Sermon: Confidence in Joy

Joy, from Aspects of Daily Life, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56048 [retrieved December 12, 2021]. Original source: https://commons.wikimedia.org/wiki/File:55-aspetti_di_vita_quotidiana,_gioia,Taccuino_Sanitatis,_Cas.jpg.

Texts: Zephaniah 3:14-20, Isaiah12:2-6, Philippians 4:4-7, Luke 3:7-18
Lectionary Year C, Advent 3

Introduction

The Third Sunday of Advent, with its theme as joy has an interesting history. The period we are currently experiencing that we call Advent, originally was known as St. Martin’s Lent. It was just like the Lent season before Easter, being 40 days long and of a similar penitential nature and with an accompanying fast. It most likely arose around the fifth century. It appears to have been shortened to the current four weeks around the ninth century, and by the twelfth century the fast had been replaced by simple abstinence. The Third Sunday of Advent is similar to Lent’s Fourth Sunday, known as Laetare Sunday, which is also a break during the solemn period for a day of celebration and joy. The liturgical color of purple, or sometime deep blue, of the Advent season is broken for this one Sunday by the use of pink or rose color. This is the reason why in some Advent candle sets, you will see a single pink candle lit on the third Sunday.[1]

I bring this up because I was curious about today’s set of readings. Three of them clearly are about rejoicing, but the gospel reading from Luke continues where it left off last Sunday with a theme primarily of repentance. At least one takeaway then, is that amidst this time of individual and corporate reflection, introspection, and repentance, we also need to take time out to express and experience joy.

But also what may be of interest are the circumstances surrounding the writing of each of the three texts where rejoicing figures prominently.

Textual Contexts

Zephaniah

The prophetic writing of Zephaniah locates itself in the seventh century BCE, during the reign of King Josiah of Judah. There is tenuous calm for the nation of Judah and in the city of Jerusalem. But there are growing threats from Assyria and Babylon. And within Jerusalem, the prophet sees evil and corruption in the royal court and inside the Temple itself. Judgment is prophesied for Judah and Jerusalem.[2] What we heard this morning from this prophet’s text is the very final words – reactions from the people after God rescues and restores a remnant back to Jerusalem. It is joy that arrives with a backdrop of judgment and suffering. Joy is something that people can claim and experience, even among still-fresh memories and reminders of crisis and loss.

Isaiah

The psalm reading from Isaiah is placed at the end of the first section of Isaiah. This section, like Zephaniah, contains oracles of judgment against Judah. The enumerations of evil and corruption are far more extensive and detailed than in Zephaniah. They go through the motions of religious piety, but their hearts are full of evil. They think that their piety will keep them safe from God’s judgments, all the while pursuing greed and riches at the expense of the poor, widows, and orphans. Judgment is proclaimed against Judah and Jerusalem. It is at the end of this that a repentant remnant is prophesied to return and there will be joy.

Although today’s psalm is placed at the end of this first section of Isaiah, scholars place the actual writing of the text during the exile into Babylon.[3] That makes the composition and the text of this psalm even more pointed since they were written while experiencing the very judgments that were prophesied, yet he still anticipates deliverance and joy.

Philippians

The reading from Philippians is generally accepted to have been written by Paul while he was in a dungeon in Rome. The portion we heard certainly speaks about joy, but it is not just there but throughout the entire epistle. Paul does not dwell much on his own, immediate circumstances. His concern is with how the gospel is spreading, with the Christian community in Philippi, and how to continue in joy.

What is Joy?

The common thread in these three readings is about joy and rejoicing while amidst sometimes extreme personal troubles and distress. How is it possible to have joy when the world seems to be, or is, falling apart?

I did some searches on the web to see what opinions existed in regards to differences between joy and happiness. As might be expected, opinions ranged widely. Some think there aren’t any meaningful differences. Some think that happiness is a subset of joy, or vice versa. And then there are opinions that note that they are related, but they are not the same. I also learned that joy and happiness are very fuzzy concepts. Even the American Psychological Association’s dictionary[4] entries did not add much clarity to any difference that might exist. There doesn’t seem to be a formal description of what joy is and what happiness is.

Here are excerpts from a selection of articles I read –

Happiness usually involves a victory for the self. Joy tends to involve the transcendence of self. Happiness comes from accomplishments. Joy comes when your heart is in another.[5]

Joy often comes from encounters with people—pouring pancake batter with a young child, or feeling a lover’s fingertips skim your back as you enter a door.[6]

Earthly and material things are at the base of happiness… Where happiness is created externally, joy is created internally. Joy comes from being thankful, grateful, and through appreciation. It comes from giving, caring for others, spiritual experiences, and a moral lifestyle.[7]

… the consensus of the majority is that your happiness depends on various external factors. Happiness is an emotion that you experience as it happens to you… Joy needs you to connect – this connection is often with other people or things in your lives, such as people, pets, hobby, creation, etc.[8]

The common threads I see in the above opinions is that happiness tends to be more of your reaction to what happens to you, personally. Joy, on the other hand, seems to come from investments made into, and relationships with other people, and from our own internal integrity with ethics and morals that we express to the outside.

Repentance and Joy?

Considering these characteristics where joy is often found and experienced, perhaps our gospel text in Luke isn’t so out of place after all. We have heard three specific examples of what John the Baptist meant when he preached repentance. To review, here is the text again:

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.” Luke 3:10-14 (NRSV)

Episcopal priest Jaime Edwards-Acton notes that this really isn’t a high bar that John sets.[9] I think that we have often gotten the idea in our minds that repentance is a huge deal and difficult, but these texts have John telling people who come to ask him specific instructions that basically to be moral and ethical in dealing with one another, and to be compassionate and caring. “Just be a decent person,” John seems to be saying.

John isn’t calling for radical life change. He doesn’t tell tax collectors to stop collecting taxes. Taxes are needed to fund government services. A person may not agree with everything that the officials do with the taxes, but they still support necessary services. In John’s time, they were used to fund the Roman occupation. But John does not tell anyone to stop collecting or paying taxes. He just tells the tax collectors to only collect what is officially needed and no more. Be tax collectors of integrity and ethics, John says.

John does not tell the soldiers to resign from the armed forces, or in John’s case, law enforcement as well. Armed forces and law enforcement are necessary to keep the peace. John’s admonishment to them is that they should not use their position to extort money, take bribes, accuse someone falsely, and satisfy their greed in that manner. John tells them to be ethical soldiers of the empire. Become soldiers with integrity.

For the masses, he tells them that if they have more than they need, and see someone in need, to simply share. He does not tell the crowd that they have to become poor and needy themselves. Be decent, compassionate neighbors, he instructs.

This is essentially what the prophets were also calling on the people to do. The prophets’ messages were that the people already had instructions on how they were to live. Don’t just agree that they are good, but put those instructions into actual life activities, they proclaimed. Live lives of integrity where beliefs and action are congruent, is the message.

Confidence in Joy

From the prophets in the Bible, Jesus, the apostles, and many more throughout history and indeed with us today – many who suffer hardships nevertheless are filled with joy.

Here lies what I believe is the key to a joy-filled life. Joy is found in being connected with other people, looking after their well-being, being empathetic with one another, being generous to whatever extent is feasible, and living a life of integrity with Christian ethics and values.

Hardships and suffering cannot negate joy. In fact, joy may be one of the key ingredients that allows us to get through life and all its twists and turns and survive difficulties and tragedies. As the author of Hebrews wrote about Jesus,

​¹ Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, ² looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. Hebrews 12:1-2 (NRSV)

The author of Hebrews tells us that it was joy of seeing the redeemed, including us, that carried Jesus through the crucifixion.

Joy is not just a happy emotion or feeling. It is a deep-seated confidence that all will resolve to justice and righteousness in Christ. And we have each been given a part to play in this drama through our generosity and integrity in our relationship with one another.

In conclusion, let me repeat today’s reading from Philippians and continue a couple more verses beyond it.

⁴ Rejoice in the Lord always; again I will say, Rejoice. ⁵ Let your gentleness be known to everyone. The Lord is near. ⁶ Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. ⁷ And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

⁸ Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. ⁹ Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you. Philippians 4:4-9 (NRSV)

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[1] Catholic Encyclopedia (1913)/Gaudete Sunday - Wikisource, the free online library

[2] Feasting on the Word Commentary, Year C, Volume 1. Essays for Advent 3.

[3] Ibid.

[4] APA Dictionary of Psychology

[5] Brooks, David. Opinion | The Difference Between Happiness and Joy - The New York Times (nytimes.com)

[6] Bogost, Ian. Why Joy Is Better Than Happiness - The Atlantic

[7] Abbate, Bill. How to Embrace Happiness and Joy in Your Life | by Bill Abbate | ILLUMINATION | Medium

[8] Andre. Psychology of Joy vs. Happiness – Psychology Educator

[9] Liberation Lectionary Year C, Advent 3, posted Dec. 7, 2021 – https://fb.watch/9Rb9I6Rl5m/

 

Working out your own salvation

“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:12-13 ESV)

How many interpretations and applications of this particular two verses have you heard and read in your lifetime? Has it ever troubled you on reading it? It certainly has been a source of confusion and contradictions in my mind.

I heard it read over this past weekend and that prompted me to look at the passage again. By following a few basic rules of interpretation, I hope to bring a little more clarity to this passage.

Perhaps the most egregious error is simply lifting the two verses out of context and trying to make them say something they were never meant to say.

A second problem is trying to interpret the verses in the Western, Modernist, Individualistic context rather than the Middle Eastern, Ancient, Collectivistic context. Here I am indebted to Reading the New Testament series of commentaries on pointing out that “salvation” does not necessarily refer to individual salvation when found in the New Testament. (It should be noted that particularly in Paul’s writings, “salvation” is often NOT in the personal salvation sense that we Western Christians have been conditioned into thinking.) Rather it can have something to do with the community and how it experiences salvation.

When the verses are lifted out of their contexts and words are assumed to mean something they don’t, we end up with misinterpretation and confusion.

Two typical, traditional, and polar interpretations of the passage above are as follows:

1. You, as a singular Christian individual, must do your part in the process of salvation. God provides the power, but you have to provide the effort. You will do this with fear and trembling because you never can be certain if you are doing all that you are capable and required to do.

2. You, as a singular Christian individual, can never do anything to work out salvation on your own. To do so is futile; hence the fear and trembling. You must rely completely upon God to work in you to accomplish your salvation.

I suggest that neither of the above is a true and accurate interpretation of the text.

Let’s first deal with the issue of context. Verse 12 begins, “Therefore.” This is always an indication that what follows derives from what came just before. In this case what came just before was Jesus’ attitude of humility in comparison with how the people of the world relate to one another – with selfish ambition and conceit. This section on humility is an exhortation to the Christian community to follow the example given by Jesus in how they relate to one another, and through humility achieve unity of love and purpose. Notice that there is nothing here about individual salvation – that of “getting saved” that a modern Christian might typically associate with the word “salvation.”

But even that preceding passage, beginning in the first verse of chapter 2, begins with a connecting word, “So.” That means the context for 2:12-13 begins some place in chapter 1. A good place to set the flag for the start of the context is 1:27.

“Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.”  (Philippians 1:27-28 ESV)

Notice that Paul is speaking to the entire church at Philippi. His concern is that they stand united and to work together for the gospel, and that they not be frightened by hostility and threats of those that oppose them. Notice that he is also concerned about his absence from the church at Philippi, but that he is confident of their Christian walk regardless. Notice, too, that the word “salvation” is used in verse 28. Given that 1:28 and 2:12 occur in proximity and within the same contextual setting, we ought to interpret the two occurrences of “salvation” to mean the same thing.

In 1:28 “salvation” is not being used in the sense of “getting saved” or “getting to heaven” but rather in the sense of “external displays of the reality of belonging to God.” These external displays include: standing firm, unity in spirit, striving together for the gospel, courage in the face of threats.

The Philippian church is experiencing conflicts against them (1:29-30). Paul writes that this is to be expected. Paul’s exhortation (which follows in chapter 2) is to continue in the manner they have already shown to be living their salvation life. As a reminder Paul then describes how Jesus lived his life and faced the ultimate conflict of his life.

It is in this context of living life in the present, within a community, one that belongs to God, that Paul writes “therefore… work out your own salvation with fear and trembling.” He is writing not about individual salvation but about living out a saved life, as a church, as a community. He is writing that a saved community, living its daily life with courage and unity in the face of conflicts and threats, demonstrates the love and power of God for the world to see.

It is in this context that “fear and trembling” must be understood. It is not indicative of uncertainty or cowardice, but rather a sense of profound humility and respect in that the church has been given such an awesome responsibility for portraying God to the world.

Paul writes that such a life is not necessarily easy. He writes that he wishes he could be with them, but because he cannot he expresses confidence that they can “work out your own salvation” without his immediate presence. But Paul adds that his presence isn’t really necessary, because God will provide all that is necessary to make sure the church will not fail in its mission.