| 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
The Lectionary In Context 