Lectionary Research: Fourth Sunday of Advent

December 21, 2025 | Year A

Liturgical Context

The Fourth Sunday of Advent marks the final week of preparation before the celebration of Christ’s Nativity. As the last Sunday before Christmas, this day holds a distinctive place in the church year—we stand at the threshold of the incarnation itself.

Liturgical Color: Violet (or Blue in some Lutheran congregations)

Season Characteristics: Advent’s focus shifts this week from the eschatological “second coming” themes of earlier Sundays to the intimate, historical circumstances surrounding Christ’s first coming. The readings turn our attention to the human actors in the drama of redemption—particularly Joseph and Mary—and the promises that find their fulfillment in the child about to be born.

The violet color reminds us that even on this fourth Sunday, we remain in a posture of preparation and anticipation. Unlike Lent’s penitential violet, Advent’s purple carries notes of royal expectation—the King is coming.

Old Testament Reading

Isaiah 7:10-16

Again the LORD spoke to Ahaz, “Ask the LORD your God for a sign, whether in the deepest depths or in the highest heights.”

But Ahaz said, “I will not ask; I will not put the LORD to the test.”

Then Isaiah said, “Hear now, you house of David! Is it too little for you to weary men, that you weary my God also? Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. He will be eating curds and honey when he knows enough to reject the wrong and choose the right, for before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste.”

Historical Context

This prophecy emerges from the Syro-Ephraimite Crisis (c. 735-732 BC). King Ahaz of Judah faced a terrifying coalition: King Rezin of Syria and King Pekah of Israel had allied against him, likely to force Judah into joining their resistance against the Assyrian Empire. Scripture tells us Ahaz’s heart “shook as the trees of the forest shake before the wind” (Isaiah 7:2).

Rather than trust God’s promises to David’s house, Ahaz was preparing to submit to Assyria for protection—a political alliance that would eventually prove disastrous for Judah’s spiritual life. God, through Isaiah, confronts this faithless king with an extraordinary offer: ask for any sign, “whether in the deepest depths or in the highest heights.”

Ahaz’s refusal, cloaked in false piety (“I will not put the LORD to the test”), reveals his true heart. He had already decided to trust Assyria rather than God. His pious-sounding answer is actually profound disobedience.

The Sign Given

Despite Ahaz’s refusal, God gives a sign anyway—and notably, the prophet shifts from addressing Ahaz personally to addressing “the house of David” (the Hebrew “you” in verse 14 is plural). The sign is not merely for this faithless king but for the entire Davidic line and all who would come after.

The Hebrew word עַלְמָה (‘almah) in verse 14 designates a young woman of marriageable age. The Septuagint translators, writing centuries before Christ, rendered this as παρθένος (parthenos)—“virgin”—indicating that the ancient Jewish reading already saw something exceptional in this birth. Matthew, under the Spirit’s inspiration, confirms this as the proper interpretation when he applies the prophecy to Mary (Matthew 1:23).

Lutheran Hermeneutical Approach

The Lutheran confessional tradition recognizes both an immediate historical context and a greater messianic fulfillment in this text. The sign had relevance for Ahaz’s situation—before a child born in that time could reach the age of moral discernment, the Syro-Ephraimite threat would be ended. But the ultimate sign, the full meaning of “God with us,” awaited the virgin birth of Christ.

As Luther would emphasize, the sign is given to unbelieving Ahaz, but its blessing extends to all who trust in God’s promises. The gospel always exceeds our expectations—God answers our faithlessness not with judgment alone but with greater grace.

Law and Gospel

Law: Ahaz’s false piety exposes a common sin: using religious language to mask distrust of God. How often do we, like Ahaz, refuse God’s gifts while maintaining an appearance of humility? “I don’t want to bother God” or “I shouldn’t expect too much” can be pious-sounding refusals of grace.

Gospel: Despite human faithlessness, God gives the sign anyway. The promise of Immanuel—“God with us”—is not conditioned on our faith but on God’s faithfulness. Even when kings fail and nations crumble, God keeps His word to David’s house.

Psalm

Psalm 80:1-7, 17-19

Hear us, Shepherd of Israel, you who lead Joseph like a flock. You who sit enthroned between the cherubim, shine forth before Ephraim, Benjamin and Manasseh. Awaken your might; come and save us.

Restore us, O God; make your face shine on us, that we may be saved.

LORD God Almighty, how long will your anger smolder against the prayers of your people? You have fed them with the bread of tears; you have made them drink tears by the bowlful. You have made us an object of derision to our neighbors, and our enemies mock us.

Restore us, God Almighty; make your face shine on us, that we may be saved. … Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. Then we will not turn away from you; revive us, and we will call on your name.

Restore us, LORD God Almighty; make your face shine on us, that we may be saved.

Thematic Connection

Psalm 80 appears in all three years of the Advent lectionary because of its central petition: “Come and save us” (verse 2). This is the cry of Advent—the recognition that we cannot save ourselves and must depend entirely on God’s intervention.

The threefold refrain, “Restore us, O God; make your face shine on us, that we may be saved” (verses 3, 7, 19), builds in intensity with expanding divine titles: “O God” → “God Almighty” → “LORD God Almighty.” The escalating invocation reflects escalating desperation—and escalating trust that the greater the name invoked, the greater the power available.

Key Imagery

The Shepherd of Israel: The psalm opens with shepherd imagery (verse 1), connecting to Christ’s self-identification as the Good Shepherd. God as shepherd is both royal (one who rules) and pastoral (one who cares). The enthroned shepherd sits “between the cherubim”—on the mercy seat, the place where God meets His people.

God’s Face Shining: The Hebrew word for “restore” is shub—the same root used for repentance, meaning “to turn” or “cause to turn.” The prayer asks God to do something to us (turn us back to Himself) and to Himself (turn His face toward us). This is complete Advent theology: we need both conversion and divine favor.

The Son of Man: The striking phrase in verse 17, “the son of man you have raised up for yourself,” points forward to Christ. While originally likely referring to Israel corporately or the Davidic king, Christians have long seen here a foreshadowing of the One who called Himself “Son of Man” and sits at God’s right hand.

Pastoral Application

This psalm gives voice to Advent longing—the recognition that we live in a world marked by tears, derision, and enemies who mock. It refuses premature celebration while maintaining hope. For congregations, this psalm permits honest acknowledgment of present suffering while directing that suffering toward the One who alone can save.

Epistle

Romans 1:1-7

Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his earthly life was a descendant of David, and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord. Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake. And you also are among those Gentiles who are called to belong to Jesus Christ.

To all in Rome who are loved by God and called to be his saints:

Grace and peace to you from God our Father and from the Lord Jesus Christ.

Paul’s Introduction

This opening salutation to the Romans is unusually elaborate for Paul—a full seven verses before he reaches “grace and peace.” This expanded greeting reveals the heart of Pauline theology and provides a miniature summary of the gospel itself.

The Gospel Promised Beforehand

Paul emphasizes continuity: the gospel was “promised beforehand through his prophets in the Holy Scriptures” (verse 2). This is not a new religion but the fulfillment of God’s ancient promises. For Advent, this reminds us that Christ’s coming was not Plan B—it was God’s intention from the beginning.

Two-Nature Christology

Romans 1:3-4 presents one of the earliest Christian confessions about Christ’s person:

• “As to his earthly life [κατὰ σάρκα, kata sarka—according to the flesh], a descendant of David”
• “Through the Spirit of holiness, appointed the Son of God in power by his resurrection”

This passage teaches what the church would later formalize as the doctrine of Christ’s two natures. Jesus is fully human—truly descended from David, rooted in history, heir to the messianic promises. Jesus is fully divine—the Son of God, declared with power, vindicated by resurrection.

The phrase “seed of David according to the flesh” echoes the covenant promise of 2 Samuel 7, which both Isaiah and Matthew also invoke. God promised David an eternal throne; Jesus fulfills that promise through His human lineage.

Lutheran Emphasis

Luther saw Romans as “the purest gospel” and its opening verses as establishing the foundation for everything that follows. The phrase “obedience that comes from faith” (ὑπακοὴν πίστεως, hypakoen pisteos) captures the heart of Lutheran soteriology: true obedience flows from faith, not the reverse. We do not obey to gain faith; faith produces obedience.

The greeting “grace and peace” reverses the order humans might expect. We might think peace comes first, then grace as a reward. But Paul declares grace first—God’s unmerited favor—which then produces peace with God. This is justification in miniature.

Identity Terms

Paul stacks identity terms for believers: “loved by God,” “called to be saints.” These are not achievements but gifts. The Roman Christians (and we with them) are loved before we love, called before we respond. Our identity in Christ is established by God’s action, not ours.

Gospel

Matthew 1:18-25

This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly.

But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.”

All this took place to fulfill what the Lord had said through the prophet: “The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”).

When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.

Joseph’s Dilemma

Matthew’s account focuses not on Mary but on Joseph—and specifically on his struggle to act rightly in an impossible situation. Joseph is described as “righteous” (dikaios), yet he faces circumstances where the law seems to demand an action that would cause great harm.

Joseph knew Mary was pregnant. He also knew the child was not his. According to the law, this pointed to one conclusion: adultery. A righteous man would be expected to divorce such a woman, and public accusation would be justified.

But Joseph’s righteousness is tempered by mercy. He chose the quietest option available—private divorce rather than public accusation. This reveals character: Joseph would rather bear suspicion himself than expose Mary to shame.

The Angel’s Message

The angel’s address is significant: “Joseph, son of David.” This title reminds Joseph of his identity and calling. He is not merely a wronged fiancé; he is the heir to David’s covenant promises. What is about to happen concerns not just his household but the entire history of redemption.

The angel explains the origin of Mary’s pregnancy (the Holy Spirit), the child’s name (Jesus—Yeshua, meaning “Yahweh saves”), and His mission (to save His people from their sins). Notice: the child is not first called to save from Rome, or poverty, or sickness, but from sins. This defines the nature of Christ’s kingdom from the start.

The Two Names

Matthew presents two names for the child, each carrying theological weight:

Jesus (Iesous in Greek, from Hebrew Yeshua): “Yahweh saves.” This name describes what He does. The claim embedded in this name is remarkable: this child will do what only God can do—save from sins.

Immanuel (Emmanouel): “God with us.” This name describes who He is. Matthew cites Isaiah 7:14, making explicit the connection between the ancient prophecy and this child. The one born of Mary is not merely a prophet or king; He is God present among His people.

Joseph’s Obedience

Joseph speaks no words in Matthew’s Gospel. His response to divine revelation is pure obedience: “he did what the angel of the Lord had commanded him.” This silent faithfulness contrasts sharply with Ahaz’s pious-sounding disobedience in Isaiah 7.

By taking Mary as his wife and naming the child, Joseph legally adopts Jesus into the Davidic line. Jesus is truly “son of David” not by biology but by Joseph’s faithful obedience. This reminds us that God often works through human faithfulness to accomplish His purposes.

Thematic Connections Across the Readings

1. The Fulfillment of Promise

All four readings emphasize that Christ’s coming fulfills ancient promises:

• Isaiah 7 speaks of a sign given to the house of David
• Psalm 80 pleads for God to act on behalf of His people
• Romans 1 declares the gospel “promised beforehand through his prophets”
• Matthew 1 explicitly cites Isaiah’s prophecy as fulfilled

This Advent Sunday emphasizes that Christmas is not an isolated event but the culmination of centuries of divine promise-keeping.

2. The Divine-Human Mystery

The readings hold together Christ’s full divinity and full humanity:

• Isaiah 7: A human child who is nevertheless “God with us”
• Psalm 80: The “son of man” at God’s right hand
• Romans 1: Seed of David according to flesh, Son of God in power
• Matthew 1: Conceived by the Holy Spirit, yet born of Mary

This is the mystery at the heart of Christmas: true God and true man in one person.

3. Human Response to Divine Initiative

The contrasting human responses to God’s word provide instruction:

• Ahaz: Refused God’s sign under pretense of piety—condemned
• The Psalmist: Cried out in honest desperation—heard
• Paul: Received grace and called others to “obedience from faith”—blessed
• Joseph: Said nothing, simply obeyed—honored

Faith is shown in obedience, not pious-sounding refusal.

4. “God With Us” as Both Promise and Presence

The name Immanuel echoes through the readings:

• In Isaiah, it is a sign given to unbelieving Ahaz
• In Psalm 80, God’s face shining answers the longing for presence
• In Romans, Jesus Christ is Lord—not distant but among His people
• In Matthew, the child born of Mary literally embodies God’s presence

Advent culminates not in abstract truth but in incarnate presence.

Suggested Sermon/Blog Themes

Theme 1: “The Righteousness That Shows Mercy”

Focus: Joseph’s character in Matthew 1:19

Joseph is called “righteous” (dikaios), yet his righteousness leads him not to harsh judgment but to merciful restraint. True righteousness, as Jesus will later teach in this same Gospel, exceeds the righteousness of scribes and Pharisees—not by being stricter but by being more aligned with God’s heart.

Approach: Explore how Joseph’s dilemma mirrors situations we face—when “following the rules” might cause unnecessary harm. How does faith navigate between truth and love? What does it mean that Joseph’s righteousness was expressed in his desire to protect rather than punish?

Application: Challenge the congregation to examine whether their “righteousness” resembles Ahaz’s (pious-sounding but self-serving) or Joseph’s (quietly faithful and merciful). True obedience to God’s law leads to compassion, not coldness.

Theme 2: “The Names That Define Us”

Focus: Jesus and Immanuel in Matthew 1:21-23

The child receives two names, each carrying profound meaning. Jesus tells us what He does: saves from sin. Immanuel tells us who He is: God with us. Together, they define the mission and identity of the incarnate Son.

Approach: Examine how names functioned in biblical culture—not mere labels but definitions of identity and mission. Contrast this with modern naming conventions. Explore what it means that we can know God’s presence and saving work through these names.

Application: We too are named—“loved by God,” “called to be saints” (Romans 1:7). Our identity is not self-made but given by God. Christmas reminds us that God is not distant but present, not merely powerful but saving.

Theme 3: “When God Answers Unbelief with Greater Grace”

Focus: Isaiah 7:10-14 and its fulfillment

Ahaz refused to ask for a sign, masking distrust with false humility. God gave the sign anyway—and greater than anything Ahaz might have requested. The virgin birth is God’s answer to human faithlessness.

Approach: Trace the pattern of God exceeding human expectations throughout Scripture. Abraham asked for an heir; God promised nations. David wanted to build God a house; God promised to build David’s house forever. Ahaz refused a sign; God gave Immanuel.

Application: Our failures do not limit God’s grace. The incarnation is not Plan B but Plan A—intended from before creation. Even our unbelief cannot prevent God’s saving purposes. This is comfort for the struggling believer and warning for the presumptuous.

Liturgical Considerations

Advent Wreath

On this Fourth Sunday of Advent, all four candles (three violet and one rose) are lit. The increasing light symbolizes the approaching fulfillment—Christmas is only days away. Consider emphasizing that the light grows not by our effort but by the passing of time appointed by God.

Hymn Suggestions

• “O Come, O Come, Emmanuel” (especially verses emphasizing Advent longing)
• “Savior of the Nations, Come” (Luther’s Advent hymn based on Ambrose)
• “Let All Mortal Flesh Keep Silence” (emphasizes reverent awe before incarnation)
• “The Angel Gabriel from Heaven Came” (narrates the annunciation story)

Posture of Worship

Advent 4 invites a shift from penitential waiting to expectant joy. The readings focus on the immediate circumstances of Christ’s birth—not the distant future but the imminent arrival. Worship might reflect this threshold moment: quieter, more intimate, perhaps with increased use of silence to mark the solemnity of approaching Christmas.

Preaching Considerations

Avoid the temptation to “get to Christmas early.” The congregation will celebrate the Nativity in a few days; today is still Advent. Focus on the preparation, the waiting, the human figures who trusted (Joseph) or failed to trust (Ahaz) God’s promises. The readings invite us into the story before the manger, not at it.

Research prepared for Word in Climax blog, following the Revised Common Lectionary, Year A.