Advent 2
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The reading from Malachi foretells the messenger who will come to prepare the way for Messiah, a purifying before the restoration. Baruch, a non-canonical writing, anticipates the glory that will follow upon Israel's restoration. There is virtual consensus on the Philippians reading which is Paul's thanksgiving for the partnership of the Philippians and his prayer that their love may abound in preparation for the day of Christ. Note that verse 3 seems a better beginning. There is consensus on the Luke reading which introduces the work of John the Baptizer in preparing the way for Jesus' ministry, one of the themes of Advent, and the theme for the second and third Sundays of Advent each year.
Malachi 3:1-4 (C) (L)
Commentary
God will send his messenger to prepare for the coming of God in judgment and grace. A messenger or angel will prepare for the day of God's coming. (v. 5) The name "Malachi" means "my messenger." The name was evidently given to the book by an editor who took its occurence in 3:1 to be the author's name. The real author, however, is anonymous, and the prophecies in the book tell us all we know about the author. This messenger seems to be identified with Elijah the prophet later in the book: "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes." (4:5)
The Christian interpretation has usually seen the messanger as John the Baptizer, who was the forerunner of Christ. (This theme is picked up in the reading from Luke today.) Instead of Elijah, Malachi may have seen the messenger as a reforming or messianic priest: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts." (2:7)
The function of the messenger consists in making possible God's return to the Temple on a day of terrible judgment: "But who can endure the day of his coming, and who can stand when he appears?" (3:2) The priests (sons of Levi) will be cleansed in the crucible of suffering. (v. 3) The purpose of this purifying of the priests is to make possible acceptable offerings to God so that God will again bless the people: "Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years." (v. 4)
But this coming day of God's return will not be an end to history, for the prophet foresees history continuing. The unendurable fire (vv. 2, 3) may be a poetic exaggeration of the effects of real justice in a kingdom in which God's rule is recognized.
Baruch 5:1-9 (RC)
Because of the influence of Daniel 9 and Sirach 24 on this book, the best date for it seems to be the late second century B.C. at the earliest. However, we cannot set a certain date for any one of the three segments in the book. The reading for today is from the final section of the book (4:5--5:9) which draws its inspiration from Lamentations and Second Isaiah. Earlier in the book, Jerusalem had been exhorting her children, but now the author of Baruch calls on the city to recognize her coming salvation. She is to put off her widow's clothes of mourning and affliction (v. 1) and to replace them with "the glorious majesty that is the gift of God" (v. 1) and "a robe of righteousness." (v. 2)
Jerusalem is invited to look eastward from whence her children will come. (v. 5) A change in status will call for a name change: "You shall receive from God for ever the name Righteous Peace, Godly Splendour." (v. 4) We are reminded of the name changes of Abraham, Sarai, Jacob, Simon, and Saul. Another translation of the new name is "Peace of righteousness and glory of godliness."
The words of encouragement conclude with the restatement and renewal of Second Isaiah's promises about the level highway on which the exiles will return to Jerusalem. (v. 7) God carries the fortunate people on a throne like a king returning in triumph. (v. 6) The book concludes with the image of the people living in the shade waiting for divine leadership. (v. 9)
This exhortation is dependent on both Second Isaiah and the Psalms of Solomon. But it has a freshness of its own. The piety expressed here is like that of Luke 1, 2.
Phiippians 1:3-11 (C) (L)
Philippians 1:4-6, 8-11 (RC)
The reading 1:3-11 consists of thanksgiving and a prayer. Ancient letters from one person to another began with a salutation followed by a pious statement or two of thanksgiving for the health and good fortune of the receiver of the letter, and then a prayer that this may continue. Here Paul follows this formula but gives it a higher meaning. He tells the Philippians how fervently he prays for them and how much he delights in their many kindnesses to him. Notice that Paul's thanksgiving is to "my God" which is a phrase Paul uses several times throughout the epistle, and which reflects his mindset. In his loneliness in prison in Rome, from which he wrote this letter, Paul has been communing much with God, and his sense of dependence on God has been growing ever more personal.
Paul interprets his own current experience after the words of thanksgiving. He is thankful for their partnership in the Gospel with him from the first day until that moment. He asks them to live worthily of the Gospel, praying that their love may abound more and more so that they may be pure and blameless for the day of Christ. The day of Christ is the day when he will return and the present age will end.
Paul says he never ceases to pray for them, "always in every prayer of mine for you all making my prayer with joy." (v. 4) This was one of the keys to the success of Paul's missionary work: he continued to pray fervently for the churches he founded and for the members of them. He makes his prayer with "joy" which is a theme of this letter, ringing again and again like a bell tolling for the joy of a wedding, victory, or some other good news.
In his thanksgiving for their partnership Paul is thinking of all the co-operation in the work of the Gospel which the Philippians have shown from the beginning until now. They joined with him willingly and with one another in this work. The Philippians had given all they had both materially and spiritually.
Paul is confident that God, who began a good work in them, will bring it to completion at the day of Jesus Christ. The word for "began" means initiated, and points to the mystery religions into which a person was initiated. The initiates then passed on to higher revelation which was supposed to perfect them. So Paul is playing on this notion from pagan religion that God who "initiated" them will bring them to completion at the day of Jesus Christ. God will advance, stage by stage, this work he began.
Paul says it is right for him to feel as he does about the Philippians for, although he is separated from them by distance, he has an inward sense that they are with him and are supporting him. (v. 7) Those who suffer in prison or exile often can feel the support of friends in their isolation, and so did Paul. The church was loyal to Paul when he was with them in person, and now he feels their loyalty while he is in prison.
Paul uses technical terms for "in my bonds" (KJV), "in the defense" and "confirmation of the gospel." (v. 7) The first refers to a person held prisoner, as Paul was. The second is a technical term for the person who pleads his or her innocence before the judges, and the third term indicates that Paul supports his plea by convincing evidence.
God has given Paul a high privilege in which the Philippians are now sharing. He says God is his witness and his heart goes out to them in love. Next, Paul prays that their love may abound more and more, with knowledge and all discernment. Thus he prays that they may not only grow in love, but also in insight and understanding. As Paul writes in 1 Corinthians 13, love is the spiritual gift above all others which includes all others. It is both love to God and love to one's neighbor.
Paul continues by saying that he prays they "may approve what is excellent" (v. 10), which literally means "that you may test the things that differ." This refers to the good things in the highest degree.
He prays they will meet Christ pure and blameless, filled with the fruits of righteousness which come through Jesus Christ. It is not enough to refrain from evil deeds. The Christian is one who produces the fruits of righteousness. Christians cannot grow this fruit of righteousness on their own, but it comes through Jesus Christ, through faith in him. The motive for this is "the glory and praise of God." (v. 11) Righteousness, and the fruits it produces, is not something we do but is a gift of God in Christ.
Luke 3:1-6
The mission of John the Baptizer introduces the Gospel narrative proper, which follows the prologue of the infancy stories. The mission of John is the hinge between the Old Covenant and the New. John the Baptizer belongs to the old, but he announces the coming of Jesus, the promised Messiah.
These verses introduce the ministry of John the Baptizer, and the witness of John continues on through verse 20. The story moves swiftly, with verses 1, 2 giving the setting and verses 3-6 the nature of John's mission.
Luke's elaborate dating of the beginning of John's ministry follows the secular pattern of that time. This dating sets the Gospel event in the framework of world history, thus giving it greater authenticity in the secular world.
Luke's account of John seems to be based on Mark. In a typical fashion, Luke draws attention to the prophetic call of great prophets as the Word came upon Jeremiah. (1:1-2) Here "the word of God came to John" (v. 2) indicates that John did not seek this mission but it is one thrust upon him from God. Notice that this takes place in the desert, a place with which John the Baptizer is always associated. This is in harmony with the prophecy of Isaiah 40:3 which is applied to him: "A voice cries: 'in the wilderness prepare the way of the Lord.' " Notice that Luke alters the Isaiah passage to read, "The voice of one crying in the wilderness: Prepare the way of the Lord" (v. 4) thus placing John in the wilderness. Luke repunctuates the verse to suit its fulfillment. He also substitutes "his paths" for "the paths of our God."
The background of John's baptism and ministry of calling the people to repentance lies in Jerusalem. For a Gentile to become a Jew there are three requirements: (1) baptism, (2) circumcision (for males), and (3) sacrifice. In this case baptism was self-administered immersion. This alone, without circumcision, was sufficient to make one a true Israelite. This baptism was regarded as a regenerative rite, and the person was said to have a new birth. The baptized person was regarded as having risen from the dead, so dramatic and radical was baptism for proselytes. Now there may be some connection between proselyte baptism and John's baptism of the crowds, but there are also differences.
Some think John's baptism was not self-administered, but with the crowds coming out to him it may have been self-administered with John witnessing it. The striking thing is that John baptized Jews. Thus John places Jews in the same category as Gentiles. Neither physical descent from Abraham nor circumcision is sufficient for preparing for the coming salvation of God. A person must prepare by renewing the covenant through repentance and baptism. Without repentance the person cannot have a share in the Kingdom.
Luke makes a point of recording the fact that it is the social outcasts, tax collectors, and soldiers who came to John seeking baptism. But the religious leaders did not respond.
John's message is the same for all: turn from your sin and lead your life by the law of neighbor-love. John's message points to the meaning of John's baptism, which manifested a changed heart. But John condemned those who only sought baptism as an admission ticket but who did not change their hearts.
John's ministry had a three-fold function: (1) he called for repentance and expectation and thus prepared the way for Messiah, (2) John witnessed to the nature of Messiah's mission, and (3) in the act of baptizing Jesus, John inaugurated Messiah's ministry. John's baptism of Jesus is the witness of God himself to his beloved Son.
The addition of Isaiah 40:4f is important for Luke's theme, for he wants to emphasize the salvation of God. Notice that the Isaiah passage begins a section which has the Exodus as its basic motif, but its immediate reference is to the Exile. Luke sees these earlier redemptions as prefiguring the future exodus of Israel from death to the kingdom of God. Thus John the Baptizer is the herald of this messianic deliverance.
Notice that Luke is unlike Matthew in that Luke begins the proclamation of the kingdom of God with the mission of Jesus. The proclamation of the kingdom is a proclamation of its presence! And Jesus will bring this about.
What is announced in John's mission is realized in the work of Christ and made effective in the church, especially in the missionary work of Paul.
While the language of verse 5 expresses the idea of moral and spiritual renewal, the coming of
God's salvation also meant judgment. In light of this coming judgment John calls the people to repent and be baptized.
Theological Reflections
A common theme in the readings is the expected saving act of God. Malachi speaks of the messenger who will prepare the way of the Lord by purifying the priests and making temple worship pleasing again to God. Baruch gives Jerusalem encouragement as she is given a new name and is told to look eastward for the return of her children. The promise of a level highway on which the exiles will be brought on a kingly throne is another image of hope. Philippians is a thanksgiving and prayer of Paul's for the congregation he founded. He speaks of the coming "day of Jesus Christ" and "day of Christ." He prays that God will enable the people to abound in love and be filled with the fruits of righteousness which come through Jesus Christ. The thrust of the Lucan reading is preparation through repentance and baptism for the Messiah who is announced by John the Baptizer. All the readings are especially appropriate for Advent with its expectant mood and penitance in preparation for the celebration of Christ's birth, and the second coming of Christ at the End time.
Homiletical Moves
Malachi 3:1-4 (C) (L)
The Lord Whom You Seek Will Come Suddenly!
1. God has sent his messenger, John the Baptizer, to prepare the way for Christ with his call for repentance and baptism
2. John's call to repentance is like a refiner's fire and fuller's soap which purifies sinners
3. God has fulfilled in Christ his promise of drawing near for judgment and salvation (vv. 5, 7) by his death on the cross judging sin and granting mercy to sinners
Baruch 5:1-9 (RC)
God Will Guide You in Joy
1. Put off your sorrow and grief in light of God's action
2. Put on the beauty of the glory of God, the cloak of integrity, and the diadem of the glory of the External
3. God has prepared your way home from exile in sin through Jesus Christ, whose atoning death makes us at-one with God
4. God will guide you in joy by the light of his glory with his mercy and integrity for escort
Philippians 1:3-11 (C) (L)
Philippians 1:4-6, 8-11 (RC)
May You Abound More and More in Love!
1. God, who began a good work in you, will bring it to completion at the day of Jesus Christ
2. May your love abound more and more with knowledge and discernment
3. May you be pure and blameless for the day of Christ
4. May you be filled with the fruits of righteousness which come through Jesus Christ to the glory and praise of God
This Preacher's Preference
Luke 3:1-16
Prepare the Way of the Lord!
1. Prepare for the coming of the Lord by repentance and baptism
2. Prepare by turning from sin to love God and neighbor
3. In Christ Jesus all peoples may see the salvation of God
4. Prepare so that Christ may be born anew in your heart now, and that you may be prepared for the Day of the Lord when Christ returns
5. Repentance is necessary, for only the pure in heart shall see God
Hymn for Advent 2: Heralds of Christ
Prayer
O God of love, by your Spirit enable us to turn from our sin with grief and hatred, and to turn
once again to you. Help us to prepare our hearts to receive Christ anew this Advent Season. Give us a keen sense of expectation of his coming again, so that we may live on tip-toe, watching and waiting for the Day of the Lord. May we abound more and more in love with knowledge and discernment. Grant that we may be pure and blameless for the Day of the Lord, filled with the fruits of righteousness through Jesus Christ. We pray that even as you began a good work in us, that you will bring it to completion at the day of Jesus Christ. Amen
The reading from Malachi foretells the messenger who will come to prepare the way for Messiah, a purifying before the restoration. Baruch, a non-canonical writing, anticipates the glory that will follow upon Israel's restoration. There is virtual consensus on the Philippians reading which is Paul's thanksgiving for the partnership of the Philippians and his prayer that their love may abound in preparation for the day of Christ. Note that verse 3 seems a better beginning. There is consensus on the Luke reading which introduces the work of John the Baptizer in preparing the way for Jesus' ministry, one of the themes of Advent, and the theme for the second and third Sundays of Advent each year.
Malachi 3:1-4 (C) (L)
Commentary
God will send his messenger to prepare for the coming of God in judgment and grace. A messenger or angel will prepare for the day of God's coming. (v. 5) The name "Malachi" means "my messenger." The name was evidently given to the book by an editor who took its occurence in 3:1 to be the author's name. The real author, however, is anonymous, and the prophecies in the book tell us all we know about the author. This messenger seems to be identified with Elijah the prophet later in the book: "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes." (4:5)
The Christian interpretation has usually seen the messanger as John the Baptizer, who was the forerunner of Christ. (This theme is picked up in the reading from Luke today.) Instead of Elijah, Malachi may have seen the messenger as a reforming or messianic priest: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts." (2:7)
The function of the messenger consists in making possible God's return to the Temple on a day of terrible judgment: "But who can endure the day of his coming, and who can stand when he appears?" (3:2) The priests (sons of Levi) will be cleansed in the crucible of suffering. (v. 3) The purpose of this purifying of the priests is to make possible acceptable offerings to God so that God will again bless the people: "Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years." (v. 4)
But this coming day of God's return will not be an end to history, for the prophet foresees history continuing. The unendurable fire (vv. 2, 3) may be a poetic exaggeration of the effects of real justice in a kingdom in which God's rule is recognized.
Baruch 5:1-9 (RC)
Because of the influence of Daniel 9 and Sirach 24 on this book, the best date for it seems to be the late second century B.C. at the earliest. However, we cannot set a certain date for any one of the three segments in the book. The reading for today is from the final section of the book (4:5--5:9) which draws its inspiration from Lamentations and Second Isaiah. Earlier in the book, Jerusalem had been exhorting her children, but now the author of Baruch calls on the city to recognize her coming salvation. She is to put off her widow's clothes of mourning and affliction (v. 1) and to replace them with "the glorious majesty that is the gift of God" (v. 1) and "a robe of righteousness." (v. 2)
Jerusalem is invited to look eastward from whence her children will come. (v. 5) A change in status will call for a name change: "You shall receive from God for ever the name Righteous Peace, Godly Splendour." (v. 4) We are reminded of the name changes of Abraham, Sarai, Jacob, Simon, and Saul. Another translation of the new name is "Peace of righteousness and glory of godliness."
The words of encouragement conclude with the restatement and renewal of Second Isaiah's promises about the level highway on which the exiles will return to Jerusalem. (v. 7) God carries the fortunate people on a throne like a king returning in triumph. (v. 6) The book concludes with the image of the people living in the shade waiting for divine leadership. (v. 9)
This exhortation is dependent on both Second Isaiah and the Psalms of Solomon. But it has a freshness of its own. The piety expressed here is like that of Luke 1, 2.
Phiippians 1:3-11 (C) (L)
Philippians 1:4-6, 8-11 (RC)
The reading 1:3-11 consists of thanksgiving and a prayer. Ancient letters from one person to another began with a salutation followed by a pious statement or two of thanksgiving for the health and good fortune of the receiver of the letter, and then a prayer that this may continue. Here Paul follows this formula but gives it a higher meaning. He tells the Philippians how fervently he prays for them and how much he delights in their many kindnesses to him. Notice that Paul's thanksgiving is to "my God" which is a phrase Paul uses several times throughout the epistle, and which reflects his mindset. In his loneliness in prison in Rome, from which he wrote this letter, Paul has been communing much with God, and his sense of dependence on God has been growing ever more personal.
Paul interprets his own current experience after the words of thanksgiving. He is thankful for their partnership in the Gospel with him from the first day until that moment. He asks them to live worthily of the Gospel, praying that their love may abound more and more so that they may be pure and blameless for the day of Christ. The day of Christ is the day when he will return and the present age will end.
Paul says he never ceases to pray for them, "always in every prayer of mine for you all making my prayer with joy." (v. 4) This was one of the keys to the success of Paul's missionary work: he continued to pray fervently for the churches he founded and for the members of them. He makes his prayer with "joy" which is a theme of this letter, ringing again and again like a bell tolling for the joy of a wedding, victory, or some other good news.
In his thanksgiving for their partnership Paul is thinking of all the co-operation in the work of the Gospel which the Philippians have shown from the beginning until now. They joined with him willingly and with one another in this work. The Philippians had given all they had both materially and spiritually.
Paul is confident that God, who began a good work in them, will bring it to completion at the day of Jesus Christ. The word for "began" means initiated, and points to the mystery religions into which a person was initiated. The initiates then passed on to higher revelation which was supposed to perfect them. So Paul is playing on this notion from pagan religion that God who "initiated" them will bring them to completion at the day of Jesus Christ. God will advance, stage by stage, this work he began.
Paul says it is right for him to feel as he does about the Philippians for, although he is separated from them by distance, he has an inward sense that they are with him and are supporting him. (v. 7) Those who suffer in prison or exile often can feel the support of friends in their isolation, and so did Paul. The church was loyal to Paul when he was with them in person, and now he feels their loyalty while he is in prison.
Paul uses technical terms for "in my bonds" (KJV), "in the defense" and "confirmation of the gospel." (v. 7) The first refers to a person held prisoner, as Paul was. The second is a technical term for the person who pleads his or her innocence before the judges, and the third term indicates that Paul supports his plea by convincing evidence.
God has given Paul a high privilege in which the Philippians are now sharing. He says God is his witness and his heart goes out to them in love. Next, Paul prays that their love may abound more and more, with knowledge and all discernment. Thus he prays that they may not only grow in love, but also in insight and understanding. As Paul writes in 1 Corinthians 13, love is the spiritual gift above all others which includes all others. It is both love to God and love to one's neighbor.
Paul continues by saying that he prays they "may approve what is excellent" (v. 10), which literally means "that you may test the things that differ." This refers to the good things in the highest degree.
He prays they will meet Christ pure and blameless, filled with the fruits of righteousness which come through Jesus Christ. It is not enough to refrain from evil deeds. The Christian is one who produces the fruits of righteousness. Christians cannot grow this fruit of righteousness on their own, but it comes through Jesus Christ, through faith in him. The motive for this is "the glory and praise of God." (v. 11) Righteousness, and the fruits it produces, is not something we do but is a gift of God in Christ.
Luke 3:1-6
The mission of John the Baptizer introduces the Gospel narrative proper, which follows the prologue of the infancy stories. The mission of John is the hinge between the Old Covenant and the New. John the Baptizer belongs to the old, but he announces the coming of Jesus, the promised Messiah.
These verses introduce the ministry of John the Baptizer, and the witness of John continues on through verse 20. The story moves swiftly, with verses 1, 2 giving the setting and verses 3-6 the nature of John's mission.
Luke's elaborate dating of the beginning of John's ministry follows the secular pattern of that time. This dating sets the Gospel event in the framework of world history, thus giving it greater authenticity in the secular world.
Luke's account of John seems to be based on Mark. In a typical fashion, Luke draws attention to the prophetic call of great prophets as the Word came upon Jeremiah. (1:1-2) Here "the word of God came to John" (v. 2) indicates that John did not seek this mission but it is one thrust upon him from God. Notice that this takes place in the desert, a place with which John the Baptizer is always associated. This is in harmony with the prophecy of Isaiah 40:3 which is applied to him: "A voice cries: 'in the wilderness prepare the way of the Lord.' " Notice that Luke alters the Isaiah passage to read, "The voice of one crying in the wilderness: Prepare the way of the Lord" (v. 4) thus placing John in the wilderness. Luke repunctuates the verse to suit its fulfillment. He also substitutes "his paths" for "the paths of our God."
The background of John's baptism and ministry of calling the people to repentance lies in Jerusalem. For a Gentile to become a Jew there are three requirements: (1) baptism, (2) circumcision (for males), and (3) sacrifice. In this case baptism was self-administered immersion. This alone, without circumcision, was sufficient to make one a true Israelite. This baptism was regarded as a regenerative rite, and the person was said to have a new birth. The baptized person was regarded as having risen from the dead, so dramatic and radical was baptism for proselytes. Now there may be some connection between proselyte baptism and John's baptism of the crowds, but there are also differences.
Some think John's baptism was not self-administered, but with the crowds coming out to him it may have been self-administered with John witnessing it. The striking thing is that John baptized Jews. Thus John places Jews in the same category as Gentiles. Neither physical descent from Abraham nor circumcision is sufficient for preparing for the coming salvation of God. A person must prepare by renewing the covenant through repentance and baptism. Without repentance the person cannot have a share in the Kingdom.
Luke makes a point of recording the fact that it is the social outcasts, tax collectors, and soldiers who came to John seeking baptism. But the religious leaders did not respond.
John's message is the same for all: turn from your sin and lead your life by the law of neighbor-love. John's message points to the meaning of John's baptism, which manifested a changed heart. But John condemned those who only sought baptism as an admission ticket but who did not change their hearts.
John's ministry had a three-fold function: (1) he called for repentance and expectation and thus prepared the way for Messiah, (2) John witnessed to the nature of Messiah's mission, and (3) in the act of baptizing Jesus, John inaugurated Messiah's ministry. John's baptism of Jesus is the witness of God himself to his beloved Son.
The addition of Isaiah 40:4f is important for Luke's theme, for he wants to emphasize the salvation of God. Notice that the Isaiah passage begins a section which has the Exodus as its basic motif, but its immediate reference is to the Exile. Luke sees these earlier redemptions as prefiguring the future exodus of Israel from death to the kingdom of God. Thus John the Baptizer is the herald of this messianic deliverance.
Notice that Luke is unlike Matthew in that Luke begins the proclamation of the kingdom of God with the mission of Jesus. The proclamation of the kingdom is a proclamation of its presence! And Jesus will bring this about.
What is announced in John's mission is realized in the work of Christ and made effective in the church, especially in the missionary work of Paul.
While the language of verse 5 expresses the idea of moral and spiritual renewal, the coming of
God's salvation also meant judgment. In light of this coming judgment John calls the people to repent and be baptized.
Theological Reflections
A common theme in the readings is the expected saving act of God. Malachi speaks of the messenger who will prepare the way of the Lord by purifying the priests and making temple worship pleasing again to God. Baruch gives Jerusalem encouragement as she is given a new name and is told to look eastward for the return of her children. The promise of a level highway on which the exiles will be brought on a kingly throne is another image of hope. Philippians is a thanksgiving and prayer of Paul's for the congregation he founded. He speaks of the coming "day of Jesus Christ" and "day of Christ." He prays that God will enable the people to abound in love and be filled with the fruits of righteousness which come through Jesus Christ. The thrust of the Lucan reading is preparation through repentance and baptism for the Messiah who is announced by John the Baptizer. All the readings are especially appropriate for Advent with its expectant mood and penitance in preparation for the celebration of Christ's birth, and the second coming of Christ at the End time.
Homiletical Moves
Malachi 3:1-4 (C) (L)
The Lord Whom You Seek Will Come Suddenly!
1. God has sent his messenger, John the Baptizer, to prepare the way for Christ with his call for repentance and baptism
2. John's call to repentance is like a refiner's fire and fuller's soap which purifies sinners
3. God has fulfilled in Christ his promise of drawing near for judgment and salvation (vv. 5, 7) by his death on the cross judging sin and granting mercy to sinners
Baruch 5:1-9 (RC)
God Will Guide You in Joy
1. Put off your sorrow and grief in light of God's action
2. Put on the beauty of the glory of God, the cloak of integrity, and the diadem of the glory of the External
3. God has prepared your way home from exile in sin through Jesus Christ, whose atoning death makes us at-one with God
4. God will guide you in joy by the light of his glory with his mercy and integrity for escort
Philippians 1:3-11 (C) (L)
Philippians 1:4-6, 8-11 (RC)
May You Abound More and More in Love!
1. God, who began a good work in you, will bring it to completion at the day of Jesus Christ
2. May your love abound more and more with knowledge and discernment
3. May you be pure and blameless for the day of Christ
4. May you be filled with the fruits of righteousness which come through Jesus Christ to the glory and praise of God
This Preacher's Preference
Luke 3:1-16
Prepare the Way of the Lord!
1. Prepare for the coming of the Lord by repentance and baptism
2. Prepare by turning from sin to love God and neighbor
3. In Christ Jesus all peoples may see the salvation of God
4. Prepare so that Christ may be born anew in your heart now, and that you may be prepared for the Day of the Lord when Christ returns
5. Repentance is necessary, for only the pure in heart shall see God
Hymn for Advent 2: Heralds of Christ
Prayer
O God of love, by your Spirit enable us to turn from our sin with grief and hatred, and to turn
once again to you. Help us to prepare our hearts to receive Christ anew this Advent Season. Give us a keen sense of expectation of his coming again, so that we may live on tip-toe, watching and waiting for the Day of the Lord. May we abound more and more in love with knowledge and discernment. Grant that we may be pure and blameless for the Day of the Lord, filled with the fruits of righteousness through Jesus Christ. We pray that even as you began a good work in us, that you will bring it to completion at the day of Jesus Christ. Amen
