Patrick Comerford
Next Sunday, 12 December 2021, is the Third Sunday of Advent. This Sunday is known traditionally as Gaudete Sunday, and the readings for Gaudete Sunday deal with rejoicing in the Lord – Christian joy – and the mission of Saint John the Baptist. Despite the otherwise sombre readings of the season of Advent, which has as a secondary theme the need for penitence, the readings on the third Sunday emphasise the joyous anticipation of Christ’s coming.
The readings in the Revised Common Lectionary as adapted for use in the Church of Ireland for next Sunday are:
The Readings: Zephaniah 3: 14-20; Canticle Song of Isaiah (Isaiah 12: 2-6) or Psalm 146: 4-10; Philippians 4: 4-7; Luke 3: 7-18.
There is a link to the readings HERE
Introducing the Readings:
In the four weeks of Advent, we recall the Patriarchs and Matriarchs (Advent I), the Prophets (Advent II), Saint John the Baptist (Advent III) and the Virgin Mary (Advent IV).
On Sunday, as we think about the message of Saint John the Baptist as the Forerunner of Christ, the readings remind us of the promises proclaimed by the prophets, and Saint Paul’s promise to the Philippians of Christ is coming again.
Zephaniah invites Jerusalem to rejoice because salvation is at hand; Isaiah promises a future in which we ‘will draw water from the waters of salvation’; Saint Paul promises the Church in Philippi that ‘the Lord is near’; and Saint John the Baptist proclaims that ‘one who is more powerful than I is coming’ as he proclaims ‘the good news to the people.’
Zephaniah 3: 14-20:
Zephaniah is one of the 12 ‘Minor Prophets,’ whose books are occasionally known collectively as the Book of the Twelve, the last book of the Nevi’im, the second main division of the Jewish Tanakh. This collection is divided into 12 individual books in the Bible, one for each of the 12 ‘minor prophets.’
The name Zephaniah means ‘Yahweh has hidden,’ ‘Yahweh has protected,’ or ‘Yahweh hides.’ Zephaniah was a major inspiration for the mediaeval hymn Dies Irae, whose title and opening words are from the Vulgate translation of Zephaniah 1: 15-16.
In his introduction to this book, Zephaniah describes himself as the great-great-grandson of Hezekiah, probably the king who ruled Judah in 715-687 BCE. Zephaniah’s intimate knowledge of Jerusalem and affairs in the court, and the fact that unlike other prophets he makes no denunciation of the king, suggests he is of royal descent.
He also says his ministry began in the reign of King Josiah, the great reformer.
His denunciation of corruption in religious affairs suggests that his prophecies date from before the reforms of 621 BCE.
This book predicts doom for Judah for having failed to follow God’s ways, and adverse judgment on other nations, too. However, the final chapter promises comfort and consolation for the inhabitants of Jerusalem who wait patiently for the Lord and serve God as a community. They will rejoice when God comes into their midst.
Earlier, in Chapter 3, the author speaks of the people of Jerusalem and their crimes. They have failed to listen to God, to accept his advice, to trust in him or to draw near to him. He has destroyed other nations as a warning to Jerusalem, but Jerusalem has ignored this warning.
In spite of this, they are told, God will cause Gentiles to turn to his ways. They will serve him by allowing the Jewish exiles to return to Jerusalem. In an ideal future time, God will bring about the moral recovery of Jerusalem, removing the arrogant from their midst, leaving the ‘humble and lowly’ as the remnant who will be godly, and who will live in tranquillity.
Now, in this passage, the prophet invites Jerusalem to rejoice because salvation is at hand. God has intervened, he now dwells with his people, and he protects them.
Drawing on military image, he says God will lead Israel’s army. He will encourage the people, he will give them victory, rejoice in their return to his ways, make his love for them apparent again, and celebrate in song.
God will destroy the enemies of Jerusalem and Judah, look after those who suffer, bring the exiles home, and see that the city is honoured by all. They will see Judah’s fortunes restored.
God’s promise of coming home to the new Jerusalem means oppressors are vanquished, the lame are saved, the outcast now become insiders, shame is turned into praise, and misfortunes are reversed, in a promise that is visible to, and therefore held out to, ‘all the peoples of the earth.’
The Canticle ‘The Song of Isaiah’ (Isaiah 12: 2-6):
The Canticle ‘The Song of Isaiah’ (Isaiah 12: 2-6) is Canticle 23 in the Book of Common Prayer (2004), p 132. Note, however, that the number of the verses of the Canticle differ from the numbering of the verses in the Bible.
This passage is in a similar vein to the reading from the Prophet Zephaniah.
Verses 1 and 4 begin ‘… in that day.’ Earlier, Isaiah 11: 10 says, ‘On that day’ other nations will note that a king of David’s line, ‘the root of Jesse,’ sits on the throne of Israel. They will ask about him and the divine glory that is with him. ‘On that day,’ it tells us, God will gather the remnant, the remaining faithful, from throughout the world. So, the day is the end of the era, when the Messiah will come.
God tells the prophet or his messenger of the events that are to come, and this messenger will tell the people to give thanks for the end of God’s anger and return to his comfort.
The promise of salvation in verses 2 and 3 may refer to restoration to the Promised Land. The people will be protected by God’s ‘strength and … might.’ The promise of life-giving ‘water from the wells of salvation’ symbolises God’s saving power. The people will give thanks and proclaim the good news to all nations so that all may know of God and his actions. His people are the inhabitants of ‘royal Zion,’ who are a royal people because God, the Holy One of Israel, dwells in their midst.
The liturgical provisions suggest that the Gloria is omitted in Advent, and it is traditional in Anglicanism to omit the Gloria at the end of canticles and psalms during Advent, despite the ending ‘Glory …’ suggested in the Book of Common Prayer with this canticle.
Psalm 146: 4-10:
Psalm 146 draws a contrast between human and divine rule. As human beings, we are mortal: we come from dust and return to dust. But God is eternal, as are the values by which God governs the affairs of humanity.
God brings justice to the oppressed, food to the hungry, freedom to captives, and hope to those on the margins of society.
These principles of justice and compassion run through Scripture as the governing ideals of a society under the sovereignty of God.
The Psalmist recalls that that those who hope in God’s promises will know that God keeps his promise for ever, which includes justice for those who are wronged, seeing that the hungry are fed, those who imprisoned are freed, the blind see, the oppressed lifted up, the righteous exalted, the stranger, the orphan and the widow protected, and the wicked turned away. This is the God who reigns for ever, throughout all generations.
The liturgical provisions suggest that the Gloria is omitted in Advent, and it is traditional in Anglicanism to omit the Gloria at the end of canticles and psalms during Advent.
Once again, note that the liturgical provisions suggest that the Gloria is omitted in Advent, and that it is traditional in Anglicanism to omit the Gloria at the end of canticles and psalms during Advent.
Philippians 4: 4-7:
Philippi was a prosperous Roman colony in northern Greece, and Saint Paul wrote from prison to the Church there. This may have been a prison in either Ephesus or Rome, where he was held under house arrest. This epistle may be made up of three letters. It contains many personal references, urge members of the church in Philippi to live the Christian life and to show good ethical conduct. It introduces Timothy and Epaphroditus as Saint Paul’s representatives, and it warns against legalists and libertines. Saint Paul concludes by thanking the community in Philippi for their material support.
In this reading, Saint Paul warns against heresy and self-indulgence and urges his readers to show devotion to Christ.
It seems that two workers for Christ, Euodia and Syntyche, differ in their understanding of what the way of Christ is, and that this is causing disunity in the community in Philippi. Now Saint Paul wants a way to bring about reconciliation.
Saint Paul now urges his readers to behave towards one another with gentleness. He tells them to expect the Second Coming soon, for ‘the Lord is near.’ They should ask God to help them, through prayers of supplication and thanksgiving. In a prayer that is a well-known blessing, he promises that God’s peace will protect them against their own failings and the threats they face. This peace ‘surpasses all understanding,’ it is beyond the grasp of the human mind and brings with it more than we can ever expect: ‘And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus’ (verse 7).
Luke 3: 7-18:
Saint John the Baptist preached a message of forgiveness of sins and the advent of a new relationship between the people and God.
Saint Luke has already told us that ‘… the word of God came to John … in the wilderness. He went into all the region … proclaiming a baptism of repentance for the forgiveness of sins …’ (verses 2-3). Now, Saint John the Baptist addresses the crowds, telling them they are vipers and accusing them of being baptised without any intention of starting a new, ethical, life.
These people are mistaken if they think that by being baptised they are going to avoid the ‘wrath to come’ or God’s judgment at the end of time. They must also turn to godliness. Being Jewish or being a descendant of Abraham is no guarantee of salvation. Instead, anyone who responds to God’s gift of love with appropriate behaviour will be part of the renewed Israel.
The people have a choice: either they can respond to God’s offer by beginning a new way of living; or they can face condemnation at the end of time. God is going to fulfil his promises to Abraham in unexpected ways.
Saint Luke gives four examples of behaviour that exemplifies a new life. We should see to it that those who are poor have clothes and those who are hungry have food to eat. We should not pile on debts on those who cannot pay them. We should not oppress others. And if we are comfortable ourselves, then we should be satisfied with our lot. Perhaps Saint John is also reminding us that we must constantly question our own behaviour and be open to God’s way and God’s will.
At the time, people were expecting the Messiah to come at any moment. Perhaps they hoped that Saint John the Baptist was going to restore Israel’s fortunes and that God’s power would triumph in the here and now. But Saint John tells them that the baptism he offers is vastly inferior to the Baptism of Jesus, and that even he will be found unworthy when Christ comes. At that time, the godly will be gathered to Christ but the ungodly will be destroyed.
Luke 3: 7-18 (NRSVA):
7 John said to the crowds that came out to be baptized by him, ‘You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, “We have Abraham as our ancestor”; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.’
10 And the crowds asked him, ‘What then should we do?’ 11 In reply he said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ 12 Even tax-collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ 13 He said to them, ‘Collect no more than the amount prescribed for you.’ 14 Soldiers also asked him, ‘And we, what should we do?’ He said to them, ‘Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.’
15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, ‘I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing-fork is in his hand, to clear his threshing-floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.’
Liturgical resources:
Liturgical colour: Violet (Purple), Advent, Year C, or Pink, Gaudete Sunday.
On Gaudete Sunday, many churches use rose-coloured vestments instead of the violet of Advent, so that Gaudete Sunday is also known in some places as ‘Rose Sunday.’ In churches that have an Advent wreath, the rose-coloured candle is lit in addition to the two of the violet (or blue) candles lit on the previous two Sundays. In Anglican Churches, the use of rose-pink was formally noted as an option in the Church of England with the liturgical renewal introduced in Common Worship.
The liturgical provisions suggest that the Gloria is omitted in Advent, and it is traditional in Anglicanism to omit the Gloria at the end of canticles and psalms during Advent.
Third Sunday of Advent, 12 December 2021 (Pink Candle):
Saint John the Baptist
Lord Jesus, your cousin John
prepared the way for your coming.
Bless all who speak out against
injustice and wrong:
so may the light of your truth
burn brightly, and the world become
a fairer and just home for all.
(A prayer from USPG)
Penitential Kyries:
Turn to us again, O God our Saviour,
and let your anger cease from us.
Lord, have mercy.
Lord, have mercy.
Show us your mercy, O Lord,
and grant us your salvation.
Christ, have mercy.
Christ, have mercy.
Your salvation is near for those that fear you,
that glory may dwell in our land.
Lord, have mercy.
Lord, have mercy.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
Grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father and the Holy Spirit,
one God, world without end.
The Advent Collect:
The Advent Collect is said after the Collect of the Day until Christmas Eve:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life
in which your Son Jesus Christ came to us in great humility;
that on the last day
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Collect of the Word:
O Lord our God,
you are the Mighty One
who prepared the Blessed Virgin Mary
to be the mother of our Lord:
may we like Elizabeth and John the Baptist
recognise the presence among us of him
who sanctifies us through his body offered for us,
your Son, Jesus Christ,
who lives and reigns with you
in the unity of the Holy Spirit,
one God, for ever and ever.
Introduction to the Peace:
In the tender mercy of our God,
the dayspring from on high shall break upon us,
to give light to those who dwell in darkness
and in the shadow of death,
and to guide our feet into the way of peace. (Luke 1: 78, 79)
Preface:
Salvation is your gift
through the coming of your Son our Saviour Jesus Christ,
and by him you will make all things new
when he returns in glory to judge the world:
The Post-Communion Prayer:
Father,
we give you thanks for these heavenly gifts.
Kindle us with the fire of your Spirit
that when Christ comes again
we may shine as lights before his face;
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Blessing:
Christ the sun of righteousness shine upon you,
gladden your hearts
and scatter the darkness from before you:
Suggested Hymns:
Zephaniah 3: 14-20:
86, Christ is the King! O friends, rejoice
646, Glorious things of thee are spoken
281, Rejoice, the Lord is King!
The Canticle ‘The Song of Isaiah’ (Isaiah 12: 2-6):
370, Stand up, and bless the Lord
373, To God be the glory! Great things he has done!
492, Ye servants of God, your master proclaim
Psalm 146: 4-7:
4, God, who made the earth
125, Hail to the Lord’s anointed
92, How sweet the name of Jesus sounds
357, I’ll praise my maker while I’ve breath
97, Jesus shall reign where’er the sun
99, Jesus, the name high over all
535, Judge eternal, throned in splendour
363, O Lord of heaven and earth and sea
712, Tell out, my soul, the greatness of the Lord
8, The Lord is king! Lift up your voice
376, Ye holy angels bright
Philippians 4: 4-7:
349, Fill thou my life, O Lord my God
225, In the cross of Christ I glory
16, Like a mighty river flowing
636, May the mid of Christ my saviour
507, Put peace unto each other’s hands
281, Rejoice, the Lord is king!
627, What a friend we have in Jesus
Luke 3: 7-18:
419, I am not worthy, holy Lord
303, Lord of the Church, we pray for our renewing
306, O Spirit of the living God
136, On Jordan’s bank the Baptist’s cry
341, Spirit divine, attend our prayers
204, When Jesus came to Jordan
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000)
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
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