They Shall Obtain Joy and Gladness
May you continue to look forward to the coming of the Lord
Jesus and may that joyful anticipation motivate you to proclaim the Good News
to others.
Today’s Gospel centers on one of the key figures of the
first half of Advent – John the Baptist. The imprisoned herald sends some of
his followers to Jesus. John has them ask the question, “Are you the One Who is
to come or should we look for another?” Some scripture scholars believe this
reveals John’s uncertainty about his own mission of preparing for the Messiah.
But we may believe John sent his disciples to Jesus with the question so that
Jesus could reassure them that He truly was the One for Whom John prepared the
way. It was John’s way of dismissing his followers and sending them to start
following Jesus. John’s role of being a precursor was over. He knew his job was
over and that Jesus was bringing about the coming of the Reign of God.
Just a note about the role of a precursor. The word
precursor is the Latin word for a “forerunner,” someone who runs ahead of
another Once he had finished his job, he faded into the background and Jesus
took the center stage. John the Baptist in preparing the way for Jesus.
It’s almost here. People’s excitement level is very high.
Some are running around getting last-minute things prepared. Others just can’t
wait. The air is filled with anticipation. It’s hard being patient when
something so special is going to happen soon. Do you feel the anxiousness?
The Lord Jesus is coming… again. The Lord will bring in the
Reign of GOD. In some ways the Reign of GOD has begun. It is already here. The
fullness of the Reign of GOD, however, is not yet fully here. That’s what
today’s readings present to us so that we can reflect on GOD’s Reign over us.
First Reading: Isaiah 35:1-6a, 10: ‘God himself will come
and save you.’
Commentary: Like
all the first readings in Advent, this passage is from Isaiah, rejoicing in the
coming deliverance. Most of the Book of Isaiah was written in a dark period of
Israel’s history, under the threat or the reality of defeat, devastation and
deportation. The promises of a Deliverer became all the more important and
life-sustaining. The prophet (or prophets, for the Book of Isaiah can hardly be
the work of a single person) never wavered in his confidence that deliverance
was sure. The prophecies prepare for the coming of the LORD, but it is the
coming of the Lord GOD. On the one hand, there is not the clarity which would
appear once Jesus had actually come: the prophecies do not make clear in what
way or what form God would come to the rescue of his people. Would the promised
Redeemer be God himself or a messenger or a herald of the end? At all events
God would be at work. One the other hand, when Jesus came it was not
immediately clear whether he was God, or whether God was at work in Jesus or
whether Jesus was the final prophet. This only became clear on reflection in
the light of the Spirit: ‘the Word became flesh and dwelt among us.’
Responsorial Psalm146:6c-7. 8-9a. 9b-10: Come, Lord, and
save us.
The psalm continues this same theme of GOD’s bringing
restoration and healing, especially to the lowly. The refrain is a prayer
asking the LORD to come and to give salvation to people of GOD.
Second Reading: James 5:7-10: ‘Establish your hearts, for
the coming of the Lord is at hand.’
Commentary: The
Letter of James is full of comforting, homely images, like the farmer waiting
patiently for the autumn and spring rains, or – less comforting – the
Judge waiting at the gates. Whether it was written by James who was the leader
of the Christian community at Jerusalem is harder to determine. It may be an
assemblage of the oral Wisdom teaching of this important Christian leader,
written up by a disciple. In any case, the Letter was written at a time when
the eschatological fever of expectation had begun to wane, when Christians no
longer felt that they were in the final generation of world history, and were
prepared to settle down and wait for the coming of the Lord. Indeed, in
contrast to the Paul’s stress on the imminence of the Second Coming, for James
the delay of the Second Coming is an incitement to patience. It will certainly
happen, but there is plenty of opportunity beforehand for tolerance, both
towards the annoying and tiresome people within the community and towards those
persecuting the community from outside.
Gospel: Matthew 11:2-11: ‘Are you the one who is to come,
or shall we look for another?’
Commentary: John the Baptist was expecting a Messiah of
judgement, who would cut down the rotten tree and burn the useless chaff. When,
in prison, he hears that Jesus is not doing this, he is puzzled and sends
messengers to ask if Jesus is really the Messiah. Jesus sends back the message
that he is fulfilling the prophet Isaiah – the passage which we heard in
the first reading. Jesus’ concept of the task of the Messiah was healing, not
punishment. He goes and seeks out those who need healing, both physical and
moral. He does not wait for sinners to repent before gathering them in; he
makes the first advance. Then he turns to praising the Baptist. It is a
fascinating speculation whether Jesus was himself once a disciple of John the
Baptist. After all, John says he did not recognise Jesus until he saw the
Spirit coming down on him. He also says that Jesus, who came after him, has
passed before him. This is a typical position of a rabbi, leading his
disciples, and suggests that John had been Jesus’ rabbi, then became his disciple.
Jesus was fully man, and even he needed to learn as all human beings do.
Reflection: Why did Jesus praise John the Baptist as the
greatest person born of a woman and then in the same breath say that those who
enter God's kingdom will be greater than John (Matthew 11:11)? John is the last
and greatest of the prophets of the old covenant. He fulfilled the essential
task of all the prophets - to be fingers pointing to Jesus Christ, God's
Anointed Son and Messiah. John prepared the way for the Messiah and he pointed
others to Jesus the Messiah at the River Jordan when he exclaimed, Behold the Lamb
of God who takes away the sins of the world (John 1:29)
John saw from a distant what Jesus would accomplish through
his death on the cross - our redemption from bondage to sin and death and our
adoption as sons and daughters of God and citizens of the kingdom of heaven.
When King Herod tried to silence John by throwing him into prison, John sent
his disciples to Jesus after John had heard the reports about Jesus performing
signs and wonders and speaking to people about the coming of God's kingdom.
John wanted his disciples to hear and see firsthand what Jesus was doing to
bring the kingdom of God to those who were receptive and ready to receive his
message.
Jesus the Messiah performs
the signs of God's kingdom power: Jesus confirmed for John that the
miracles and healings which he performed were in direct fulfillment of the
Messianic prophecies announced by Isaiah some 700 years previously. Isaiah had
prophesied that when the Messiah would come to save his people he would
"open the eyes of the blind and the ears of the deaf, the lame would leap,
and the tongue of the dumb sing for joy" (Isaiah 35:5). Jesus' miracles
are a demonstration of the power of God's kingdom at work in the midst of his
people. When God acts to save his people, he turns their sorrow and weeping
into joy and singing, and their fear and weakness into strength and hope.
The greatness of John's life
and witness of the Messiah: When Jesus had answered the disciples of
John, he in turn asked them a question. “Why did you go out in the wilderness
to see John the Baptist?" "Did you go because you were hungry for the
word of the Lord?" Jesus said that John was more than a spokesman for God.
John was the faithful witness and friend of the bridegroom who pointed others
to the coming of the Messiah in their midst. Jesus contrasted John with the
image of a reed shaken by the wind. Unlike a reed which is weak and spineless
and can be easily crushed or bruised, John stood as a pillar of strength and
truth in the face of opposition and persecution. No demonic force could weaken
or crush John in his unswerving trust in God and his word.
Jesus offers us abundant life
and joy to be his witnesses: Jesus knew that what the Father in
heaven had sent him to accomplish for our sake would supersede all that the
prophets had done and foreseen in the past. Jesus' atoning death on the cross
cancels the debt of our sins and sets us free to live as citizens of his
kingdom. He gives us pardon, healing, and abundant life through his Holy
Spirit, and the promise of unending joy with him in his everlasting kingdom.
John the Baptist paid the ultimate sacrifice of his life for
speaking God's word and preparing the way for Jesus the Lord and Savior of the
world. The Lord Jesus offers us the same assurance of faith and the strength to
stand against every force that would try to rob us of our conviction and
courage to live and proclaim the good news (the Gospel) of God's kingdom. Do
you know the joy, strength, and power which Jesus gives to everyone who puts
their trust in him and the power of the Holy Spirit? Ask the Lord Jesus to
increase your faith and hope in his promises for you.
Lord Jesus, strengthen my trust in your word and my hope in
the saving power of your kingdom. Free me from everything that would hold me
back from pursuing your kingdom and your will for my life.
Daily Quote from the Early
Church Fathers: John fulfills
Elijah's prophetic ministry, by John Chrysostom, 547-407 A.D.
"Jesus knew the mind of John who sent them, for he
knew, as God knows, our inner thoughts. There he was, actively healing the
blind, lame, and many others. He healed not to teach John, who was already
convinced, but those who had come to him doubting. Having healed them he said,
'Go and tell John what you hear and see: the blind receive their sight and the
lame walk, lepers are cleansed and the deaf hear, and the dead are raised up,
and the poor have good news preached to them.' And then he added pointedly,
'And blessed is the one who takes no offense at me.' By saying this Jesus
implied that he knew even his questioners' unuttered thoughts. For if he had
said simply 'I am he' this would have fallen short of overcoming their unstated
sense of being offended. And it would have given fuel to some Jews who were
already saying to him, 'You bear record of yourself' (John 8:13). Hence he
answered nothing directly concerning his identity but left them to learn of it
from the miracles, freeing what he taught from suspicion and making it plainer.
Then Jesus gently chided them for being silently offended in him. He made their
case for them, leaving it to their own conscience alone to judge, calling no
witness of his reprimand other than they themselves who knew what they had been
thinking. For it was of their own inward offense that he was thinking when he
said, 'Blessed is the one who takes no offense at me.' In this way Christ drew
them all the more closely to himself." (excerpt from THE GOSPEL OF
MATTHEW, HOMILY 36.2)
whatever we please?
“Jesus began to speak to the crowds about John [the
Baptizer.]” —Matthew 11:7
Jesus explained that St. John the Baptizer was “Elijah, the
one who was certain to come” (Mt 11:14). He told the crowds that John was a
messenger sent by God to prepare His way (Mt 11:10). After John was killed by
King Herod, Jesus explained to three of His disciples that the religious
leaders “did entirely as they pleased with” John, putting him to death (Mk
9:13). Jesus said this in the context of His own suffering to come (Mk 9:12),
foretelling that people would likewise do whatever they pleased with Him.
God sends many people into our lives: parents, spouses,
children, coworkers, pastors, etc. Are we doing entirely as we please with
these people, or are we doing entirely as God wishes with them? This is an
important question to ponder, for we aren’t even free to do whatever we please
with our own life. Jesus is the Owner of our life, not us. Jesus has purchased
us at the price of His own blood (1 Cor 6:19-20). He is our Master, and we
belong to Him (Rm 14:7-8).
Since Jesus is our Master, we must live in this world
entirely as He pleases rather than entirely as we please. As Christmas
approaches, resolve to let the Lord do entirely as He pleases with your life
(see Ps 104:34).
Prayer: Father, do in me whatever You must in order to do
through me whatever You will. “The coming of the Lord is at hand.” —Jas 5:8. “Be
exalted above the heavens, O God; above all the earth be Your glory!” (Ps 57:6)
The personal question for
today: Do I have the same sort of
anxious and joyful anticipation for the Second Coming of the Lord as I do for
celebrating His first coming (Christmas)? What can I do during these last two
weeks of Advent to focus not only my own attention but also the attention of
others toward the reason for this season: Jesus’ coming to us?
*Saint John of the Cross: John is a saint because his life was a heroic
effort to live up to his name: “of the Cross.” The folly of the cross came to
full realization in time. “Whoever wishes to come after me must deny himself,
take up his cross, and follow me” (Mark 8:34b) is the story of John’s life. The
Paschal Mystery—through death to life—strongly marks John as reformer,
mystic-poet, and theologian-priest.
Ordained a Carmelite priest in 1567 at age 25, John met
Teresa of Avila and like her, vowed himself to the primitive Rule of the
Carmelites. As partner with Teresa and in his own right, John engaged in the
work of reform, and came to experience the price of reform: increasing
opposition, misunderstanding, persecution, imprisonment. He came to know the
cross acutely—to experience the dying of Jesus—as he sat month after month in
his dark, damp, narrow cell with only his God.
Yet, the paradox! In this dying of imprisonment John came to
life, uttering poetry. In the darkness of the dungeon, John’s spirit came into
the Light. There are many mystics, many poets; John is unique as mystic-poet,
expressing in his prison-cross the ecstasy of mystical union with God in the
Spiritual Canticle.
But as agony leads to ecstasy, so John had his Ascent to Mt.
Carmel, as he named it in his prose masterpiece. As man-Christian-Carmelite, he
experienced in himself this purifying ascent; as spiritual director, he sensed
it in others; as psychologist-theologian, he described and analyzed it in his
prose writings. His prose works are outstanding in underscoring the cost of
discipleship, the path of union with God: rigorous discipline, abandonment,
purification.
Uniquely and strongly John underlines the gospel paradox:
The cross leads to resurrection, agony to ecstasy, darkness to light,
abandonment to possession, denial to self to union with God. If you want to
save your life, you must lose it. John is truly “of the Cross.” He died at 49—a
life short, but full.
In his life and writings, John of the Cross has a crucial
word for us today. We tend to be rich, soft, comfortable. We shrink even from
words like self-denial, mortification, purification, asceticism, discipline. We
run from the cross. John’s message—like the gospel—is loud and clear: Don’t—if
you really want to live!
