Advent 1, Cycle C (2015)

THEME OF THE DAY: Christ already reigns!  To begin the Church Year looking to the future in preparation for Christ’s Coming, followed by an awareness that He is already King (as was celebrated on the Festival of Christ the King last week) entails sermons on Realized Eschatology – hope in the present coupled with a sense of urgent preparation for what is to come.

Psalm 25:1-10
This is a lament song attributed to David; it is really a prayer for deliverance from personal enemies.  We remind ourselves that it is unlikely that David is the author of the Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p.512).  In fact some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p.521).  In that sense this Psalm is a reminder we all do well to pray for deliverance.  The Psalm is acrostic.  Every successive verse begins with the next letter of the Hebrew Bible.

The Psalm starts off with praise of God as the One in Whom the Psalmist trusts [batach] (vv.1-2), a plea not to be put to shame (v.3), and a prayer for direction (vv.4-5a).  Yahweh is said to be the God of salvation/safety [yesha] and to be of compassion (vv.5b-6).  The Psalm continues with a confession of sin and prayer for forgiveness (vv.6-7).  The affirmation of Justification By Grace (that God would not remember our sin) includes a concern with the practice of the religious life (Sanctification).  It seems that the forgiven sinner is led by God.  All the paths of the Lord are said to be steadfast love and faithfulness for those who keep His covenant [berith] (vv.5,8-9).

Application: This Psalm reflects the Theme of the Day’s declaration that the great things of Christ are already in place, and so in that sense His Reign has begun (Realized Eschatology).  Sermons emerging from the Psalm’s Word will celebrate the “safety” Christ’s compassionate saving Work affords, how He does not remember our Sin (Justification By Grace) and how as forgiven we are led by Him and trust Him, for He reigns in our lives (Sanctification).

Jeremiah 33:14-16  
The Lesson is drawn from a Book of Prophecies of the late seventh-early eighth BC Prophet of Judah, dictated to his aide Baruch during the reigns of Josiah, Jehoiakim, and Zedekiah through the era of The Babylonian Captivity.  Some of the Prophet’s criticism of the house of David and The Temple, giving more attention to the Sinai Covenant or a new covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of The Jerusalem Temple and was finally banished (I Kings 2:27).  This text is a Messianic Oracle that closely parallels 23:5-6, so much so that it is missing from the Septuagint (an early Greek translation of the Old Testament).  Hope is expressed that Yahweh’s Promise to both Israel and Judah will be fulfilled and a righteous heir of the Davidic line will emerge.  He will execute justice/judgment [mishpat] and righteousness [tsedeqah] in the land (vv.14-15).  “Judah and Jerusalem will live in safety [betach].  Jerusalem will have a new name – the Lord is our Righteousness” (v.16).  It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law.  It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371).  We should also remember that God’s judgment in the Hebraic sense is a Word of comfort, in the sense that it can cause positive outcomes and comfort in knowing that God’s just
actions against the faithful have an end in sight (Gerhard von Rad, Old Testament Theology, Vol.1, pp.343,358-359).

Application: Read Messianically as a Prophecy about Jesus, the Lesson provides insights for sermons making clear that the Coming Christ exercises God’s actions in judging us and in making us righteous – restoring our relationship with God (Christology, Justification By Grace).

I Thessalonians 3:9–13
The Book is likely an authentic letter by Paul, written in the early 50s to a church of mostly Gentiles in a Greek city threatened by social pressures and some persecution to return to the values of secular culture.  It may contain fragments of several letters. 

While seeking to encourage the Thessalonians in the midst of persecution (v.3), Paul expresses his affection for them.  He thanks God for them and for all the joy [chairo] they given him (v.9).  He claims to pray night and day for a reunion and restore to them whatever is lacking in their faith (v.10).  Paul then prays that the Father and Jesus would direct his way to the Thessalonians (v.11).  He urges that the Lord would make the recipients of the Epistle increase in love for all as Paul’s love for them abounded (v.12).  By implication here we have a testimony to grace leading to works.  Paul finally prays that the hearts of the people would be strengthened in holiness [hagios] so that they might be blameless [amemptous] before the Father at the Coming of the Lord Jesus with all our saints (v.13).  Note: The “heart” [kardia] in Paul’s Hebraic world of thought was the controlling center of personality and not just the organ of feeling.

Application: Sermons on this Lesson should proclaim Christ’s Rule as a rule of love, begetting love for each other.  It is also important to be reminded that this love is a preparation for the End and Christ’s Return Eschatology).

Luke 21:25-36
This is one of the Synoptic Gospels, the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24).  Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8).  Addressed to Theophilus (1:1).  It is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance.  But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.      

In this Lesson we consider Jesus’ Prophecy of the Coming of the Son of Man and the Parable of the Fig Tree, offered just prior to the Last Supper.  This account appears in the other Synoptic Gospels, but not in John; only vv.34-36 are unique to Luke, and this Gospel fails to note a role for the angels in Jesus’ Second Coming like the other Synoptic Gospels do (Matthew 29:31; Mark 12:27).

Jesus begins with references to signs of sun, moon and stars, common features of apocalyptic pronouncements in the Biblical era (see Joel 2:30-32; Isaiah 13:10; 34:4).  He Prophesies a cosmic distress that will confuse the Gentiles (vv.25-26).  The Son of Man [huios tou anthropou] will then appear, He proclaims (v.27).  Note the characteristic Lukan identification of Jesus with the Kingdom of God at this point, specifically in line with Daniel’s reference (7:13-14) in Aramaic to the Son of Man being given everlasting dominion over all.  Jesus then adds that when these things happen, redemption [apolutrosis, a loosing away] (see 1:68; 2:38) will be near (v.28). 

The Parable that follows illustrates the urgency of preparation.  As when the fig tree sprouts, summer is near, so as the prophecies offered transpire, the Kingdom of God [basileia tou theou] is near [eggus] (vv.29-31).  It seems that this will be a redemption from all tribulation.  Jesus pledges that the present generation [genera] will not pass away until all these things take place (v.32).  Heaven and earth will pass away, but not His words (v.33).  (This Prophecy seems consistent with the other Synoptic Gospels.  This will be a time of Gentiles, for the fall of Jerusalem seems prophesied in v.32.)  Next follows exhortation that the Disciples not be weighed down with drunkenness and the worries of life (v.34).  This comes upon all, it is said (v.35).  Instead we are told to be alert, praying for strength to escape all these things and stand before the Son of Man, confident about His judgment (v.36).  This concept that judgment by the Lord is a Word of comfort for the faithful is in line with Jewish thinking (Gerhard von Rad, Old Testament Theology, Vol.1, p.358).  New Testament scholar Eduard Schweizer claims that this point entails that the End does not come at a future time but determines life in the present (The Good News According To Luke, p.333).

Application: Several possibilities for sermons emerge from this Lesson.  Sermons on the Second Coming (when Christ fully Reigns) and its implications for life in the present are one option (Eschatology).  A related approach might be to reflect on how waiting and preparing for His Second Coming is a bit like the preparation we need for Christmas (Sanctification).  Another possibility is to proclaim in the urgency of living for and swerving Christ in the Present with an eye towards the future, to live a sense of His Presence even now (Realized Eschatology). 

THEME OF THE DAY
Why we should be thankful. This is a day for sermons on giving thanks (Sanctification) or focusing on God’s acts that lead to thanks (Providence, Justification by Grace, Atonement).

Psalm 126
This is prayer of deliverance from national misfortune. It is a Song of Ascents, meaning that it possesses an ascending style of poetic form or that it was a song sung by pilgrims to Jerusalem ascending a mountain to get to the temple. The Psalm begins with a reminiscence of the joy inspired by God’s favor toward his people in the past (perhaps the return of Exiles from Babylon in the last sixth century BC), the joy it brought and the testimony it made to all nations (vv. 1-3). Prayer is offered for such favor to be shown again (vv. 4-6). It is promised that those in mourning and oppressed shall experience joy/singing [rinnah] (v. 6), a kind of preferential option for the poor.

Application: A sermon on this Psalm will celebrate and extrapolate on the joy that God’s goodness inspires, how he makes good out of evil, and restores the fortunes of those who suffer (Providence and perhaps Social Ethics).

Joel 2:21-27
The book reports on the ministry of a cultic prophet who did his work in the Jerusalem Temple, probably during the period of Persian domination after the return of the Babylonian exiles (539 BD – 331 BC). (Some speculate that the concluding sections of the book [2:28ff] may be the work of an editor of the period of the Maccabees in the second century BC.) The book’s historical theme is the plague of locusts that had destructively descended on Israel (1:4). It is also characterized by apocalyptic/eschatological elements — references to the Day of the Lord (2:1-11, 28-32; 3:1-3, 9ff). There is an evolution in this concept from being a day of judgment, not one of salvation, to the suggestion that it is a theme of hope and salvation (3:1ff).

This lesson is the concluding portion of the prophet’s liturgy of national lament. Having called for repentance (2:12-17), these verses are a mixture of praise for God’s gracious response to cries for alleviating the plague of locusts and also further assurances apparently proclaimed by the Lord himself. The land is assured that it can rejoice [someach]; animals are assured that the pastures will be green (vv. 21-23). Other indications of flourishing nature are noted (vv. 23-25). The people of Israel are assured that they will eat in plenty and that Yahweh Elohim will be in the midst of them, fully confident that there is none like him (vv. 26-27). Eschatological proclamation and assurances, not included in the lesson, follow (vv. 28ff).

Application: This lesson affords opportunity to examine our physical blessings (Providence) in order to see them as undeserved divine gifts and so to stimulate our thanks (Sanctification).

1 Timothy 2:1-7
This book is one of the Pastoral Epistles, along with 2 Timothy and Titus, so named because of their concern with pastoral leadership. The author is not likely Paul; the vocabulary and style of the epistle differ in many ways from other Pauline Letters, and the theological convictions differ. The author seems to have known some of the authentic Pauline letters and the book of Acts. The letter is allegedly addressed to one of Paul’s missionary companions (Acts 16:16-19; 1 Corinthians 4:17). But the letter is less to Timothy than it is a general teaching to the congregation (probably Ephesus), with Timothy as a cipher for the ideal church leader. Its main purposes are: 1) To provide guidance on the problems of church administration; and 2) To oppose Gnostic-like false teaching of a speculative and moralistic type.

This lesson first provides worship instruction, urging prayers [proseuche] offered for everyone, including kings, so that the faithful may lead lives of good citizens (lives of quiet and peaceable lives) (vv. 1-2). The author then proceeds to speak of God our Savior, who desires everyone [pantos anthropous] to be saved/delivered [suzo] and come to the knowledge of truth (doubtless a critique of the heresies addressed by the Epistle) (vv. 3-4). He cites a liturgical fragment extolling Christ as the one mediator [mesites] between God and humanity, who as human is a ransom [antilutron] for all (vv. 5-6). The author then identifies himself as a herald and an apostle [apostolos] of the Gentiles (v. 7), an apparent attempt to identify himself with Paul.

Application: Sermons on this text might be devoted to how God gives us government as a good gift protecting us from evil (Providence and Social Ethics). Or we might focus on giving thanks for a God who wants all to be saved (Atonement, Justification by Grace).

Matthew 6:25-33
This gospel is an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The book may well have been written in the last third of the first century in Antioch, for its Bishop Ignatius seems to quote it as early as 110 AD. That it is written in Greek seems to rule out the disciple as its author. The polemic that this gospel carries on with the Pharisees suggests that its audience was Jewish Christians no longer in full communion with Judaism (see 21:25; 23:39). This is also evident insofar as these Christians still practiced Sabbath observance (24:20).

In this lesson Jesus offers teachings in practical piety, in this case with special attention to undivided devotion to God and his kingdom as a way of putting off anxiety (v. 24). The only parallel text is Luke 12:22-32, but it differs in not as clearly relating the cure of anxiety to giving God undivided attention, as that lesson appears later in the Lukan account (16:13). But both Matthew and Luke have Jesus instruct his followers not to worry about life, what to eat, wear, or about the body (v. 25a). For life is more than food and the body more than clothing, he notes (v. 25b). After all, the birds, who are of less value than humans are cared for by God (v. 26). Worrying fails to add a single hour to a life span (v. 27). There’s no need to worry about clothing when one considers the lilies of the field, which grow without toil yet are marvelously clothed (vv. 28-30). Jesus concludes the discourse with questions about why worry about what we will eat, drink, or wear, for it is the Gentiles who strive for such things and God knows we need these things (vv. 31-32). He exhorts instead that we strive [zeta, literally “seek” or “desire”] first for the kingdom of God [basileia tou Theou] and his righteousness [dikaiosune] and all things will be given (v. 33). Given Matthew’s orientation to Jewish readers it seems reasonable to understand the concept of righteousness in this Hebraic manner. It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Matthew’s Jesus equates righteousness with Baptism (3:15).

Application: This lesson stimulates sermons proclaiming assurance that God will address the needs and problems of his people, for he is the one who provides good things (Providence and Justification by Grace) along with a construal of Sanctification that follows from these commitments (a life of thanks devoted to God’s kingdom as well as to things of the earth).

THEME OF THE DAY
We knew it all along: But it takes good messengers to hear it. This is a Sunday of preparedness for Christ’s coming, focusing on John the Baptist and his qualities (and other qualities) along with the core message of Christian faith that we all know needed to point others to Jesus (Ministry, Sanctification, Justification by Grace).

Luke 1:69-78
See the analysis of the gospel for background information on this book. This Psalm is called The Benedictus (so named for the first word of the Psalm’s Latin translation, meaning “blessed.”) It appears only in Luke’s gospel. It is a prophecy uttered by Zechariah after the circumcision of his son John the Baptist. He is said to have been filled with the Holy Spirit (vv. 59ff). The Lord God is to be blessed [eulogeo], it is proclaimed, for he has looked favorably on his people and worked redemption [lutrosin], raising up a mighty Savior (horn of salvation [keras sotererion], perhaps referring to a Davidic ruler, see Psalm 172:17) in the house of David (vv. 68-69). This was in fulfillment of a prophecy, a prophet to save us from our enemies (vv. 70-71). In so doing, the Lord is said to show mercy [eleos] promised to the ancestors and to remember his covenant [diatheke] with Abraham as he rescues us from our enemies so we might serve him without fear in holiness [hosiotes] and righteousness [dikaiosune] (vv. 72-75). Speaking to his son John he prophesies that the child will be called prophet [prophetes] to the most high, preparing the Lord’s way and giving knowledge [gnosis] of salvation [soteria] (vv. 76-77). Zechariah then speaks of God’s tender mercy [eleos], a dawn when God fulfills his promise, giving light to those in darkness and in the shadow of death, to have their feet guided on the way of peace [eirene] (vv. 78-70; cf. Isaiah 9:2).

Application: Options for a sermon on this text include focusing on the ministry of John the Baptist, calling us like him to point others to Christ (Christology, Evangelism, Sanctification), or to focus on how God uses his messengers to tenderly give light and peace (Justification by Grace).

Malachi 3:1-4
Little is known about the author of this book. His name means “My Messenger.” He probably lived between 500 BC and 450 BC, after the rededication of the temple in Jerusalem under Persian domination. Employing question-and-answer rhetorical style, the book is devoted to the temple and reflects a high view of the priesthood. Covenant is a central theme (2:4-5, 9-10,14; 3:1). Other interests include sin, repentance, the love of God, and an eschatological preoccupation with the Day of the Lord (3:1-5, 7; 4:1-3, 6).

The lesson begins with the Lord promising to send his messenger to prepare the way before him. Yahweh will suddenly enter his temple (v. 1a). The messenger [malak] of the covenant [berith] is said to be coming (v. 1b). None can endure the Day [yom] of the Lord’s coming [bo] and stand when he appears, it is proclaimed (v. 2). He comes to refine and purify the people until they present offerings to the Lord in righteousness [tsedaqah] (v. 3). This term does not just connote legal, judgmental actions, but when applied to God they concern loyalty in one’s relationship to him (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). When that happens and they [perhaps an allusion to the temple priests] are cleansed, the offering [minchah] of Judah will be pleasing to Yahweh, as it once was (v. 4).

Application: Sermons on this text will deal with what it takes to get ready for Jesus in our lives. Sanctification (being in right relationship with God) made possible by God (Justification by Grace) is a crucial theme.

Philippians 1:3-11
This Epistle is a letter written by Paul while a prisoner to Christians in a province of Macedonia.

There is some debate about whether the book in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2.3, spoke of Paul’s letters to this church). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul. Paul’s main purpose is to urge persistence in face of opposition, using himself as an example. Following the mind of Christ gets one less concerned with one’s fate and more concerned on proclaiming Christ along with the joy that goes with it. The letter in its final canonical form serves as Paul’s last will and testament, offering the Church a witness on how to respond faithfully even when he is no longer present.

In this lesson Paul opens the Epistle with a prayer of thanksgiving to God for the congregation in Philippi (vv. 3-4). He expresses confidence that the good work [ergon agathon] begun among the flock by God will be brought to completion when Christ returns [the day of Jesus Christ] (v. 6). Paul then notes that his regard for the Philippians is appropriate, for they hold him dear and they are sharers [sugkoinonous] in God’s grace [charis] with him in his imprisonment and in defense of the gospel [euaggelion] (v. 7). Paul next refers to his compassion of the Philippians (v. 8). He offers prayer that their love may overflow/abound with full knowledge [epignosis] to help them determine what is best, so they may be pure and blameless in the day of Christ’s return (vv. 9-10). He refers to a harvest of righteousness [dikaiosune] through Christ Jesus (v. 11).

Application: This is a sermon for proclaiming and thanking God for how the gospel given to all (Justification by Grace) changes us (Sanctification).

Luke 3:1-6
We continue this week considering the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This lesson is a description of the ministry of John the Baptist and his preaching. It is reported in all the gospels, but Luke’s version provides a lot more details regarding the historical context and concerning the content of John’s preaching. (And unlike John’s version [1:20], in Luke he is not reported to have denied he was the Messiah.) The account begins with an identification of the year (probably sometime between 26 and 29 AD) when John received a revelation with reference to who was ruling in the Roman empire, the regional rulers in Palestine, and the high priest at the time (vv. 1-2). Receiving the word in the wilderness (v. 2), John goes to the region around the Jordan River proclaiming a baptism of repentance [baptisma metanoias] for the forgiveness of sin [apheis hamartion] (v. 3). Luke sees this as fulfillment of the words of Isaiah (40:3-5) (vv. 4-6). The text speaks of a voice crying in the wilderness to prepare the Lord’s way, making his paths straight. At that time all the valleys will be made low, the crooked straight, rough ways made smooth, and all flesh shall see salvation [soterion] (referring, it seems, to the inclusion of Gentiles). Moral and spiritual renewal is coming.

Application: This lesson invites sermons on how the Word bringing us to Jesus is sometimes lonely and misunderstood (like John the Baptist), but it is a Word of hope for all that can make life better (Ministry; Justification by Grace; Sanctification).

THEME OF THE DAY
We are on the Christian way to celebrate Christmas. All of the lessons provide opportunities to remind parishioners that the upcoming holiday is about God’s concern for us (Justification by Grace) and its implications for lives of rejoicing and love (Sanctification), though with an awareness of our fallen, sinful condition.

Isaiah 12:2-6
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in a later period, around the time of the fall of Babylon (in 539 BC). Our lesson is likely the result of the proclamation of the historical prophet — his proclamation of two songs, first a song of deliverance (vv. 1-3) followed by a song of thanksgiving (vv. 4-6).

God is said to be the prophet’s salvation, strength [oz], and might. No need to fear [pachad] (v. 2). With joy, Isaiah claims, we can draw water from the wells of salvation [yeshua, safety] (v. 3). On the day [of the Messianic Age] we will offer thanks to the Lord, calling on his name, making his deeds known among the nations, proclaiming that his name [shem] is exalted (v. 4). A call is made to sing praises to Yahweh for he has done gloriously. This should be made known in all the earth (v. 5). Zion (a reference to the city of Jerusalem) is directed to shout aloud, give thanks to the Lord, call upon his name, for he is great in the midst of the people present in the temple (v. 6; cf. Zephaniah 3:14).

Application: A sermon on this text might focus on the joy associated with the upcoming Christmas celebrations as well as the reasons for it (Worship, Sanctification, Atonement, Providence). Or focus could be given to these reasons, leading to sermons on how through Christ we are saved in the sense of being given safety, or sermons might be developed on how as God was really present to the Jews in the Jerusalem Temple, so he is coming to us since Christ’s coming.

Zephaniah 3:14-20
The first verse of this book indicates that Zephaniah’s ministry was during the reign of King Josiah (640 BC-609 BC). He may have been a descendent of an earlier king of Judah, Hezekiah. The central themes of the book are reminiscent of the later reforms of Josiah, and so most of the literature in the book may precede these reforms. He condemns corrupt religious practices officially legislated against by Deuteronomy (1:4-6, 8-9, 12; 3:1-3, 7). Failure to condemn the king and to speak about the poor may support the inference that the prophet belonged to the royal house. There is a strong eschatological dimension to the literature as well.

Because 3:4ff reflects themes characteristic of the era following the Babylonian Captivity, some have speculated that these verses are editorial additions from that era to the book. These verses begin, after condemnation of Jerusalem, with the proclamation of the gospel of salvation. In the tradition of the Enthronement Psalms (47; 97), Jerusalem is urged to shout and sing, because the Lord has taken away judgments [mishpat] against its people. It is good to remember that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and provide comfort in knowing that God’s just actions against the faithful have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359). In this lesson, the concept is more ambivalent, insofar the judgments have not been welcome, and yet now that they are being withdrawn, there is comfort.

The Lord’s presence [presumably in the Jerusalem Temple] is proclaimed (vv. 14-17a). The Lord will renew the people in his love, with rejoicing over his people with loud singing like at a festival. Disasters will be removed from the people (vv. 17b-18). The book closes with themes most suggestive of post-Babylonian Exile eschatology, as the Lord’s dealing with oppressors at the end is proclaimed, along with gathering the outcasts and the bringing home of the Judeans, making them renowned among all the nations/peoples [am], they will be gathered [asaph] like a shepherd gathers the lambs, restoring Judah’s fortunes [turning back on their captivity] (vv. 19-20).

Application: Sermons on this lesson will analyze our sinful condition in order to proclaim God’s concern for us (Justification by Grace) and its implications for a lives of rejoicing and going home (Sanctification).

Philippians 4:4-7
As previously noted this Epistle is a letter written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the book in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2.3, spoke of Paul’s letters to this church). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul. Paul’s main purpose is to urge persistence in face of opposition, using himself as an example. Following the mind of Christ gets one less concerned with one’s fate and more concerned on proclaiming Christ along with the joy that goes with it.

This lesson is a serious of final appeals made by Paul to his readers. He urges that they always rejoice [chairo] in the Lord and let their gentleness/mildness [epieikes] be known by all (vv. 4-5). Philippians are directed not to worry/ be anxious [merimnate] about anything, but to let their requests be known by God (v. 6). Assurance given that the peace [eirene] of God passes all understanding will guard the hearts and minds of the faithful (v. 7).

Application: This lesson encourages preachers to provide an analysis of Sin (anxiety) with the proclamation of Justification by Grace as well as Christian life as a life of gentleness and rejoicing (Sanctification).

Luke 3:7-18
Once again we consider the gospel to be used most of this lectionary year. It is the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This lesson provides a further description of the ministry of John the Baptist, especially his gospel of renunciation of claims to messianic stature in order to point to Jesus. First John’s prophetic preaching is recounted. Calling his audience who had come to be baptized a brood of vipers [echidna] and calling them to repentance, he insisted that just because they were in the lineage of Abraham it does not matter. If they do not bear fruit they could be thrown into the fire [pur, the symbol of justice] (vv. 7-9). Only Matthew (3:7-10) offers a similar report. Reports in the next verses are unique to Luke. To the crowd’s question of what to do, John is said to have claimed that we should share what we have with the poor (vv. 10-11). Tax collectors are directed to collect no more taxes and solders are directed not to extort money by threats (vv. 12-14). Tax collecting in the first-century Roman empire was a job for which one bid was awarded to the highest bidder, with pay derived from a percentage of what was collected. But this incentivized that the tax collector collected higher taxes than were due in order to compensate for the money the tax collector spent gaining his job.

The final verses of the lesson have parallels in all three of the other gospels. It is reported that many wondered if John might be the Messiah (v. 15). He responds in the negative, but less directly than in John’s version (1:20). Much like the other Synoptic Gospel accounts, in this text John is reported to have contended that he baptizes with water, but that the one who is coming is more powerful than John is, and John subordinates himself to the one who is to come. The one coming, it is said, will baptize [baptizo] with the Holy Spirit [pneuma hagion] and fire (v. 16). The one to come is said to be one who will clear the threshing floor with a winnowing fork, gather the wheat, and burn the chaff (v. 17). Such images of separating grain commonly imply judgment (Isaiah 41:15-16; Jeremiah 15:7). With other exhortations John is reported to have proclaimed the gospel [euangelion] of forgiveness [aphesis] (v. 3) and a new relation to God (v. 18).

Application: This lesson affords opportunities to proclaim God’s condemning Word of judgment (Sin) with the Good News of forgiveness (Justification by Grace), noting that John the Baptist subordinated his word of forgiveness to Jesus. Preachers should use the text to help parishioners recognize that we need this Word of judgment (condemning Sin) along with all the talk of love and peace in this season of love and peace.

THEME OF THE DAY
The difference the coming baby will make. This is a Sunday for focusing on Christ, his work (Atonement), and the difference he makes in our lives (Sanctification and Social Ethics). Construing Christ as fulfillment of God’s plans also invites an emphasis on Providence.

Luke 1:47-55
See the analysis of the gospel for background information on this book. This Psalm option is The Magnificat (so called from the first word of the Latin translation of the hymn) — Mary’s hymn of praise in response to Elizabeth’s prophecy about the child in Mary’s womb. The psalm is unique to Luther’s gospel. The hymn is based on Hannah’s song of praise in 1 Samuel 2:1-10 for God giving her Samuel as a son. A song praising God for his love and mercy follows (vv. 48-50). God is said to scatter the proud, bring down the powerful/potentates [dunastas], but lift the lowly/humble [tapeinous] and feed the hungry (vv. 51-53). Something like preferential option for the poor is posited. God is said to have helped his servant Israel in remembrance of his mercy [eleous] according to the promise he made to Abraham and other ancestors (vv. 54-55).

Application: Sermons on The Magnificat invite attention to God’s Providential activity, especially his concern about the poor and those in need (Social Ethics).

OR

Psalm 80:1-7
This is a lament and prayer (especially for Northern Israel [as evidenced by the tribes that are mentioned in v. 2]) for deliverance from national enemies. Liturgical directions are given to the leader [presumably the leader of stringed instruments in the Jerusalem Temple] prior to the Psalm’s outset. Reference to the lilies is uncertain, though it may be the designation of the tune to be used. The Psalm is said to be a covenant, or testimony, though that term does not appear in the Hebrew text. Regarding the directive to Asaph, this suggests that the Psalm was attributed to one of David’s chief musicians by that name (1 Chronicles 6:39; 15:17; 16:5-7).

The shepherd of Israel [probably a reference to a king or ruler] who leads Joseph like a flock is urged to listen (v. 1a). Mention of his being enthroned on the cherubim may be a reference to the Ark of the Covenant. The call to “shine forth” [yapha] is a way of speaking of God appearing in might in order to do battle (v. 1b; cf. 1 Samuel 4:4). A strong doctrine of Providence is next affirmed; God is said to be the one who sent affliction (vv. 4-6). An emphasis on restoration and the theme that when God’s favor [panim, literally “face”] is shown salvation transpires (probably a hymn refrain [vv. 3, 7, 19]) is affirmed. This is a reminder that God’s new ways are in continuity with God’s former manner of dealing with his people (redemption does not contradict the original/created order).

Application: Sermons on this Psalm could emerge from a prophetic reading of references to the shepherd of Israel as referring to the coming Christ Child (Christology). We are reminded that he is worthy of glorification (Sanctification). More in line with the Theme of the Day would be to focus on Christ’s work as restoration that God’s new ways in Christ are in harmony with God’s previous way of dealing with us (Providence and Atonement).

Micah 5:2-5a
The superscript of the book indicates that Micah was a younger contemporary of Isaiah, ministering in Judah (after the North-South split) following the prosperity of Jeroboam II’s reign and in fact of the rising power of the Assyrian empire leaving Judah little more than an Assyrian vassal (730 BC-710 BC). As a rural commoner (1:4), Micah was appalled by the sins of Jerusalem. The first three chapters of the book are universally agreed to be genuine, but the last four (including this lesson) may be later expansions.

This lesson is an oracle on the shepherd king who is to be ruler of Israel. The king will be born in Bethlehem (vv. 2-3). Reference to Ephrathah may be an ancient name for Bethlehem or a town absorbed by Bethlehem in the eighth century BC. It is stated that the king shall feed the flock in the strength of the Lord. As a result the flock will live in the strength [maoz] of the Lord. Consequently the flock will live secure, for the king shall be great and the one of peace [shalom] (vv. 4-5a). Peace [shalom] in this Jewish context refers not just to a state in which there is no combat, but to a state of well-being and thriving, to social justice (Gerhard von Rad, Old Testament Theology, Vol. 1, p. 130). After the lesson ends the chapter proceeds to prophecy a conquest of the Assyrians (vv. 5bff).

Application: Sermons on this lesson, interpreted prophetically as pointing to Christ, will proclaim the confidence, certainty, and sense of well-being (peace) we gain from recognizing how much of the Old Testament is pointing to Christ. God always follows through on promises (Providence). Justification by Grace and its implications for Social Ethics (peace) might also be subjects of attention.

Hebrews 10:5-10
This book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

This lesson is a continuing discussion of the sacrifice of Christ. Quoting the Septuagint (the ancient Greek version of the Hebrew Bible), its version of Psalm 40:6-8, Christ is said to have proclaimed that the Lord does not desire sacrifices and burnt offerings, but simply a body [soma] prepared for him (vv. 5-6). Continuing the quotation of the Psalm, the author claims that Christ asserted that he has come to do God’s will [thelema] (v. 7). Further quoting 1 Samuel 15:22 and Psalm 50:8-15, Isaiah 1:10-17, and Jeremiah 7:21-26, the writer reiterates that God does not desire sacrifices [thusia] and burnt offerings (offered according to the Law) (v. 8). Christ is said to have added that he has come to do God’s will, abolishing one in order to establish another (v. 9). It is noted that we have been sanctified [hagiazo] through the offering Christ’s body once for all (v. 10).

Application: This is a text for sermons proclaiming that Christ has saved us (Atonement and Justification by Grace), while examining the implications of this Good News for Christian life (Sanctification).

Luke 1:39-45 (46-55)
This is one of the Synoptic Gospels, the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This lesson, unique to this gospel, is a report of Mary’s visit to her relative Elizabeth (vv. 39-44) and Mary’s famed psalmic prayer, The Magnificat (analyzed above), which follows (vv. 45-55). It is reported that Mary visited her kin in a Judean town in the hill country, to the house of Zechariah where Elizabeth his wife lived (vv. 39-40). When hearing Mary’s greeting the fetus in Elizabeth’s womb leaped. Elizabeth is said to be filled with the Holy Spirit [pneuma hagion] (v. 41). She then joyfully explains loudly that Mary is blessed [eulogeo] among women as well as the fetus in Mary’s womb (v. 42). Elizabeth identifies Mary as the mother of her Lord [kurios] (v. 43), reporting that the fetus/child in her womb had leaped for joy when hearing Mary’s voice (v. 44). Elizabeth proceeds to declare Mary’s blessedness [makarios, literally happiness] for believing the Lord’s announcement of his aims with the virgin (v. 45). Experiencing the presence of God in this encounter, since Elizabeth is speaking by the Holy Spirit, Mary begins her famed prayer (addressing God, not Elizabeth) (v. 46). See the First Alternative for the Psalm of the Day for its analysis (vv. 47-55).

Application: One option for sermons is to help parishioners to praise God with Mary (drawing on the insights of the analysis of the First Version of the Psalm of the Day). Or focus could be on the great things God does (Providence and Justification by Grace) along with exhorting the practice of spiritual humility and submission, as Mary exhibited (Sanctification).