2021-Dec-12: Third Sunday of Advent

2021 Third Sunday of Advent

Third Sunday of Advent, also known as the Gaudete Sunday. Named after the phrase 'Gaudete in domino semper' (“Rejoice in the Lord always”, Philippians 4:4-5). On this joyous Sunday, we light the pink candle, so that we may not lose sight of the delight of Christmas during the sombre penitent period of Advent. Joy to the world! The Lord has come.

Zephaniah 3:14-18a

Zephaniah prophesied during the reign of Israel's reforming King Josiah (640-609 BC), about 50 years after Isaiah and before Jeremiah. This is before the Babylonian exile when he spoke largely about judgement: The Day of the Lord, promises the prophet, “will be a day of wrath, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness” (Zephaniah 1:15-16).

But this verse is joyful and might be added after the return from exile to Babylon while waiting expectantly for the restoration of the Kingship of David. But of course, the new King is Jesus, of the house of David. 

The nation had been ravaged by conquering armies of foreign nations. Its people scattered, and Israel lived in fear and disorientation. To these hurting people, God promises a new world. God has not only forgiven her iniquities but the Lord himself is now with her. “Fear not!” Because anyone in the presence of God normally is terrified after all the Day of the Lord was meant to be the day of Judgement. To be without fear is to be ready and able to act. But today's message is one of Joy - by both sides - nay whole hearted exultation. By calling Jerusalem a daughter, the writer evokes a unique relationship with God - one of her vulnerability and dependence on Yahweh.

Isaiah 12:2-6

Not all of the Psalms in the Bible are located in the Psalter, or Book of Psalms. And not all of the good news in the Bible is located in the New Testament. Today’s “psalm” is a song of good news located in the Scroll of Isaiah. 

Isaiah 12 is the culminating hymn of the first section of Isaiah’s prophecy which are 11 chapters of the most beautiful and treasured imagery. Its style suggests it was written by a 2nd Isaiah during the time of Israel's lonely exile around 540 BC living under the grip of Assyria’s domination, adding passages to the old text to rekindle the hopes of the people.

A striking detail in this hymn is one of the water-drawing. Water is often used as a metaphor for salvation. Baptism is with water. Jesus speaks to the Samaritan woman at the well: “Those who drink of the water I will give them will never be thirsty. The water that I give will become in them a spring of water gushing up to eternal life” (John 4:14)

Also in the Hebrew tradition, water drawing suggests the ritual procession during the Feast of Tabernacles, (or Sukkot, which is a Jewish holiday that celebrates the harvest and commemorates the Israelites' journey through the wilderness after their exodus from Egypt) with the city lit up, the priests would carry water from the pool of Siloam (fed by natural springs the water was used for ritual bathing and was the site of Jesus cleansing the blind man in John 9:1–11) through the water gate into the Temple where with music and singing the High Priest would pour the water on the altar.

Philippians 4:4-7

Finding joy in a period of waiting is not easy. For Paul, the waiting is occurring in a prison cell, and the outcome does not look promising. For the Philippians, the waiting occurs as they long for news of their beloved church leader, their pastor and friend, and their partner in mission. 

They have even been waiting for Epaphroditus, one of their own, whom they sent to minister to Paul and who came close to death, risking his life for the work of Christ (2:25-30). They are fearful, rightly so it may seem.

But Paul urges the Philippians to rejoice, twice in verse 4, but in the letter, there are sixteen instances of Paul employing the language of joy or rejoicing. 

Joy, for Paul, is not a feeling that is dependent upon circumstances but is a theological act of redemption. Joy at God’s super-exaltation of Christ after his super-humiliation with death on a treasonous cross. This God did not abandon Jesus and will not abandon them.

The phrase “let your gentleness be known to everyone.” - in English gentleness is associated with meek and mild behaviour but in Greek epieikes means tolerance or having a choice and exercising your choice is an act of power.

Paul concludes with the promise of peace. The peace that Paul speaks of is a gift because it is produced by God. A peace that guards our hearts and minds (two of the most powerful forces that drive our imagination, and shape our attitudes and behaviour) to be centred in Christ Jesus. To guard is to protect; so we must protect ourselves by going into a deeper relationship with Jesus.

Luke 3:10-18

In the Bible the wilderness is often a place where humans encounter God’s gracious provision (Exodus 13:21; Deuteronomy 8:16). Here the crowds leave the relative comfort of home and venture out to the wilderness to be baptized by this prophet and hear him speak—even if his speech is severe and challenging.

Repentance (metanoia = literally to change one’s mind; to turn) is a significant theme today. John's command is absolute. He demands neither renunciation nor asceticism, neither pilgrimage nor sacrifice 

Yet he speaks directly to temptations inherent in all of us to hold onto “more” at the expense of others - poverty is neither an accident nor the fault of the poor - it is a side effect of our selfishness. 

So he says everyone should share resources or in other words love your neighbour, some people in your community don’t have enough to survive, so if you have anything at all, share it. 

As for the two groups who work to maintain the power of the Roman Emperor Tiberius (14-37 BC), the tax collectors, don’t be greedy. Soldiers, don’t abuse power. 

Then John proceeds to tell them about Jesus, who is more powerful than John, with gifts greater than the crowd can imagine.