| 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
The Lectionary In Context 