Saturday prior to Advent 3

[1]

The hymn of the day, O Come, O Come, Emmanuel (LSB 357), is an ancient hymn based upon seven even more ancient antiphons (called the ‘O’ Antiphons) which were used in the Office at Vespers (the evening office) during the last seven days of Advent. Each antiphon and each hymn stanza refers to a different title for Christ: Wisdom, Adonai (‘Lord’), Root (or Branch) of Jesse, Key of David, Dayspring, King of Nations, Emmanuel (‘God with Us’).

‘O Come, O Come Emmanuel’ was originally written in Latin with a title of ‘Veni, Veni, Emmanuel’ (documents featuring the title and words date back to 1710).

The English translation of the Christmas carol came about in 1851 when priest and scholar John Mason Neale’s version featured in the pages of The Hymnal Noted – a key text in the history of hymns collected by hymnal documenter Thomas Helmore.

Neale also originated the words to ‘Good King Wenceslas’, making him officially one of history’s most festive clergymen.

What is ‘O Come, O Come, Emmanuel’ about?

Quite unusually for a Christmas carol still commonly performed, there are all sorts of arcane words and expressions littered throughout. This is perhaps because the strong roots of the Latin text come from the ‘O Antiphons’ (so-called because each one begins with an ‘O’), traditionally used during the last seven days of advent during the Roman Catholic Vespers service.

The distinctly biblical feel of the lyrics differ from the more overtly celebratory tone of most carols (there’s no herald angels harking nor flocks being watched by night, for example), and the actual nativity narrative doesn’t feature in any meaningful way.

The Emmanuel of the title refers to the Hebrew ‘Immanuel’ which appears in the Book of Isaiah in the Old Testament more as a sign of God’s protection than an actual person, whereas in the Gospel of Matthew in the New Testament the name Emmanuel refers specifically to Jesus Christ.

Who wrote the music?

The haunting melody of ‘O Come, O Come, Emmanuel’ has its roots as far back as 15th Century France, with a sketchy-at-best history. It wasn’t until the 1960s musicologist Mary Berry (not that Mary Berry) sourced the 15th century manuscript that bore the tune’s building blocks, among many others used for processional chants for burials.

So the actual composer of the music for one of the world’s most popular carols is enigmatically anonymous. It was, however, the combination of the tune with John Mason Neale’s translation of the Latin text that began its life as a perennial festive favorite.

Today this ancient hymn has been given contemporary makeovers by artists as wide-ranging as big-voiced pop sensation Kelly Clarkson, punk legends Bad Religion and winsome indie band Belle and Sebastian.

In the classical world, you’ll also hear the strains of the ancient melody in Ottorino Respighi’s Trittico Botticelliano, and also in Zoltán Kodály’s ‘Adventi ének’, complete with Latin and Hungarian lyrics. [2]

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[1] Advent, copyright © #d Riojas, Higher Things

[2] https://www.classicfm.com/discover-music/occasions/christmas/lyrics-o-come-o-come-emmanuel-origins/

 

Friday prior to Advent 3

[1]

Luke 7:18–28—‘Is Jesus the long-expected Messiah and Savior?’ ask John’s disciples. What do you see? The blind see, the lame walk…the dead are raised, and so on. Only God can do this, foreshadowing the restoration of fallen creation, which will be completed at the Second Coming of Christ. In the meantime, we who are spiritually poor have the Good News of the forgiveness of sins preached to us. Jesus Christ is the promised One, who by His death has healed us of the disease of iniquity and has raised us to life, who were dead in our trespasses and sins.

General Custer had just set his camp around little big horn. He sends out his scout to get a lay of the land. A few hours later the scout returns. “I’ve good news and bad news” says the scout.

“Well, let’s hear the bad news first.” Says Custer

“There are 100,000 hostile Indians who have surrounded us. We’re completely cut off. They attack at dawn. We won’t make it out of her alive!”

“Well, if that’s the bad news what’s the good news?” replied Custer

Said the scout, “Well, the way I see it, at least we won’t have to go back through Nebraska!”

During this Advent season; we recall Christ’s first coming as we anticipate Christ’s final return. Once he came as an infant. When he returns He will be our judge and king. The bad news will continue to be that Christ is serious about sin and will return to judge the world. The good news is that we have already been declared righteous through the Savior’s baptism; a baptism of fire with the Holy Spirit. That fire has burned our sin and refined our faith so that no impurity remains. When He returns He will find you blameless as His Holy Spirit seals you in faith.

Put another way; the bad news – you’re a sinner – “consider yourself dead to sin.”

The good news- you’re a redeemed child of God, “consider yourself alive in Christ” by the power of the Holy Spirit.  

Today walk in that newness of life the Savior bestows on you.

 

Collect for the Third Sunday in Advent—Lord Jesus Christ, we implore You to hear our prayers and to lighten the darkness of our hearts by Your gracious visitation; for You live and reign with the Father and the Holy Spirit, one God, now and forever. Amen. [2]

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[1] Advent, copyright © Ed Riojas, Higher Things

[2] Collect for Advent 3, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

 

Thursday prior to Advent 3

[1]

Philippians 4:4–7—Rejoice in the Lord always, says St Paul. Why? Jesus Christ, by His death and resurrection, has taken away the reproach of God for sin.

We are now at peace with God, peace that surpasses all our understanding, for we can never fully understand the mystery of God assuming flesh, becoming sin for us, and dying to redeem us from the curse of our sin. We can only rejoice in the Lord that He has done so because of His grace and mercy.

Jesus is for those who feel weak. They look at their lives and see failure. Their sins rise up against them in a flood of accusations. Jesus comes for people whose faith is battered and weak. He comes for those who want to enjoy Christmas cheer and join in the holiday celebrations, but often feel less than joyous this time of year, so they feel back about that, too, wondering is Scrooge wasn’t right after all.

To these people comes the Child of Bethlehem. He gives them what they need. He is not content to make them “feel” good. Soothing words are not His to give. Sentimental tripe never comes from His lip0s.l For He is a real Savior who saves real sinner. He didn’t come into this world to be cute and adored. He came to us to be abandoned. He was born to die, not a noble death applauded by the religious, but a death of loneliness engulfed in scorn and shame. And that miserable death saved us. For it was our sin which He took away. The reason for our rejoicing is that we focus our rejoicing in our Savior the Lord Jesus.

A prayer of praise and supplication: Lord God, creator of heaven and earth, Father of our Lord Jesus Christ, we praise You for the abundant mercy that You this day so richly have provided for us, blessing us not only with daily bread for our bodies but also with heavenly food for our souls. Grant that Your living and powerful Word may abide in our hearts, working mightily in us to Your glory and for our salvation. We commit ourselves to Your divine protection and fatherly care. Let Your holy angels be with us that the evil foe may have no power over us. Look in mercy on Your Church and deliver it from all danger and adversities. By Your Holy Spirit comfort and strengthen all who are in affliction or distress, and grant Your abiding peace to us all; through Jesus Christ, our Savior. Amen.

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[1] Advent, copyright © Ed Riojas, Higher Things

 

Wednesday prior to Advent 3

[1]

Zephaniah 3:14–20—The people of Israel—the people of God—are summoned to rejoice and exult because the Lord has taken away all judgments. He has done this for us—the people of God—by the Lord God who is in our midst: Christ, who came to earth as a man, and lived, died, and rose again for us. He still is in our midst, coming to us in His means of grace, Word and Sacrament, the mighty one who saves us.

One of the Minor Prophets, Zephaniah, speaks in strong language of the coming of the Day of the Lord, or the LORD’s coming in judgment. In this brief book, Zephaniah paints a picture of the need for repenting and of the downfall of Israel’s enemies. In our section, Zephaniah pictures the victory – God’s presence with Israel and the defeat and absence of Israel’s enemies. As with other prophetic writings in which the coming of the LORD is portrayed Zephaniah speaks both strongly and with a definite sense of urgency – the Lord will come in our lifetime.

Zephaniah was a prophet in Judah in the days of Joshia, probably before Josiah’s reforms about 630 years before the birth of Jesus. His book follows the “classical prophetic outline”;

1.      Law – Threats against Judah (1:2-2:3)

2.      Law – Threats against the Gentiles )2:4-3:8)

3.      Gospel – Promises for All (3:9-20)

Note as always after God’s Law has accomplished its purpose of driving the self-righteous and arrogant to despair and contrition, then and only then comes the Gospel promises.

Note also the promises. “The King of Israel,” YHWH, your God,” is coming to dwell in Zion’s midst (3:15, 17) He will come as a mighty “warrior” to “save” and to “turn back Zion’s enemy.” Zephaniah’s promise is fulfilled in Christ. YHWH “became flesh and dwelt among us,” (John 1:14) Note also the picture above Jesus is the Christ, He is “the King of the Jews,” dying for Israel and for the Gentiles. On the cross we see the mighty Warrior defeating Zion’s enemies. Therefore, Zion rejoices.

Not only will Zion rejoice but also the LORD Himself will rejoice (3:17) The opposite of God’s wrath is not only mercy but delight over His people. This delight comes from Christ’s sacrificial death winning favor with men.

A prayer for blessing of a Crèche: Almighty and everlasting God, You caused Your only-begotten Son to be born of the Blessed Virgin Mary for our salvation. Bless this crèche, which shows the wonders of that sacred birth, that all who behold it may ponder and adore the mystery of His holy incarnation and may joyfully partake in His divine grace unto life eternal; through the same Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen. [2]

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[1] Jesus the Christ, copyright © Ed Riojas, Higher Things

[2] Collect for blessing a Crèche, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

 

Tuesday prior to Advent 3

[1]

Psalm 85—The antiphon, v. 2, proclaims You forgave the iniquity of your people; you covered all their sin. This is the reason that we sinners can rejoice; in Christ, God has forgiven all our sin. The psalm reflects the fact that, even after we are forgiven, we again fall into sin must seek forgiveness. Because of the steadfast love of the Lord, He indeed revives us again, that we may rejoice in Him.

Today we remember Ambrose was ordained a priest and consecrated a bishop on Dec. 7. He wrote much on the Scriptures and Fathers, preached a homily every Sunday, resisted the interference of the secular powers with the rights of the Church, opposed the heretics, and was instrumental in bringing about the conversion of Augustine. He composed many hymns, promoted sacred chant, and took a great interest in the Liturgy.

Collect for Psalm 85: God of love and faithfulness, you so loved the world that you gave your only Son to be our Savior. Help us to receive him as both Lord and brother and freely celebrate him as our gracious Redeemer now and forever.[2] 

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[1] John in Prison, copyright © Ed Riojas, Higher Things

[2] Collect for Psalm 85, For All the Saints, A prayer book For and By the Church, Vol. I © 1994 The American Lutheran Publicity Bureau, Delhi, NY

[3] Collect for Ambrose, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

 

Monday prior to Advent 3

[1]

The Coming of Jesus Enables Us to Rejoice

Psalm 146:5–8; Antiphon, Philippians 4:4—On this Gaudete (‘Rejoice’) Sunday, the antiphon urges us to Rejoice in the Lord always! We rejoice because the Lord has set the prisoners free, even we who are in bondage to the lusts of our fallen flesh. We rejoice because He opens the eyes of the blind, even we who are blinded by sin. We rejoice because He lifts up those who are bowed down, even we who are bowed down by our guilt. We rejoice because the Lord loves the righteous, even we who are righteous, not by our deeds, but by our faith in Jesus Christ, the Savior of mankind.

The Third Sunday in Advent has traditionally been called by the Latin word, Gaudete, meaning ‘Rejoice!’ For as you are called to repentance, so also are you urged to rejoice in the coming of the Lord Jesus Christ. By His own Cross, He has accomplished salvation for you; He has cleared away your enemies, taken away the judgments against you, and has come to reign in your midst. Indeed, He rejoices over you with gladness! (Zeph. 3:15–17). Therefore, even from prison St. Paul encourages us to rejoice in the Lord always, knowing that the peace of God will guard and keep us in Christ Jesus (Phil. 4:4, 7). We find an example and encouragement in the case of John the Baptizer. As he languishes in prison, he calls upon Jesus and is strengthened by the Word of the Gospel that he receives. The same good news is preached to you, by which all things are made new and even the dead are raised up (Luke 7:22). Do not be offended by the cross, therefore, but let your life be one of prayer and thanksgiving (Luke 7:23; Phil 4:6).

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[1][1] John in prison, copyright © Ed Rioja Higher Things

 

 

3rd SUNDAY IN ADVENT Series C study notes

Zephaniah 3:14–20

Philippians 4:4–7

Luke 7:18–28 (29–35)

The Coming of Jesus enables us to rejoice 

Lord Jesus Christ, we implore You to hear our prayers and to lighten the darkness of our hearts by Your gracious visitation; for You live and reign with the Father and the Holy Spirit, one God, now and forever. 

The Third Sunday in Advent has traditionally been called by the Latin word, ‘Gaudete,’ meaning “Rejoice!” For as you are called to repentance, so also are you urged to rejoice in the coming of the Lord Jesus Christ. By His own Cross, He has accomplished salvation for you; “He has cleared away your enemies,” “taken away the judgments against you,” and has come to reign in your midst. Indeed, He rejoices over you with gladness and song! (Zephaniah 3:15–17). Therefore, even from prison St. Paul encourages us to “rejoice in the Lord always,” knowing that the peace of God will guard and keep us in Christ Jesus” (Philippians 4:4, 7). 

We find an example and encouragement in the case of John the Baptist. As he languishes in prison, he calls upon Jesus and is strengthened by the Word of the Gospel that he receives. The same good news is preached to you, by which all things are made new and even “the dead are raised up” (Luke 7:22). Do not be offended by the cross, therefore, but let your life be one of prayer and thanksgiving (Luke 7:23; Philippians 4:6).

From Rev. Dr. Daniel J. Brege

Sadly, when many Christians fail to fathom the symbolism frequently found in the final book of the Bible, they give up in understanding this book and then they totally disregard whatever it clearly conveys.  This Advent season, consider some of the powerful and clear Advent messages in the book of Revelation.  Some such messages may be nestled in a pocket of symbolism, but the messages themselves are clear as crystal.

Of Christ’s first coming, consider the Christmas story in Revelation 12:5:  “And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron.”  The “she” in this section has been understood to be the church (Old and New Testament) who is “the mother of us all” (Gal. 4:26; Rev. 21:2ff).  How appropriate that the Virgin Mary should be seen as the representative of Christ’s Spirit-filled, Christ-issuing Church.

Of Christ’s coming with the purpose of saving us by His blood, the Revelation gets right to the point in the first chapter:   “To Him who loves us and released us from our sins by His blood, and made us to be a kingdom, priests to His God and Father; to Him be the glory and the dominion forever and ever. Amen.” (Rev. 1:5b,6). Yes, the Son of God came to die, to shed His blood for us, that we may be His priests.

The Savior then comes to us and cleanses us in our Baptism:  “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7:14).  Luther wrote:  “What makes baptism so precious, so holy and essential is the mingling and the union of the water with the blood of Christ.” (from a sermon on 1 John 5)  Indeed Christ has come to you and cleansed you and your “robe” with His holy precious blood!

An angel communicated to John in Revelation 20:9 the meal-related coming of Jesus:  “Blessed are those who are invited to the marriage supper of the Lamb.”  Indeed we join in that marriage meal now, and it is of the Lamb, a partaking of the Lamb’s very body and blood.  We will then gather around the festive marriage board into eternity, for the Lamb has come, is coming and will come that we may feast with Him.

As a final Advent thought, The Revelation to Saint John begins and concludes with a consideration of the final coming of Christ.  Revelation 1:7 quotes Daniel’s prophetic vision, “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him…”  And the Revelation literally concludes with the Advent affirmations of Jesus and His people: “’Yes, I am coming quickly.’  Amen. Come, Lord Jesus.  The grace of the Lord Jesus be with all.  Amen.”

John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’ (Luke 7:20)

The Christ of the Old Testament, the Savior promised to fallen man, was given many titles and names in the numerous prophecies penned by God’s prophets.  One name/title that was in the minds and on the lips of God’s people at the time of John the Baptist was The Coming One, also translated He Who Comes.[1] In Sunday’s Gospel, John the Baptist directs his disciples to question Jesus using this “technical” title: ‘Are you the one who is to come [Coming One], or shall we look for another?’  It is obviously appropriate that during the season of Advent—a season set apart to recognize the past, present and future coming of Jesus—we consider this important appellation of The Coming One.

It appears that along with the titles Christ and Son of God, The Coming One also ranks high on the list as a title for Jesus.  For instance at the occasion of the raising of Lazarus Jesus set forth the lofty description of His salvation:  I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die [Jn 11:25,26]. He then asked Lazarus’ sister Martha, Do you believe this?  She answered, Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world [v 27].  Martha’s last description of her faith confesses Jesus as the Coming One.

A similar confession was made by the multitudes who received the miraculously multiplied fish and bread: This is indeed the Prophet who is to come into the world [Jn 6:14].  Quite literally the Greek wording here describes Jesus as the Coming One into the world.

As a final example, consider the cry of God’s people when Jesus rode into Jerusalem on Palm Sunday:  Hosanna to the Son of David! Blessed is he who comes in the name of the Lord [Mt 21:9].  Literally the Greek says, Blessed [be] the Coming One in the name of the Lord.  This is the identical wording of Jesus when He lamented over Jerusalem: For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord [Mt 23:39]…literally, Blessed [be] the Coming One in the name of the Lord. This will be a foundational confession of those who “see” Jesus to be Christ and Savior, that He is the Coming One, in the name of the Lord. This is a foundational confession of every Christian.

Whence did this title arise?  It especially arose from the great liturgical confession of the Jews, Psalm 118.  This Psalm was the climactic Psalm of the Egyptian Hallel (Psalms 113-118) which was chanted at least 19 times in a given year. At the slaying of the Passover lambs, emphasis was placed on Psalm 118:25,26: Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD.  These verses were especially important and memorable to the laity, as in the temple at the Passover sacrifice they were privileged to join with the Levites in chanting these verses.  Observe a key phrase in these verses, Blessed is he who comes in the name of the Lord.  The Jews at the time of Jesus recognized the Christ in these verses, and He was here directly linked to the slaying of the Passover Lamb.  Jesus is truly the Coming One in the name of the Lord; He is the long-awaited promised One, and He came into the world to be our Passover Lamb, causing death to pass over by His death and resurrection.  Blessed is the Coming One!

[1] The Greek is ὁ ἐρχόμενος. This is the consistent Greek wording in every text referenced in this writing. Sometimes the pronoun (“He” or “The One”) is separated from “coming” by a few words of description.  A couple of other biblical references not cited in this essay are Matt. 3:11; Heb. 10:5-9.  The Hebrews 10 reference also shows that Psalm 40:6-8 was likewise a prophecy of the Christ, wherein He is described as the Coming One.  Hebrews 10 also segways into a discussion of the Lord’s Supper, when liturgically God’s people also cry out, “Blessed is he that comes in the name of the Lord.”  The Coming One truly comes in His sacred meal!

Luke 7:18–28

Messengers from John the Baptist

Luke 7:18

Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης 

The disciples of John reported all these things to him. And John,

Luke 7:19

ἔπεμψεν πρὸς τὸν [a]κύριον λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ [b]ἄλλον προσδοκῶμεν;

calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?”

Vv.18-19 is John doubting or doing what he has always been doing? The question invokes Jesus' response. His entire ministry is pointing to Jesus...these two receive confirmation. Or are John's disciples doubting themselves?  The same outcome occurs regardless. If doubting why? Is it a theology of the cross or glory.

These two, are they the same as in John 1, Andrew?  

But clearly someone is struggling trying to understand the ministry/ identity of Jesus...does he come in wrath or mercy? "The one coming into the world"(v. 19) is technical term for the Messiah.

Luke 7:20 

παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς [c]ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;

And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’”

The overarching question; “are you the Christ?” 

1. Who in the scriptures doesn't struggle with the cross? John who is in chains, not set free, but in prison. What does bound/set free mean? In his misery he needs to hear the gospel. 

2. The message of the cross - this is your cross  highlighted in John, the disciples, the sufferer is content, those closest to him suffer, struggle, question.

Luke 7:21 

ἐν [d]ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς [e]ἐχαρίσατο βλέπειν.

In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight.

- He healed many of many afflictions right after the question. They report back what they have seen/heard.

1. They question

2. The confirmation

Those only looking for a miracle are asking with the wrong intentions...they need what they see and hear.

Luke 7:22

καὶ [f]ἀποκριθεὶς εἶπεν αὐτοῖς· Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· [g]τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, [h]κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·

And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers[a] are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.

-Leprosy was a term for several skin diseases; see Leviticus 13

 - answering he said, relay back to John what you have heard/seen...the poor have the good news preached...there's the good news. 

Luke 7:23

καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. 

And blessed is the one who is not offended by me.”

- blessed is whoever is not scandalized on behalf of Jesus. The scandal is the cross. (do not forget the cross of the Christian life)  

Luke 7:24 

Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάννου ἤρξατο λέγειν [i]πρὸς τοὺς ὄχλους περὶ Ἰωάννου· Τί [j]ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;

When John's messengers had gone, Jesus[b] began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind?

- Concerning John - one not shaken

Luke 7:25

ἀλλὰ τί [k]ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.

What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings' courts. 

Luke 7:26

ἀλλὰ τί [l]ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.

What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

Luke 7:27

οὗτός ἐστιν περὶ οὗ γέγραπται· [m]Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.

This is he of whom it is written, “‘Behold, I send my messenger before your face, who will prepare your way before you.’

Luke 7:28

λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν [o]Ἰωάννου οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν. 

I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.”

Sources:

ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software

 

Advent 3

 

Luke 7: 18-28

And John, calling two of his disciples to him, sent them to Jesus, saying, “Are You the Coming One, or do we look for another?”

Today is Gaudete Sunday; the third Sunday of Advent in the liturgical calendar. We light the pink candle on the Advent wreath and we recall the word of our Lord which is recorded in the Introit for this day;

“Rejoice in the Lord always; again I say, rejoice. Let your forbearance be known to all, for the Lord is near at hand; have no anxiety about anything, but in all things, by prayer and supplication, with thanksgiving, let your requests be known to God. Lord, you have blessed your land; you have turned away the captivity of Jacob."- Philippians 4:4–6; Psalm 85; 84:1

Yet John does not see any reason for rejoicing. In fact, he finds himself frustrated.  Where is John? In prison. And it doesn’t seem right that he should be. John hadn’t done anything wrong. No, in fact, he had done something right, very right. And yet here he is, languishing in prison. And what is Jesus doing about it? Nothing, it seems.

 While in prison, John received reports about what Jesus was saying and doing. Some of it seemed right – the healing and the miracles. But lots of it was just plain wrong. Going to parties with drunkards, tax collectors and prostitutes – that was not something the Messiah was supposed to do.

Turning father against son and mother against daughter didn’t sound right either. Wasn’t the Messiah supposed to bring peace, love and unity?

And what’s all this talk about paying taxes to Caesar and blessing those who persecute us? Wasn’t the Messiah supposed to throw off Roman rule and give Israel her liberty?

Of all the things for the greatest prophet to be confused about, John is confused about the identity of Jesus the Messiah. He is confused about Christ.

Where were the armies? Where was the attack on Caesarea? Where was the winnowing fan, the axe, laid at the foot of the tree, and the fire from heaven as John expected?  Why wasn’t any of that happening?

John begins to wonder, as he wastes away in prison, that maybe Jesus is not who John thought. There had been false Messiah’s before. Could it be that Jesus was a false Messiah?

John calls two disciples, and asks them to go ask Jesus if He is the promised one, or if they should look for someone else.

John refers to Jesus as The Coming One. The One Who Comes in the name of the Lord. This is the same verse the multitudes shout and sing when Jesus enters into Jerusalem on a donkey on Palm Sunday.

In Psalm 118 the Psalmist looks forward to the coming of the Messiah when He will set up His kingdom. In the chapter, there are also several references to being protected by God and being placed at his side to destroy the nations.

This is what John was hoping for. This is what John prayed for. And it was not happening. Just the opposite was happening. His hopes were being crushed. His faith was being weakened. Doubt began to grow.” John’s question “are you the coming one or should we look for another?” reveals or at least suggests, uncertainty.

Do you ever have uncertainty and doubt about Jesus? Do you ever wonder if He really is who He says He is? Do you ever have questions about something He said, or did?

Do you ever wonder if He is working on your behalf? If so, you’re in good company. John the Baptist is right there with you.

That’s comforting to know that even someone like John had doubts and fears and misunderstandings. If you have ever voiced your doubts or fears to other Christians, very likely you were told that Christians don’t doubt, that true Christians don’t fear, that true Christians don’t question God’s Word or God’s ways.

But John doubts just like we doubt. But see how John handles his doubt. What do we do when we doubt? When we doubt, we stop reading our Bibles. We stop praying. We stop spending time with other Christians. Not John. When he begins to doubt, when his faith begins to waver, he reaches out to Jesus for answers.

You see, doubt flourishes in the dark. It’s like a mushroom. It thrives on the cold, dark loneliness of the human spirit. In solitude, the questions seem larger, more ominous, more hopeless.

John was in a dark cell, where the mushrooms grow. Darkness feeds doubt. But light dispels it. So when in doubt, go where the light is. Do not neglect time with God. Do not ignore your Bible reading. Do not forsake the assembling together of other Christians. When in doubt, get as much light possible into your life.

When in doubt, turn to Jesus.

That’s a little bit scary – admitting doubt to the one we are supposed to trust. But don’t be scared. See how Jesus responds to John. We can be certain that He responds to us in the same way.

Jesus does not rebuke John. He doesn’t reject John. He doesn’t write John off. Instead, He kindly, gently, patiently, lovingly shows John once again who He is. Jesus confirms that He truly is the Messiah.

The LORD always wears a disguise. Jesus looks like a man, lives like a man, dies like a mere man. Yet faith says, “Jesus is LORD.”

You do your daily work, you sweat, you put up with rude customers, you deal with unruly students, you do the ho-hum work of the daily grind. Yet faith says, “My labor is holy, divine work, for I am God’s tool that He uses to take care of others.”

Yet you get sick, you lose weight, you hurt, you cry, you wonder how long you can last. Yet your faith says, “I am a blessed child of God, well-pleasing to Him, and I will live forever in Christ.”

The Savior takes your doubts and your fears and your shame and your bitterness and He makes them His own. And He takes His faith and His hope and His life and His joy and His glory and He makes them your own.

He doesn’t remove your outward troubles; He gives you something better: inward peace. He may leave in place your dysfunctional family, your disease, your addiction, your pain, but He will not leave in place a heart empty of peace.

Like Thomas, we deem these things to be real: a freshly dug grave at the cemetery; a bank account fizzled to near nothing; a child who just won’t listen; a spouse who doesn’t care; peers who mock; friends who betray; a conscience that won’t shut up; a job that doesn’t satisfy; a sickness that grows stronger and more vicious day by day.

Those are the things we consider real, as real evidence that God is holding out on us, is mad at us, doesn’t love us as much for us as He does for others.

No you haven’t bet on the wrong horse. Jesus is the right one, the only right one. Let him assure you today, like he assured John the Baptist: “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.”

You see, Jesus was doing the blessing part of the Messiah job right then and there. Not everything was getting fixed, but enough good was going on to make it plain that Jesus would indeed complete the job.

And that will include all the fixing up and straightening out, all the tree-whacking and grain-garnering, and all the sick-healing and dead-raising there is to do. But all in due time. Patience, child, patience.

Yes, that can be tough, but that’s the way it is. If Jesus does the key part of being the Messiah, that assures you he will do the rest, that he will do it all. No need to be looking for someone else. He is the one who was to come and who will come.

“The blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.” And the good news is, all of this will come to pass, and Jesus has already guaranteed it.

He did this by himself suffering an unjust arrest, by himself being killed most unfairly. Jesus, the most righteous one–the only perfectly righteous one–he would be arrested and tried and put to death, when it was clear he was entirely not guilty.

But he did this for you, for you and for John and for all the perplexed people of this world. Justice is done. All the wrongs and the sins are paid for. By Jesus’ holy blood on the cross.

Now your fears and your worries have a place to go to find an answer. To the cross of Christ.

This assures you that there is ultimate hope and remedy in store for God’s oppressed. As Jesus burst forth from the tomb on Easter morning, so he will call us forth from our prisons and from our graves when he comes again. Maybe not next Thursday. Then again, maybe it will be next Thursday. Who knows? We don’t know when, but we do know He will. Jesus will come again, and he will set everything right.

“Are you the one who is to come, or shall we look for another?” No, you don’t have to look for another. You don’t have to look any further than this same Jesus. For he did not come looking for perfect people. Indeed, he is the friend of tax collectors and sinners!

Yes, Christ came looking for people just like you and me. “For the Son of Man came to seek and to save the lost.” If that describes you, then you are in good shape. Jesus came looking for you, and he has found you, right where you are.

Words – 1,760
Passive Sentences –5%
Readability – 86.4
Reading Level – 3.9

Image John languishing in prison copyright © Ed Riojas, Higher Things

[i] Chad Bird

[ii] Charles Henrickson

[iii] Jeremy Meyers

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[i] https://www.1517.org/articles/thank-god-for-the-man-who-doubted-easter

[ii] https://steadfastlutherans.org/2015/12/or-shall-we-look-for-another-sermon-on-luke-718-35-by-pr-charles-henrickson/

[iii] https://redeeminggod.com/sermons/luke/luke_7_18-23/