Advent 1
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
There is near consensus on the Jeremiah reading which is an almost verbatim repetition of Jeremiah 23:5-6 which predicts the coming of a "righteous Branch" who will be called "The Lord is our righteousness." There is near consensus on the 1 Thessalonians reading. Verse 9 is a good beginning and verse 13 is an appropriate ending and for this reason (C) (L) follow this reading. The Luke reading in (C) and (L) includes the mention of the fig tree.
Commentary
Jeremiah 33:14-16
The accepted opinion among most scholars today is that Jeremiah 23 contains the prophet's original message and that Jeremiah 33 is a revival of this by one of his disciples at a later period. However, there will be not one but a succession of Davidic rulers. (2 Samuel 7:16;
1 Kings 9:5) Jeremiah had predicted that the royal line of David would be restored shortly after the fall of Jerusalem in 586. But the years of Exile continued longer than expected and the promise went unfulfilled. Therefore the exiles were tempted to abandon their ancestral religion and take up the religion of the peoples around them. It is in this situation that a later writer repeats Jeremiah's prophecy. In the return home to Palestine there was seen to be a partial fulfillment of this prophecy. But for us on this side of the Cross, the promise was not fulfilled until the coming of Jesus, the genuine Messiah.
We should not read into the phrase "The Lord is our righteousness" the full meaning which Paul gives the term "righteousness." Here "righteousness" is not an ethical or moral quality but rather denotes the saving act of the Lord God. The restoring of David's dynasty after the Exile would later be seen as God's mighty act of salvation. But this messianic expectation differs from the later militant nationalism. (16:14-15)
Jeremiah foretells the coming of a righteous Branch of David who will reign as king and will deal wisely and execute justice and righteousness in the land. (v. 5) This new king will not be a weakling like King Zedekiah whose name means "the Lord is righteous" but a real king who is a righteous Branch. Here is a play on the Hebrew word for "righteous" which forms the first part of Zedekiah's name. When this king comes Judah will be saved and Israel will dwell securely. This deliverance will be even more glorious than that of the Exodus from Egypt. "The Lord is our righteousness" will be the new king's name.
1 Thessalonians 3:9-13 (C) (L)
1 Thessalonians 3:12--4:2 (RC)
In this passage Paul takes up his relationship to his readers and places it before the will of God. Paul gathers up themes mentioned earlier, and also mentions those of the later half of the letter, especially the coming of the Lord.
This reading stands in the middle of the two halves of 1 Thessalonians. In the first half of the letter Paul reviews his relations with the church at Thessalonica to that point. He expresses his thanksgiving (v. 9) and loving concern for them. (v. 10) The pericope (9-13) concludes with a blessing, or intercession. Paul prays that the Christians there may continue to grow in holiness until the parousia which he expects very soon.
Paul prays that he may be able to return to Thessalonica, a prayer granted according to Acts 20:1. His desire to return has been increased by the return of Timothy with news of special problems they have. Since Paul is unable to go to them immediately, he discusses the problems in 4:1--5:22. In verse 11 Paul asks that "our God and Father himself, and our Lord Jesus" may "direct" (singular) his way to them. But Paul never says how God and Christ work together. Phrases like this coupled with references to the work of the Holy Spirit raise problems which are not worked out in Scripture, but which the early church worked out in the doctrine of the Trinity.
Paul prays that the result of increasing love in their hearts (the controlling center of personality) will be increased stability in innocence and in sanctity before God. "The Lord makes you increase and abound (overflow) in love," (v. 12) Paul prays. While the common notion is that increased holiness results in more love, Paul reverses the process here.
Paul focuses this prayer (11-13) on the parousia: "The coming of our Lord Jesus with all his saints." (v. 13) Here "saints" seem to be thinking of angels rather than Christians or holy people. In Zechariah 14:5 we have essentially the same idea and wording.
The fact that v. 13 concludes a major section of the letter is borne out by the fact that some very old and important manuscripts have a final "Amen" here and this may have been the original reading. Up to this point the dominant idea of the letter has been thanksgiving for the reception which the church in Thessalonica gave to the Gospel, for their living out the Gospel, and for the true Christian spirit they have shown under severe testing. There is also a subordinate note of self-defense by Paul and those with him. In this Paul has given a reason for his failure to return to Thessalonica as he had hoped. With 4:1-2 we have the beginning of a new section of the letter. These are two verses of a section (vv. 1-12) which deals with problems of conduct in the church in Thessalonica. This new section has specific ethical exhortations and a discussion of several theological problems which concerned the young church there. Before taking them up, however, Paul reminds his readers of his teaching them how they ought to live and to please God. Paul mentions "the Lord Jesus" and since he chooses his terms for Christ carefully, this points to the historical Jesus and his teaching as carried on by the living Lord in the church. Thus the teaching of Jesus which Paul gave them is not some tradition left behind by a dead Jesus but is a living word continually reenacted by the Living Lord.
Luke 21:25-36 (C) (L)
Luke 21:25-28, 34-36 (RC)
Today we begin readings from Luke which continue through cycle C. However, we do not begin at the beginning of Luke, but rather with Luke's future-apocalyptic teaching on this first Sunday of Advent, a theme of Advent every year.
This passage falls into two sections:
1. Cosmic disturbances (vv. 25-26)
2. The time of the eschaton, warning to be ready (vv. 27-36)
In these verses Luke turns to the future. Jesus has dealt with the coming fall of Jerusalem. Now he foretells the cataclysmic return of the Son of man. His source is Mark 13:24-32 (a part of The Little Apocalypse). But Luke makes some significant changes in Mark's account. In addition to the cosmic sign Luke adds "the roaring of the seas" which is probably from an Old Testament passage (Psalm 65:7, etc.). It appears strange that Luke does not mention any reference to sending angels, in light of the role angels play in the birth stories. The reason may be that Luke does not want to distract from "the Son of man coming in a cloud" with angels or other heavenly beings. Notice that only Luke has the words "that when these things begin to take place" then the faithful will know that their "redemption" (v. 28) is drawing near. This concept is rare in the Synoptic Gospels. We are struck especially by Luke's notion that redemption is granted, not through the death of Christ, but through his return.
The apocalyptic imagery of verse 25 is based on Isaiah 13:10.
Luke has arranged the materials in an earlier passage (14:25-35) to set forth the demands of discipleship. There Luke calls for sober calculation of what is involved in beginning the Christian Way, and tells of the tragedy of failing to finish what one has started. Perseverance is essential! Now in 21:34-36 Luke has Jesus speak to those who are already disciples, and the accent on perseverance is found in both.
Luke's concern for the readiness of Christians (vv. 34-36) is put in the context of an apocalyptic scheme:
1. Political upheavals of which the fall of Jerusalem is but one part (vv. 20-24)
2. Cosmic disturbances (vv. 25-26)
3. The coming of the Son of Man in a cloud, (v. 27) (see 9:34; Acts 1:9)
The Lucan church looked back on the destruction of Jerusalem and lived in a world which had many cosmic signs. Thus all that would be left in this apocalyptic timetable would be the coming of the Son of Man.
Just as new green foliage on trees in the Spring signaled the coming of summer, so the disasters and cosmic disturbances signal that the End is near. (vv. 29-31) Luke believed that all had taken place in the apocalyptic scheme except the Son of Man's coming, and that therefore the End was imminent. In light of this we should read verse 32 "Truly, I say to you, this generation will not pass away till all has taken place" to mean his own generation would not pass away before the End. However, "last generation" could mean several lifetimes. In this belief in the imminent End, Luke, like the rest of the early church, was wrong. Notice that 21:33 "Heaven and earth will pass away, but my words will not pass away" is the basis for believing verse 32: "Truly, I say to you, this generation will not pass away till all has taken place."
In light of this imminent End Luke exhorts his readers to watch and to be prepared at all times. (v. 36) Watching and being prepared for Luke means two things: (1) praying, and (2) allowing nothing to distract one from his or her primary concern.
Note that two dangers are mentioned as being of particular importance: (1) sensuality (dissipation and drunkenness), and (2) preoccupation with the cares of this life. Therefore, persevere! Be prepared for the End, for everyone will have to give an account to the Son of man, the cosmic judge.
Notice that Luke stresses the joyful and positive aspect of redemption: the deliverance of the saints at the coming of the Son of man. People will then see the Son of man coming in a cloud with power and great glory (v. 27) fulfilling Acts 1:11: "This Jesus who was taken up from you into heaven, will come in the same way as you saw him go into heaven."
It is significant that the function of the Son of man in Mark 13:26-27 is double: (1) judgment (v. 26), and (2) gathering in of the chosen (v. 27). But in Luke the former task is retained, while deliverance of Christian disciples is envisaged. (v. 28)
Notice that Jesus' disciples are not to share the fear and foreboding mentioned in verse 26 "men fainting with fear and foreboding of what is coming on the world," but rather they are to have an upright, joyful expectation. They will stand to welcome their deliverance.
"Redemption" (v. 28) or deliverance is not associated with Jesus' death and resurrection, but with his coming again, as noted above. The word for redemption is used in the sense of "release, deliverance" without any connotation of ransom. So here Jesus' advice stands in direct contrast to his advice in v. 21 about flight from Jerusalem.
Theological Reflections
There is a similarity between the redactor of Jeremiah 33 and the evangelist Luke in that both inherit traditions, from Jeremiah and Mark (and originally from Jesus) respectively that have not been fulfilled. Both feel the need to retell these stories and to assure their readers that the promises of the oracles will, indeed, be fulfilled in the future. The reading from 1 Thessalonians points to the coming again of our Lord Jesus with all his saints. This is another unfulfilled prophecy. It offers a prayer that the readers may increase and abound in love to one another and all people, and that God may establish them in holiness. It also urges readers to live as Paul taught them, and to please God in light of Christ's coming again.
Homiletical Moves
Jeremiah 33:14-16
The Coming of the Lord of Righteousness
1. God promises the fulfillment of his promise to Israel and Judah of a righteous Branch
2. The promised righteous Branch of David will execute justice and righteousness in the land, giving security to Jerusalem
3. In the coming of Jesus Christ the promised "The Lord is our righteousness" has been fulfilled
4. Through Jesus' death on the cross God executed justice against sin and evil and also revealed his mercy to sinners
5. The Branch of David, Jesus Christ, who came is coming again at the End of the age with power and glory to reign forever
1 Thessalonians 3:9-13 (C) (L)
1 Thessalonians 3:12-4:2 (RC)
May You Abound in Love to One Another!
1. May the Lord make you increase and abound in love to one another
2. May God establish your hearts unblamable in holiness before our God at the coming of our Lord Jesus
3. Live more and more now as you were taught from Scripture in light of Christ's coming again
Luke 21:25-36 (C) (L)
Luke 21:25-28, 34-36 (RC)
Your Redemption Is Drawing Near!
1. There will be signs in the heavens and on earth and the powers of heaven will be shaken
2. Then they will see the Son of man coming in a cloud with power and glory
3. When this occurs, look up and raise your heads because your redemption is drawing near
4. Don't let anything distract you from your primary concern: (1) not sensuality, or (2) preoccupation with cares of this life
5. Watch at all times and pray so that you may stand before the Son of man when he returns!
Hymn for Advent 1: Lift up Your Heads, Rejoice
Prayer
O God who has spoken by the prophets of old and who speaks to us through Scripture by the inspiration of the Holy Spirit, enable us to live watching and praying for Christ's return at the End. Enable us to look up and raise our heads in faith and assurance because our redemption is drawing near. Let us not lose faith with fear and anxiety over the catastrophes of this world. We pray that you will make us increase and abound in love to one another and all people. Establish our hearts unblamable in holiness as we lgok for the coming of our Lord Jesus with all his saints. Enable us to live as we were taught by Scripture inspired by your Spirit and so please you, O God, more and more. Amen
There is near consensus on the Jeremiah reading which is an almost verbatim repetition of Jeremiah 23:5-6 which predicts the coming of a "righteous Branch" who will be called "The Lord is our righteousness." There is near consensus on the 1 Thessalonians reading. Verse 9 is a good beginning and verse 13 is an appropriate ending and for this reason (C) (L) follow this reading. The Luke reading in (C) and (L) includes the mention of the fig tree.
Commentary
Jeremiah 33:14-16
The accepted opinion among most scholars today is that Jeremiah 23 contains the prophet's original message and that Jeremiah 33 is a revival of this by one of his disciples at a later period. However, there will be not one but a succession of Davidic rulers. (2 Samuel 7:16;
1 Kings 9:5) Jeremiah had predicted that the royal line of David would be restored shortly after the fall of Jerusalem in 586. But the years of Exile continued longer than expected and the promise went unfulfilled. Therefore the exiles were tempted to abandon their ancestral religion and take up the religion of the peoples around them. It is in this situation that a later writer repeats Jeremiah's prophecy. In the return home to Palestine there was seen to be a partial fulfillment of this prophecy. But for us on this side of the Cross, the promise was not fulfilled until the coming of Jesus, the genuine Messiah.
We should not read into the phrase "The Lord is our righteousness" the full meaning which Paul gives the term "righteousness." Here "righteousness" is not an ethical or moral quality but rather denotes the saving act of the Lord God. The restoring of David's dynasty after the Exile would later be seen as God's mighty act of salvation. But this messianic expectation differs from the later militant nationalism. (16:14-15)
Jeremiah foretells the coming of a righteous Branch of David who will reign as king and will deal wisely and execute justice and righteousness in the land. (v. 5) This new king will not be a weakling like King Zedekiah whose name means "the Lord is righteous" but a real king who is a righteous Branch. Here is a play on the Hebrew word for "righteous" which forms the first part of Zedekiah's name. When this king comes Judah will be saved and Israel will dwell securely. This deliverance will be even more glorious than that of the Exodus from Egypt. "The Lord is our righteousness" will be the new king's name.
1 Thessalonians 3:9-13 (C) (L)
1 Thessalonians 3:12--4:2 (RC)
In this passage Paul takes up his relationship to his readers and places it before the will of God. Paul gathers up themes mentioned earlier, and also mentions those of the later half of the letter, especially the coming of the Lord.
This reading stands in the middle of the two halves of 1 Thessalonians. In the first half of the letter Paul reviews his relations with the church at Thessalonica to that point. He expresses his thanksgiving (v. 9) and loving concern for them. (v. 10) The pericope (9-13) concludes with a blessing, or intercession. Paul prays that the Christians there may continue to grow in holiness until the parousia which he expects very soon.
Paul prays that he may be able to return to Thessalonica, a prayer granted according to Acts 20:1. His desire to return has been increased by the return of Timothy with news of special problems they have. Since Paul is unable to go to them immediately, he discusses the problems in 4:1--5:22. In verse 11 Paul asks that "our God and Father himself, and our Lord Jesus" may "direct" (singular) his way to them. But Paul never says how God and Christ work together. Phrases like this coupled with references to the work of the Holy Spirit raise problems which are not worked out in Scripture, but which the early church worked out in the doctrine of the Trinity.
Paul prays that the result of increasing love in their hearts (the controlling center of personality) will be increased stability in innocence and in sanctity before God. "The Lord makes you increase and abound (overflow) in love," (v. 12) Paul prays. While the common notion is that increased holiness results in more love, Paul reverses the process here.
Paul focuses this prayer (11-13) on the parousia: "The coming of our Lord Jesus with all his saints." (v. 13) Here "saints" seem to be thinking of angels rather than Christians or holy people. In Zechariah 14:5 we have essentially the same idea and wording.
The fact that v. 13 concludes a major section of the letter is borne out by the fact that some very old and important manuscripts have a final "Amen" here and this may have been the original reading. Up to this point the dominant idea of the letter has been thanksgiving for the reception which the church in Thessalonica gave to the Gospel, for their living out the Gospel, and for the true Christian spirit they have shown under severe testing. There is also a subordinate note of self-defense by Paul and those with him. In this Paul has given a reason for his failure to return to Thessalonica as he had hoped. With 4:1-2 we have the beginning of a new section of the letter. These are two verses of a section (vv. 1-12) which deals with problems of conduct in the church in Thessalonica. This new section has specific ethical exhortations and a discussion of several theological problems which concerned the young church there. Before taking them up, however, Paul reminds his readers of his teaching them how they ought to live and to please God. Paul mentions "the Lord Jesus" and since he chooses his terms for Christ carefully, this points to the historical Jesus and his teaching as carried on by the living Lord in the church. Thus the teaching of Jesus which Paul gave them is not some tradition left behind by a dead Jesus but is a living word continually reenacted by the Living Lord.
Luke 21:25-36 (C) (L)
Luke 21:25-28, 34-36 (RC)
Today we begin readings from Luke which continue through cycle C. However, we do not begin at the beginning of Luke, but rather with Luke's future-apocalyptic teaching on this first Sunday of Advent, a theme of Advent every year.
This passage falls into two sections:
1. Cosmic disturbances (vv. 25-26)
2. The time of the eschaton, warning to be ready (vv. 27-36)
In these verses Luke turns to the future. Jesus has dealt with the coming fall of Jerusalem. Now he foretells the cataclysmic return of the Son of man. His source is Mark 13:24-32 (a part of The Little Apocalypse). But Luke makes some significant changes in Mark's account. In addition to the cosmic sign Luke adds "the roaring of the seas" which is probably from an Old Testament passage (Psalm 65:7, etc.). It appears strange that Luke does not mention any reference to sending angels, in light of the role angels play in the birth stories. The reason may be that Luke does not want to distract from "the Son of man coming in a cloud" with angels or other heavenly beings. Notice that only Luke has the words "that when these things begin to take place" then the faithful will know that their "redemption" (v. 28) is drawing near. This concept is rare in the Synoptic Gospels. We are struck especially by Luke's notion that redemption is granted, not through the death of Christ, but through his return.
The apocalyptic imagery of verse 25 is based on Isaiah 13:10.
Luke has arranged the materials in an earlier passage (14:25-35) to set forth the demands of discipleship. There Luke calls for sober calculation of what is involved in beginning the Christian Way, and tells of the tragedy of failing to finish what one has started. Perseverance is essential! Now in 21:34-36 Luke has Jesus speak to those who are already disciples, and the accent on perseverance is found in both.
Luke's concern for the readiness of Christians (vv. 34-36) is put in the context of an apocalyptic scheme:
1. Political upheavals of which the fall of Jerusalem is but one part (vv. 20-24)
2. Cosmic disturbances (vv. 25-26)
3. The coming of the Son of Man in a cloud, (v. 27) (see 9:34; Acts 1:9)
The Lucan church looked back on the destruction of Jerusalem and lived in a world which had many cosmic signs. Thus all that would be left in this apocalyptic timetable would be the coming of the Son of Man.
Just as new green foliage on trees in the Spring signaled the coming of summer, so the disasters and cosmic disturbances signal that the End is near. (vv. 29-31) Luke believed that all had taken place in the apocalyptic scheme except the Son of Man's coming, and that therefore the End was imminent. In light of this we should read verse 32 "Truly, I say to you, this generation will not pass away till all has taken place" to mean his own generation would not pass away before the End. However, "last generation" could mean several lifetimes. In this belief in the imminent End, Luke, like the rest of the early church, was wrong. Notice that 21:33 "Heaven and earth will pass away, but my words will not pass away" is the basis for believing verse 32: "Truly, I say to you, this generation will not pass away till all has taken place."
In light of this imminent End Luke exhorts his readers to watch and to be prepared at all times. (v. 36) Watching and being prepared for Luke means two things: (1) praying, and (2) allowing nothing to distract one from his or her primary concern.
Note that two dangers are mentioned as being of particular importance: (1) sensuality (dissipation and drunkenness), and (2) preoccupation with the cares of this life. Therefore, persevere! Be prepared for the End, for everyone will have to give an account to the Son of man, the cosmic judge.
Notice that Luke stresses the joyful and positive aspect of redemption: the deliverance of the saints at the coming of the Son of man. People will then see the Son of man coming in a cloud with power and great glory (v. 27) fulfilling Acts 1:11: "This Jesus who was taken up from you into heaven, will come in the same way as you saw him go into heaven."
It is significant that the function of the Son of man in Mark 13:26-27 is double: (1) judgment (v. 26), and (2) gathering in of the chosen (v. 27). But in Luke the former task is retained, while deliverance of Christian disciples is envisaged. (v. 28)
Notice that Jesus' disciples are not to share the fear and foreboding mentioned in verse 26 "men fainting with fear and foreboding of what is coming on the world," but rather they are to have an upright, joyful expectation. They will stand to welcome their deliverance.
"Redemption" (v. 28) or deliverance is not associated with Jesus' death and resurrection, but with his coming again, as noted above. The word for redemption is used in the sense of "release, deliverance" without any connotation of ransom. So here Jesus' advice stands in direct contrast to his advice in v. 21 about flight from Jerusalem.
Theological Reflections
There is a similarity between the redactor of Jeremiah 33 and the evangelist Luke in that both inherit traditions, from Jeremiah and Mark (and originally from Jesus) respectively that have not been fulfilled. Both feel the need to retell these stories and to assure their readers that the promises of the oracles will, indeed, be fulfilled in the future. The reading from 1 Thessalonians points to the coming again of our Lord Jesus with all his saints. This is another unfulfilled prophecy. It offers a prayer that the readers may increase and abound in love to one another and all people, and that God may establish them in holiness. It also urges readers to live as Paul taught them, and to please God in light of Christ's coming again.
Homiletical Moves
Jeremiah 33:14-16
The Coming of the Lord of Righteousness
1. God promises the fulfillment of his promise to Israel and Judah of a righteous Branch
2. The promised righteous Branch of David will execute justice and righteousness in the land, giving security to Jerusalem
3. In the coming of Jesus Christ the promised "The Lord is our righteousness" has been fulfilled
4. Through Jesus' death on the cross God executed justice against sin and evil and also revealed his mercy to sinners
5. The Branch of David, Jesus Christ, who came is coming again at the End of the age with power and glory to reign forever
1 Thessalonians 3:9-13 (C) (L)
1 Thessalonians 3:12-4:2 (RC)
May You Abound in Love to One Another!
1. May the Lord make you increase and abound in love to one another
2. May God establish your hearts unblamable in holiness before our God at the coming of our Lord Jesus
3. Live more and more now as you were taught from Scripture in light of Christ's coming again
Luke 21:25-36 (C) (L)
Luke 21:25-28, 34-36 (RC)
Your Redemption Is Drawing Near!
1. There will be signs in the heavens and on earth and the powers of heaven will be shaken
2. Then they will see the Son of man coming in a cloud with power and glory
3. When this occurs, look up and raise your heads because your redemption is drawing near
4. Don't let anything distract you from your primary concern: (1) not sensuality, or (2) preoccupation with cares of this life
5. Watch at all times and pray so that you may stand before the Son of man when he returns!
Hymn for Advent 1: Lift up Your Heads, Rejoice
Prayer
O God who has spoken by the prophets of old and who speaks to us through Scripture by the inspiration of the Holy Spirit, enable us to live watching and praying for Christ's return at the End. Enable us to look up and raise our heads in faith and assurance because our redemption is drawing near. Let us not lose faith with fear and anxiety over the catastrophes of this world. We pray that you will make us increase and abound in love to one another and all people. Establish our hearts unblamable in holiness as we lgok for the coming of our Lord Jesus with all his saints. Enable us to live as we were taught by Scripture inspired by your Spirit and so please you, O God, more and more. Amen
