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Year C, Advent, Second Sunday

Sunday, December 8, 2024

Readings

First Reading:

Malachi 3:1-4; 

Baruch 5:1-9Psalm:

Luke 1:68-79Second Reading:

Philippians 1:3-11Gospel:

Luke 3:1-6

Hymns

These hymns have been hand-selected by a Hymnary editor as corresponding to this lectionary week.

Ah! Lord, how shall I meet Thee

As a Chalice Cast of Gold

Blessed Be the Lord God of Israel

Called as Partners in Christ's Service

Guide My Feet

More Love to Thee

Prepare the Way of the Lord

Prepare Ye the Way of the Lord

Refiner's Fire

Soon and Very Soon

Wild and Lone the Prophet's Voice

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8Thus says the Lord:

“In an acceptable[g] time I have heard You, And in the day of salvation I have helped You; I will [h]preserve You and give You As a covenant to the people, To restore the earth, To cause them to inherit the desolate [i]heritages; 9That You may say to the prisoners, ‘Go forth,’ To those who are in darkness, ‘Show yourselves.’

“They shall feed along the roads, And their pastures shall be on all desolate heights. 10They shall neither hunger nor thirst, Neither heat nor sun shall strike them; For He who has mercy on them will lead them, Even by the springs of water He will guide them. 11I will make each of My mountains a road, And My highways shall be elevated. 12Surely these shall come from afar; Look! Those from the north and the west, And these from the land of Sinim.”

13Sing, O heavens! Be joyful, O earth! And break out in singing, O mountains! For the Lord has comforted His people, And will have mercy on His afflicted.

1 Lead on, O King eternal, the day of march has come; henceforth in fields of conquest your tents will be our home. Through days of preparation your grace has made us strong; and now, O King eternal, we lift our battle song.

2 Lead on, O King eternal, till sin's fierce war shall cease, and holiness shall whisper the sweet amen of peace. For not with swords' loud clashing or roll of stirring drums with deeds of love and mercy the heavenly kingdom comes.

3 Lead on, O King eternal; we follow, not with fears, for gladness breaks like morning where'er your face appears. Your cross is lifted o'er us, we journey in its light; the crown awaits the conquest; lead on, O God of might.

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1And when the seventh month had come, and the children of Israel were in the cities, the people gathered together as one man to Jerusalem. 2Then [a]Jeshua the son of Jozadak[b] and his brethren the priests, and Zerubbabel the son of Shealtiel and his brethren, arose and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the Law of Moses the man of God. 3Though fear had come upon them because of the people of those countries, they set the altar on its [c]bases; and they offered burnt offerings on it to the Lord, both the morning and evening burnt offerings. 4They also kept the Feast of Tabernacles, as it is written, and offered the daily burnt offerings in the number required by ordinance for each day. 5Afterwards they offered the regular burnt offering, and those for New Moons and for all the appointed feasts of the Lord that were consecrated, and those of everyone who willingly offered a freewill offering to the Lord. 6From the first day of the seventh month they began to offer burnt offerings to the Lord, although the foundation of the temple of the Lord had not been laid. 7They also gave money to the masons and the carpenters, and food, drink, and oil to the people of Sidon and Tyre to bring cedar logs from Lebanon to the sea, to Joppa, according to the permission which they had from Cyrus king of Persia.

1 What grace, O Lord, and beauty shone around Your steps below! What patient love was seen in all Your life and death of woe!

2 For ever on Your burdened heart a weight of sorrow hung, yet no ungentle, murmuring word escaped Your silent tongue.

3 Your foes might hate, despise, revile, Your friends unfaithful prove; unwearied in forgiveness still, Your heart could only love.

4 O give us hearts to love like You, like You, O Lord, to grieve far more for others’ sins than all the wrongs that we receive.

5 One with Yourself, may every eye in all of humankind behold that grace and gentleness which, Lord, in You we find.

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vocatus atque non vocatus Deus aderit

Phrase

Meaning:

called and not called, God will be present

Comment

Alternatively, "called and even not called, God approaches". Attributed to the Oracle at Delphi. The motto of Carl Jung, and inscribed in his home and grave. 

Word-for-word analysis:

Vocatus

vocatus Noun = peremptory or urgent call

vocare Verb = (1.) shout, call (2.) summon (3.) name

atque

atque Conjunction = (1.) and (2.) and also (3.) and moreover

Atque Conjunction = And so, And likewise, And also, And

at Conjunction = (1.) but, but on the other hand, on the contrary,…

non

non Adverb = not

Non Adverb = Not

non Adverb = (1.) not (2.) no, not (3.) no, not (4.) not (5.) …

vocatus

vocatus Noun = peremptory or urgent call

vocare Verb = (1.) shout, call (2.) summon (3.) name

Deus

deus Noun = god, supreme being, statue of god

deus Noun = god

Deus Noun = God, The Almighty, Lord

deus Noun = god

aderit

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[Chapter 37]

1 The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son 2 of Mahalalel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy 3 One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom. 4 Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of 5 eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.

[Chapter 38] The first Parable

When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:

2 And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,

Where then will be the dwelling of the sinners,

And where the resting-place of those who have denied the Lord of Spirits? It had been good for them if they had not been born.

3 When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect, 4 From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.

5 Then shall the kings and the mighty perish And be given into the hands of the righteous and holy. 6 And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end.

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Hebrews, Epistle to [EBD]

(1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.

(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolical epistles."

(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb. 13:19,24). It was certainly written before the destruction of Jerusalem (13:10).

(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).

(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.

(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.

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Judah, Tamar, and the Indomitable Flame of Chanukah

By Jonah S.C. Muskat-Brown

Art by Sefira Lightstone

Hide and Seek

As a young child, Rabbi Avraham the Malach, son of Rabbi Dovber, the Mezritcher Maggid, burst into his father’s study in tears.1

While playing hide-and-seek with his friends, he explained, he had hidden so well that nobody could find him. After some time, he reasoned that his friends’ prolonged silence meant that he had won the game and he decided to come out of his hiding spot to reveal himself and claim his reward.

As soon as he emerged, however, he noticed that they had all turned to playing other games and had given up trying to find him. He cried to his father at the thought of everyone having abandoned hope of him ever returning, thinking he had disappeared forever.

In many ways, the young boy’s pain is similar to our collective relationship with G‑d throughout history.

Shortly after their creation, Adam and Eve, the first humans, played hide-and-seek with G‑d in the Garden of Eden. They first hid in shame and embarrassment of their new self-awareness;2 shortly thereafter, it was G‑d’s turn to hide. Sadly, He has hidden so well throughout our dark and difficult years of exile that, over time, we began to forget His existence and ultimately stopped looking for Him.3

But, in truth, the connection has never been severed.

Our Loyalty

We always read the puzzling narrative of the incident between Judah and Tamar in close proximity to the seemingly unrelated holiday of Chanukah.4 The Torah describes how Tamar, twice widowed from Judah’s two sons, concealed her identity, dressed as a harlot, and had relations with her father-in-law, Judah. Before engaging in this act, she requested that he leave his ring, garment, and staff with her as collateral in lieu of payment for their brief encounter.5

Three months passed, and someone informed Judah that his daughter-in-law, Tamar, had become pregnant through harlotry. Ignorant to the fact that he was responsible for her pregnancy, Judah ordered that she be taken out and executed. Tamar then quickly revealed the security belonging to the one with whom she had relations. Judah immediately identified his belongings and took ownership for what he had done.

Tamar merited to birth twin boys, one of whom gave lineage to the future Messiah.

We are each crafted with a literal spark (or essence) of G‑d buried within us,6 and we can never lose our deep connection with our Source despite how we might behave at times.

Rabbi Avraham Dovber of Avritch teaches that the same way that Judah accused Tamar of being immodest or unfaithful, G‑d accuses us of betraying our relationship with Him.7

But when we kindle the Chanukah lights three months after experiencing a heightened and intimate closeness with Him during the High Holidays, we point to our soul and cry out in protest, “The spark of Yourself that You left within us when You went into hiding three months ago is still there! We still believe in the potential for closeness between us and that we can rekindle it!”

The Flame Within

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, took this one step further. He taught that symbolically, we are each a candle yearning to be kindled.8 The candle’s wax is analogous to the body, while its wick symbolizes the soul. Neither fuel nor wick, body or soul, serve any positive function unless joined with the other, with the common purpose of creating a flame.

In truth, each of us has a small jug of oil buried deep within, still bearing the seal of the High Priest (more specifically, the seal of G‑d) that the Syrian-Greeks (or any oppressor) can never access.9 This is why, after re-entering the Holy Temple following the war with the Syrian-Greeks, the Jews insisted on searching for oils specifically bearing the seal of the High Priest,10 and did not begin producing new oil from the onset even though it was indeed permitted to do so.11

The Courage to Kindle Our Own Light

We can debate whether the miracle of Chanukah centered on the war between the clashing Jewish and Hellenistic values (and armies)12 or whether it focused on the small jug of oil burning exceedingly longer than expected.13

But perhaps the greatest miracle in this story is that during the darkest hour of the darkest month in the Jewish calendar, we have had the courage, year after year, to set that oil alight and brighten up the world around us.

When all seems dark and lost, when our enemies – both external and internal – attack our personal Temple and desecrate our Holy of Holies, Chanukah empowers us to stand up and dispel that darkness with light.

For no matter how bleak reality may seem, darkness cannot exist alongside light – even just the tiniest of flames. Each of us, without exception, has the strength buried within to ignite that spark.

We need to be the light we want to see in this world, igniting our own souls and inspiring others to kindle theirs, as well.

How many times do we have aspirations we keep dormant because we convince ourselves that we will ultimately fail? How many times do we give up on our dreams before even beginning to work toward them? We cannot pass up opportunities because we believe others will shine brighter or burn longer. We each bring a light for which the world has been waiting for so many years.

Now is our time to shine!

Adapted from Expanding Potential: Journeying Beyond Who We Think We Are , published by Mosaica Press.

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Perez: NET AVS NIV NRSV NASB TEV

a son of Judah and Tamar; the father of Hezron; an ancestor of Jesus son of Judah and Tamar

divided division; rupture

Greek

Strongs #5329: farev Phares

Pharez = "a breach"

1) the son of Judah and Tamar, his daughter-in-law

5329 Phares far-es'

of Hebrew origin (6557); Phares (i.e. Perets), an Israelite:-Phares. see HEBREW for 06557

Hebrew

Strongs #06557: Urp Perets

Perez or Pharez = "breach"

1) twin son with Zarah of Judah by Tamar and ancestor of two families of Judah, the Hezronites and Hamulites; from the Hezronites came the royal line of David and Christ

6557 Perets peh'-rets

the same as 6556; Perets, the name of two Israelites:-Perez, Pharez. see HEBREW for 06556

Perez [EBD]

=Pharez, (q.v.), breach, the son of Judah (Neh. 11:4). "The chief of all the captains of the host for the first month" in the reign of David was taken from his family (1 Chr. 27:3). Four hundred and sixty-eight of his "sons" came back from captivity with Zerubbabel, who himself was one of them (1 Chr. 9:4; Neh. 11:6).

Pharez [EBD]

breach, the elder of the twin sons of Judah (Gen. 38:29). From him the royal line of David sprang (Ruth 4:18-22). "The chief of all the captains of the host" was of the children of Perez (1 Chr. 27:3; Matt. 1:3).

Perez [NAVE]

PEREZ See: Pharez.

Pharez [NAVE]

PHAREZ, called also Perez and Phares. A twin son of Judah by Tamar, Gen. 38:29; 1 Chr. 2:4. Children of, Gen. 46:12; Num. 26:20, 21; 1 Chr. 2:5; 9:4; return from the captivity, Neh. 11:4, 6. In the lineage of Jesus, Matt. 1:3; Luke 3:33.

PEREZ [SMITH]

(breach). The "children of Perez," or Pharez, the son of Judah, appear to have been a family of importance for many centuries. (1 Chronicles 27:3; Nehemiah 11:4,6)

PHAREZ [SMITH]

(Perez, (1 Chronicles 27:3) Phares, (Matthew 1:3; Luke 3:33) 1 Esd. 5:6), twin son, with Zarah or Zerah, of Judah and Tamer his daughter-in-law. (B.C. 1730.) The circumstances of his birth are detailed in Gen. 38. Pharez occupied the rank of Judah?s second son, and from two of his sons sprang two new chief houses, those of the Hezronites and Hamulites. From Hezron?s second son Ram, or Aram, sprang David and the kings of Judah, and eventually Jesus Christ. In the reign of David the house of Pharez seems to have been eminently distinguished.

PEREZ; PHAREZ [ISBE]

PEREZ; PHAREZ - pe'-rez, fa'-rez (perets, "breach"): One of the twins born to Judah by Tamar, Zerah's brother (Gen 38:29,30). In the King James Version Mt 1:3 and Lk 3:33, he is called "Phares," the name in 1 Esdras 5:5. He is "Pharez" in the King James Version Gen 46:12; Nu 26:20,21; Ruth 4:12,18; 1 Ch 2:4,5; 4:1; 9:4. In the King James Version and the Revised Version (British and American) 1 Ch 27:3; Neb 11:4,6, he is "Perez." He is important through the fact that by way of Ruth and Boaz and so through Jesse and David his genealogy comes upward to the Saviour. The patronymic "Pharzite" occurs in Nu 26:20 the King James Version.

Perezites (Nu 16:20, the King James Version "Pharzites"). The patronymic of the name Perez.

Henry Wallace

PHAREZ [ISBE]

PHAREZ - fa'-rez (King James Version 1 Esdras 5:9; 8:30): The same as Revised Version PHOROS (which see).

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 10Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of Yours?”

11Then God said to Solomon: “Because this was in your heart, and you have not asked riches or wealth or honor or the life of your enemies, nor have you asked long life—but have asked wisdom and knowledge for yourself, that you may judge My people over whom I have made you king— 12wisdom and knowledge are granted to you; 

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9And when they came to [d]Chidon’s threshing floor, Uzza put out his hand to hold the ark, for the oxen [e]stumbled. 10Then the anger of the Lord was aroused against Uzza, and He struck him because he put his hand to the ark; and he died there before God. 11And David became angry because of the Lord’s outbreak against Uzza; therefore that place is called [f]Perez Uzza to this day. 12David was afraid of God that day, saying, “How can I bring the ark of God to me?”

13So David would not move the ark with him into the City of David, but took it aside into the house of Obed-Edom the Gittite. 14The ark of God remained with the family of Obed-Edom in his house three months. And the Lord blessed the house of Obed-Edom and all that he had.

4 Crown him the Lord of years, the potentate of time, creator of the rolling spheres, ineffably sublime. All hail, Redeemer, hail! for thou hast died for me; thy praise shall never, never fail throughout eternity.

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Oven Bag Cooking Guide for Everyday Meals

For an effortless way to prepare your home-cooked meals, try cooking dinner in an oven bag. Follow these simple steps and cooking times to ensure a delicious meal for four to six people with chicken and other poultry, beef, ham, pork, and lamb. If you’d like to keep these instructions handy, go ahead and download the complete guide for safekeeping or printing. 

OVEN BAG CHICKEN COOKING TIMES (AND OTHER POULTRY): 

The easiest way to roast juicy, flavorful chicken and poultry without the hassle of messy cleanup is with a Reynolds Kitchens® Oven Bag. They’re the perfect helper to whip up an easy, delicious family meal. The entire meal is cooked in one bag, with meat, vegetables, and flavorful seasonings combined to create a satisfying one-pan meal. Follow the directions and oven bag chicken cooking times chart below. 

Reynolds Oven Bag Instructions for Chicken and Other Poultry 

Preheat the oven according to your recipe or the oven bag cooking time chart. 

Add one tablespoon of flour to the bag, twist the bag closed, and SHAKE (this will keep the bag from bursting). You may substitute wheat, rice, potato, nut, or gluten-free flour, cornstarch, corn meal, matzo meal, or finely crushed crackers instead of flour. 

Place the bag in a pan that is at least 2 inches deep. 

Add vegetables, if desired, and arrange them evenly in the oven bag. Spray the inside of the bag with non-stick cooking spray, if desired. 

Brush thawed chicken or poultry with oil or melted butter and season as desired. Place chicken on top of vegetables in the bag. 

Close the bag with the tie included in the package, then cut six 1/2-inch slits on top of the bag to allow steam to escape. Tuck the ends of the bag in the pan. 

Place the pan in the oven, allowing room for the bag to expand during cooking without touching heating elements, walls, or racks. The bag should not hang over the pan. 

Bake according to the oven bag cooking times chart or recipe. 

ALWAYS CHECK FOR DONENESS WITH A MEAT THERMOMETER.

OVEN BAG CHICKEN COOKING TIMES

The cooking times are consistent with food safety guidelines provided by the USDA.

Chicken Weight

Cooking Time @ 350°F

No water is needed. Cook until internal temp reaches 165°F in the breast and thigh in several places, not touching the bone. 

(If you prefer a well-done chicken with no pink juices,180°F in the thickest part of the thigh, not touching the bone)

3 1/2 to 4 pounds

1 to 1 1/4 hours

4 to 7 pounds

1 1/4 to 1 1/2 hours

From <https://www.reynoldsbrands.com/tips-and-how-tos/oven-bags-cooking-chart>