Study and Meditations on this Sunday's Scripture Readings: December 12th

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To help us prepare for this coming Sunday, here are the texts, studies and reflections for this coming Sunday’s Scripture readings. This Sunday is the 3rd Sunday of Advent, Cycle A. In the Gospel Reading, John the Baptist sends his disciples to Jesus so they can ask him: “Are you the One who is to come?”

Here are the Scripture readings from the U.S. Catholic bishops website.

My own weekly study can be found here under “Current Study.”

Here are three audio reflections on the readings by Sister Ann Shields, Dr. Scott Hahn and Fr. Robert Barron.

Here are a trio of Catholic Bible study podcasts on the Gospel Reading, each about an hour long:

–Sunday Gospel Scripture Study
–Sisters of the Sorrowful Mother
–St. Martha’s Adult Faith Formation

The Navarre Bible Commentary for each reading can be viewed here.

Further study resources for the Readings: St. Charles Borromeo Bible Study can be found here, and Catholic Matters can be found here.

This thread will be continuously updated throughout the weekend, so I recommend subscribing to the thread or checking back periodically (here is the link to last Sunday’s thread).

Please consider supporting those who provide these free resources. Discussion, questions and charitable comments are always welcome. Have a blessed week!

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1st Reading - Isaiah 35:1-6a, 10

The Exodus, or the liberation of Abraham’s descendants from the slavery of Egypt, which the “mighty hand of Yahweh” brought about, and their establishment in the land of Canaan, promised to Abraham four centuries previously, were the greatest events in the history of the Jews. It was then that they really became the Chosen People, a nation set apart to serve the true God. There was a second Exodus eight centuries later, the liberation from the Babylonian exile. Through their disloyalty to God, they lost their nation and their liberty, and were taken as slaves to Babylon, where they lived in servitude for sixty years (598-538 B.C.).

But the merciful God came to their rescue once more. The Jews were set free by Cyrus (who had captured Babylon), and were allowed to return to their native land, rebuild Jerusalem and the temple, and serve God once more as his Chosen People. It is this liberation of which Isaiah speaks in today’s reading. It is chosen for Advent, because both Exoduses were only foreshadowings of the coming of the Messiah to liberate the human race, and make it not only God’s “Chosen People,” but his adopted family.

Here is the 1st Reading as we will hear it this Sunday:

The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.

Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.

 

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From the *Navarre Bible Commentary *with Revised Standard Version, Catholic Edition (RSV-CE) text:

Promise of Redemption
---------------------
*[1] The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus [2] it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the Lord, the majesty of our God.

[3] Strengthen the weak hands, and make firm the feeble knees. [4] Say to those who are of a fearful heart, “Be strong, fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” [5] Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; [6] then shall the lame man leap like a hart, and the tongue of the dumb sing for joy…

[10] And the ransomed of the Lord shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.*

**35:1-10 **The focus now changes with this hymn celebrating Zion, the holy city. It presents a picture of the restored Jerusalem in language reminiscent of that of chapters 11 and 12. God who manifested his presence and protection during the exodus, when Israel came up out of Egypt, will do so again in wonderful ways as the redeemed flock back home to Zion. He will show them the route and give them a highway and be with them in a sort of solemn procession to where he dwells (v. 8). Just as in Babylon there was a “Holy Way” lined with statues of lions and dragons that led to the temple of Marduk, the redeemed will have a truly “Holy Way” to take them to the house of the Lord in Jerusalem. The joy of the returnees is compounded by the instant cure of the blind, deaf and lame (cf. 29:18-19), which is an anticipation of what will happen in the messianic era.

The miracles worked by Jesus demonstrate that the moment of true redemption foreseen indistinctly by the prophets has come to pass (cf. Mt 11:2-6). St Justin, showing the Jew Tryphon that this prophecy found fulfillment in Christ, points out: “Christ is the stream of living water that flows from God; he sprang up in the desert wastes of ignorance of God; that is, in the parched earth of all the nations. He, who was born among your people, cured those who were blind from birth, and the deaf and the lame: by his word alone, they leapt and heard and saw once more. He raised the dead and gave them new life, and by all his good works prompted men to see Him for who he is. …] He did all these things to convince those who were to believe in him, whatever bodily defects they might have, that if they obeyed the teachings that he gave them, he would raise them up again at his Second Coming and make them whole and perfect and immortal as He is” (“Dialogus Cum Tryphone”, 69,6).

The Church uses this passage from Isaiah in the Advent liturgy (3rd Sunday, Cycle A) to encourage the faithful in joyous hope that God will come and bring salvation.

 

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The 1859 Haydock Commentary with Douay-Rheims Version (DRV) text:

The joyful flourishing of Christ’s kingdom: in his Church shall be a holy and secure way.

1 The land that was desolate and impassable, shall be glad, and the wilderness shall rejoice, and shall flourish like the lily.
**
Ver. 1. ***Lily. *Judea flourishes under Ezechias: but the Church does more so after the coming of Christ, to whom these expressions conduct us. (Calmet) — The Gentiles shall be converted and flourish, as this text shews. (Worthington)

2 It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel, and Saron, they shall see the glory of the Lord, and the beauty of our God.

Ver. 2. Joy. The primitive Christians rejoiced in a good conscience, and in suffering for the truth.
*
3 Strengthen ye the feeble hands, and confirm the weak knees.*

**Ver. 3. ***Knees. *Ye prophets, comfort the people with these promises. (Calmet) — The apostles taught the Gentiles to do good. (Menochius)

4 Say to the faint-hearted: Take courage, and fear not: behold, your God will bring the revenge of recompense: God himself will come and will save you.

Ver. 4.* Recompense.* Christ will satisfy the justice of his Father. (Haydock) — He will redeem the world, and refute the false interpretations of the Bible. (Calmet) — He will bring the devil into subjection. (Menochius)

*5 Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped.

6a Then shall the lame man leap as a hart, and the tongue of the dumb shall be free…*

Ver. 6. Free. Our Saviour healed both soul and body, (Calmet) shewing by his works (John x.; Worthington) that he had fulfilled this prediction, Luke vii. 22., and Matthew xi. 5.
*
10 And the redeemed of the Lord shall return, and shall come into Sion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away.*

Ver. 10. Sion. Before the defeat of Sennacherib, the roads were unsafe, chap. xxxviii. 8. (Calmet)

 

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Other comments and thoughts on the 1st Reading:

1 The desert and the parched land will exult; the steppe will rejoice and bloom: The liberation from slavery of Babylon will be such a source of joy that the very desert, which separates Babylon from Jerusalem and upon which the returning exiles dreamed of returning to Jerusalem , will blossom forth in flower and foliage and "rejoice with joy and singing, " decorating the way for the pilgrims.

**2 They will bloom with abundant flowers, and rejoice with joyful song. The glory of Lebanon will be given to them: ** Lebanon means “white”, probably because of the snows which cover the upper slopes most of the year. It is a chain of mountains extending north from Northern Galilee for about 106 miles. The average altitude is 10,000 feet (the Waters of Merom are 6 feet above sea level, the Sea of Galilee is 696 feet below sea level, the Dead Sea is 1290 feet below sea level).

the splendor of Carmel and Sharon: Sharon is the beautiful and fertile coastal plain of Palestine between Jaffa (Joppa) and the Mount Carmel range. In ancient times it was heavily forested.

They will see the glory of the LORD, the splendor of our God: The hand of God will be visible in all of this.

3 Strengthen the hands that are feeble, make firm the knees that are weak, 4 Say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; With divine recompense he comes to save you: This evident presence of their God, in this great act of mercy, should make the weakest strong and courageous. God has come to save them: not only in the face of outrageous injustice, but toward the ordinary trials of life.

5 Then will the eyes of the blind be opened, the ears of the deaf be cleared 6 **Then will the lame leap like a stag, then the tongue of the dumb will sing…: *The most unfortunate will be among the first to share the blessings. Those suffering from human defects will be cured. This did not happen at the liberation from Babylon, but it happened when the true liberation came (see today’s Gospel, Mt. 11: 5, where our Lord applies this prophecy to himself), which proves that while Isaiah was speaking in the literal sense of the Babylonian liberation, his prophecy included the greater messianic liberation of which the others were a foreshadowing.
*
[Verses 6b through 9 are not included in this Sunday’s reading]

**10 Those whom the LORD has ransomed will return and enter Zion singing, crowned with everlasting joy; They will meet with joy and gladness, sorrow and mourning will flee: **Those set free by God’s mercy rejoice with an everlasting joy, when they return to Jerusalem. Again this was only partially fulfilled in 538. It will be literally fulfilled when the ransomed of the Lord reach the “Jerusalem which is above.” This presupposes an exile of some sort. For Christians, following the exile of this earthly life, it could be the entering into the heavenly Jerusalem which has been opened by the sacrifice of Jesus which “ransoms” us from sin and death.

 

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This Sunday’s 1st Reading is not cited in the Catechism of the Catholic Church.

**
QUESTION (for personal reflection):**

* The 1st Reading from the prophet Isaiah describes a time of renewal, rest and refreshment in the age of the Messiah. How has Christ at least begun to fulfill these promises since his coming? In a completed way at the end of time? In your life and the life of believers today?

 

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A meditation for practical application from Catholic Matters:

APPLICATION: Even if we took this prophecy of Isaiah as relating to the return from Babylon only, it would still be a source of consolation to us, and a reason for thanking our good God who, in this return of the Jews from Babylon, was preparing the way for the coming of his divine Son among us. The Exodus from Egypt in the 13th century, and the liberation from Babylon in the 6th, were big steps taken by God on the road to our eternal liberation. But as we know from our Lord’s own interpretation (Mt. 11:5), these words of the prophet referred also to God’s greatest act of love and mercy—the Incarnation of his divine Son, which was to liberate all mankind from the slavery of sin and worldliness, and make men citizens of an everlasting homeland, heaven.

How can we ever thank God for this, act of infinite love for us? The answer is that we cannot. All eternity itself will not be long enough for us to praise and thank God. Just as our creation was an act of sheer generosity, so this greater gift, our elevation to adopted sonship, is an act of infinite generosity, for which all that he expects in return, is our true appreciation of the gift and honor conferred on us.

Christmas, each year, brings vividly before our minds this proof of God’s infinite love. Every time a sincere Jew saw the rebuilt Temple and city of Jerusalem, he must surely have thanked God for having released his people from the slavery of Babylon, and for having given them, once more, a homeland of their own, and a temple where they could worship him freely. How much greater should be our gratitude when the Christmas crib reminds us of all that God has done for us? The statue of the small Baby, lying on a wad of straw in a stable, is but a feeble representation of the self-humiliation willingly accepted by the Son of God, when he assumed our human nature, in order to raise us up to the dizzy heights of divine sonship. All we can say is, “thank you, God, you have surely shown your love for us, would that we could show you some real love in return.”

Jerusalem with its temple, God’s earthly abode, and the land of Canaan, were God’s gifts to the Chosen People of old. They were but symbols of the reality he has promised to us. God grant we may all inherit that reality.

 

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2nd Reading - James 5:7-10

St. James is called “the younger” or “the less” to distinguish him from James the brother of John. He was not one of the two of that name who were Apostles, but was the son of Alphaeus (Cleophas) and Mary (a close relative of Mary, mother of Jesus). On account of this close kinship with Jesus he is known as the “brother of the Lord.”

Some years after the Ascension, he was appointed Bishop of Jerusalem by his fellow apostles. St. Paul numbers him, along with Peter and John, among the Pillars of the Church (part of the inner circle). He was called “the just” by his countrymen on account of the austerity of his life and his strict adherence to the Law of Moses. He was prominent as leader of the Judaeo-Christian church in Jerusalem, from the beginning (see Acts 12: 17; 15: 13; 21:18; 1 Cor. 15: 7; Gal. I: 19; 2: 9-12), and remained head of that church until his martyrdom in 62 A.D. The Jewish historian Josephus reports that he was stoned to death by order of the High Priest Ananus in A.D. 62 or 63 (Antiquities of the Jews 20.9.1’197-203).

Sometime between A.D. 50 and his death, James wrote his epistle (which is really a collection of exhortations to live the Christian life, not merely profess it) to the Jewish Christians dwelling in Palestine and adjacent countries: the “twelve tribes of the Dispersions,” Its immediate destination was probably Antioch, with its strong Jewish population. It was no doubt written from Jerusalem as it doesn’t seem that James ever left it. The main object of this letter is not to teach doctrine, but to improve morals. In the reading for today, these Jewish Christians are reminded of the need for patience, both in bearing the sufferings of human life and in their expectation of the coming of the Lord. The theme dealt with in the verses read today—the second coming of Christ as judge of the world—was very topical in the early years of Christianity. When the Lord comes, it is then that they will receive their reward.

Here is the 2nd Reading as we will hear it this Sunday:

Be patient, brothers and sisters,
until the coming of the Lord.
See how the farmer waits for the precious fruit of the earth,
being patient with it
until it receives the early and the late rains.
You too must be patient.
Make your hearts firm,
because the coming of the Lord is at hand.
Do not complain, brothers and sisters, about one another,
that you may not be judged.
Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers and sisters,
the prophets who spoke in the name of the Lord.

 

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From the Navarre Bible Commentary with Revised Standard Version, Catholic Edition (RSV-CE) text:

**
7-11. **Just before he ends his letter, St James again (cf. 1:2-4, 12) exhorts his readers to be patient, perhaps in case some are tempted to avenge themselves: on the rich. He uses the simile of the farmer, who patiently waits for the earth; to yield the fruits of his work: in the same kind of way the oppressed will be rewarded for all their afflictions when the Lord comes. St James encourages them also by reminding them of the patience and long-suffering of the prophets and of Job.

Christian hope, and the patience it induces, enables people to put up with injustice in this present life; but it is not an easy way out of one’s responsibilities nor an invitation to be passive. A Christian should strive to make this world a place of justice and peace, but should realize it is a transient place, and not make these temporal ideals an absolute goal. “God did not create us to build a lasting I city here on earth. …]. Nevertheless, we children of God ought not to remain aloof from earthly endeavors, for God has placed us here to sanctify them and , make them fruitful with our blessed faith, which alone is capable of bringing true peace and joy to all men wherever they may be …]. We urgently need to christianize society. We must imbue all levels of mankind with a supernatural outlook, and each of us must strive to raise his daily duties, his job or profession, to the order of supernatural grace. In this way all human occupations will be lit up by a new hope that transcends time and the inherent transience of earthly realities” ([St] J. Escriva, “Friends of God”, 210).

A Call for Constancy
-----------------------------
*[7] Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain. [8] You also be patient. Establish your hearts, for the coming of the Lord is at hand. [9] Do not grumble, brethren, against one another, that you may not be judged; behold, the Judge is standing at the doors. *

**7-9. **St James’ words show how vividly the early Christians realized that the Christian life should be a time for watchfulness and for looking forward to the Parousia of the Lord, when our redemption will be finally sealed (cf. Lk 21:28). Jesus did not choose to reveal the precise moment of his coming (cf. Mt 24:36); he stressed. rather, the need to be watchful, to make sure it found us ready (cf. Mt 24:42, 44; 25:13). Therefore, every Christian should live in the expectation of that event which surely will come, though he knows not when. This is also what the Apostle means when he says “the coming of the Lord is at hand” and “the Judge is standing at the doors”, for he may come at any moment.

*[10] As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord. *

10-11. The lives of the prophets are a very good model of patience and endurance in the adversity .Some of them in particular (Elijah, Isaiah, Jeremiah) underwent great suffering on account of their obedience to God. "You have seen the purpose of the Lord ": this is the interpretation of St Bede and St Augustine, referring to the example of patience set by Jesus in his passion and death on the cross. Most commentators prefer the other possible translation, “You have seen the outcome the Lord gave him”, referring to Job, who bore patiently the trials God sent to him (cf. Job 42:10ff), because, for one thing, it avoids having to give the term “Lord”, which appears twice in the same verse (v.11), two different meanings—Jesus Christ and God one and three.

 

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The 1859 Haydock Commentary with Douay-Rheims Version (DRV) text:

Exhortations to patience…

*7 Be patient, therefore, brethren, until the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, patiently bearing till he receive the early and the latter rain.

8 Be you, therefore, also patient, and strengthen your hearts: for the coming of the Lord draweth near.

9 Murmur not, brethren, one against another, that you may not be judged. Behold the judge standeth before the door.

10 Take, brethren, for an example of suffering evil, of labour and patience, the prophets, who spoke in the name of the Lord.*
**
Ver. 7-11.** Be patient, &c. He now in these five following verses turns his discourse from the rich to the poor, exhorting them to patience till the coming of the Lord to judgment, which draweth near; his coming to judge every one is at his death. Imitate the patience of the husbandman, waiting for fruit after that the earth hath received the timely and early rain soon after the corn is sown, and again more rain, that comes later to fill the grain before it comes to be ripe. This seems to be the sense by the Greek: others expound it, till he receive the early and latter fruits. (Witham) — Behold the judge standeth before the door. This expression is synonymous with that in the foregoing verse. “The coming of the Lord is at hand.” This way of speaking is not uncommon in Scripture. Thus God said to Cain: “If thou hast done evil, shall not sin forthwith be present at the door?” St. James is here speaking of the approaching ruin of Jerusalem, the destruction of the temple, and the dispersion of the Jews by the Romans. (Calmet) — Call to mind for your encouragement the trials and constancy of the prophets: the patience of Job, after which God rewarded him with great blessings and property, and you have seen the end of the Lord; that is, what end the Lord was pleased to give to Job’s sufferings. But St. Augustine, Ven. Bede, &c. would have these words, the end of the Lord, to be understood of the death of our Lord Jesus Christ, on the cross, for which God exalted him, &c. (Witham)

 

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Other thoughts and comments on the 2nd Reading:

**7 Be patient, therefore, brothers: Not only in the face of outrageous injustice, but toward the ordinary trials of life.
**
until the coming of the Lord: The *parousia (that is, the Second Coming,; Acts 1:11; 1 Thess 4:16-17)). It is also possible. Given his stress on the nearness of judgment (Jas 5:8), along with the image of Jesus “standing at the doors “(5:9, alluding to Mt 24:33 and Mark 13:29), that James is referring to the coming judgment of Israel and Jerusalem within the first Christian generation (A.D. 70). If so, this may suggest that the “suffering” (5:10) endured by readers was caused by the unbelievers of Israel. Suffering at the hands of others is also possible.
*
“The just judge will give you the rewards of your patience and will punish your adversaries with what they deserve. He sits at the door where he can watch everything you do, and he will come quickly to give each one whatever he or she deserves.” [Saint Bede the Venerable (ca. A.D. 700), *Concerning the Epistle of St. James

]
**
See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains: **The early and late rains (winter and spring rains) is an Old Testament expression used often in the listing of God’s gifts (Deuteronomy 11:14; Jeremiah 5:24; Joel 2:23-24).
**
8 You too must be patient. Make your hearts firm, because the coming of the Lord is at hand: *Don’t try to rush things, or despair or take things into your own hands, the parousia will occur at God’s appointed time. There are many New Testament expressions of the nearness of the parousia *(which came in A.D. 70 for the Jews when the Temple, a microcosm of their world, was destroyed).
**
9 Do not complain, brothers, about one another, that you may not be judged: The Jews always seemed to “grumble” or “murmur” (as they did against God and Moses as they wandered in the wilderness for 40 years) —Christians are called to maintain mutual relations within the community.
**
Behold, the Judge is standing before the gates: The coming of the Lord is viewed as the coming of the judge.

**10 Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord: **The suffering of the prophets was proverbial (Mt 5:12; Acts 7:52; Heb 11:32-38). The persecution of Christians is seen as a prolongation of that of the prophets. The prophets did not change their teaching because it was unpopular and *neither can we, the Church.

“James tells us to look to the prophets, who never did anything wrong and who spoke the words of God’s Spirit to the people but who nevertheless suffered a terrible end at the hands of unbelievers—Zechariah, Uriah and the Maccabees, for example, not to mention John the Baptist, Stephen, James the son of Zebedee and many others in the new Testament. They did not complain at such an end but were willing to endure it. Others put up with long labors without complaining, for example, Noah who spent a hundred years building his ark, and Moses, who took forty years to lead his people out of slavery and into the promised land.”* [Saint Bede the Venerable (ca. A.D. 700), *Concerning the Epistle of St. James]

 

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This Sunday’s 2nd Reading is not cited in the Catechism of the Catholic Church.

• In the 2nd Reading, to what does the expression “the coming of the Lord” refer here?

• What event is St. James urging his readers to patiently await?

• For what reason are they to exercise this patience?

• What is the background for James’ reference to the early and late rains?

• What OT examples can you think of that exhibited great patience (verse 10)?

• Of what might the image of the Judge “standing at the doors” (5:9) be an echo?

 

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A meditation on the 2nd Reading for practical application from Catholic Matters:

**
APPLICATION:** “The coming of the Lord is at hand.” These words of St. James are true for all of us, in two senses. His first coming, which we shall be commemorating in ten days or so, is very near. I am sure you are all busy already, making preparations for this great family feast-buying presents and greeting cards, putting your homes in order, getting ready to welcome and entertain relatives, friends and neighbors—all of which is becoming and right. The sincere Christian is, or should also be, busy putting his spiritual home in order, so that he may be able to welcome and entertain the greatest friend man could ever have. Christmas is the anniversary feast of his friend’s coming among us, to become one of the family, and enable us to become, for evermore, members of his.

The sincere Christian, who prepares thus, need have no fear of the second coming of Christ as his judge—the coming of which St. James speaks today. One of the hardest things, even for a devout Christian, is to convince himself that death—the moment when eternal destiny is decided—is not yet years and years away. Not one among us will deny the existence of such escapism. Death, therefore, for all of us will be unexpected when it comes. Even for the vast majority of those who die after a long illness the end is not in fact expected.

But death need not be unexpected, that is, unprepared for. This is really what matters. The man, or woman, who heeds the words of our Lord : “stand ready because the Son of Man is coming at an hour you do not expect” (Lk. 12:40) will strive to be always ready, by attempting to live always at peace with God.

Ours is a God of mercy. He will never try to catch, in one of their moments of weakness, those who are striving to live in his love and grace. Nor does he fail to send forearming, even to those who not only forget him but continually offend him. Those warnings can, of course, fall on deaf ears. St. James’ words today are such a warning. If anyone among you has hitherto neglected his duties to God, let him listen now to that warning and put his conscience right with God. The sinner who will do so, will have a holy and happy Christmas. He will welcome Christ becomingly at his first coming, and Christ’s second coming will have no terrors for him.

 

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Gospel - Matthew 11:2-11

Last week we heard John the Baptist announce the coming of the messiah. This week we hear Jesus affirm that announcement.

John the Baptist, who had announced the arrival of the Messiah and had pointed him out as “the Lamb of God who takes away the sin of the world” (Jn. 1 :29), was now imprisoned by the Tetrarch Herod, because he had publicly denounced Herod’s adulterous union with Herodias. While in prison, he had heard of the missionary activity of Jesus in which love, mercy and understanding for sinners predominated. This merciful and loving approach did not quite fit in with the “fire and judgment” aspect of the Messiah’s mission, which was the popular conception of the Messiah, and which be himself had foretold (Mt. 2: 7-12), and so his disciples were now wondering if Jesus is really the Messiah. To solve their doubts, he sends a delegation to Jesus to ask: Are you he who is to come: *Are you the Messiah, the promised one for whom we have been waiting? *

Here is the Gospel reading as we will hear it this Sunday:

When John the Baptist heard in prison of the works of the Christ,
he sent his disciples to Jesus with this question,
“Are you the one who is to come,
or should we look for another?”
Jesus said to them in reply,
“Go and tell John what you hear and see:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear,
the dead are raised,
and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”

As they were going off,
Jesus began to speak to the crowds about John,
“What did you go out to the desert to see?
A reed swayed by the wind?
Then what did you go out to see?
Someone dressed in fine clothing?
Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet?
Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
Behold, I am sending my messenger ahead of you;
he will prepare your way before you.
Amen, I say to you,
among those born of women
there has been none greater than John the Baptist;
yet the least in the kingdom of heaven is greater than he.”

 

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From the Navarre Bible Commentary with Revised Standard Version, Catholic Edition (RSV-CE) text:

The Mission of John the Baptist. Jesus’ Reply
------------------------------------------------------------------
*[2] Now when John heard in prison about the deeds of the Christ, he sent word by his disciples *

**2. *John knew that Jesus was the Messiah (cf. Mt 3:13-17). He sent his disciples to Jesus so that they could shed their mistaken notions about the kind of Messiah to expect, and come to recognize Jesus.
*
[3] and said to him, " Are you he who is to come, or shall we look for another?" [4] And Jesus answered them. “Go and tell John what you hear and see: [5] 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. [6] And blessed is he who takes no offense at me.”

**3-6. **Jesus replies to the Baptist’s disciples by pointing to the fact that they are witnessing the signs which the ancient prophecies said would mark the advent of the Messiah and his Kingdom (cf. Is 35:5, 61:1; etc). He says. in effect, that he is the prophet who “was to come”.

The miracles reported in the Gospel (chapters 8 and 9) and the teaching given to the people (chapters 5-7) prove that Jesus of Nazareth is the expected Messiah.

6. Jesus here corrects the mistaken idea which many Jews had of the Messiah, casting him in the role of a powerful earthly ruler–a far cry from the humble attitude of Jesus. It is not surprising that he was a stumbling block to Jews (cf. Is 8:14-15; 1 Cor 1:23).
*
[7] As they went away, Jesus began to speak to the crowds concerning John: "What did you go out into the wilderness to behold? A reed shaken by the wind? [8] Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings’ houses. [9] Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. [10] This is he of whom it is written, ‘Behold, I send my messenger before thy face, who shall prepare thy way before thee.’

[11] “Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.”*

**11. **With John the Old Testament is brought to a close and we are on the threshold of the New. The Precursor had the honor of ushering Christ in, making him known to men. God had assigned him the exalted mission of preparing his contemporaries to hear the Gospel. The Baptist’s faithfulness is recognized and proclaimed by Jesus. The praise he receives is a reward for his humility: John, realizing what his role was, had said, “He must increase, but I must decrease” (Jn 3:30).

St John the Baptist was the greatest in the sense that he had received a mission unique and incomparable in the context of the Old Testament. However, in the Kingdom of heaven (the New Testament) inaugurated by 'Christ, the divine gift of grace makes the least of those who faithfully receive it greater than the greatest in the earlier dispensation. Once the work of our redemption is accomplished, God’s grace will also be extended to the just of the Old Alliance. Thus, the greatness of John the Baptist, the Precursor and the last of the prophets, will be enhanced by the dignity of being made a son of God.

 

[Fidelis]

The 1859 Haydock Commentary with Douay-Rheims Version (DRV) text:

***John sends his disciples to Christ, who upbraids the Jews with their incredulity, and calls to him such as are sensible of their burdens.

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2 Now when John had heard, in prison, the works of Christ, sending two of his disciples, he said to him:
**
Ver. 2.* The order of time is not here observed by the evangelist. St. John’s deputation to Jesus Christ took place some time before; and the text of the 7th chap. of St. Luke, gives it soon after the cure of the centurion’s servant; hence all that follows, in chap. xi. of St. Matthew, is placed by persons who have drawn up evangelical harmonies, immediately after the first 17 verses of chap. viii. (Haydock)

3 Art thou he that is to come, or do we look for another?

**Ver. 3. **Art thou he that is to come? (Greek, who cometh?) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. (John i). He could not then doubt of it himself, but sent his disciples to take away their doubt. (Witham) — St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. (St. Chrysostom in Baradius) — This expression of St. John is much taken notice of, as conveying with it a very particular question. “Tell me, says St. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?” (St. Thomas Aquinas) — And St. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but now that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)

4 And Jesus making answer, said to them: Go and relate to John what you have heard and seen.

**Ver. 4. **Go, and relate, &c. St. Luke here relates that Christ wrought more miracles when the disciple of St. John came than usual, by which he proved in a much stronger manner than he could have done by words, that he was the Messias. For the prophets only wrought miracles by invoking the name of God, whereas he did it by his own authority. (St. Cyril) — The reason why our Saviour did not return a plain answer in words to St. John’s disciples is, because as the Jews expected the Messias to be a great and powerful king, had he acknowledged himself to be the Messias in the presence of the multitude, he might have given umbrage to the secular power, or afforded a pretext to the Scribes and Pharisees of calumniating him, and putting him to death before the time preordained for his passion. (Baradius)

Concluded on the next post…

 

[Fidelis]

*5 *The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, *the poor have the gospel preached to them.

Ver. 5. *The blind see, &c. *Christ shews them who he was by the miracles, which were foretold concerning the Messias. — The poor have the gospel preached to them. This is the sense held forth by the prophet Isaias. (Chap. lxi. ver. 1) (Witham) — That is, they are declared to have the kingdom of heaven, and are styled blessed. Here also he fulfils the prophecy of Isaias, (Chap. lxi.) which in the Septuagint version is rendered, He sent me to preach the gospel to the poor. (Nicholas of Lyra.)

6 And blessed is he that shall not be scandalized in me.

Ver. 6. *Scandalized in me. *That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I shall die on an infamous cross. (Witham) — Blessed is he, &c. That is, who shall not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to shew that he knew their hearts. (Menochius)

*7 *And when they went their way, Jesus began to say to the multitude, concerning John: What went you out into the desert to see? a reed shaken with the wind?

8 But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.*

Ver. 8. Clothed in soft, &c. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jewish people paid him sufficiently evinced. Our Redeemer, therefore, proceeds to shew that St. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behaviour,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he shewed to the world by his garments of camels’ hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. (St. Chrysostom, hom. xxxviii).

9 But what went you out to see? a prophet? yea, I tell you, and more than a prophet.

Ver. 9. *More than a prophet. *John was a prophet, because he foretold the coming of Christ; and he was more than a prophet, because he saw him, which was a privilege that none of the ancient prophets enjoyed; and not only did he see him, but pointed him out, before he was acknowledged in that character. Again, he was more than a prophet, in as much as he was the precursor of the Messias, who even deigned to receive baptism at his hands. (Menochius)

*10 For this is he of whom it is written: *Behold I send my angel before thy face, who shall prepare thy way before thee.

11 Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of Heaven is greater than he.*

Ver. 11. He that is the lesser, &c. Many understand this of Christ, who is less in as much as he is more humble, younger in age, and according to the erroneous opinion of men, of less sanctity than John. Maldonatus and Tolletus suppose the meaning to be, that he who is the least in sanctity in the Church of Christ is greater than John; not that John did not excel in sanctity many, nay even most of the children of the Church of Christ, but that those who belong to the Church, on account of this circumstance of their being under the new law, which is the law of children, are greater than those under the old law, which was the law of bondsmen, as the least among the children is greater than the greatest among the bondsmen. Now John in this respect did not belong to the Church of Christ, as he was slain before Christ’s death, before which time the gospel was not fully established. (Menochius) — *There hath not risen … a greater, &c. *This comparison, by what we find, Luke vii. 28, is only betwixt John and the ancient prophets, to signify that John was greater than any of the prophets, at least by his office of being the immediate precursor of the Messias. The comparison cannot be extended to Christ himself, who was both God and man, nor to his blessed Virgin Mother; nor need we understand it of his apostles. (Witham)

 

[Fidelis]

Other thoughts and comments on the Gospel Reading:

**2 When John heard in prison: **Matthew postpones the explanation of why John the Baptist is imprisoned until the story of his death (Matthew 14:3-12) [for publicly rebuking Herod Antipas for his adulterous and incestuous marriage with Herodias (ex-wife of his brother Herod Philip)]. According to Josephus (Antiquities of the Jews 18.5.2’119) the prison was in the palace-fortress of Machaerus, built by Herod the Great on the desolate heights of Moab near the east central shore of the Dead Sea.

of the works of the Messiah, he sent his disciples to him 3 with this question, “Are you the one who is to come, or should we look for another?”: “Are you the Messiah, the promised one for whom we have been waiting?” The way this is phrased it sounds like they are asking about the nature of Jesus, messiahship, it may well have been an inquiry as to whether he was a divine messenger like Elijah; but the most likely interpretation is that John knew that Jesus was the Messiah (see Matthew 3:13-17). John sent his disciples to Jesus so that they could shed their mistaken notions about the kind of Messiah to expect, and come to recognize Jesus.

**4 Jesus said to them in reply, "Go and tell John what you hear and see: **The reports of Jesus’ miracles had already spread far and wide, and Luke adds that our Lord worked miracles of healing in the presence of John’s delegates (Lk. 7: 19-23).

**5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them: **These acts of compassionate use of his power are cited by Jesus, as proof that he is the true Messiah and is fulfilling the prophecies (see his application of Is. 61: 1-2 to himself—a parallel to his answer here Lk. 4: 16-19). His coming as judge and punisher, as John described him, will be on the last day.

Recall our first reading from Isaiah 35:5-6. Although this is not a formal claim of messiahship, these are allusions to the phenomena in the Old Testament which were associated with the messianic era. Note that it is not primarily a messiahship of judgment and wrath, nor the establishment of an empire over all the kingdoms of the earth, nor a war of extermination against the enemies of the elect people. It is a messiahship of the healing of ills and the conferring of blessing.

**6 And blessed is the one who takes no offense at me.": **Jesus’ gentleness towards all, his compassion, and even friendship for sinners, his stress on the mercy rather than the justice of God, caused scandal, not only to the Pharisees but even to some of his close followers. The messiahship of healing and blessing was not the messiahship which the people, including the disciples, expected. This is evident in the subsequent gospel story. John the Evangelist and James, his brother, devout though they were, wanted Jesus to call fire down from heaven on a Samaritan village that refused hospitality to the apostolic group (Lk. 9: 54).

Concluded on the post below…

 

[Fidelis]

7 As they were going off, Jesus began to speak to the crowds about John: Jesus gives testimony about John the Baptist. The people went to hear him preach at the Jordan because he was not wavering, or fickle and effete: Instead he was a man of principle. He spoke the truth and was ready, as he proved later, to give his life in defense of truth and moral principles. He lived a life of mortification (not in “soft garments”), unlike the worldly and pampered princes (Herod and Herodias, for example). Our Lord gives this testimony about John, first in a set of six rhetorical questions, then in three positive assertions about him.

"What did you go out to the desert to see? A reed swayed by the wind? 8 **Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces: **These last two references may be a veiled contrast between John the Baptist and Herod the king of Judea, the current standard of worldly power. Not only did Herod live in a palace and dress in fine, soft clothes, but when he built the royal city of Tiberias, he struck a commemorative coin that featured the image of a swaying reed [you can see it http://biblicalcoins.files.wordpress.com/2008/05/antipas.jpg”]here.

]. This was not the image of power that John represented!

**9 Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet: **The common Jewish belief is that there has been no prophecy in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited and Jesus agrees that John is a prophet, and much more! He was the last, and the most important, of all the prophets of the Old Testament.

**10 This is the one about whom it is written: ‘Behold, I am sending my messenger ahead of you; he will prepare your way before you.’: **See Malachi 3:1; Exodus 23:20. John is the long awaited precursor of the one who will bring in the new and final age.

**11 Amen, I say to you, among those born of women there has been none greater than John the Baptist: **This makes John the Baptist the last and greatest of the prophets, even greater than Moses. He was the greatest, the closest to God, of all the great personages of the Old Testament; a gift of God, in fact, to his parents and to mankind.

**yet the least in the kingdom of heaven is greater than he: **The Baptist only stood at the threshold of the new era, the kingdom of God, which was just beginning on earth, and would have its glorious culmination in heaven. The lowliest Christian, therefore, who would follow Christ and receive his gifts and graces, would, because of his elevation to sonship of God, be capable of rendering far greater honor to God than John the Baptist ever could. This does not mean that the Baptist has not a very high place among the saints of heaven, for the merits of the Incarnation were retroactive for all those who had acted according to their knowledge and conscience before Christ’s death and resurrection.

John lived and worked before the messianic reign. Therefore, even the least in the messianic reign, who will have the light of the gospel and the communication of the power of faith, will accomplish greater works than John.

 

[Fidelis]

This Sunday’s Gospel Reading is cited in the Catechism of the Catholic Church in the following sections:

548 The signs worked by Jesus attest that the Father has sent him. They invite belief in him.269 To those who turn to him in faith, he grants what they ask.270 So miracles strengthen faith in the One who does his Father’s works; they bear witness that he is the Son of God.271 But his miracles can also be occasions for “offence”; **272 ** they are not intended to satisfy people’s curiosity or desire for magic Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons.273

269. Cf. Jn 5:36; 10:25, 38.

270. Cf. Mk 5:25-34; 10:52; etc.

271. Cf. Jn 10:31-38.

** 272. Mt 11:6.**

273. Cf. Jn 11:47-48; Mk 3:22.

549 By freeing some individuals from the earthly evils of hunger, injustice, illness and death, 274 Jesus performed messianic signs. Nevertheless he did not come to abolish all evils here below,275 but to free men from the gravest slavery, sin, which thwarts them in their vocation as God’s sons and causes all forms of human bondage.276

**274.** Cf. Jn 6:5-15; Lk 19:8; **Mt 11:5**.

275. Cf. Lk 12:13-14; Jn 18:36.

276. Cf. Jn 8:34-36.

LOVE FOR THE POOR

2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; "you received without pay, give without pay."232 It is by what they have done for the poor that Jesus Christ will recognize his chosen ones.233 When “the poor have the good news preached to them,” it is the sign of Christ’s presence. 234

232. Mt 5:42; 10:8.

233. Cf. Mt 25:31-36.

**234. Mt 11:5**; cf. Lk 4:18.