Advent 3
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
There is virtual consensus on the Zephaniah reading, with (C) including verses 19-20 because they give a strong connection with the Lucan reading and offer good advent "promise" material. Post-exilic eschatology marks this passage which is a Messianic acclamation. There is virtual consensus on the Philippians reading but (C) includes verses 8-13 since they add to the passage. In the Lucan reading there is virtual consensus, but (C) includes verses 7-9 which pick up from the previous Sunday and identify the speaker.
Commentary
Zephaniah 3:14-20 (C)
Zephaniah 3:14-18a (L)
Zephaniah 3:14-18 (RC)
This passage features the promise of the joy of restoration to Jerusalem. Scholars hold this to be a later addition to the book. Zephaniah was a prophet in Judah during the reign of Josiah, and spoke probably before the reformation conducted by Josiah in 621 B.C. The central thrust of the whole book is to call the people from their false notion that prosperity was near and to declare the coming dreadful Day of the Lord. Zephaniah lived in Jerusalem. The passage for today gives a promise of restoration to Jerusalem, and for this reason it seems to be a later addition.
Judah is to rejoice over the defeat of her enemies and the presence of God in her midst as the warrior/king: "The King of Israel, the Lord, is in your midst; you shall fear evil no more" (v. 15), "The Lord, your God, is in your midst, a warrior who gives victory." (v. 17) The outcasts and lame, and those scattered abroad will be brought home and their shame changed into praise. (vv. 19, 20)
This prophecy of coming destruction of the enemy, and ingathering of the exiles who will return to the Holy Land, are all major elements of post-exilic eschatology which come from an editor later than Zephaniah who expresses the spirit of Second Isaiah. This editor makes the book end on a note of hope and joy: "I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes ..." (v. 20) "Rejoice and exult with all your heart, O daughter of Jerusalem!" (v. 14) Here "daughter of Jerusalem" is a subsidiary town under the protection of the walled city. The author makes the town represent the whole community which is equivalent to Israel.
There is serious corruption in the text of verse 15 and verses 18-20, which are examined in depth in critical commentaries. Note that verse 20 appears to be a repetition of verse 19 with an additional note: " 'When I restore your fortunes before your eyes,' says the Lord." The author prophesies that the restoration will take place in the lifetime of his hearers, i.e., the time is at hand!
Philippians 4:4-13 (C)
Philippians 4:4-7 (8-9)
Philippians 4:4-7 (RC)
Scholars are divided in opinion regarding the unity of Philippians, and since our passage is affected, a brief discussion is warranted. Some scholars think Philippians is a composite of three letters; others say only two. The present writer holds to the two-letter position with the following division:
Letter I: 1:1--2:30; 4:10-23 (of which verses 10-13 are in our reading)
Letter II: 3:2--4:9 (which contains 4:4-9 of our reading)
Notice that Letter I is virtually complete and was written on the occasion of Epaphroditus' return to Philippi after recovering from illness. It contains Paul's interpretation of the partnership with the Philippians, symbolized by their gift sent by Epaphroditus to him.
By contrast, we have only the latter part of Letter II. This was written to counter the invasion of Paul's churches by false teachers. What Paul wrote in 2 Corinthians 11-12 helps us understand Letter II. Both letters seem to have been written from Ephesus between A.D. 54 and 56.
Philippians 4:2-9, which deals with the life of the church, appears to be composed of several brief units which have little connection with each other or with other parts of Philippians. Some think that all sections probably followed 3:2--4:1 in Letter II, since it is improbable that any of them immediately preceded verses 10-20 of Letter I. In 4:10-20 Paul writes his concluding thanks to the Philippians.
4:4-7
"Rejoice in the Lord always; again I will say, Rejoice" (v. 4) is but one of a number of references to rejoicing and joy in Paul's letters. The Greek word for rejoice can also mean "farewell" which gives a second dimension to Paul's words, a benediction as well as exhortation to joy in the Lord. In 3:1 Paul has urged "rejoice in the Lord" which is the only parallel to 4:4. Rejoicing is urged because the Lord is at hand, the imminent return of the Risen Christ is expected. Paul clearly expected Christ's return in his lifetime.
The church at Philippi can rejoice for two reasons: the Lord is at hand, which is in the near future, but also because "the peace of God, which passes all understanding, will keep you hearts and your minds in Christ Jesus." (v. 7) Peace means wholeness, well-being, which has its source in God, not in absence of conflict within, nor in lack of opposition.
Paul urges them to "have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God." (v. 6) Anxiety here means nervous, doubt-filled concern for their living. Prayer is the antidote for anxiety, for it turns the person from thoughts of self and security to God and his provision for our lives. Here Paul describes in one sentence the nature of true prayer: (1) an attitude of waiting upon God, (2) in our weakness we turn to God for help, (3) we articulate clearly what we want, trusting God to give it according to his will, (4) and with this is the spirit of thanksgiving by which we remember what God has done for us in the past and by which we acknowledge him as the source of our lives and all we have. Thanksgiving is closely related to faith since both express an attitude of trust toward God. Having no anxiety does not mean taking no thought or being indifferent toward life. There is a positive anxiety and a negative anxiety. Paul says that he has sent Timothy to Philippi because of Timothy's anxiety for their welfare (2:20: "I have no one like him, who will be genuinely anxious for your welfare.") Paul knew anxiety daily over his churches and their welfare. Anxiety of a constructive nature can motivate us to do our best, to be on guard against sloth, but anxiety of a negative kind can immobilize us in fear of failing, fear of losing what we have, fear of the unknown.
4:8-9
"Finally, brethren, whatever is ..." can mean "for the rest"and is a second time when Paul says "finally." (3:1) This familiar verse urges the readers of the letter to fill all their thoughts with the virtues which Paul lists. While the chief concern of Paul is with the peace of God, he cites common-place virtues of Hellenistic morals. He commends them without "baptizing them" into Christian virtues as such. In doing so, Paul shows that the Christian can appropriate sound ethical principles which are recognized by society in general. The fact that Christians should accept and follow commonplace virtues counters the church-over-against-society posture held by some. There are virtues common to human conduct and society shared by Christian and pagan alike.
Paul says that what is needed are a few settled principles on which one can always act, and proceeds to enumerate them. Paul's point is that merely thinking about these principles is not enough. Rather, one must calculate, as a workman measures a foundation before beginning to build. There must be certain standards of right action for a wholesome life. In addition to listing the virtues, Paul directs their attention to his own life as a model for them to imitate. Paul uses his own life as a screening room in which they can see these virtues being lived out in daily life. He reminds them of what they have "learned and received and heard and seen in me" which indicates he is passing on a tradition. He concludes with a blessing: "and the God of peace will be with you." (v. 9) Like a theme in great music, peace is cited again by Paul as the safeguard of the believer. One can be sure of this peace when one holds steadfastly to the Christian faith and seeks to do what is right.
4:10-13 (C)
Now Paul turns to the gift from the church at Philippi before closing the letter. He thanks them for the money they have sent by Epaphroditus. Until now he has made only allusions once or twice to it. Paul has avoided speaking of the gift apparently because any mention of money would have struck a jarring note. Some scholars think Paul had already thanked them for their gift in an earlier letter we don't have. We should not regard this present letter as his chief letter of thanks. Here he is thanking them again, which makes the thanks fall into place in the letter.
Paul says he rejoices in the Lord, which he has urged them to do earlier. He is saying that his joy is not so much in their gift of money as in the Christian love of the Lord which inspired their giving. Paul uses the word "have revived" which refers to a plant blooming or flourishing after a drought or winter. Paul tells them he understands that they had concern for him earlier, as he suffers in prison, but that they had no opportunity. He understands the cause of their delay.
"Not that I complain of want [like a person who is desperate]; for I have learned, in whatever state I am, to be content." (v. 11) The word "content" literally means "self-sufficing." Paul uses a word from Stoic philosophy which was used in common everyday talk about being self-sufficient. Stoic philosophy taught that a person should be sufficient of oneself and not dependent on outward circumstances and accidents.
Paul says he has learned how to be abased, and how to abound. He knows how to live with little or nothing, and how to live with plenty. He goes on to say, "in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want." (v. 12) "The secret" refers to mystery religions which gave initiates "secret wisdom." The NEB puts it this way: "I have been thoroughly initiated."
Paul's secret is the empowering from God which enables him to live in all circumstances and to be content. "I can do all things in him who strengthens me" (v. 13) expressing Paul's experience of the inward presence of the Living Christ who gave him strength at all times. See 2 Corinthians 12:1-10 for further discussion by Paul of this power which comes from Christ in one's life.
Luke 3:7-18 (C) (L)
Luke 3:10-18 (RC)
This passage contains the message of John the Baptizer. Luke leaves out the description of John which Mark 1:6 gives. John's message of doom is based on the Q document. Notice that 7-9 are almost identical with Matthew 3:7-10. John the Baptizer is pictured here as the forerunner of the Messiah. He goes forth in the spirit and power of Elijah, who is the epitome of the spirit-filled prophet. But the Baptizer is not Elijah, therefore the description of his garments is omitted. But he goes forth mighty in word and deed as Elijah did, for he is endowed with the same Spirit and power as was Elijah. Matthew has John speaking to the Phariseès and Sadducees, but Luke says John's words were spoken to the multitudes. John declares the wrath and judgment of God. Merely being physical descendents from Abraham is not enough, says John. Judgment is so imminent that the ax is already laid to the root of the trees. Every tree that does not bear good fruit, fruit of righteousness and justice, is cut down and thrown into the fire.
John's preaching evoked the response every preacher seeks from hearers: "What then shall we do?" - not feel, or think, or speculate about, but do! To this question John replies in specific, concrete terms: "He who has two coats, let him share with him who has none; and he who has food, let him do likewise." (v. 11) (The preacher today would do well to follow John's example in preaching by giving specific, concrete ways in which to respond to God's word. This would not only make preaching more interesting, but would answer one of the chief criticisms of preaching, namely, that it is vague and general without clear, specific application to daily living.) So John says that those who have abundance should share with those who are in need of both food and clothing. This has immediate application for the local congregation, and for its ministry to those in need in its community; and for affluent nations such as America and Third World countries and people.
Then representatives of various groups ask for specific directions for bearing fruit of repentance. The tax collectors, or publicans, were notoriously wicked for two reasons: for selling out to the Roman oppressors, and for charging taxes as high as the traffic would bear and keeping the overage for themselves (cf. Zachaeus, who bore fruits of repentance in Jesus' ministry). John tells them to collect no more than is appointed to them.
Next soldiers asked what they should do, and John tells them, "Rob no one by violence or by
false accusation, and be content with your wages." (v. 14) Here again is a tailor-made direction for bearing fruits of repentance for a particular vocation. John tells them to avoid the temptations of soldiers: violence, extortion, and discontent. Notice that some of Jesus' teachings from the Sermon on the Plain are anticipated. (6:17-49)
Only Luke records the question of the people concerning John the Baptizer and whether or not he was the Christ, although Luke's presentation of John's preaching of Messiah is based on Mark and Q. Luke makes John's denial of being Messiah and his confession of the one coming who is mightier than he much more specific than do the other evangelists. Notice that the figure of the slave who is unworthy to untie the sandals is taken from Mark 1:7. The symbol of the thresher is from Q, and is shared with Matthew in Matthew 3:12.
For Luke the linking of fire and the Holy Spirit has special significance, for it anticipates the happenings at Pentecost when the Spirit came upon the assembled disciples, and filled them, and tongues as of fire rested on them. Luke adds, "So, with many other exhortations, he preached good news to the people." (v. 18) Calling John's message "good news" is stretching the definition of "good news" to say the least, as he warns them to repent or be burned like chaff with unquenchable fire. But by Luke's time the words "good news" had become a technical term for preaching in the mission of the church.
John is pictured as the prototype of the Spirit-filled Christian evangelist who preaches Jesus and an ethical life-style. John declares that "all flesh shall see the salvation of God." (3:6) While the good news of John may not seem similar to that of Jesus and the later church, it actually is. John proclaims the coming judgment of God and the need to repent and lead an ethical life in light of the coming Messiah. He promises the coming Holy Spirit. John the Baptizer, in both his goal and the source of his strengths, functions in Luke/Acts as the prototype of the Christian evangelist.
Theological Reflections
Zephaniah describes a coming day when God will destroy the enemies of Israel and bring home the exiles to the Holy Land. He will give Israel a name and fulfill his promise to the patriarchs. Luke pictures John the Baptizer as calling the people to turn from evil and to turn to God in order to be true children of Abraham. He declares the coming judgment of God and the necessity of living an ethical life in light of the coming of Messiah. Philippians describes the ethical life a Christian should live in response to God's gift of peace. Paul borrows from pagan morality common virtues which apply to all human beings. He urges his hearers to calculate one's life (as one would measure a building's foundation) according to these principles. He writes that he has learned how to live in all circumstances, whether desperate or affluent, through the power of the Living Christ in his life. And he says he has learned to be content in whatever state he finds himself. The passages for today call for theological reflection on how the contemporary Christian should live in light of Christ's second coming, and in light of the approaching celebration of his birth at Christmas.
Homiletical Moves
Zephaniah 3:14-20 (C)
Zephaniah 3:14-18a (L)
Zephaniah 3:14-18 (RC)
The Lord Is in Your Midst
1. Sing aloud and rejoice for God in Christ is in your midst by the Spirit
2. God is a warrior who has given you victory over sin and death
3. God has brought you home in Christ, who by his death has atoned for sin and made us at-one with him
4. Therefore, trust in Christ the King who is in your midst and rejoice
Philippians 4:4-13 (C)
Philippians 4:4-7 (8-9) (L)
Philippians 4:4-7 (RC)
Rejoice in the Lord Always!
1. Have no anxiety about anything, but go to God in prayer about everything with supplications and thanksgiving
2. Rejoice in the peace of God, and live a life according to whatever is true, honorable, just, pure, lovely, gracious, excellent and worthy of praise
3. Rejoice in the Lord facing all things through Christ, who strengthens you and who enables you to be abased and to abound and be yet content
Luke 3:7-18 (C) (L)
Luke 3:10-18 (RC)
Bear Fruits That Befit Repentance!
1. The Christ who came is coming again; repent and turn to God
2. Live a life of integrity in your particular vocation in response to God
3. Christ has come and empowered us by the Holy Spirit to live in obedience to him
4. Therefore, trust Christ as you live in expectation of his coming again
Hymn for Advent 3: Rejoice, O Pure in Heart
Prayer
Gracious God, who has called us to turn from sin to live in obedience to you, forgive us through Christ. We turn with hatred from our sins of greed, selfishness, and sloth. We have put our trust in money and things, and have sought pleasure in things of this world. We rejoice in your presence by the Spirit. Enable us to know yourpeace which passes all understanding. May we have no anxiety about anything, but come to you in prayer with all our supplications with thanksgiving. Teach us how to be content in whatever condition wefind ourselves, through Christ who strengthens us. Amen
There is virtual consensus on the Zephaniah reading, with (C) including verses 19-20 because they give a strong connection with the Lucan reading and offer good advent "promise" material. Post-exilic eschatology marks this passage which is a Messianic acclamation. There is virtual consensus on the Philippians reading but (C) includes verses 8-13 since they add to the passage. In the Lucan reading there is virtual consensus, but (C) includes verses 7-9 which pick up from the previous Sunday and identify the speaker.
Commentary
Zephaniah 3:14-20 (C)
Zephaniah 3:14-18a (L)
Zephaniah 3:14-18 (RC)
This passage features the promise of the joy of restoration to Jerusalem. Scholars hold this to be a later addition to the book. Zephaniah was a prophet in Judah during the reign of Josiah, and spoke probably before the reformation conducted by Josiah in 621 B.C. The central thrust of the whole book is to call the people from their false notion that prosperity was near and to declare the coming dreadful Day of the Lord. Zephaniah lived in Jerusalem. The passage for today gives a promise of restoration to Jerusalem, and for this reason it seems to be a later addition.
Judah is to rejoice over the defeat of her enemies and the presence of God in her midst as the warrior/king: "The King of Israel, the Lord, is in your midst; you shall fear evil no more" (v. 15), "The Lord, your God, is in your midst, a warrior who gives victory." (v. 17) The outcasts and lame, and those scattered abroad will be brought home and their shame changed into praise. (vv. 19, 20)
This prophecy of coming destruction of the enemy, and ingathering of the exiles who will return to the Holy Land, are all major elements of post-exilic eschatology which come from an editor later than Zephaniah who expresses the spirit of Second Isaiah. This editor makes the book end on a note of hope and joy: "I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes ..." (v. 20) "Rejoice and exult with all your heart, O daughter of Jerusalem!" (v. 14) Here "daughter of Jerusalem" is a subsidiary town under the protection of the walled city. The author makes the town represent the whole community which is equivalent to Israel.
There is serious corruption in the text of verse 15 and verses 18-20, which are examined in depth in critical commentaries. Note that verse 20 appears to be a repetition of verse 19 with an additional note: " 'When I restore your fortunes before your eyes,' says the Lord." The author prophesies that the restoration will take place in the lifetime of his hearers, i.e., the time is at hand!
Philippians 4:4-13 (C)
Philippians 4:4-7 (8-9)
Philippians 4:4-7 (RC)
Scholars are divided in opinion regarding the unity of Philippians, and since our passage is affected, a brief discussion is warranted. Some scholars think Philippians is a composite of three letters; others say only two. The present writer holds to the two-letter position with the following division:
Letter I: 1:1--2:30; 4:10-23 (of which verses 10-13 are in our reading)
Letter II: 3:2--4:9 (which contains 4:4-9 of our reading)
Notice that Letter I is virtually complete and was written on the occasion of Epaphroditus' return to Philippi after recovering from illness. It contains Paul's interpretation of the partnership with the Philippians, symbolized by their gift sent by Epaphroditus to him.
By contrast, we have only the latter part of Letter II. This was written to counter the invasion of Paul's churches by false teachers. What Paul wrote in 2 Corinthians 11-12 helps us understand Letter II. Both letters seem to have been written from Ephesus between A.D. 54 and 56.
Philippians 4:2-9, which deals with the life of the church, appears to be composed of several brief units which have little connection with each other or with other parts of Philippians. Some think that all sections probably followed 3:2--4:1 in Letter II, since it is improbable that any of them immediately preceded verses 10-20 of Letter I. In 4:10-20 Paul writes his concluding thanks to the Philippians.
4:4-7
"Rejoice in the Lord always; again I will say, Rejoice" (v. 4) is but one of a number of references to rejoicing and joy in Paul's letters. The Greek word for rejoice can also mean "farewell" which gives a second dimension to Paul's words, a benediction as well as exhortation to joy in the Lord. In 3:1 Paul has urged "rejoice in the Lord" which is the only parallel to 4:4. Rejoicing is urged because the Lord is at hand, the imminent return of the Risen Christ is expected. Paul clearly expected Christ's return in his lifetime.
The church at Philippi can rejoice for two reasons: the Lord is at hand, which is in the near future, but also because "the peace of God, which passes all understanding, will keep you hearts and your minds in Christ Jesus." (v. 7) Peace means wholeness, well-being, which has its source in God, not in absence of conflict within, nor in lack of opposition.
Paul urges them to "have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God." (v. 6) Anxiety here means nervous, doubt-filled concern for their living. Prayer is the antidote for anxiety, for it turns the person from thoughts of self and security to God and his provision for our lives. Here Paul describes in one sentence the nature of true prayer: (1) an attitude of waiting upon God, (2) in our weakness we turn to God for help, (3) we articulate clearly what we want, trusting God to give it according to his will, (4) and with this is the spirit of thanksgiving by which we remember what God has done for us in the past and by which we acknowledge him as the source of our lives and all we have. Thanksgiving is closely related to faith since both express an attitude of trust toward God. Having no anxiety does not mean taking no thought or being indifferent toward life. There is a positive anxiety and a negative anxiety. Paul says that he has sent Timothy to Philippi because of Timothy's anxiety for their welfare (2:20: "I have no one like him, who will be genuinely anxious for your welfare.") Paul knew anxiety daily over his churches and their welfare. Anxiety of a constructive nature can motivate us to do our best, to be on guard against sloth, but anxiety of a negative kind can immobilize us in fear of failing, fear of losing what we have, fear of the unknown.
4:8-9
"Finally, brethren, whatever is ..." can mean "for the rest"and is a second time when Paul says "finally." (3:1) This familiar verse urges the readers of the letter to fill all their thoughts with the virtues which Paul lists. While the chief concern of Paul is with the peace of God, he cites common-place virtues of Hellenistic morals. He commends them without "baptizing them" into Christian virtues as such. In doing so, Paul shows that the Christian can appropriate sound ethical principles which are recognized by society in general. The fact that Christians should accept and follow commonplace virtues counters the church-over-against-society posture held by some. There are virtues common to human conduct and society shared by Christian and pagan alike.
Paul says that what is needed are a few settled principles on which one can always act, and proceeds to enumerate them. Paul's point is that merely thinking about these principles is not enough. Rather, one must calculate, as a workman measures a foundation before beginning to build. There must be certain standards of right action for a wholesome life. In addition to listing the virtues, Paul directs their attention to his own life as a model for them to imitate. Paul uses his own life as a screening room in which they can see these virtues being lived out in daily life. He reminds them of what they have "learned and received and heard and seen in me" which indicates he is passing on a tradition. He concludes with a blessing: "and the God of peace will be with you." (v. 9) Like a theme in great music, peace is cited again by Paul as the safeguard of the believer. One can be sure of this peace when one holds steadfastly to the Christian faith and seeks to do what is right.
4:10-13 (C)
Now Paul turns to the gift from the church at Philippi before closing the letter. He thanks them for the money they have sent by Epaphroditus. Until now he has made only allusions once or twice to it. Paul has avoided speaking of the gift apparently because any mention of money would have struck a jarring note. Some scholars think Paul had already thanked them for their gift in an earlier letter we don't have. We should not regard this present letter as his chief letter of thanks. Here he is thanking them again, which makes the thanks fall into place in the letter.
Paul says he rejoices in the Lord, which he has urged them to do earlier. He is saying that his joy is not so much in their gift of money as in the Christian love of the Lord which inspired their giving. Paul uses the word "have revived" which refers to a plant blooming or flourishing after a drought or winter. Paul tells them he understands that they had concern for him earlier, as he suffers in prison, but that they had no opportunity. He understands the cause of their delay.
"Not that I complain of want [like a person who is desperate]; for I have learned, in whatever state I am, to be content." (v. 11) The word "content" literally means "self-sufficing." Paul uses a word from Stoic philosophy which was used in common everyday talk about being self-sufficient. Stoic philosophy taught that a person should be sufficient of oneself and not dependent on outward circumstances and accidents.
Paul says he has learned how to be abased, and how to abound. He knows how to live with little or nothing, and how to live with plenty. He goes on to say, "in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want." (v. 12) "The secret" refers to mystery religions which gave initiates "secret wisdom." The NEB puts it this way: "I have been thoroughly initiated."
Paul's secret is the empowering from God which enables him to live in all circumstances and to be content. "I can do all things in him who strengthens me" (v. 13) expressing Paul's experience of the inward presence of the Living Christ who gave him strength at all times. See 2 Corinthians 12:1-10 for further discussion by Paul of this power which comes from Christ in one's life.
Luke 3:7-18 (C) (L)
Luke 3:10-18 (RC)
This passage contains the message of John the Baptizer. Luke leaves out the description of John which Mark 1:6 gives. John's message of doom is based on the Q document. Notice that 7-9 are almost identical with Matthew 3:7-10. John the Baptizer is pictured here as the forerunner of the Messiah. He goes forth in the spirit and power of Elijah, who is the epitome of the spirit-filled prophet. But the Baptizer is not Elijah, therefore the description of his garments is omitted. But he goes forth mighty in word and deed as Elijah did, for he is endowed with the same Spirit and power as was Elijah. Matthew has John speaking to the Phariseès and Sadducees, but Luke says John's words were spoken to the multitudes. John declares the wrath and judgment of God. Merely being physical descendents from Abraham is not enough, says John. Judgment is so imminent that the ax is already laid to the root of the trees. Every tree that does not bear good fruit, fruit of righteousness and justice, is cut down and thrown into the fire.
John's preaching evoked the response every preacher seeks from hearers: "What then shall we do?" - not feel, or think, or speculate about, but do! To this question John replies in specific, concrete terms: "He who has two coats, let him share with him who has none; and he who has food, let him do likewise." (v. 11) (The preacher today would do well to follow John's example in preaching by giving specific, concrete ways in which to respond to God's word. This would not only make preaching more interesting, but would answer one of the chief criticisms of preaching, namely, that it is vague and general without clear, specific application to daily living.) So John says that those who have abundance should share with those who are in need of both food and clothing. This has immediate application for the local congregation, and for its ministry to those in need in its community; and for affluent nations such as America and Third World countries and people.
Then representatives of various groups ask for specific directions for bearing fruit of repentance. The tax collectors, or publicans, were notoriously wicked for two reasons: for selling out to the Roman oppressors, and for charging taxes as high as the traffic would bear and keeping the overage for themselves (cf. Zachaeus, who bore fruits of repentance in Jesus' ministry). John tells them to collect no more than is appointed to them.
Next soldiers asked what they should do, and John tells them, "Rob no one by violence or by
false accusation, and be content with your wages." (v. 14) Here again is a tailor-made direction for bearing fruits of repentance for a particular vocation. John tells them to avoid the temptations of soldiers: violence, extortion, and discontent. Notice that some of Jesus' teachings from the Sermon on the Plain are anticipated. (6:17-49)
Only Luke records the question of the people concerning John the Baptizer and whether or not he was the Christ, although Luke's presentation of John's preaching of Messiah is based on Mark and Q. Luke makes John's denial of being Messiah and his confession of the one coming who is mightier than he much more specific than do the other evangelists. Notice that the figure of the slave who is unworthy to untie the sandals is taken from Mark 1:7. The symbol of the thresher is from Q, and is shared with Matthew in Matthew 3:12.
For Luke the linking of fire and the Holy Spirit has special significance, for it anticipates the happenings at Pentecost when the Spirit came upon the assembled disciples, and filled them, and tongues as of fire rested on them. Luke adds, "So, with many other exhortations, he preached good news to the people." (v. 18) Calling John's message "good news" is stretching the definition of "good news" to say the least, as he warns them to repent or be burned like chaff with unquenchable fire. But by Luke's time the words "good news" had become a technical term for preaching in the mission of the church.
John is pictured as the prototype of the Spirit-filled Christian evangelist who preaches Jesus and an ethical life-style. John declares that "all flesh shall see the salvation of God." (3:6) While the good news of John may not seem similar to that of Jesus and the later church, it actually is. John proclaims the coming judgment of God and the need to repent and lead an ethical life in light of the coming Messiah. He promises the coming Holy Spirit. John the Baptizer, in both his goal and the source of his strengths, functions in Luke/Acts as the prototype of the Christian evangelist.
Theological Reflections
Zephaniah describes a coming day when God will destroy the enemies of Israel and bring home the exiles to the Holy Land. He will give Israel a name and fulfill his promise to the patriarchs. Luke pictures John the Baptizer as calling the people to turn from evil and to turn to God in order to be true children of Abraham. He declares the coming judgment of God and the necessity of living an ethical life in light of the coming of Messiah. Philippians describes the ethical life a Christian should live in response to God's gift of peace. Paul borrows from pagan morality common virtues which apply to all human beings. He urges his hearers to calculate one's life (as one would measure a building's foundation) according to these principles. He writes that he has learned how to live in all circumstances, whether desperate or affluent, through the power of the Living Christ in his life. And he says he has learned to be content in whatever state he finds himself. The passages for today call for theological reflection on how the contemporary Christian should live in light of Christ's second coming, and in light of the approaching celebration of his birth at Christmas.
Homiletical Moves
Zephaniah 3:14-20 (C)
Zephaniah 3:14-18a (L)
Zephaniah 3:14-18 (RC)
The Lord Is in Your Midst
1. Sing aloud and rejoice for God in Christ is in your midst by the Spirit
2. God is a warrior who has given you victory over sin and death
3. God has brought you home in Christ, who by his death has atoned for sin and made us at-one with him
4. Therefore, trust in Christ the King who is in your midst and rejoice
Philippians 4:4-13 (C)
Philippians 4:4-7 (8-9) (L)
Philippians 4:4-7 (RC)
Rejoice in the Lord Always!
1. Have no anxiety about anything, but go to God in prayer about everything with supplications and thanksgiving
2. Rejoice in the peace of God, and live a life according to whatever is true, honorable, just, pure, lovely, gracious, excellent and worthy of praise
3. Rejoice in the Lord facing all things through Christ, who strengthens you and who enables you to be abased and to abound and be yet content
Luke 3:7-18 (C) (L)
Luke 3:10-18 (RC)
Bear Fruits That Befit Repentance!
1. The Christ who came is coming again; repent and turn to God
2. Live a life of integrity in your particular vocation in response to God
3. Christ has come and empowered us by the Holy Spirit to live in obedience to him
4. Therefore, trust Christ as you live in expectation of his coming again
Hymn for Advent 3: Rejoice, O Pure in Heart
Prayer
Gracious God, who has called us to turn from sin to live in obedience to you, forgive us through Christ. We turn with hatred from our sins of greed, selfishness, and sloth. We have put our trust in money and things, and have sought pleasure in things of this world. We rejoice in your presence by the Spirit. Enable us to know yourpeace which passes all understanding. May we have no anxiety about anything, but come to you in prayer with all our supplications with thanksgiving. Teach us how to be content in whatever condition wefind ourselves, through Christ who strengthens us. Amen
