Jerusalem. Both passages express profound humility and wonder at the presence of the sacred — David before the Ark, which symbolized God’s covenant and presence among His people, and Elizabeth before Mary, who bears Jesus, the Word made flesh and the fulfillment of the covenant.
Again, Luke seems to be intentionally drawing these connections to highlight Mary as the new Ark of the Covenant, emphasizing her role in carrying and bringing the presence of God into the world.
For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
The leaping of John in his mother’s womb reflects the joy of recognizing Christ’s presence. This action fulfills Gabriel’s prophecy in Luke 1:15 that John would be filled with the Holy Spirit even before birth.
Luke’s readers would have easily made the connection to King David leaping with joy before the Ark of the Covenant (2 Samuel 6:14-15).
Elizabeth’s words and her infant’s leaping both give witness to the Incarnation: God has become a human being.
Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
Elizabeth concludes with a macarism, or beatitude. Mary is called blessed (makários) for having believed what had been spoken to her by the Lord, a reference to the Annunciation.
Mary is holy, or blessed, because she is a model disciple: She believed she would conceive and bear a son, and it has come to pass.
“Virgin Mother of God, he whom the heavens cannot contain, on becoming man, enclosed himself within your womb” (Roman Missal, Antiphon of the Common of the Mass for Feasts of our Lady).
Connections and Themes
- Last Sunday of Advent. On this last Sunday of Advent, the readings point directly to Christ’s imminent arrival and the salvation his coming would ultimately effect. The first reading from Micah proclaims the promise of a shepherd-king from Bethlehem who will bring peace and rule with the strength of the Lord. The second reading from Hebrews reveals the purpose of Christ’s coming, as he offers himself once for all to do the will of God. The body that was offered for our salvation on the cross is the same body that grew in Mary’s womb. The Gospel recounts Mary’s visitation to Elizabeth, where the joy of Christ’s presence is recognized and celebrated. Together, these readings call us to trust in God’s plan, rejoice in his promises fulfilled, and prepare our hearts to welcome the Savior who brings redemption to the world.
- The extraordinary in the ordinary. God’s preference for doing the extraordinary through the ordinary is a recurring theme in salvation history and shines especially brightly in Advent. John the Baptist, the fiery herald of the Messiah, was born from the barren womb of an elderly woman. The Messiah himself comes not from a powerful city but from Bethlehem, a place “too small to be among the clans of Judah.” Through Mary, an unassuming young girl and virgin, God’s promise is fulfilled as “she who is to give birth has borne.” In these humble and unexpected circumstances, God reveals his power and grace, demonstrating that his greatness often works through what the world considers insignificant, reaching to the ends of the earth with salvation. When feelings of insignificance tempt us to pull away from God and others, we are reminded that God has repeatedly used nothingness in glorious ways.
- Emmanuel. As Christmas draws near, we pause with anticipation, not only to prepare for the celebration but to reflect on its profound meaning. As we stand on the cusp of marking Christ’s birth, we recognize that we are celebrating something that transcends time — a mystery that has already happened yet continues to unfold. Our celebration is not a mere remembrance of the past but a living act that draws us into the ongoing reality of God’s presence. The Incarnation is not confined to history; it is a gift that shapes the present and opens a future prepared by God. He is Emmanuel, “God is with us” — not “God was with us.” His abiding presence transforms every moment, inviting us to live in the light of his love and salvation.
Sunday Readings 