Second Sunday of Advent
Lectionary: 4
Lectionary: 4
On that day, a
shoot shall sprout from the stump of Jesse,
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
a spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD.
Not by appearance shall he judge,
nor by hearsay shall he decide,
but he shall judge the poor with justice,
and decide aright for the land’s afflicted.
He shall strike the ruthless with the rod of his mouth,
and with the breath of his lips he shall slay the wicked.
Justice shall be the band around his waist,
and faithfulness a belt upon his hips.
Then the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid;
the calf and the young lion shall browse together,
with a little child to guide them.
The cow and the bear shall be neighbors,
together their young shall rest;
the lion shall eat hay like the ox.
The baby shall play by the cobra’s den,
and the child lay his hand on the adder’s lair.
There shall be no harm or ruin on all my holy mountain;
for the earth shall be filled with knowledge of the LORD,
as water covers the sea.
On that day, the root of Jesse,
set up as a signal for the nations,
the Gentiles shall seek out,
for his dwelling shall be glorious.
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
a spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD.
Not by appearance shall he judge,
nor by hearsay shall he decide,
but he shall judge the poor with justice,
and decide aright for the land’s afflicted.
He shall strike the ruthless with the rod of his mouth,
and with the breath of his lips he shall slay the wicked.
Justice shall be the band around his waist,
and faithfulness a belt upon his hips.
Then the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid;
the calf and the young lion shall browse together,
with a little child to guide them.
The cow and the bear shall be neighbors,
together their young shall rest;
the lion shall eat hay like the ox.
The baby shall play by the cobra’s den,
and the child lay his hand on the adder’s lair.
There shall be no harm or ruin on all my holy mountain;
for the earth shall be filled with knowledge of the LORD,
as water covers the sea.
On that day, the root of Jesse,
set up as a signal for the nations,
the Gentiles shall seek out,
for his dwelling shall be glorious.
Responsorial PsalmPS 72:1-2, 7-8, 12-13, 17
R. (cf. 7) Justice shall flourish in his time, and
fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king’s son;
he shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Justice shall flourish in his time, and fullness of peace for ever.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Justice shall flourish in his time, and fullness of peace for ever.
May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.
R. Justice shall flourish in his time, and fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king’s son;
he shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Justice shall flourish in his time, and fullness of peace for ever.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Justice shall flourish in his time, and fullness of peace for ever.
May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.
R. Justice shall flourish in his time, and fullness of peace for ever.
Reading 2ROM 15:4-9
Brothers and
sisters:
Whatever was written previously was written for our instruction,
that by endurance and by the encouragement of the Scriptures
we might have hope.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
For I say that Christ became a minister of the circumcised
to show God’s truthfulness,
to confirm the promises to the patriarchs,
but so that the Gentiles might glorify God for his mercy.
As it is written:
Therefore, I will praise you among the Gentiles
and sing praises to your name.
Whatever was written previously was written for our instruction,
that by endurance and by the encouragement of the Scriptures
we might have hope.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
For I say that Christ became a minister of the circumcised
to show God’s truthfulness,
to confirm the promises to the patriarchs,
but so that the Gentiles might glorify God for his mercy.
As it is written:
Therefore, I will praise you among the Gentiles
and sing praises to your name.
GospelMT 3:1-12
John the Baptist
appeared, preaching in the desert of Judea
and saying, “Repent, for the kingdom of heaven is at hand!”
It was of him that the prophet Isaiah had spoken when he said:
A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.
John wore clothing made of camel’s hair
and had a leather belt around his waist.
His food was locusts and wild honey.
At that time Jerusalem, all Judea,
and the whole region around the Jordan
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees
coming to his baptism, he said to them, “You brood of vipers!
Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves,
‘We have Abraham as our father.’
For I tell you,
God can raise up children to Abraham from these stones.
Even now the ax lies at the root of the trees.
Therefore every tree that does not bear good fruit
will be cut down and thrown into the fire.
I am baptizing you with water, for repentance,
but the one who is coming after me is mightier than I.
I am not worthy to carry his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand.
He will clear his threshing floor
and gather his wheat into his barn,
but the chaff he will burn with unquenchable fire.”
and saying, “Repent, for the kingdom of heaven is at hand!”
It was of him that the prophet Isaiah had spoken when he said:
A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.
John wore clothing made of camel’s hair
and had a leather belt around his waist.
His food was locusts and wild honey.
At that time Jerusalem, all Judea,
and the whole region around the Jordan
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees
coming to his baptism, he said to them, “You brood of vipers!
Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves,
‘We have Abraham as our father.’
For I tell you,
God can raise up children to Abraham from these stones.
Even now the ax lies at the root of the trees.
Therefore every tree that does not bear good fruit
will be cut down and thrown into the fire.
I am baptizing you with water, for repentance,
but the one who is coming after me is mightier than I.
I am not worthy to carry his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand.
He will clear his threshing floor
and gather his wheat into his barn,
but the chaff he will burn with unquenchable fire.”
Scripture Study
December
8, 2013 Second Sunday of Advent
This
Sunday we celebrate the Second Sunday of Advent. The Gospel reading introduces
us to John the Baptist, one of the great characters of Advent, who challenges
us to show evidence of our change of heart. The first reading prophesies the
coming of the great king of David's line who will bring justice and peace to
the earth. The reading from the letter to the Romans reminds us that the source
of true unity is Christ himself.
First Reading: Isaiah 11: 1-10
1 But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.
2 The spirit of the LORD shall rest upon him: a spirit of wisdom and of understanding, A spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD,
3 and his delight shall be the fear of the LORD. Not by appearance shall he judge, nor by hearsay shall he decide,
4 But he shall judge the poor with justice, and decide aright for the land's afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
5 Justice shall be the band around his waist, and faithfulness a belt upon his hips.
6 Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; The calf and the young lion shall browse together, with a little child to guide them.
7 The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox.
8 The baby shall play by the cobra's den, and the child lay his hand on the adder's lair.
9 There shall be no harm or ruin on all my holy mountain; for the earth shall be filled with knowledge of the LORD, as water covers the sea.
10 On that day, The root of Jesse, set up as a signal for the nations, The Gentiles shall seek out, for his dwelling shall be glorious.
NOTES on First Reading:
* 11:1 Jesse was David's father. The stump refers to the stump of the tree of the Davidic dynasty which will be all that remains after the Babylonian Exile. In spite of its sorry state, from this stump of the once great tree will arise the new shoot, the Messianic King.
* 11:2-3 This verse is the source of the traditional names of the gifts of the Holy Spirit. The Septuagint (Greek text of the Old Testament used by the early church) and the Vulgate (St. Jerome's Latin text) read "piety" for fear of the LORD in its first occurrence, thus listing seven gifts. The Spirit of the Lord is Yahweh's spirit given to individuals to enable them to fulfill missions which otherwise would be beyond their ability and power. Examples are: Moses (Num 11:17); the judges (Judge 3:10,6:34,11:29); the prophets (Mica 3:8); David (1 Sam 16:13). The coming king would mark a return to the charismatic tradition which had long been an ideal in Israel.
* 11:3-5 The virtues of the coming king are marked by perfect justice characterized by "right judgment" which results in perfect peace. The kingly attributes listed here have parallels in the Royal Psalms such as 72:1-4,12-14.
* 11:6-9 This image of the idyllic harmony of paradise is a dramatic symbol of the universal peace and justice of Messianic times when the disharmony introduced into creation by sin is undone and all of creation is once again in perfect harmony.
Second Reading: Romans 15: 4-9
4 For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope. 5 May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Christ Jesus, 6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
7 Welcome one another, then, as Christ welcomed you, for the glory of God. 8 For I say that Christ became a minister of the circumcised to show God's truthfulness, to confirm the promises to the patriarchs, 9 but so that the Gentiles might glorify God for his mercy. As it is written: "Therefore, I will praise you among the Gentiles and sing praises to your name."
NOTES on Second Reading:
* 15:5 Thinking in harmony was a Greco-Roman ideal that Paul adapts to express the Christian virtue of unity. It is not rigid uniformity of thought and expression but thoughtful consideration of other people's views that Paul calls for here.
* 15:7-13 True oneness of mind lies in the ultimate mission of the church which is to bring about the glorification of God's name throughout the world and the universal recognition of Jesus Christ as God's gift of Himself to all humanity.
* 15:8-9 Jesus had to be a member of the Jewish people and a minister unto them so that God's promises to the Chosen People could be fulfilled and give evidence of Divine truth. However as Paul understands them, both Jews and Gentiles are included in the promises and in verses 10-12, which are not part of the reading, he includes quotes from the Torah, the Psalms and the Prophets to make his point.
Gospel Reading: Matthew 3: 1-12
1 In those days John the Baptist appeared, preaching in the desert of Judea 2 (and) saying, "Repent, for the kingdom of heaven is at hand!" 3 It was of him that the prophet Isaiah had spoken when he said: "A voice of one crying out in the desert, 'Prepare the way of the Lord, make straight his paths.'"
4 John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey. 5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him 6 and were being baptized by him in the Jordan River as they acknowledged their sins.
7 When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce good fruit as evidence of your repentance. 9 And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones. 10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. 11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I.I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. 12 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire."
NOTES on Gospel:
* 3:1 Unlike Luke who tells the story of John's birth, Matthew says nothing of the Baptist's origins. Matthew does not present him as a relative of Jesus either. The desert of Judea is the barren region west of the Dead Sea extending up the Jordan valley. Matthew presents John very much as the mysterious Jewish prophet of the desert. Matthew takes up the order of Jesus' ministry found in the Gospel of Mark, beginning with the preparatory preaching of John the Baptist. The early Christians felt that Jesus and John were related in their prophetic preaching, practice of baptism and expectation of God's coming kingdom. Some of John's followers even attempted, for a time, to continue his movement as a rival to Christianity. Because of his martyrdom and Jesus' respect for John the early church began to look upon John as a forerunner of Jesus. Matthew goes a bit further than the other gospel writers by placing the central message of Jesus' early preaching in John's mouth (compare v 2 with 4:17) and clearly identifying John with Elijah (11:14;17:10-13).
* 3:3 This verse presents a repunctuation and reinterpretation of the Hebrew text of Isaiah 40:3 which reads, "A voice cries out: In the desert prepare the way of the Lord." It follows the Septuagint text with references to Yahweh transferred to Jesus. The quotation is from Deutero-Isaiah (Isaiah chapters 40-55), the prophet of consoling good news of deliverance and return from exile. Deutero-Isaiah is very important to the New Testament as a kind of proto-gospel but the New Testament denationalizes its ideas and plays down its call for vengeance.
* 3:4 The clothing of John recalls the austere dress of the prophets especially Elijah (2 Kings 1:8; Zech 13:4). There was a common expectation in Israel that Elijah would return from heaven to prepare Israel for the final manifestation of God's kingdom. According to Matthew this expectation was fulfilled in the Baptist's ministry (Matthew 11:14; 17:11-13).
* 3:5 This is a wide area that may include not only Galilee but also Transjordan and the pools of Aenon (John 1:28;3:23).
* 3:6 Ritual washing occurs frequently in the Old Testament and was practiced by various groups in Palestine between 150 B.C. and A.D. 250. John's baptism may have been related to the purificatory washings of the Essenes at Qumran. The word, "baptizein" literally means to "dip" or "immerse" and ceremonially it may have also meant to "pour". Here baptism is a religious rite of cleansing or purification with analogues in the Old Testament priestly and Pharisaic rites. See Ex 29:4, Lev 14:8, 16:4 and their parallels. Confession of sin also has a long Old Testament tradition. See Lev 16:21; 26:40; Num 5:7; Jos 7:19; Job 33:27-28; Ps 32:5; Pr 28:13; Dan 9:4.
* 3:7 Josephus (contemporary Jewish historian) tells us that religious Judaism at this time was made up of three major sects: Pharisees, Sadducees, and Essenes. The Essenes are not mentioned explicitly in the Bible although the smaller Zealots group which is mentioned was often associated with them. The Pharisees were marked by devotion to the law, both written and oral, and the scribes, experts in the law, belonged predominantly to this group. Although the Pharisee movement originated in the Maccabean period and had helped to save Judaism, by the time of Jesus, it had become rigid and exclusivistic. Jesus criticized them severely because their religious leadership was so rigidly serious, and narrowly focused on their own interpretation of the law. By Matthew's time the Rabbis, who were their heirs, had become the chief opponents to Christianity. The Sadducees were the priestly aristocratic party, centered in Jerusalem who accepted as scripture only the first five books of the Old Testament called the Torah, followed only the letter of the law, rejected the oral legal traditions, and were opposed to teachings not found in the Pentateuch, such as the resurrection of the dead. Matthew links both of these groups together as enemies of Jesus (Matthew 16:1,6,11,12; Mark 8:11-13,15). The Pharisees were not always unfriendly to Jesus (Luke 13:31) and in Mark they took no part in His death. The threatening words that follow are addressed to them rather than to "the crowds" as in Luke 3:7. The coming wrath is the judgment that will bring about the destruction of unrepentant sinners.
* 3:8 John insists that "follow-through" is required beyond the simple intention of repentance. The words used for "repent" and "repentance" here and in verse 2 imply a fundamental change of attitude and a consequent radical change of one's life.
* 3:9 Salvation is not hereditary. This hints toward the more general Matthean theme that Gentiles can be saved (Amos 3:2; Deut 1:17;16:19; 2 Chron 19:17).
* 3:11 The water baptism of John will be followed by an "immersion" of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God's judgment. Some, however, see the Holy Spirit and fire as synonymous, and the effect of this "baptism" as either purification or destruction. John sees the purifying power of the baptism to come as being greater than that of his own baptism just as fire is a greater agent of purification than water. Matthew differs from the other Gospels and Acts by saying "carry" instead of "untie" sandals. This may stem from a later rabbinic refinement which teaches that a disciple should do for his teacher anything that a slave would do except take off his shoes.
* 3:12 The separation of the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a fork-like shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground while the light chaff was blown off by the wind to be gathered and burned up.
First Reading: Isaiah 11: 1-10
1 But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.
2 The spirit of the LORD shall rest upon him: a spirit of wisdom and of understanding, A spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD,
3 and his delight shall be the fear of the LORD. Not by appearance shall he judge, nor by hearsay shall he decide,
4 But he shall judge the poor with justice, and decide aright for the land's afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
5 Justice shall be the band around his waist, and faithfulness a belt upon his hips.
6 Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; The calf and the young lion shall browse together, with a little child to guide them.
7 The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox.
8 The baby shall play by the cobra's den, and the child lay his hand on the adder's lair.
9 There shall be no harm or ruin on all my holy mountain; for the earth shall be filled with knowledge of the LORD, as water covers the sea.
10 On that day, The root of Jesse, set up as a signal for the nations, The Gentiles shall seek out, for his dwelling shall be glorious.
NOTES on First Reading:
* 11:1 Jesse was David's father. The stump refers to the stump of the tree of the Davidic dynasty which will be all that remains after the Babylonian Exile. In spite of its sorry state, from this stump of the once great tree will arise the new shoot, the Messianic King.
* 11:2-3 This verse is the source of the traditional names of the gifts of the Holy Spirit. The Septuagint (Greek text of the Old Testament used by the early church) and the Vulgate (St. Jerome's Latin text) read "piety" for fear of the LORD in its first occurrence, thus listing seven gifts. The Spirit of the Lord is Yahweh's spirit given to individuals to enable them to fulfill missions which otherwise would be beyond their ability and power. Examples are: Moses (Num 11:17); the judges (Judge 3:10,6:34,11:29); the prophets (Mica 3:8); David (1 Sam 16:13). The coming king would mark a return to the charismatic tradition which had long been an ideal in Israel.
* 11:3-5 The virtues of the coming king are marked by perfect justice characterized by "right judgment" which results in perfect peace. The kingly attributes listed here have parallels in the Royal Psalms such as 72:1-4,12-14.
* 11:6-9 This image of the idyllic harmony of paradise is a dramatic symbol of the universal peace and justice of Messianic times when the disharmony introduced into creation by sin is undone and all of creation is once again in perfect harmony.
Second Reading: Romans 15: 4-9
4 For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope. 5 May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Christ Jesus, 6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
7 Welcome one another, then, as Christ welcomed you, for the glory of God. 8 For I say that Christ became a minister of the circumcised to show God's truthfulness, to confirm the promises to the patriarchs, 9 but so that the Gentiles might glorify God for his mercy. As it is written: "Therefore, I will praise you among the Gentiles and sing praises to your name."
NOTES on Second Reading:
* 15:5 Thinking in harmony was a Greco-Roman ideal that Paul adapts to express the Christian virtue of unity. It is not rigid uniformity of thought and expression but thoughtful consideration of other people's views that Paul calls for here.
* 15:7-13 True oneness of mind lies in the ultimate mission of the church which is to bring about the glorification of God's name throughout the world and the universal recognition of Jesus Christ as God's gift of Himself to all humanity.
* 15:8-9 Jesus had to be a member of the Jewish people and a minister unto them so that God's promises to the Chosen People could be fulfilled and give evidence of Divine truth. However as Paul understands them, both Jews and Gentiles are included in the promises and in verses 10-12, which are not part of the reading, he includes quotes from the Torah, the Psalms and the Prophets to make his point.
Gospel Reading: Matthew 3: 1-12
1 In those days John the Baptist appeared, preaching in the desert of Judea 2 (and) saying, "Repent, for the kingdom of heaven is at hand!" 3 It was of him that the prophet Isaiah had spoken when he said: "A voice of one crying out in the desert, 'Prepare the way of the Lord, make straight his paths.'"
4 John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey. 5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him 6 and were being baptized by him in the Jordan River as they acknowledged their sins.
7 When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce good fruit as evidence of your repentance. 9 And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones. 10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. 11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I.I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. 12 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire."
NOTES on Gospel:
* 3:1 Unlike Luke who tells the story of John's birth, Matthew says nothing of the Baptist's origins. Matthew does not present him as a relative of Jesus either. The desert of Judea is the barren region west of the Dead Sea extending up the Jordan valley. Matthew presents John very much as the mysterious Jewish prophet of the desert. Matthew takes up the order of Jesus' ministry found in the Gospel of Mark, beginning with the preparatory preaching of John the Baptist. The early Christians felt that Jesus and John were related in their prophetic preaching, practice of baptism and expectation of God's coming kingdom. Some of John's followers even attempted, for a time, to continue his movement as a rival to Christianity. Because of his martyrdom and Jesus' respect for John the early church began to look upon John as a forerunner of Jesus. Matthew goes a bit further than the other gospel writers by placing the central message of Jesus' early preaching in John's mouth (compare v 2 with 4:17) and clearly identifying John with Elijah (11:14;17:10-13).
* 3:3 This verse presents a repunctuation and reinterpretation of the Hebrew text of Isaiah 40:3 which reads, "A voice cries out: In the desert prepare the way of the Lord." It follows the Septuagint text with references to Yahweh transferred to Jesus. The quotation is from Deutero-Isaiah (Isaiah chapters 40-55), the prophet of consoling good news of deliverance and return from exile. Deutero-Isaiah is very important to the New Testament as a kind of proto-gospel but the New Testament denationalizes its ideas and plays down its call for vengeance.
* 3:4 The clothing of John recalls the austere dress of the prophets especially Elijah (2 Kings 1:8; Zech 13:4). There was a common expectation in Israel that Elijah would return from heaven to prepare Israel for the final manifestation of God's kingdom. According to Matthew this expectation was fulfilled in the Baptist's ministry (Matthew 11:14; 17:11-13).
* 3:5 This is a wide area that may include not only Galilee but also Transjordan and the pools of Aenon (John 1:28;3:23).
* 3:6 Ritual washing occurs frequently in the Old Testament and was practiced by various groups in Palestine between 150 B.C. and A.D. 250. John's baptism may have been related to the purificatory washings of the Essenes at Qumran. The word, "baptizein" literally means to "dip" or "immerse" and ceremonially it may have also meant to "pour". Here baptism is a religious rite of cleansing or purification with analogues in the Old Testament priestly and Pharisaic rites. See Ex 29:4, Lev 14:8, 16:4 and their parallels. Confession of sin also has a long Old Testament tradition. See Lev 16:21; 26:40; Num 5:7; Jos 7:19; Job 33:27-28; Ps 32:5; Pr 28:13; Dan 9:4.
* 3:7 Josephus (contemporary Jewish historian) tells us that religious Judaism at this time was made up of three major sects: Pharisees, Sadducees, and Essenes. The Essenes are not mentioned explicitly in the Bible although the smaller Zealots group which is mentioned was often associated with them. The Pharisees were marked by devotion to the law, both written and oral, and the scribes, experts in the law, belonged predominantly to this group. Although the Pharisee movement originated in the Maccabean period and had helped to save Judaism, by the time of Jesus, it had become rigid and exclusivistic. Jesus criticized them severely because their religious leadership was so rigidly serious, and narrowly focused on their own interpretation of the law. By Matthew's time the Rabbis, who were their heirs, had become the chief opponents to Christianity. The Sadducees were the priestly aristocratic party, centered in Jerusalem who accepted as scripture only the first five books of the Old Testament called the Torah, followed only the letter of the law, rejected the oral legal traditions, and were opposed to teachings not found in the Pentateuch, such as the resurrection of the dead. Matthew links both of these groups together as enemies of Jesus (Matthew 16:1,6,11,12; Mark 8:11-13,15). The Pharisees were not always unfriendly to Jesus (Luke 13:31) and in Mark they took no part in His death. The threatening words that follow are addressed to them rather than to "the crowds" as in Luke 3:7. The coming wrath is the judgment that will bring about the destruction of unrepentant sinners.
* 3:8 John insists that "follow-through" is required beyond the simple intention of repentance. The words used for "repent" and "repentance" here and in verse 2 imply a fundamental change of attitude and a consequent radical change of one's life.
* 3:9 Salvation is not hereditary. This hints toward the more general Matthean theme that Gentiles can be saved (Amos 3:2; Deut 1:17;16:19; 2 Chron 19:17).
* 3:11 The water baptism of John will be followed by an "immersion" of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God's judgment. Some, however, see the Holy Spirit and fire as synonymous, and the effect of this "baptism" as either purification or destruction. John sees the purifying power of the baptism to come as being greater than that of his own baptism just as fire is a greater agent of purification than water. Matthew differs from the other Gospels and Acts by saying "carry" instead of "untie" sandals. This may stem from a later rabbinic refinement which teaches that a disciple should do for his teacher anything that a slave would do except take off his shoes.
* 3:12 The separation of the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a fork-like shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground while the light chaff was blown off by the wind to be gathered and burned up.
Meditation: "He will baptize you with the Holy
Spirit and with fire"
What
kind of Messiah did God promise to send to his people and how would he bring
God's kingdom to them? The prophet Isaiah forsaw the day when God would raise
up a Messianic King long after King David’s throne had been overthrown and
vacant for centuries. God promised that he would raise up a new king from the
stump of Jesse, the father of David (Isaiah 11:1). This messianic king would
rule forever because the Spirit of God would rest upon him and remain with him (Isaiah
11:2). Isaiah prophesied that the Messiah would be equipped with the gifts of
the Spirit – with wisdom, understanding, counsel, might, knowledge, and fear of
the Lord (Isaiah 11:2 – for an explanation of the gifts see
this helpful article).
This king would establish the kingdom of God, not by force of human will and
military power, but by offering his life as the atoning sacrifice for the sin
of the world. Through his death on the cross, Jesus, the true Messiah King,
would defeat Satan, overcome death, and win pardon and reconcilliation for
sinners. God's plan of redemption included not only the Jewish people but all
the nations of the earth as well. Through his death and resurrection Jesus makes
us citizens of heaven and friends of God. The Lord Jesus wants us to live in
joyful hope and confident expectation that he will come again to fully
establish his kingdom of righteousness and peace.
Why
did John the Baptist prophesy that when the Messiah would come, he would
baptize with the Holy Spirit and with fire (Matthew 3:11)? Fire in biblical
times was often associated with God's presence and with his action in the lives
of his people. God sometimes manifested his presence by use of fire, such as the
burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The
image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his
protective presence (2 Kings 6:17), his holiness (Deuteronomy 4:24), righteous
judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16).Fire was
also used as a sign of the Holy Spirit's power and presence (Matthew 3:11).
When the Holy Spirit was poured out on the day of Petecost, tongues of fire
appeared over the heads of the apostles and disciples of Jesus (Acts 2:3). The
fire of the Holy Spirit purifies and cleanses us of sin, and it inspires a
reverent fear of God and of his word in us. Do you want to be on fire for God
and for the return of the Lord Jesus when he comes again in his glory?
John
the Baptist's life was fueled by one burning passion – to point others to Jesus
Christ and to the coming of his kingdom. Who is John the Baptist and what is
the significance of his message for our lives? Scripture tells us that John was filled
with the Holy Spirit even from his mother's womb (Luke 1:15, 41) by
Christ himself, whom Mary had just conceived by the Holy Spirit. When Mary
visited her cousin Elizabeth John lept in her womb as they were filled with the
Holy Spirit (Luke 1:41). The fire of the Spirit dwelt in John and made him the
forerunner of the coming Messiah. John was led by the Spirit into the
wilderness prior to his ministry where he was tested and grew in the word of
God. John's clothing was reminiscent of the prophet Elijah (see Kings 1:8).
John broke the prophetic silence of the previous centuries when he began to
speak the word of God to the people of Israel. His message was similar to the
message of the Old Testament prophets who chided the people of God for their
unfaithfuless and who tried to awaken true repentance in them. Among a people
unconcerned with the things of God, it was his work to awaken their interest,
unsettle them from their complacency, and arouse in them enough good will to
recognize and receive Christ when he came. Are you eager to hear God's word and
to be changed by it through the power of the Holy Spirit?
Jesus
tells us that John the Baptist was more than a prophet (Luke
7:26). John was the voice of the Consoler who is coming (John
1:23; Isaiah 40:1-3). He completed the cycle of prophets begun by Elijah
(Matthew 11:13-14). What the prophets had carefully searched for and angels
longed to see, now came to completion as John made the way ready for the coming
of the Messiah, God's Annointed Son, the Lord Jesus Christ. With John the
Baptist, the Holy Spirit begins the restoration to the human race of the
"divine likeness", prefiguring what would be achieved with and in the
Lord Jesus. John's baptism was for repentance – turning away from sin and
taking on a new way of life according to God's word. Our baptism in Jesus
Christ by water and the Spirit results in a new birth and entry into God's
kingdom as his beloved sons and daughters (John 3:5). Jesus is ready to give us
the fire of his Spirit that we may radiate the joy and truth of the gospel to a
world in desparate need of God's light and truth. His word has power to change
and transform our lives that we may be lights pointing others to Christ. Like
John the Baptist, we too are called to give testimony to the light and truth of
Jesus Christ. Do you point others to Christ in the way you live, work, and
speak?
"Lord,
let your light burn brightly in my heart that I may know the joy and freedom of
your kingdom. Fill me with your Holy Spirit and empower me to witness the truth
of your gospel and to point others to Jesus Christ."
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Second Sunday of
Advent
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Matthew 3:1-12
John the Baptist appeared, preaching in the
desert of Judea and saying, "Repent, for the kingdom of heaven is at
hand!" It was of him that the prophet Isaiah had spoken when he said:
"A voice of one crying out in the desert, ‘Prepare the way of the Lord,
make straight his paths." John wore clothing made of camel´s hair and a
leather belt around his waist. His food was locusts and wild honey. At that
time Jerusalem, all Judea, and the whole region around the Jordan were going
out to him and were being baptized by him in the Jordan, as they acknowledged
their sins. When he saw many of the Pharisees and Sadducees coming to his
baptism, he said to them, "You brood of vipers! Who warned you to flee
from the coming wrath? Produce good fruit as evidence of your repentance. And
do not presume to say to yourselves, ´We have Abraham as our father.´ For I
tell you, God can raise up children to Abraham from these stones. Even now
the ax lies at the root of the trees. Therefore every tree that does not bear
good fruit will be cut down and thrown into the fire. I am baptizing you with
water, for repentance, but the one who is coming after me is mightier than I.
I am not worthy to carry his sandals. He will baptize you with the Holy
Spirit and fire. His winnowing fork is in his hand, and he will clear his
threshing floor and will gather his wheat into his barn, but the chaff he
will burn with unquenchable fire."
Introductory Prayer: Lord Jesus, you know all things and you
govern the world with love. I believe in you. You don’t rule with a heavy
hand, but instead you guide us gently towards you. I trust in your mercy and
I know you are leading me home to heaven day by day. You can only desire what
is good for me. Thank you. You give me the courage to say I love you, though
I know my love is so weak. I wish to make more room for you in my life,
putting you above all else.
Petition: Lord, give me an insatiable thirst for you
and then quench that thirst with your close presence in my life.
1. A Message Coming from the Desert: John the Baptist went to the desert in order
to be closer to God. The Israelites learned to depend on God while in the
desert. He gave them manna and quail to nourish them in their hunger and sent
forth water from a rock to quench their thirst. In the desert, John the
Baptist learned to depend on God, and through him the cry would again resound
to repent and make straight the paths to God. The four hundred year silence
is broken as God makes known that his kingdom is at hand. Oftentimes, there
are moments in our lives that seem like a desert, but it is in these moments
that God brings us closer to him. We should not be afraid of experiencing
dryness or difficulties in prayer because it is then when God helps us to
seek him more ardently and trust more in him.
2. Prepare the Way of the Lord: John the Baptist inspired numerous
conversions because of his powerful spiritual lifestyle. As part of his
desert practice to achieve a closer union with God, he spent countless hours
in prayer with God, ate a meager diet and dressed in coarse clothing. People
listened to him because his entire way of life spoke to them about God.
John’s baptism helped wash away their old attitudes and ways of thinking. By
requesting his baptism they showed their decision to let God in and purify
their hearts. I must not forget that this Advent is a time to make room for
Christ to enter into my heart. I need him to be a real part of my life. I
have to let go of the old way of thinking and acting and put on Christ in a
real and visible way. Does my entire lifestyle reflect God’s presence to
others? Is prayer and union with God a priority in my life?
3. Producing Good Fruit Is Evidence of
Repentance: Through baptism, we
are committed to pursuing holiness and seeking to be more Christ-like each
day. He wishes us to collaborate actively with him in his redemptive mission,
contributing our efforts to announce and extend his Kingdom here on earth. St
Luke says, speaking of the first members of the Church who were scattered on
account of persecution, “Those who had dispersed went about everywhere
announcing the Good News of the Word” (Acts 8:4). It is my task to preach and
extend the Kingdom of Christ where I am. My basic apostolic task is to bear
witness to Christ by practicing the values, ideals and virtues of the Gospel.
How do I witness at home, to my spouse, to my children, in my work and in my
parish? Do I appreciate that my example speaks volumes? I need to feel the
urgency of fulfilling the mission that Christ has given me in my particular
state in life. When I receive Holy Communion, I receive the food I need to
help me in my mission.
Dialogue with Christ: Lord, you chose to become like me in order
to bring me closer to you. Help me to continue to grow in a prayerful spirit,
and unite me with you so that at the end of my life I can enjoy your
presence, not just under the veil of the Eucharist, but in person. Lord, help
me to embrace a way of life which is in consonance with my drawing nearer to
you each day. So many worries, so many needless matters, Lord, distract me
from seeking a closer friendship with you. Help me to put things in their
proper perspective and value what matters to you alone. Lord, reveal yourself
to me.
Resolution: Today, on my way to or from Mass, I will
consider what I need to add or subtract from my life so that others can
benefit from a better example of Christ in me.
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SECOND SUNDAY OF ADVENT
DECEMBER 8, MATTHEW 3:1-12
(Isaiah 11:1-10; Psalm 72; Romans 15:4-9)
KEY VERSE: "Repent for the kingdom of heaven is at hand!" (v 2).
READING: Ritual washings were practiced by various groups in Palestine between 150 BC and AD 250 to demonstrate repentance for sins, such as the purifying washings of the Essenes at Qumran near the Dead Sea. John was preaching repentance in the wilderness of Judea in preparation for the coming of God's reign. Like the prophet Elijah, John was sent to prepare the way of the Lord. The religious leaders were presumptuous in thinking that, as their ancestor was Abraham they had a special privilege. Since they were the chosen people they had nothing to worry about. But John told them that this advantage would not save them. They must be converted, confess their sins and be immersed in water. This purifying bath was a sign of conversion (Greek: metanoia) to a new way of life in anticipation for the arrival of Messiah. John said that "one mightier" than he would baptize with the sanctifying fire of the Holy Spirit. Jesus would come to separate the good and bad in the same way that useless chaff was separated from fine wheat. There are several baptisms in the scripture that are of importance: the baptism of John; the baptism of Jesus, and the baptism in the name of Christ after his death and resurrection. Baptism is the primary rite of initiation into the Church.
REFLECTING: How can I announce the coming of God's kingdom this Advent?
PRAYING: Lord Jesus, give me the grace to turn my heart toward you this Advent.
Justice shall flourish in his time, and fullness of peace forever
May he who helps us all help us to be tolerant with each other.In his letter to the Romans Paul provides valuable tips for living with peace and understanding. ‘It can only be to God’s glory for you to treat each other in the same friendly way as Christ treated you.’ These are clearly words for our times. They instruct us in how we should relate to the poor in our community. Here is a message for anyone in doubt over the fraught issue of asylum seekers. As the psalm reminds us, ‘his empire shall stretch from sea to sea.’ Let us consider the seas that carry our neighbours to our shores. They surely must be touched with the hand of God. Where then are our welcoming hands?
LECTIO DIVINA:
2ND SUNDAY OF ADVENT (A)
Lectio:
Sunday, December 8, 2013
John the Baptist’s proclamation in the desert
Matthew 3:1-12
Matthew 3:1-12
1. Opening prayer
Lord Jesus, send your Spirit that I may learn to be small like
Zaccheus, small in moral stature, but also grant me strength to lift myself a
little from the earth, urged by the desire to see you passing during this time
of Advent, to know you and to know that you are there for me. Lord Jesus, good
master, by the power of your Spirit, arouse in our hearts the desire to
understand your Word that reveals the saving love of the Father.
2. Read
the Word
1 In
due course John the Baptist appeared; he proclaimed this message in the desert
of Judaea, 2 'Repent, for the kingdom of Heaven is close at hand.'
3 This was the man spoken of by the prophet Isaiah when he said: A voice of one that cries in the desert, 'Prepare a way for the Lord, make his paths straight.'
4 This man John wore a garment made of camel-hair with a leather loin-cloth round his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, 6 and as they were baptised by him in the river Jordan they confessed their sins.
7 But when he saw a number of Pharisees and Sadducees coming for baptism he said to them, 'Brood of vipers, who warned you to flee from the coming retribution? 8 Produce fruit in keeping with repentance, 9 and do not presume to tell yourselves, "We have Abraham as our father," because, I tell you, God can raise children for Abraham from these stones. 10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire.
11 I baptise you in water for repentance, but the one who comes after me is more powerful than I, and I am not fit to carry his sandals; he will baptise you with the Holy Spirit and fire. 12 His winnowing-fan is in his hand; he will clear his threshing-floor and gather his wheat into his barn; but the chaff he will burn in a fire that will never go out.'
3 This was the man spoken of by the prophet Isaiah when he said: A voice of one that cries in the desert, 'Prepare a way for the Lord, make his paths straight.'
4 This man John wore a garment made of camel-hair with a leather loin-cloth round his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, 6 and as they were baptised by him in the river Jordan they confessed their sins.
7 But when he saw a number of Pharisees and Sadducees coming for baptism he said to them, 'Brood of vipers, who warned you to flee from the coming retribution? 8 Produce fruit in keeping with repentance, 9 and do not presume to tell yourselves, "We have Abraham as our father," because, I tell you, God can raise children for Abraham from these stones. 10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire.
11 I baptise you in water for repentance, but the one who comes after me is more powerful than I, and I am not fit to carry his sandals; he will baptise you with the Holy Spirit and fire. 12 His winnowing-fan is in his hand; he will clear his threshing-floor and gather his wheat into his barn; but the chaff he will burn in a fire that will never go out.'
3. A
moment of silent prayer
Each
one of us is full of questions in our hearts for anyone who listens to us, but
above all we need to listen, knowing that it is Jesus who is speaking to us.
Allow yourself to be led to your interior self where the Word echoes in all its
weight of truth and love, in all its therapeutic and transforming power.
Prayerful silence demands that we remain “inside”, that we stand completely at
the feet of the Lord and use all our energy to listen to him alone. Stop and
listen.
4. To
understand the Word
a) The
manner in which the plot of the passage is expressed:
In this
Sunday of Advent we are presented with the figure of John the Baptist, a
challenging personality, as Jesus once said about John the Baptist in
describing his personality: ”What did you go out to see a reed blowing in the
wind?” (Mt 1: 7). The profile of the Baptist that the liturgy puts before us is
in two main sections: 3,1-6, the figure and activities of John; 3,7-12, his
preaching. Within these two sections we may detect smaller matters that define
the expression of this text. In 3:1-2 John is presented as the one who preaches
«repentance» because «the kingdom of heaven is close at hand». This cry is like
a thread running through the whole of John’s activity and is repeated in
3:8.12. The reason for this call to repentance is given as the imminent
judgement of God which is compared to the cutting of every dry tree to be
thrown into the fire to be burnt (3:10) and to the winnowing done by farmers on
the threshing-floor to separate the wheat from the chaff which is also to be
burnt in the fire (3:12). The image of fire which characterises the last part
of our liturgical passage shows the urgency of preparing oneself for the coming
of God’s judgement.
The
text presents the following:
Matthew
3:1-3: in this
first small part «the voice crying in the desert» of Isaiah 40:2 is identified
with the voice of the Baptist who invites all to repentance «in the desert of
Judea»;
Matthew
3:4-6: there
follows a brief section which, in a picturesque manner, describes the
traditional figure of John: he is a prophet and an ascetic; because of his
prophetic identity he is compared to Elijah, indeed he dresses like the
Thesbite prophet. A geographical and special detail describes the movement of
many people who come to receive the baptism of immersion in the waters of the
Jordan, in a penitential atmosphere. The influence of his prophetic activity is
not limited to one place but embraces the whole region of Judea including
Jerusalem and the area around the Jordan.
Matthew
3:7-10: a
special group of people comes to John to receive baptism, these are the
«Pharisees and Sadducees». John addresses them with harsh words that they may
stop their false religiosity and pay attention to «bearing fruit» so that they
may avoid a judgement of condemnation.
Matthew
3:11-12: here
the meaning of the baptism in relation to repentance is made clear and
especially the difference between the two baptisms and the two protagonists:
the baptism of John is with water for repentance; the baptism of Jesus “the
more powerful who comes after” John, is with the Spirit and fire.
b) The
message of the text:
In a
typical biblical-narrative style, Matthew presents the figure and activity of
John the Baptist in the desert of Judea. The geographical indication is meant
to situate the activity of John in the region of Judea, whereas Jesus will
carry out his activity in Galilee. For Matthew, the activity of John is
entirely oriented towards and subject to “the one who is to come”, the person
of Jesus. Also John is presented as a great and courageous preacher who
foretells the imminent judgement of God.
The
message of the Baptist consists of a precise imperative, “repent” and an
equally clear reason: “for the kingdom of heaven is close at hand”. Repentance
is foremost in the Baptist’s preaching even though at first its content is not
yet clear. In 3:8, however, the fruits of repentance are revealed to give new
direction to one’s existence. Such a revelation, on the one hand, is typical of
prophets who wanted to make repentance as concrete as possible through a
radical detachment from whatever until now was held as valuable; on the other
hand, the revelation goes beyond and means to show that repentance is a turning
towards “the kingdom of heaven”, towards something new which is imminent,
together with its demands and prospects. It is a matter of giving a decisive
turn to life in a new direction: the “kingdom of heaven” is the foundation and
gives meaning to repentance and not just any human efforts. The expression
“kingdom of heaven” says that God will reveal himself to all and most
powerfully. John says that this revelation of God is imminent, not distant.
The
prophetic activity of John, with the characteristics of the figure of Elijah,
is meant to prepare his contemporaries for the coming of God in Jesus. The
motifs and images through which the figure of the Baptist is interpreted are
interesting, among them the leather loin-cloth around his waist, sign of
recognition of the prophet Elijah (2 Kings 1:8); the garment made of camel hair
is typical of the prophet according to Zacharias 13:4. This is a direct
identification between the prophet Elijah and John. This interpretation is
obviously an answer of the Evangelist to the objection of the Jews of the time:
how can Jesus be the Messiah, if Elijah has not yet come?
Through
his prophetic activity, John succeeds in moving whole crowds just as Elijah had
led back the whole people to faith in God (1 Kings 18). John’s baptism is not
important because of the great crowds that come to receive it, but because it
is accompanied by precise commitments of repentance. Besides, it is not a
baptism that has the power to forgive sins, only the death of Jesus has this
power, but it presents a new direction to give to one’s life.
Even
the «Pharisees and Sadducees» come to receive it, but they come in a
hypocritical spirit, with no intention of repenting. Thus they will not be able
to flee God’s judgement. John’s invective towards these groups, covered in
false religiosity, emphasises that the role of his baptism, if received
sincerely with the decision to change one’s life, protects whoever receives it
from the imminent purifying judgement of God.
How
will such a decision of repentance become evident? John does not give precise
indications as to content, but limits himself to showing the motive: to avoid
the punitive judgement of God. We could say that the aim of repentance is God,
the radical recognition of God, directing in an entirely new way one’s life to
God.
Yet the
«Pharisees and Sadducees» are not open to repentance in so far as they place
their faith and hope in being descendants of Abraham: because they belong to
the chosen people, they are certain that God, by the merits of the father, will
give them salvation. John questions this false certainty of theirs by means of
two images: the tree and the fire
First,
the image of the tree that is felled, in the OT this refers to God’s judgement.
A text from Isaiah describes it thus: «Behold the Lord, God of hosts, who tears
the branches with deafening noise, the highest tips are cut off, the peaks are
felled». The image of the fire has the function of expressing the “imminent
anger” which will be manifested at God’s judgement (3:7). In a word, they show
the pressing imminence of God’s coming; the listeners must open their eyes to
what awaits them.
Finally,
John’s preaching contrasts the two baptisms and the two persons: John and the
one who is to come. The substantial difference is that Jesus baptises with the
Spirit and fire whereas John only with water, a baptism for repentance. This
distinction emphasises that the baptism of John is entirely subordinate to the
one of Jesus. Matthew notes that the baptism with the Spirit has already taken
place, namely in Christian baptism, as told in the scene of Jesus’ baptism,
whereas baptism with fire must still come and will take place at the judgement
that Jesus will perform.
The aim
of John’s preaching, then, is to present a description of the judgement that
awaits the community through the image of the chaff. The action of the farmer
on the threshing-floor when he cleans the wheat from the chaff will also be the
action of God on the community at the judgement.
5. A
meditation
a)
Expecting God and repentance:
In his
preaching John reminds us that the coming of God in our lives is always
imminent, he also invites us strongly to a repentance that purifies the heart,
renders it ready to meet Jesus who comes into the world of men and women and
opens it to hope and universal love..
An
expression of Cardinal Newman may help us understand this new direction that
the Word of God suggests is urgent: «Here on earth to live is to change and to
be perfect is to have changed frequently». To change is to be understood from
the point of view of repentance: an intimate change of heart. To live is to
change. If ever this urge to change grows dim, you would no longer be alive.
The book of the Apocalypse confirms this when the Lord says: “You are reputed
to be alive yet are dead” (3:1). Again, “to be perfect is to change
frequently”. It seems that Cardinal Newman wanted to say: «Time is measured by
my repentance”. This time of Advent too is measured through the project that
God has for me. I must constantly open myself, be ready to allow myself to be
renewed by Him.
b)
Accepting the Gospel:
This is
the condition for repentance. The Gospel is not only a collection of messages,
but a Person who asks to enter into your life. Accepting the Gospel of this
Sunday of Advent means opening the door of one’s own life to the one whom John
the Baptist defined as more powerful. This idea was expressed well by John Paul
II: “Open the doors to Christ…” Accept Christ who comes to me with his firm
word of salvation. We recall the words of St. Augustine who used to say: “I
fear the Lord who passes by”. Such a passing by of the Lord may find us at a
time of life when we are distracted or superficial.
c)
Advent – a time for interior souls:
A
mystical evocation found in the writings of Blessed Elisabeth of the Trinity
helps us discover repentance as a time and occasion to immerse ourselves in
God, to expose ourselves to the fire of love that transforms and purifies our
lives: «Here we are at the sacred time of Advent which more than any other time
we could call the time for interior souls, souls who live always and in all
things “hidden in God with Christ”, at the centre of themselves. While awaiting
the great mystery [of Christmas]… let us ask him to make us true in our love,
that is to transform us… it is good to think that the life of a priest, like
that of a Carmelite nun, is an advent that prepares the incarnation within
souls! David sings in a psalm that the “fire will walk ahead of the Lord”. Is
not love that fire? Is it not also our mission to prepare the ways of the Lord
by our union with the one whom the Apostle calls a “devouring fire”? On contact
with him our souls will become like a flame of love that spreads to all the
members of the body of Christ that is the Church”. (Letter to Rev. Priest Chevignard,
in Writings, 387-389).
6.
Psalm 71 (72)
With
this psalm, the Church prays during Advent to express the expectation of her
king of peace, liberator of the poor and of the oppressed.
Rule
your people with justice
God,
endow the king with your own fair judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
In his
days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
For he
rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
May his
name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
7.
Closing prayer
Lord
Jesus, led by the powerful and vigorous word of John the Baptist, your
precursor, we wish to receive your baptism of Spirit and fire. You know how
many fears, spiritual laziness and hypocrisies reside in our hearts. We know
that with your fan, little wheat would be left in our lives and much chaff,
ready to be thrown into the unquenchable fire. From the bottom of our hearts we
say: Come to us in the humility of your incarnation, of your humanity full of
our limitations and sins and grant us the baptism of immersion into the abyss
of your humility. Grant us to be immersed into those waters of the Jordan that
gushed out of your wounded side on the cross and grant that we may recognise
you as true Son of God, our true Saviour. During this Advent take us into the
desert of nothingness, of repentance, of solitude so that we may experience the
love of Spring. May your voice not remain in the desert but may it echo in our
hearts so that our voice, immersed, baptised in your Presence may become news
of love. Amen.
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