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

6 December 2020: Second Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 40:1-5, 9-11 RCL: Is 40:1-11	Ps 85:9-10-11-12, 13-14	2 Pt 3:8-14 RCL: 2 Pt 3:8-15a	Mk 1:1-8

Advent: preparing the way for discipleship

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about our readiness for the newness of Jesus’ incarnation.

The first reading is from the prophet Isaiah, specifically Second Isaiah, who spoke to the Jewish people in exile in Babylon in the sixth century BC. Today’s pericope is the prologue to Isaiah’s message and sets the themes for his entire work. It opens with God’s call and Isaiah’s mission: “give comfort to my people!” Isaiah imagines the exile as a term of indentured slavery that the people have now completed (“her service is at an end”). To prepare for their trip across the wilderness, the people are to build a straight road for a victory procession (“a highway for our God”) from Babylon to Judea. God will accompany the exiles and restore the people and Jerusalem (“the glory of the LORD shall be revealed”). Isaiah announces that God is with them: “Here is your God!” Although God comes in power (“rules by his strong arm”), God is also a caring shepherd (“feeding the flock,” “gathering the lambs,” “leading with care”). The Lectionary editors chose this reading to draw a parallel between God’s actions in the exiles’ return and God’s actions in preparing the way for the messiah in today’s gospel.

The second reading is from an unknown author writing in Peter’s name, probably from Rome in the early second century AD. Some scholars believe 2 Peter is the last-written canonical document in Christian scripture. In today’s pericope, the author rebuts the false teachers’ assertion that the delay of Christ’s parousia means the parousia is not happening. He gives two reasons why the false teachers are wrong. First, God’s accounting of time is not the same as human counting (“one day is like a thousand years”); second, the delay is a sign of God’s patience, wishing that all should come to metanoia (change of mind/heart). He reminds his hearers what is known: that the end time will come without warning (“like a thief”). God will destroy everything (“the elements will be dissolved”) and, as promised, recreate everything anew (“we await new heavens and a new earth”). Because the end-time is certain, disciples should live in “holiness and devotion.” Those who live righteous lives see the end-times not as a threat but a promise that vindication and salvation is near. The Lectionary editors chose this reading because of its Advent themes of waiting and preparedness.

In the gospel, we hear the beginning of Mark’s proclamation about Jesus. Today’s introduction has three parts:

• A title. Mark’s first line is actually the title of his work: “The beginning of the good news/proclamation of Jesus, messiah, Son of God.” This title prepares hearers and readers for the dramatic unfolding of Mark’s whole work, which emphasizes Jesus as messiah (“Christ”) and Son of God. The “beginning” doesn’t just mean the start of Mark’s writing, it also means “hearing this is when your salvation (“good news”) begins.”
• Hebrew scripture citations. Mark’s scripture references foreshadow the gospel’s later events. Second Isaiah’s prophecy promises a new action by God, who will make a victorious way through the wilderness (see the first reading). Mark applies this way to Jesus: his progress through the world, and his movement toward his death and resurrection in Jerusalem.
• The messenger. Mark recasts Isaiah’s quote to introduce John the Baptizer as the one “preparing the way.” The Baptizer calls the people to metanoia (change of mind/heart), while announcing a coming one who is stronger and who will exceed the Baptizer’s words and actions. John’s baptism prepares everyone for the more profound renewal Jesus will offer.

In Advent, the readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah tells the people to prepare for their trip with God who leads them to restoration and to renewal. The Peter’s letter author tells his hearers that the parousia‘s delay is an opportunity for personal metanoia in preparation for Jesus’ coming. Mark announces that God’s mighty work of salvation has started, and all must prepare for the greater one’s coming. Advent is our opportunity to prepare and to repair our ways. Is the way between God and us straight and level, or indirect and unused? Are we using Advent to grow in holiness, or to recede into self? Are we preparing for the new thing God is doing, or are we waiting to see what happens?

—Terence Sherlock