1 January 2023: Solemnity of Mary, the Mother of God A/B/C

Liturgical note: Solemnity of Mary, the Mother of God

The Third Ecumenical Council (Ephesus, 431 AD) formally affirmed Mary as “Mother of God” and Theotokos. Theotokos, a Greek word meaning “God-bearer,” is one of Mary’s oldest titles, used by Origen and Dionysius of Alexandria about 250 AD. The Ephesus council emphasized that Jesus was both fully human and fully divine: Mary provided Jesus’ human nature, while Jesus retained God’s eternal and divine nature. Like all Mary’s titles, Theotokos points back to Christ: who he is, his incarnation, his life, his teachings, his transformative death and resurrection, and his continuing presence.

Reading 1	Response	Reading 2	Gospel
Nm 6:22-27	Ps 67:2-3, 5, 6, 8	Gal 4:4-7	Lk 2:16-21
		RCL: Phil 2: 5-11 (alt)	RCL: Lk 2: 15-21

Christmastime: God’s continuing blessings

Throughout the Christmas season, the Lectionary readings present events of Jesus’ early life. Today’s feast commemorates Mary as the mother of God; her faithfulness and unconditional love are a sign of God’s continuing faithfulness, blessings, and care for all.

First reading (Nm 6:22-27)

The first reading is from the Torah‘s book of Numbers. Numbers continues the Israelites’ Exodus story, from their Sinai encampment’s end to their arrival at the promised land’s border.

In today’s pericope, God instructs Moses in how the priests (“Aaron and his sons”) are to bless God’s people. In biblical idiom, a shining face (or eyes) shows one’s affection towards another. “Invoking [God’s] name” suggests God’s proprietorship and protection over Israel. God personally carries out the blessing, signifying a sharing in God’s life and power. God’s blessing bestows spiritual grace and material abundance, and brings prosperity and peace (shalom).

The Lectionary editors chose this reading to show that God continues to bless God’s people through Jesus.

Second reading (Gal 4:4-7)

The second reading is from Paul’s letter to the Galatian ekklesiais (multiple believing communities in the province of Galatia). Jewish Christian agitators have come to Galatia, telling gentile Christians that they must follow all Jewish cultural and religious customs to be part of the Christian community. Paul writes to clarify the “entrance requirements” for gentile Christians.

In today’s pericope, Paul tells the Galatian believing communities that God sent Jesus according to God’s divine plan (“in the fullness of time”). Jesus came into human history as a human person (“born of a woman”) and as an observant, circumcised Jew (“born under the Law”). Through Jesus’ death and resurrection, all are redeemed (“ransomed”) and, through baptism, God adopts them (“no longer a slave, but a son” and “heir”). As God’s children, believers can call God Father (“Abba”).

The Lectionary editors chose this reading for its themes of Jesus’ humanity and his Jewish heritage, as the gospel reiterates.

Gospel (Lk 2:16-21)

Luke’s gospel is from his birth and infancy narrative. Today’s pericope emphasizes God’s continuing blessings to humans: God continues to fulfill God’s promises about a savior and God-with-us (Emmanu-El).

• Shepherds visit the new family. The shepherds “go in haste” because the angel gave them a sign: they will find “a swaddled child lying in a manger (Lk 2:12).” Shepherds, often women and young children, were among the poorest people in society: they didn’t own the grazing land or the animals they tended. First-century Palestinian homes often consisted of only two rooms divided by a low wall, with the family living on one side and the family’s animals (sheep or goats) on the other side. The angel’s promise is fulfilled: finding a home with a manger would not have been unusual, but seeing a newborn in a feeding trough would surprise and amaze the visitors.
• The new family celebrates its faith. Luke shows Mary and Joseph as devout Jews who faithfully observe Torah. As a family, they go to the Jerusalem temple to complete Mary’s purification (Lv 12:2-8) and to consecrate their firstborn son (Ex 13:2, Ex 13:12). Fulfilling the angel’s command (Lk 1:31), Mary names the child Jesus, meaning “God helps” or “God saves.” Jesus’ name reminds Luke’s believing communities that God continues to bless the chosen people in God’s own name.

Summary and reflection

This week’s readings ask us to think about God’s faithfulness and blessing to those who believe. God instructs Moses and Aaron to bless the people with grace and peace in God’s name. Paul tells the Galatians that, through baptism, God blesses all believers with divine adoption and are heirs to God’s promised kingdom. Luke’s shepherds witness to and announce God’s fulfillment of the promised savior, while Mary and Joseph witness to God’s continued blessing through the child’s name, God-saves.

The Christmas season celebrates the mystery and meaning of the Incarnation: through Mary’s faith-filled “yes,” God takes on human flesh to be with and to save people. All God’s promises, gifts, and blessing through human history are fulfilled in this event. Through the image of a mother’s unconditional love, God’s continuing presence in the world provides grace, peace, redemption, and divine intimacy to us. Where do we find God’s shining face in a sometimes dark world?

—Terence Sherlock

24 December 2022: Christmas: Vigil mass A/B/C

Liturgical note: Christmas readings
The Lectionary presents four different sets of readings for Christmas: the Christmas vigil mass, mass at night/midnight, mass at dawn, and mass during the day. This commentary uses the readings for the Christmas vigil mass. You can find the other Christmas readings on this blog.

Reading 1	Response	Reading 2	Gospel
Is 62:1-5	Ps 89:4-5, 16-17, 27, 29	Acts 13:16-17, 22-25	Mt 1:1-25 or Mt 1:18-25

Christmas: Jesus the savior is born

On the feast of Christmas, the believing community celebrates with joy and hope: our joy at the inbreaking of God in history through the coming of Jesus in his incarnation, and our hope of salvation through the new-born savior. The readings focus on the joy and hope that God-with-us brings.

First reading (Is 62:1-5)

The first reading is from the prophet Isaiah, specifically third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.

In today’s pericope, Isaiah forcefully restates (“I will not be quiet”) his vision of a new Jerusalem (God’s restored people). Isaiah imagines Jerusalem as God’s queen, a “crown,” and a “royal diadem.” The city’s reversal of fortunes require that God gives Jerusalem new names: “My delight is in her” and “Espoused.” Continuing the marriage imagery, Isaiah envisions Jerusalem’s restoration as an estranged wife reconnecting with her husband (“your Builder shall marry you”). God’s reengagement with Jerusalem brings fertility to the land.

The Lectionary editors chose this reading for its themes of joy and restoration, suitable for celebration the incarnation and God rejoicing in and with God’s people.

Second reading (Acts 13:16-17, 22-25)

The second reading is from the Acts of the Apostles, written in the late 80s by the same author as Luke’s gospel. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community.

In today’s pericope, we hear part of Paul’s proclamation at the synagogue in Pisidian Antioch. Paul recounts Jewish history: God chose the Israelites, delivered them from slavery (“their sojourn in Egypt”), provided them with a powerful anointed leader (“raised up David as king”), and promised a savior from David’s line (“this man’s descendants”). Paul then announces Jesus is the promised savior: “according to God’s promise, God has brought to Israel a savior, Jesus.” Finally Paul quotes John the Baptizer as the prophet who announced Jesus (“heralded his coming”) and who identified Jesus as “one is coming after me.”

The Lectionary editors chose this reading because Paul’s synagogue speech summarizes Jesus’ coming within the context of Israel’s history.

Gospel (Mt 1:1-25)

Matthew’s gospel is the story of Jesus’ genealogy (who Jesus is in human history) and birth (how God’s Son came to be with us).

• The story of Jesus’ origins. Matthew’s gospel begins with the Greek phrase Βίβλος γενέσεως/bíblos genéseos, which means “the birth-record” or “the origin story.” Matthew’s word γενέσεως/genéseos points back to the first book in the bible: Genesis (γένεσις/génesis); his is a new Genesis story. Matthew then traces Jesus’ human origins in three groups of fourteen names, beginning with Abraham (patriarchs), through David (kings), and those who returned from Babylon after the exile. Matthew’s genealogy includes four women: Tamar, Rahab, Ruth, and the wife of Uriah (Bathsheba). Each bore sons through unions that were unusual or unexpected. These “irregularities” prepare us to hear that the messiah is born of a virgin. Matthew’s genealogy establishes that Jesus is the son of David through his human and legal father, Joseph.
• The story of Jesus’ birth. Matthew’s nativity story focuses on Joseph and his dilemma: Mary, his fiancée, is pregnant by someone else. In a dream, God’s angel assures Joseph God is the source of Mary’s child (“this child has been conceived in her through the Holy Spirit”). God, through the angel, asks Joseph and Mary to complete their commitment to each other (“take Mary your wife into your home”), and to call the child Jesus (“God helps” or “God saves”). Joseph follows the angel’s commands: he completes the marriage transfer of Mary to his home and names her son Jesus. By naming Jesus, Joseph claims Jesus as his son, giving Jesus a son’s heredity rights, including Davidic descent. Matthew’s birth story establishes that Jesus is the Son of God conceived through the Holy Spirit’s generative power.

Summary and reflection

The Christmas readings ask us to think about what God has accomplished for us, and how we respond. Isaiah imagines the joy of God reconciling with the restored people as a loving husband reconnects with his estranged wife. Paul preaches Jesus’ joyful coming as the fulfillment of Jewish history. Matthew recounts Jesus’ genealogy and nativity to emphasize his human descent from David and his divine origin from the Spirit: Jesus is the expected but surprising messiah.

At Christmas we experience and celebrate the ancient but ever-new story of God becoming human to be with us. We look back in faith to God’s promise of restoration fulfilled in human history. We look forward in hope to Jesus’ promised return in glory and our share in his resurrected life. We look at today to see God’s infinite love for humans, expressed in God’s choice to experience human life’s joys and sorrows. We are part of the nativity and its infinite love: Adoremus, let us adore!

—Terence Sherlock

18 December 2022: Fourth Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 7:10-14	Ps 24:1-2, 3-4, 5-6	Rom 1:1-7	Mt 1:18-24
RCL: Is 7:10-16			RCL: Mt 1:18-25

Advent: God with-us, God saves

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on God’s continuing presence with us in new and unexpected ways.

First reading (Is 7:10-14)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative. The context of today’s reading is that Ahaz, the embattled king of Judah, needs to choose between joining an alliance of small states fighting against the superpower Assyria, or to make a separate treaty with Assyria.

In today’s pericope, God, through the prophet Isaiah, offers a sign to Ahaz: choose any sign you want, “deep as the netherworld, or high as the sky” to help Ahaz choose wisely. But Ahaz refuses God’s help (“I will not ask”), preferring to make his own choice. Exasperated (“weary”), God tells the Isaiah to give Ahab a sign through a pregnant woman: by the time she gives birth and weans her child, Ahaz’s political crisis will pass. God’s sign is the yet-to-be-born child’s name, Emmanu-el (Hebrew meaning “with-us [is] God”). The name is the sign that God will protect Ahaz’s kingdom from external political threats.

The Lectionary editors chose this reading because Matthew applies Isaiah’s prophecy to Jesus (Hebrew meaning “God saves”) at his birth, suggesting that in Jesus, God’s very presence (Emmanu-el) comes to save (Jesus) God’s people.

Second reading (Rom 1:1-7)

The second reading is from Paul’s letter to the Roman ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul introduces himself and the gospel he preaches. Paul is a “slave” because he is in service to Jesus’ lordship. He is “called” because he has a prophetic message to deliver. He is an “apostle” because he is sent with a specific mission. Paul preaches a gospel from God, good news first announced by the Hebrew prophets, “about [God’s] Son.” Paul’s gospel teaches that Jesus’ messiahship has both human and divine parts. First, Jesus fulfills the human messianic requirement (“according to the flesh”) by being “descended from David.” Second, Jesus fulfills the divine messianic requirement by being raised (“resurrection from the dead”) and inaugurating a messianic age of the Spirit (“according to the Spirit of holiness”). Paul then sounds his letter’s main theme: his mission to “bring about the obedience of faith” among gentiles. Following the standard letter format, Paul identifies “the beloved of God in Rome” as his letter’s recipients, and greets them with good wishes (“grace and peace”) and God’s blessings.

The Lectionary editors chose this reading to call attention to Jesus’ humanity (“descended from David)” and his divinity (“Son of God”), connecting the Hebrew prophet’s promise of God-with-us and Matthew’s incarnation story.

Gospel (Mt 1:18-24)

Matthew’s gospel is the story of Jesus’ birth. You might think, “Wait! It’s not Christmas yet! Why are we hearing the nativity story?” Matthew’s nativity story gives context about Joseph’s righteousness and compassion, Jesus’ identity and mission, and God’s saving work. After understanding these three viewpoints, we’re ready to celebrate God’s incarnation: God with-us.

• Joseph: balancing the Law and compassion. Joseph is “a righteous man” (that is, one faithful to Torah) who knows that the Law punishes adultery by death (Dt 22:23-27). But Joseph does not want to denounce his betrothed, Mary, publicly (“expose her to shame”). Instead, he compassionately decides to divorce her “quietly” (Dt 24:1), without giving a reason and without a public trial (Nm 5:11-31). Sooner or later, however, Mary’s pregnancy will expose her to public shame. In Joseph’s dream, God’s angel gives Joseph a way to preserve both his and Mary’s honor: complete his marriage to Mary and accept the child as his own (Mt 1:20).
• Jesus: a name foretold and fulfilled. Matthew first tells us that God’s angel instructs or foretells Joseph to name the child “Jesus.” “Jesus (or “Joshua”) is the English form of the Greek name Ἰησοῦς/Iēsoûs, from the Hebrew name יְהוֹשׁוּעַ/yehôshûa‛, meaning “God [YHWH] is salvation” or “God saves.” In naming Jesus, Joseph gives Jesus a son’s heredity rights, including royal Davidic descent. Matthew immediately follows Joseph’s dream with a fulfillment quotation (“to fulfill what the Lord said through the prophet”) about a child’s name given as a sign to Ahaz: Emmanu-el or “God with-us.” Matthew uses the parallel births and names to show continuity between biblical tradition and the events in Jesus’ life. Matthew purposely begins his gospel begins with “God with-us” (Mt 1:23) and concludes it with Jesus’ promise “I am with you always” (Mt 28:20).
• God: continuing to save but in new ways. The same faithful God continues God’s saving work with the people of God, but in new ways. God becomes newly present (Emmanu-el) to humans. First, the incarnation makes God present in human form and experiences among humans, removing the distance between creator and created. Second, the incarnation will result in a new covenant that establishes God’s continuing presence with humans though the Eucharist.

Summary and reflection

This week’s readings ask us to think about how we have prepared to celebrate Jesus’ historical birth, and our readiness for our personal encounter with him. God’s sign to Ahaz is God’s promise to be with the people. Paul reminds the Romans that the incarnate Christ is both human messiah and divine Son of God. Matthew shows how Jesus’ nativity fulfills God’s saving plan to be with God’s people through new and humanly unexpected actions.

Throughout Advent, the readings have prepared us to see how our discipleship links us to God’s work in history and our faithful acts and words now and in the future. The Christmas story tells us that God’s love brings God and the kingdom near to humans. Incarnation reminds us God has always been with us and continues to be with us. How will we encounter, experience, and remain-in-relationship with the One who tells and shows us how much God wants to be with us?

—Terence Sherlock

11 December 2022: Third Sunday of Advent/Gaudete Sunday A

Reading 1	Response	Reading 2	Gospel
Is 35:1-6a, 10	Ps 146:6-7, 8-9, 9-10	Jas 5:7-10	Mt 11:2-11
RCL: Is 35:1-10

Liturgical note: Gaudete Sunday

The third Sunday of Advent is called Gaudete Sunday. Gaudete (gow-DAY-tay), Latin for “rejoice,” comes from the entrance antiphon for the day:       Gaudete in Domino semper: iterum dico, gaudete: Dominus prope est.     Rejoice in the Lord always: again I-say, rejoice: the-Lord is near. (see Phil 4:4-5) The antiphon reminds the believing community that our time of waiting is almost complete: the Lord will be with us soon. For today only, the liturgical color changes from purple to rose to indicate joy during the season of preparation and metanoia (change of mind/heart).

Advent: hope and joy in the God who is near

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. Gaudete Sunday readings focus on joy, rejoicing, and hope, because “the Lord is near.”

First reading (Is 35:1-6a, 10)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.

In today’s pericope, Isaiah imagines God transforming nature (“the desert and the parched land . . . will bloom with abundant flowers, and rejoice with joyful song”) to restore Jerusalem. Isaiah’s prophecy calls the despondent exiles in Babylon (“the hands that are feeble”) to “be strong,” God is coming to save them. God’s actions in their lives will be as miraculous as God’s transformation of nature: the blind will see, the deaf will hear, the lame will dance, the mute will sing. God’s highway through the wilderness will speed the exiles to the restored Jerusalem in joy; their “sorrow and mourning will flee.”

The Lectionary editors chose this reading because it features rejoicing appropriate to Gaudete Sunday. Rejoice, because God comes to save us.

Second reading (Jas 5:7-10)

The second reading is from James’ letter to Jewish Christians (“the twelve tribes”) outside Palestine (“in the dispersion”). Although James, a relative of Jesus and the leader of the Jerusalem ekklesia, is the authority behind the letter, he was not the author. One of James’ disciples wrote this letter in the late 60s, shortly after James’ death (62 AD). The author challenges disciples to put faith into action, specifically in avoiding discrimination in all forms, in concern for the poor, and in care for the believing community.

In today’s pericope, the author discusses Jesus’ return or parousia. He urges his believing communities to “patient” endurance as they await “the coming of the Lord.” In this in-between time (between Jesus’ ascension and his return), believers must be patient “with one another” to avoid God’s final judgement, which is near (“the Judge is standing before the gates”). Finally, the author reminds disciples that they, like the Hebrew prophets, are part of a tradition of service to God and others, who patiently endure hardships that result from their fidelity God’s word.

The Lectionary editors chose this reading about patient waiting to reflect both our hope in Jesus’ promised parousia and our joy in his incarnation.

Gospel (Mt 11:2-11)

Matthew’s gospel further reveals the relationship between John the Baptizer and Jesus. In today’s pericope, John the Baptizer asks Jesus about his messiahship, and Jesus explains the Baptizer’s identity to the crowd.

• The Baptizer questions Jesus’ messiahship. From prison, the Baptizer sends his disciples to ask Jesus about Jesus’ messiahship. At Jesus’ baptism, the Baptizer acknowledged Jesus as “the one who is coming” (Mt 3:14-15). Now the Baptizer asks “what kind of messiah are you?” because Jesus’ mission doesn’t match John’s expectations of a fiery judge who will cut down his opponents (Mt 3:10-12).
• Jesus defines his messiahship. Jesus doesn’t answer the Baptizer’s question, but Jesus’ answer clarifies for Matthew’s ekklesia that Jesus’ words and actions reveal the kind of messiah Jesus is. Using Isaiah’s vision of Jerusalem’s restoration (see today’s first reading), Jesus redefines his messianic ministry away from the expected political or military leader and towards one who heals, forgives, and reconciles. Recognizing the paradox of his messiahship, Jesus says “blessed is the one who takes no offense at me (literally, is not scandalized by me).”
• Jesus identifies and praises the Baptizer. Jesus praises the Baptizer as a prophet who correctly identified the true messiah. The Baptizer is the Elijah-like figure who announced and prepared the way for God’s messianic kingdom. He does not bend to public opinion (“a reed swayed by the wind”) or live comfortably (“dressed in soft clothes”). The Baptizer is “great” because he is a prophet who fulfills the Hebrew prophecies that direct the people to God’s kingdom. But the Baptizer is the “least” because, although he announces (“prepares the way”) God’s kingdom, he belongs to the age before Jesus inaugurates the kingdom with his death and resurrection.

Summary and reflection

This week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Isaiah imagines God transforming the world, giving hope and joy to the returning exiles. The James author asks his hearers to treat each other with patient kindness as they await Jesus’ coming. Jesus teaches that he is a messiah who comes to give hope and healing, and joy in his good news.

Gaudete Sunday is like a five-minute warning during the Christmas rush: it asks us to stop and to think about what we’re doing and why we’re doing what we do. Has busyness clouded our vision of the season’s inherent joy? Has relentless pressure made us impatient and critical of others? Have our own expectations blinded and deafened us to the hope and joy that the one who is coming (and who is already here) offers?

—Terence Sherlock

4 December 2022: Second Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9	Mt 3:1-12
		RCL: Rom 15:4-13

Advent: promises, hopes, expectations

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on hopes and expectations about the coming one, the messiah.

First reading (Is 11:1-10)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all Isaiah’s narratives.

In today’s pericope, Isaiah presents a great vision of an ideal future king (“on that day”) who will be everything that Judah’s current kings were not. God will fulfill God’s promise through a descendant of Jesse, David’s father (“a shoot shall sprout from Jesse”). This savior-king will rule with God’s spirit (“shall rest on him”), showing judicial wisdom (“wisdom,” “counsel”), acting with authority (“strength”), siding with the poor (“justice”), dealing harshly with the ruthless (“slay the wicked”), and will be devoted to God (“faithfulness”) and to God’s righteousness (“justice”). Nature itself will reflect this ideal king’s reign: wild animals become tame (“the wolf shall be a guest of the lamb…”), and humans and animals live peaceably (“the child lay his hand on the adder’s lair”). All people (“gentiles”) will know God (“filled with knowledge of the LORD”); no longer will humans and God be alienated.

The Lectionary editors chose this reading because Isaiah’s vision describes the hope of the messiah’s reign.

Second reading (Rom 15:4-9)

The second reading is from Paul’s letter to the Roman ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul proposes a new way to understand Hebrew scripture (“what was written previously”): Christians should interpret Hebrew scripture through the lens of Christ. That is, Christians should look past the immediate meaning to find the “instruction” about Christ and his “endurance” that will give them “hope.” Paul then prays that God of hope (“endurance and encouragement”) grant the believing community grace to be of one mind (“think in harmony with one another”) and so “glorify God” in their communal life by welcoming all. Paul closes by reminding the Romans of Christ’s two ministries: first, Christ came to the Jews to show God’s fidelity (“truthfulness”) to God’s covenant “promise” to send a savior; second Christ came to the gentiles to show God’s mercy to all nations.

The Lectionary editors chose this reading to show how Christ’s incarnation fulfills God’s promise to the Jews and gives mercy and hope to the gentiles.

Gospel (Mt 3:1-12)

Matthew’s gospel explains the relationship between John the Baptizer and Jesus. In today’s pericope, Matthew introduces John the Baptizer and his activity (Mt 3:1-6), presents his message and some of his preaching (Mt 3:7-10), and reports a tradition about Jesus’ superiority to the Baptizer.

• The Baptizer’s historical context. John the Baptizer is a historical figure, documented by contemporary writers outside Christian scripture. His preaching and baptism attracted large crowds of people; Herod Antipas, fearing his popularity, imprisoned and executed him. The Baptizer’s movement survived his death and spread to Ephesus. Matthew’s Jewish Christian ekklesia would recognize that the Baptizer stands in continuity with the Hebrew prophets Isaiah and Elijah. They would also hear the Baptizer calling the people to metanoia, a change of mind/heart, the same message Jesus preaches.
• The Baptizer’s eschatological message. The Baptizer issues three warnings about the coming “day of the Lord.” First, John’s baptism ritual alone won’t protect them. Second, being Abraham’s descendants alone won’t protect them. Third, the time is short; only by acting now to change their ways can they escape the coming judgement. Matthew says the Baptizer directs his warnings specifically to the “Pharisees and Sadducees,” who become Jesus’ main opponents, and who are persecuting Matthew’s Jewish Christian ekklesia in the late first century. Matthew’s hearers would recognize the Baptizer’s warnings in their own lives and experiences.
• The Baptizer and the “one coming after me.” Matthew uses the saying, “the one who is coming after me is mightier than I” to explain the differences between the Baptizer and Jesus to his believing community. John’s baptism is a sign of conversion or metanoia; Jesus’ baptism, with the “Spirit and fire,” forgives sin. The Baptizer’s call to metanoia prepares one for God’s coming kingdom; Jesus’ baptism with the “Spirit and fire” signals that God’s kingdom is now present. Matthew’s hearers would recognize that their baptism in Jesus’ name has prepared them for Jesus’ return and the fulfillment of God’s reign.

Summary and reflection

This week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Isaiah’s vision describes the hoped-for messiah’s perfect, peace-filled reign. Paul writes to the gentile Christian in Rome to help them find hope in the promises revealed about Christ in Hebrew scripture. Matthew introduces John the Baptizer, whose message and eschatological preaching foreshadows the mightier Coming One who forgives and saves.

We await with hope and expectation our own Christmas celebrations and traditions, centered around family and friends, those present and far away. Can we also hope beyond our family and friends for a worldwide reign of wisdom, justice, and peace? Can we welcome not just our own community, but also the foreign, the different, the lost, the peaceless? Can we change ourselves into something greater by turning our hopes and expectations into the actions of God’s kingdom?

—Terence Sherlock