Do Not be Terrified – 13 November 2022

The eschatological themes found at the end of Ordinary Time and the beginning of Advent first emerge in Year C of the lectionary cycle on this Sunday before the Reign of Christ. This moment is in time but not of it; though it valorizes and orients all time, chronology cannot contain it. Rather it is a dimension of time. –– Fritz West

Luke 21:5–19

The Gospel brings the last things into the present. To a group admiring the temple in Jerusalem, Jesus prophecies its destruction. Picking right up on his apocalyptic reference and desiring to anticipate the event, they ask for signs. Instead Jesus offers them the central assurance of Jewish apocalyptic thought: in God alone are we secure. He implies this in warnings: “Beware that you are not led astray . . . do not go after [false prophets] . . . not be terrified” (v 8–9). Though what appears permanent might fail, falter, or fall, in God we are safe.

Jesus then brings the same message to the disciples, though now relating both the coming event and the security to himself. The disciples will be persecuted before all this comes to pass “because of my name” (v 12). Indeed, the verbs found in vv 12–15 (“arrest,” “persecute,” ‘”hand you over,” “be brought before,” “give you an opportunity to testify”) outline much of the narrative found in Acts. Nevertheless, they will remain secure.

Immediately, Jesus will gird them with “words and wisdom” (v 15) to confound their adversaries. Their security extends beyond that, however. The paradox found between “they will put some of you to death” (v 16) and “not a hair on your head will perish” (v 18) reveals this. Some—like Christ—will die, but all will follow him through the grave to a life in God. –– Fritz West

2 Thessalonians 3:6–13

While [this passage] is found in a letter concerned with the coming of the Lord, this theme is not readily apparent in the passage appointed for this Sunday. The message of the whole letter is to ready oneself for the Parousia (1:5–10) and the events that will precede it (2:1–12) by holding to tradition. This passage exhorts the community to hold to that which is responsible. –– Fritz West

Malachi 4:1–2a

The early church found Christological significance in the apocalyptic image central to the passage from Malachi, appointed by all versions of the three-year lectionary, notably in the phrase ‘‘the sun of righteousness’’ (4:2a; neo-Vulgate 3:20a), whose light floods this passage. In the context of Malachi, this passage answers the question posed in 2:17: “Where is the God of justice?” Answer: in future judgment.

The early church interpreted this answer by so ordering the books of Hebrew scripture that this passage falls at the end of the Old Testament. This placement, but a turn of the page away from Christian scripture, both affirmed and challenged its apocalyptic understanding. While embracing the messianic expectation that Christ fulfilled, it saw both the judge and the futurity of this passage in a new light. The judge is Christ, whose mercy is boundless; the future is a dimension of present time. –– Fritz West

Fritz West, a liturgical author and retired pastor of the United Church of Christ living in Minnesota, serves as the Presiding Member of the Association for Reformed & Liturgical Worship Steering Committee.

Homily Service 43, no. 4 (2010): 133–143.