| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Bar 5:1-9 | Ps 126:1-2, 2-3, 4-5, 6 | Phil 1:4-6, 8-11 | Lk 3:1-6 |
| RCL: Mal 3:1-14 | RCL: Phil 3:3-11 |
Advent: Preparing for the Coming One
Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. This week’s readings focus on preparing ourselves to celebrate Jesus’ incarnation and parousia.
First reading (Bar 5:1-9)
The first reading is from the prophet Baruch, a scribe and companion of Jeremiah. Scripture scholars believe Baruch was written by an unknown author in the first or second century BC. This author wrote for Jews in the Diaspora (those living outside Palestine) to give them hope and consolation. In today’s pericope, the author urges the people, personified as Jerusalem, to take off “mourning” clothes and dress themselves in God’s “glory.” The “miter” with “the eternal name” refers to the high priest’s turban, which had a gold plate inscribed with “Holiness to the Lord.” The author presents an image of Jerusalem “standing on the heights,” looking east to glimpse the exiles (“led away by their enemies”) returning from Babylon. The author paraphrases Isaiah’s prophecy (Is 40) that the mountains will be lowered and the valleys filled in so that God may easily lead the restored people to their home. The reading’s themes of anticipated return and restoration express Advent’s feelings of joy, hope, and expectation. The Lectionary editors chose this reading for its paraphrase of Isaiah’s restoration prophecy, which the Baptizer repeats in today’s gospel.
Second reading (Phil 1:4-6, 8-11)
The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul gives thanks for the Philippians and for their faithfulness and “partnership” or koinonia. The Philippians create this deep bond of partnership or mutuality not by themselves, but through “the gospel.” Paul is saying that the good news of what Jesus has done for all brings believers into mutual responsibility for each other. Paul urges his hearers to continue their good works until Jesus returns (“the day of Christ Jesus”). Paul prays for the Philippians grow in “love,” which will lead them to understand clearly (“knowledge”) what they are called to do in a practical way (“discern what is of value”), so that they will be ready for Jesus’ coming (“the day of Christ”). The Lectionary editors chose this reading for its anticipation of Jesus’ parousia.
Gospel (Lk 3:1-6)
Luke’s gospel introduces John the Baptizer, who is a prophet and Jesus’ precursor. In today’s pericope, Luke places the Baptizer in world history and within a religious tradition.
- The Baptzer’s historical context. Luke introduces the Baptizer into world history in an orderly way: first, he names the emperor, the world’s ruler (Tiberius); then, the empire’s regional ruler (Pilate); then the local rulers (Herod, Philip, and Lysanias). Next, Luke introduces the Jewish leaders (high priests Annas and Caiaphas), who have both religious and political roles. Luke includes these details to announce God’s inbreaking in human history at a real place (Judea) and a specific time (sometime in 28 or 29 AD).
- The Baptizer’s prophetic context. First, Luke says that the God’s word came to the Baptizer while he was in the wilderness. That is, the Baptizer is a prophet in the tradition of Isaiah, Jeremiah, and Ezekiel, who encounter God in the wilderness. The desert or wilderness also echoes Israel’s restoration and return: the people travel from exile in Egypt and Babylon (today’s first reading) through the wilderness to their home. Next, Luke tells us that John began announcing a baptism of metanoia. That is, John preaches metanoia, a “turning-to” or a “turning back to” God; his ritual immersion of those who come to him is a public sign that they have already “turned to” or “con-verted” to God. Finally, Luke frames the Baptizer’s work by citing the prophet Isaiah: John is in the empire’s wilderness, calling Israel to prepare for God’s arrival. That is, John calls individuals to metanoia, straightening what is crooked in their lives, filling in personal holes, and aligning with God.
Summary and reflection
This week’s Advent readings ask us to think about how we are preparing to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Baruch urges Jerusalem to prepare for God’s return and restoration of the exiles by practicing peace and justice. Paul urges the Philippians to continue growing in their good works in readiness for Jesus’ return. Luke shows the Baptizer urging “all flesh” to prepare for God’s immediate inbreaking in history by turning back to God and by making personal and public changes. How do we prepare and celebrate Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Are we practicing mercy and justice? Are we growing in love and demonstrating this love in practical ways? Are we reorienting our lives toward God and changing words and actions that are crooked, rough, or purposely difficult?
—Terence Sherlock
The Lectionary In Context 