Hopeful Expectation: The Theology and Liturgy of Advent

In October 1517, the theological landscape of the Western world was irrevocably altered when Martin Luther penned his Disputation on the Power of Indulgences, better known as the Ninety-Five Theses. This act sparked the Protestant Reformation, a movement that sought to return the Church to the simplicity and purity of devotion to Christ. The Reformation was defined by the five solas: sola Scriptura (Scripture alone), sola gratia (grace alone), sola fide (faith alone), solus Christus (Christ alone), and soli Deo gloria (for the glory of God alone). While these principles restored essential biblical truths, the subsequent distancing from ancient ecclesiastical traditions sometimes left the modern faith untethered from the historical rhythms that provided spiritual anchoring for centuries.

There is a profound opportunity for the contemporary believer to maintain the theological fidelity of the Reformation while rekindling a connection to ancient practices. This synthesis is perhaps most visible in the season of Advent. Derived from the Latin adventus, meaning “coming,” the term is a translation of the Greek parousia. In the New Testament, this word carries a double meaning, referring both to the first coming of Christ in the Incarnation and the blessed hope of His second coming. Historically, Advent was a season of preparation, reflection, and repentance—a period of “hopeful expectation” that prevented the faithful from rushing headlong into Christmas without the necessary introspection.

The Righteousness of Joseph and the Promise of Presence

The narrative of Christ’s birth begins with the quiet faithfulness of Joseph. Often an unsung figure in the Nativity, Joseph is described as a righteous man facing an impossible social and spiritual dilemma. Upon discovering Mary’s pregnancy, he sought a path of mercy rather than public disgrace. However, the divine intervention of an angel reframed his understanding, moving the event from a perceived scandal to the fulfillment of cosmic prophecy.

Matthew 1:18-21 (NASB)

Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly. But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, ’Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. ‘She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.’

Matthew emphasizes that these events occurred to fulfill the words of the prophets, specifically identifying Jesus as “Immanuel,” which means “God with us.” This title establishes the central theme of the Incarnation: the Creator entering His creation to dwell among His people. Joseph’s obedience in taking Mary as his wife and naming the child Jesus signifies his submission to a plan that was far beyond his initial expectations.

Matthew 1:22-25 (NASB)

Now all this took place to fulfill what was spoken by the Lord through the prophet: ‘BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,’ which translated means, ‘GOD WITH US.’ And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took [Mary] as his wife, but kept her a virgin until she gave birth to a Son; and he called His name Jesus.

The Magi: Seekers from the East

Following the birth of Jesus, the narrative introduces the Magi, or wise men, from the East. These figures represent a priestly class, likely from ancient Persia or Mesopotamia. Their presence in Jerusalem suggests a historical connection to the Jewish diaspora. It is plausible that these men were spiritual descendants of the school of wise men once led by the prophet Daniel during the Babylonian exile. Having preserved the Hebrew prophecies for generations, they were not merely observers of the stars but active seekers of a promised King.

Matthew 2:1-2 (NASB)

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, ‘Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.’

The Magi demonstrate the essence of hopeful expectation. They knew what to look for, they were actively watching, and when the sign appeared, they responded with decisive action. Their journey from the East was a testimony to the universal significance of the Messiah’s birth, extending the hope of Israel to the surrounding nations.

The Shadow of the Tyrant

The arrival of the Magi creates a stark contrast between those who seek the King to worship Him and those who seek Him to preserve their own power. Herod the Great, the Roman-appointed puppet king of Judea, represents the latter. Herod was a man of immense architectural genius but profound moral depravity. Paranoid and ruthless, he viewed any mention of a “King of the Jews” as a direct threat to his throne.

Matthew 2:3-6 (NASB)

When Herod the king heard [this], he was troubled, and all Jerusalem with him. Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They said to him, ’In Bethlehem of Judea; for this is what has been written by the prophet: ‘AND YOU, BETHLEHEM, LAND OF JUDAH, ARE BY NO MEANS LEAST AMONG THE LEADERS OF JUDAH; FOR OUT OF YOU SHALL COME FORTH A RULER WHO WILL SHEPHERD MY PEOPLE ISRAEL.’’

Ironically, Herod was well-versed in the Hebrew Scriptures. When the chief priests and scribes identified Bethlehem as the prophesied birthplace of the Messiah, Herod took note. He had even built a massive mountain fortress, the Herodium, near Bethlehem. Thus, the King of Kings was born in the shadow of a tyrant’s palace. Herod’s subsequent attempt to eliminate Jesus through the massacre of the innocents reveals the lengths to which human pride will go to resist the authority of God.

Matthew 2:7-8 (NASB)

Then Herod secretly called the magi and determined from them the exact time the star appeared. And he sent them to Bethlehem and said, ‘Go and search carefully for the Child; and when you have found [Him], report to me, so that I too may come and worship Him.’

Worship in the House of Bread

When the Magi finally located the child, their response was one of overwhelming joy. This was not a casual sentiment but a profound theological realization. They fell to the ground in worship, recognizing that the infant before them was the sovereign Lord of all. The gifts they presented—gold, frankincense, and myrrh—carried deep symbolic weight: gold for His royalty, frankincense for His deity, and myrrh for His humanity and eventual sacrificial death.

Matthew 2:9-11 (NASB)

After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over [the place] where the Child was. When they saw the star, they rejoiced exceedingly with great joy. After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh.

The location of this event, Bethlehem, provides a final layer of divine intentionality. In Hebrew, Beth means “house” and Lechem means “bread.” It is fitting that the one who would declare Himself the “Bread of Life” was born in the “House of Bread.” This connection underscores the reality that Jesus is the ultimate sustenance for the human soul, the only one capable of filling the spiritual void that worldly pursuits cannot satisfy.

John 6:35 (NASB)

Jesus said to them, ’I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.

Conclusion: Cultivating the Waiting Heart

The season of Advent invites the believer into a rhythm of intentional waiting. In a modern culture defined by immediacy and distraction, the practice of slowing down to reflect on the first and second coming of Christ is a radical act of faith. Like the Magi, the faithful are called to watch for the signs of God’s presence and respond with “exceedingly great joy.”

Advent is more than a countdown to a holiday; it is a season of confession, repentance, and prayerful reflection. It is an invitation to celebrate God in the waiting, acknowledging that the fulfillment of His promises is worth the patience required. By embracing this hopeful expectation, the Church anchors itself not in the fleeting messages of the world, but in the enduring reality of Immanuel—God with us, then, now, and forever.