Study and Meditations on this Sunday's Scripture Readings: December 5th

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[3] For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.”

3. By quoting Isaiah 40:3, St Matthew makes it clear that St John the Baptist has a mission as a prophet. This mission has two purposes–first, to prepare the people to receive the Kingdom of God; second, to testify before the people that Jesus is the Messiah who is bringing that Kingdom.

*[4] Now John wore a garment of camel’s hair, and a leather girdle around his waist; and his food was locusts and wild honey. *

**4. **The Gospel gives a brief outline of the extremely austere life of St John the Baptist. His style of life is in line with that of certain Old Testament prophets and is particularly reminiscent of Elijah (cf. 2 Kings 1:8; 2:8-13ff.). The kind of food and dress described are of the most rudimentary for the region in question. The locust was a kind of grasshopper; the wild honey probably refers to substances excreted by certain local shrubs rather than to bees’ honey. In view of the imminent coming of the Messiah, John underlines, with his example, the attitude of penance preceding great religious festivals (similarly, in its Advent liturgy the Church puts John before us as a model and invites us to practise mortification and penance). In this way, the point made in the previous verse (concerning John’s view of his mission as precursor of Christ) is fulfilled. A Christian’s entire life is a preparation for his meeting with Christ. Consequently, mortification and penance play a significant part in his life.

[5] Then went out to him Jerusalem and all Judea and all the region about the Jordan, [6] and they were baptized by him in the river Jordan, confessing their sins.

6. John’s baptism did not have the power to cleanse the soul from sin as Christian Baptism does. The latter is a sacrament, a sign, which produces the grace it signifies. Concerning the value of John’s baptism, see the note on Mt 3:11.

*[7] But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? *

7. St John reproaches the Pharisees and Sadducees for their attitude towards him. His preaching and baptism are not simply one more purification rite. Rather, they demand a true interior conversion of the soul, as a necessary predisposition to reach the grace of faith in Jesus. In the light of this explanation, we can understand why the prophetic words of St John the Baptist were so hard-hitting; as it turned out, most of these people did not accept Jesus as the Messiah.

“Pharisees”: these constituted the most important religious group in Jesus’’ time. They kept the Law of Moses rigorously and also the oral traditions which had built up around it. They gave as much importance to these latter, indeed, as to the Law itself. They strongly opposed the influence of Greek paganism and totally rejected the homage paid to the Roman emperor. Among them there were men of great spiritual eminence and sincere piety; but there were many others who exaggerated pharisaical religiosity to the extreme of fanaticism, pride and hypocrisy. It was this perversion of the true Israelite religion that John the Baptist (and later our Lord) castigated.

“Sadducees”: the Sadducees constituted a smaller religious group than the Pharisees, but they included many influential people, most of them from the main priestly families. They accepted the written Law, but, unlike the Pharisees, they rejected oral tradition. They also rejected certain important truths, such as the resurrection of the dead. On the political front, they went along easily with the terms dictated by the Romans, and they acquiesced in the introduction of pagan customs into the country .Their opposition to Christ was even more pronounced than that of the Pharisees.

Continued on the next post…

 

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[8] Bear fruit that befits repentance, [9] and do not presume to say to yourselves, ‘We have Abraham as our father’ ; for I tell you, God is able from these stones to raise up children to Abraham.’ [10] Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

**9-10. *St John the Baptist’s listeners believe their salvation is assured because they are descendants of Abraham according to the flesh. But St John " warns them that to pass God’s judgment it is not enough to belong to the chosen people; they must also yield the good fruit of a holy life. If they fail to do this, they will be thrown into the fire, that is, into hell, the eternal punishment, because they did not do penance for their sins. See the note on Mt 25:46.
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[11] I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire.

11. St John the Baptist did not limit himself to preaching penance and repentance; he encouraged people to receive his baptism. This baptism was a way of interiorly preparing them and helping them to realize that the coming of Christ was imminent. By his words of encouragement and by their humble recognition of their sins, they were prepared to receive Christ’s grace through Baptism with fire and the Holy Spirit. To put it another way, John’s baptism did not produce justification, whereas Christian Baptism is the sacrament of initiation which forgives sin and bestows sanctifying grace. The effectiveness of the sacrament of Christian Baptism is expressed in Catholic teaching when it says that the sacrament gives grace “ex opera operato”. This means that grace is given by virtue of Christ who acts through the sacrament, and not by virtue of the merits of either the minister or the recipient of the sacrament. “When Peter baptizes, it is Christ who baptizes …]. When Judas baptizes, it is Christ who baptizes” (St Augustine, “ln loann. Evang.”, 6).

The word “fire” points in a metaphorical way to the effectiveness of the Holy Spirit’s action in totally wiping out sins. It also shows the life-giving power of grace in the person baptized.

Foremost among the personal qualities of St John the Baptist is his remarkable humility; he resolutely rejects the temptation of accepting the dignity of Messiah which the crowds apparently wanted to bestow on him. Carrying the sandals of one’s master was a job for the lowest of servants.
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[12] His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire."*

1. Verses 10 and 12 refer to judgment by the Messiah. This judgment has two parts: the first occurs throughout each man’s life and ends in the Particular Judgment immediately after death; the second occurs at the time of the Last Judgment. Christ is the judge in both instances. Let us remember the words of St Peter in Acts 10:42: “And he commanded us to preach to the people, and to testify that he [Jesus] is the one ordained by God to be judge of the living and the dead.” The judgment will give to each person the reward or punishment merited by his good or bad actions.

It is worth noting that the word "chaff’ does not refer only to bad deeds; it refers also to useless ones, for example, lives lacking in service to God and men. God will judge us, therefore, for our omissions and our lost opportunities.

“Don’t let your life be barren. Be useful. Make yourself felt. Shine forth with the torch of your faith and your love. With your apostolic life, wipe out the trail of filth and slime left by the unclean sowers of hatred. And set aflame all the ways of the earth with the fire of Christ that you bear in your heart” ([St] J. Escriva, “The Way”, 1).

 

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From the 1859 Haydock Commentary with DRV text:

The preaching of John: his penance: his baptism. His reproaches against the Pharisees and Sadducees…

*1 Now, in those days cometh John the Baptist, preaching in the desert of Judea,

Ver. 1. “In those days,” i.e. at the time of Jesus Christ, whose history this book contains. This expression does not always mean that what is going to be narrated, happened immediately after that which precedes. (Bible de Vence) — 'Tis a way of speaking used by the Hebrews, even when there is no connection of time, as here are passed over 30 years of Christ’s life. John the Baptist was so called from his baptizing the people in water. The Jews took this for some token of their Messias: for they said to him, (John i. 25,) why dost thou baptize if thou art not the Christ? — In the desert, not in the house of his Father Zacharias, as some pretend, but in a true wilderness, as appears by the circumstances of his food, apparel, &c. (Witham) — The Baptist was about 30 years of age. He, as well as our Lord, in conformity with the Jewish law, did not enter upon his public ministry before that age. (Haydock)
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2 And saying: Do penance: for the kingdom of heaven is at hand.

Ver. 2. “Desert,” in Greek eremos, hence hermit. St. John the Baptist is praised by St. John Chrysostom, as a perfect model, and the prince of an Eremitical life. (Hom. i. in Mar. and hom. i. in J. Bap.) Several sectarists do not approve of what St. Chrysostom advances in favour of an ascetic life, and doing penance for past sins. (Bristow) — Do penance.[1] Beza would have it translated repent. We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences, accompanied with self-denials, and some severities of a penitential life. — The kingdom of heaven, which many times signifies the present condition of Christ’s Church. (Witham) — In this and other places of holy writ, instead of “do penance,” Protestants give “repent ye;” but general use has rendered metanoia, by pœnitentia, or penance; and in this text, not any kind of penance, or grief for sins committed, but that which is joined with a desire of appeasing Him who has been offended by sin; and this also by some external signs and works. For as many as heard this metanoeite, obeyed the voice, received from him the baptism of penance, confessed their sins, and it was said to them: Bring forth fruit worthy of repentance, ver. 8. Therefore, all this was contained in the penance preached by the baptist. And here we must not omit, that while sectarists preach faith alone, both the baptist and Jesus Christ begin their ministry with practising and preaching penance. (Tirinus) —* Pœnitentiam agite, metanoeite*. Which word, according to the use of the Scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises. (Challoner)

*3 For this is he, who was spoken of by Isaias the prophet, saying: A voice of one crying in the desert: Prepare ye the way of the Lord, make straight his paths.

Ver. 3. Isaias spoke these words of the deliverance of the Jews from Babylon; but this was a figure of the freedom of mankind through Jesus Christ. The Jews expected Elias would come in person to prepare the ways of the Messias; but John the Baptist was raised up by God in the spirit and power of Elias, to precede the first coming of Jesus Christ, as Elias in person was to precede the second coming of this divine Saviour. (Bible de Vence)
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4 And John himself had his garment of camels’ hair, and a leathern girdle about his loins, and his food was locusts and wild honey.*

**Ver. 4. **His garment of camels’ hair,[2] not wrought camlet as some would have it, but made of the skin of a camel, with the hair on it. Thus Elias (4 Kings, i. 8,) is called an hairy man, with a leathern girdle about him. — Locusts, not sea-crabs, as others again expound it; but a sort of flies, or grasshoppers, frequent in hot countries. They are numbered among eatables. (Leviticus xi. 22) St. Jerome and others mention them as a food of the common people, when dried with smoke and salt. Theophylactus, by the Greek word, understands the tops of trees or buds. (Witham)

Continued on the next post…

 

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*5 Then went out to him Jerusalem and all Judea, and all the country about the Jordan:

**Ver. 5. *So great was the celebrity of St. John’s sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. (Haydock)
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6 And they were baptized by him in the Jordan, confessing their sins.

Ver. 6. *Baptized. The word baptism signifies a washing, particularly when it is done by immersion, or by dipping, or plunging a thing under water, which was formerly the ordinary way of administering the sacrament of baptism. But the Church, which cannot change the least article of the Christian faith, is not so tied up in matters of discipline and ceremonies. Not only the Catholic Church, but also the pretended reformed churches, have altered this primitive custom in giving the sacrament of baptism, and now allow of baptism by pouring or sprinkling water on the person baptized; nay may of their ministers do it now-a-days, by filliping *a wet finger and thumb over the child’s head, or by shaking a wet finger or two over the child, which it is hard enough to call a baptizing in any sense. — Confessing their sins. We bring not this as a proof for sacramental auricular confession; yet we may take notice, with Grotius, that it is a different thing for men to confess their sins, and to confess themselves sinners. And here is expressed a declaring of particular sins, (as also Acts xix. 18,) such as is recommended in the Protestant Common Prayer Book, in the visitation of the sick. (Witham) — As the baptism of John was an external profession of penance, to this it was meet to add an external or oral confession of sins; and the more so, because such as were baptized by John, sought of him also, as we read in St. Luke, instructions how they were to amend their lives; now it is naturally expected of whoever asks for similar advice, that he should expose the defects of his past life. It is thus patients act with their physicians. (Haydock)

*7 And seeing many of the Pharisees, and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come?

Ver. 7. Pharisees and Sadducees. These are the names of two sects at that time among the Jews. There are different conjectures about the name of the Sadducees. This at least we find by the Gospels, and by the Acts of the Apostles, that they were a profane sort of men, that made a jest of the resurrection, and of the existence of spirits, and of the immortality of souls. To these the Pharisees were declared adversaries, as being a more religious sect, who pretended to be exact observers of the law, and also of a great many traditions, which they had, or pretended to have, from their forefathers. St. Epiphanius (hær. 16, p. 34,) derives their name from the Hebrew word Pharas, signifying separated, divided, or distinguished from others by a more holy way of living. So the proud Pharisee (Luke xviii.) said of himself, I am not like the rest of men, &c. — Brood of vipers. St. John the Baptist, and also our Saviour himself, (Matthew xxii. 33,) made use of this sharp reprehension to such as come to them full of hypocrisy. — The wrath to come: meaning punishments for the wicked after death. Or as some expound it, the destruction that was shortly to fall on the city of Jerusalem, on the temple, and the whole nation of the Jews. (Witham)

8 Bring forth, therefore, fruit worthy of penance.

Ver. 8. See note for ver. 2.

Concluded on next post…

 

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*9 And think not to say within yourselves: We have Abraham for our father: for I tell you that God is able of these stones to raise up children to Abraham.

Ver. 9. Do not, therefore, wantonly imagine, that the fear of destroying the posterity of this patriarch, and of annulling the promises which God had made to him and to his seed, will hinder Him from punishing you. (Bible de Vence)

10 For now the axe is laid to the root of the trees. Every tree therefore that yieldeth not good fruit, shall be cut down, and cast into the fire.

Ver. 10. Without the least attention to its origin, or other advantages. Hence you must not rest your hopes of salvation on your birth alone, nor on the baptism alone you receive at my hands. (Bible de Vence)
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11 I indeed baptize you with water unto penance: but he who is to come after me, is stronger than I, whose shoes I am not worthy to carry: he shall baptize you with the Holy Ghost and with fire.
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Ver. 11. My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. (Bible de Vence) — Here St. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, “I ought to be baptized by thee, and comest thou to me?” (Tirinus) — Whose shoes I am not worthy to carry. In St. Mark, (chap. i. 7.) and in St. Luke, (iii. 21.) we read, the latchet of whose shoes . . . I am not worthy to untie. The sense is the same, and St. John might use both these expressions. His meaning is, that he was not worthy to do him the least, or the lowest service. — He shall baptize you in, or with the Holy Ghost, i.e. by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by fire, which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. (Witham)
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12 Whose fan is in his hand, and he will throughly cleanse his floor: and gather his wheat into the barn; but the chaff he will burn with unquenchable fire.
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Ver. 12.* Address yourselves then to Him, and prevent, by a prompt and sincere conversion, that dreadful judgment which the just and severe Judge, whom I now announce to you, will most undoubtedly pass upon sinners, when he shall remove the chaff from the good grain, i.e. the bad from the good, calling the latter with him to his heavenly kingdom, and sending the former to burn in unquenchable fire. (Haydock)

 

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Other thoughts and comments on the Gospel Reading;

**1 In those days John the Baptist appeared: **Jesus’ kinsman (Lk 1:36) and hereditarily a Levite (Lk 1:5); many think he was an Essene or associated with the Essenes (the people of the Dead Sea Scrolls; see below). He was considered a prophet by many of the Jews (Lk 21:26) and even by Jesus himself (11:9). John the Baptist is also known from extra-biblical sources as a preacher of repentance (such as Josephus’ Antiquities of the Jews 18.5.2’116-119).
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preaching in the desert of Judea: **The steep slope that falls from the central ridge of the country to the valley of the Jordan and the Dead Sea. Baptism in the Jordan indicates that John preached near the river, probably not far from Jericho. This is only a few miles distant from Qumran (where the Essenes are believed to be from and where the Dead Sea Scrolls were found). Josephus (Wars of the Jews 2.8.2-14’119-166) called the Essenes one of three philosophical sects of Jews, the other two being the Pharisees and Sadducees. The Essenes led a very austere life; they practiced celibacy, lived a common life, and held their possessions in common. Their normal garb was white, symbolizing the purity of morals which they cultivated. Even though they were Jews, they did not participate in the blood Temple
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2 (and) saying, “Repent, for the kingdom of heaven is at hand!”: This summary of John’s preaching is identical with the proclamation of Jesus in Matthew 4:17 (3rd Sunday in Ordinary Time, Cycle A). John is calling for a change of heart and conduct, a turning of one’s life from rebellion to obedience toward God. The expression “kingdom of heaven” occurs only in Matthew and it means “kingdom of God”. That is, the Messianic kingdom which would begin on earth but have its completion and perfection in heaven. The expectation, found in Jewish apocalyptic writings, was that the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish; an expectation which is apparently shared by John the Baptist.

3 It was of him that the prophet Isaiah had spoken when he said: “A voice of one crying out in the desert, ‘Prepare the way of the Lord, make straight his paths.’”: Isaiah 40:3 is quoted, in which the prophet is telling the Jews to prepare a royal road through the desert for the future Messianic king.
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4 John wore clothing made of camel’s hair and had a leather belt around his waist:** The uniform of a prophet, especially Elijah (Zechariah 13:4, 2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom was widespread. According to Jesus, this expectation was fulfilled in John the Baptist (Matthew 11:14; 17:11-13).

**His food was locusts and wild honey: **Wild food, the food of a nomad. The locust has been interpreted by some to be the fruit of the carob tree, and wild honey has also been interpreted by some to be the sweet substance secreted by insects on the local shrubs. During the Advent liturgy, John is placed before us as a model of mortification and penance. Just as John’s mission was to prepare the way for Jesus, a Christian’s entire life is a preparation for his meeting with Christ. Mortification and penance play a significant part in John’s life as they should in our own.

**5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him: **This marks a reverse of the practice of everyone going *toward *Jerusalem to encounter God. Perhaps this is why the religious authorities were so curious about John’s ministry.
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6 and were being baptized by him in the Jordan River: **The Jordan was the place of deliverance for the Jewish people. Joshua and the Israelites miraculously crossed it to enter the Promised Land; Naaman the leper was healed here by immersing himself at the command of the prophet Elisha; it was near here that the prophet Elijah was taken into heaven. The Greek word baptizein means to dip or immerse ceremonially, perhaps also to pour. Here, baptism is a religious rite of cleansing or purification. Priests washed before performing sacred rites, Jews washed before entering the Temple and before eating. What is unique here is that the washing is not done by the penitent, but by John himself. Not the sacrament of baptism, later instituted by Christ, but a symbolic washing, to indicate repentance and the resolution to avoid sin, is what is indicated here.

as they acknowledged their sins: A sense of moral guilt is widespread, as is the need to confess. It is not clear how the confession was done here, but it might be helpful to think of the Day of Atonement when general laments of broken promises occur. John’s baptism of repentance did not have the power to cleanse the soul from sin as Christian baptism does.

Continued on the post below…

 

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**7 When he saw many of the Pharisees and Sadducees coming to his baptism: **The Pharisees were the most important religious group in Jesus’ time. They kept the law of Moses rigorously and also the oral traditions which had built up around it. They gave as much importance to the traditions as they did to the law itself. They strongly opposed the influence of Greek paganism and totally rejected the homage paid to the Roman emperor. Among them there were men of great spiritual eminence and sincere piety; but there were many others who exaggerated pharisaical religiosity to the extreme of fanaticism, pride and hypocrisy. It was this perversion of the true Israelite religion that John the Baptist (and later our Lord) castigated. The scribes, experts in the Law, predominantly belonged to this group. The Sadducees, on the other hand, were a smaller religious group than the Pharisees, but they included many influential people, most of them from the main priestly families. They accepted as Scripture only the written Law, the first five books of the Old Testament but, unlike the Pharisees, they rejected oral tradition and were opposed to teachings not found in the Pentateuch. As a result, they rejected certain important truths, such as the resurrection of the dead. [They were the biblical fundamentalists of their day.] They went along easily with the terms dictated by the Romans, and they acquiesced in the introduction of pagan customs into the country. Their opposition to Christ was even more pronounced than that of the Pharisees.

he said to them, "You brood of vipers!: Jesus uses these same words to address the Pharisees in Matthew 12:34.
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Who warned you to flee from the coming wrath?: Although the basic idea is as old as the prophets, there is a new note of urgency in the call to repentance; the judgment of God is close.
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8 Produce good fruit as evidence of your repentance: Good works that go beyond the good intentions of repentance is what he is asking for; a follow-through of their intentions. Just to feel sorry is not enough: there must be visible fruit.
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9 And do not presume to say to yourselves, ‘We have Abraham as our father.’ : **Salvation is not hereditary. This hints at a basic theme of Matthew: Gentiles can be saved (Amos 3:2). God does not show ethnic or social partiality (Deuteronomy 1:17; 16:19; 2 Chronicles 19:17; Acts 10:34; Romans 2:11; Galatians 2:6; Ephesians 6:4; Colossians 3:25).
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For I tell you, God can raise up children to Abraham from these stones: This alludes to the rejection of the Messiah by the Jews and His acceptance by the Gentiles: The Church of Jews and Gentiles is the new Israel and the true people of God.
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10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire: There is a sense of urgency here. John refers back to his address to the Pharisees and Sadducees (v8) “Give some evidence that you mean to reform”. They must change their behavior to reflect their faith.
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11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals: **Matthew differs from the other gospels and Acts 13:25 by “carrying” rather than “untying”. This might reflect a rabbinic teaching that a disciple should do for his teacher anything a slave would do except take off his shoes. John realizes that he is only the Precursor. His baptism has no effective power, its value coming from the personal repentance of those who received it. But the one he is preparing for will truly cleanse from sins, and give the Spirit of God to those who accept him. John, in true humility, feels he is not worthy to be even a menial servant of the Messiah.
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He will baptize you with the holy Spirit and fire: John the Baptist did not limit himself to preaching penance and repentance; he encouraged people to receive his baptism. This baptism was a way of interiorly preparing them and helping them to realize that the coming of Christ was imminent. By his words of encouragement and by their humble recognition of their sins, they were prepared to receive Christ’s grace through baptism with fire and the Holy Spirit. The word “fire” points in a metaphorical way to the effectiveness of the Holy Spirit’s action in totally wiping out sins. It also shows the life-giving power of grace in the person baptized. “Fire” can also point to the judgment of God Himself (1 Corinthians 3:10-15) as well as the descent of the Holy Spirit on Pentecost (Acts 2:34).
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12 His winnowing fan is in his hand: A winnowing fan is a forklike shovel used to separate the wheat from the chaff—the useful from the useless. The threshed wheat was thrown into the air and the kernels fell to the ground to be gathered for storage while the chaff, blown off by the wind, was later swept up and burned.
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He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.": **This refers not only to bad deeds, it also refers to useless ones. For example, lives lacking in service to God and men. God will judge us for our omissions and lost opportunities. The “unquenchable fire” is the destroying fire of Gehenna. The Messiah will separate the wheat from the chaff, the good from the bad, and each will receive what he deserves.

 

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

**523 **St. John the Baptist is the Lord’s immediate precursor or forerunner, sent to prepare his way.**196 **“Prophet of the Most High”, John surpasses all the prophets, of whom he is the last.197 He inaugurates the Gospel, already from his mother’s womb welcomes the coming of Christ, and rejoices in being “the friend of the bridegroom”, whom he points out as “the Lamb of God, who takes away the sin of the world”.198 Going before Jesus “in the spirit and power of Elijah”, John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom.199

**196**. Cf. Acts 13:24; **Mt 3:3.**

197. Lk 1:76; cf. 7:26; Mt 11:13.

198. Jn 1:29; cf. Acts 1:22; Lk 1:41; 16:16; Jn 3:29.

199. Lk 1:17; cf. Mk 6:17-29.

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THE MYSTERIES OF JESUS’ PUBLIC LIFE

The baptism of Jesus**

**535 Jesus’ public life begins with his baptism by John in the Jordan.228 John preaches “a baptism of repentance for the forgiveness of sins”.229 A crowd of sinners230 **- tax collectors and soldiers, Pharisees and Sadducees, and prostitutes- come to be baptized by him. “Then Jesus appears.” The Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, "This is my beloved Son."231 This is the manifestation (“Epiphany”) of Jesus as Messiah of Israel and Son of God.

228. Cf. Lk 3:23; Acts 1:22.

229. Lk 3:3.

** 230**. Cf. Lk 3:10-14; Mt 3:7; 21:32.

231. Mt 3:13-17.

**TO JUDGE THE LIVING AND THE DEAD

678** Following in the steps of the prophets and John the Baptist, Jesus announced the judgment of the Last Day in his preaching.582 Then will the conduct of each one and the secrets of hearts be brought to light.583 Then will the culpable unbelief that counted the offer of God’s grace as nothing be condemned.584 Our attitude to our neighbor will disclose acceptance or refusal of grace and divine love.585 On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me."586

**582.** Cf. Dan 7:10; Joel 3-4; Mal 3:19; **Mt 3:7-12**.

583. Cf Mk 12:38-40; Lk 12:1-3; Jn 3:20-21; Rom 2:16; 1 Cor 4:5.

584. Cf. Mt 11:20-24; 12:41-42.

585. Cf. Mt 5:22; 7:1-5.

586. Mt 25:40.

 

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Some questions on the Gospel Reading for further study and personal reflection:

• What was John the Baptist like? Why would anyone go out of their way to hear this radical preacher? Who did they think he was (2 Kings 1:8; John 1:19-23)?

• Assume that John the Baptist is speaking to you personally about repenting because “the kingdom of heaven is at hand.” What is repentance? What repentance do you think God has in mind for you to do? What is the “kingdom of heaven?” How would you paraphrase John’s message (verse 2) for people today?

• Assume further that John addressed you as one of the “brood of vipers.” How might that figure apply to you? How would you respond to John’s accusation?

• What does this passage say to you as followers of Christ? Are you “comfortable” with its challenges? Where does repentance still need to happen in your life?

 

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A meditation for personal application from Catholic Matters:

APPLICATION: In this holy season of Advent, as we prepare to welcome Christ at Christmas, John the Baptist has words of advice and warnings for each one of us. He advises us to “prepare the way of the Lord,” by true repentance of our past sins and a firm resolution to straighten “the ways of the Lord,” that is, not to deviate from the true Christian way of life in the future. Please God, none of us deserves the reproaches he addressed to the Pharisees and Sadducees, but most of us perhaps can find traces of some predominant vices in our innermost selves. The pride and self-righteousness of the Pharisees ruined their otherwise good lives. The worldliness of the Sadducees made them lose interest in the future life, until they went so far as to deny any future existence after death.

Of these two vices, that of the Sadducees is the more prevalent today, and it is to be found in the best of us, in a greater or lesser degree. While all true Christians repudiate atheistic Communism, with its denial of the existence of God and of a future life, many be come so immersed in the things of this world that they have no time or thought for the world that is to come. While, theoretically, they reject Communism, they themselves, like the “brood of vipers” of whom the Baptist spoke, are full of the poison of materialism, and are injecting this poison into those whom they influence.

A sincere examination of our outlook on life and death, and of our way of life up to today, will tell us how we stand in relation to Christ. Let each one of us ask himself : if Christ, for whose coming as the Divine Babe of Bethlehem we are preparing, were to come to him before Christmas as his just judge, how would he fare? Would he be gathered with the wheat into the granary, or be bundled with the chaff into the unquenchable fire? Each one of us has the decision in his own hands. We can, by true repentance, change ourselves from chaff into wheat, but once we draw our last breath, not even the infinitely merciful God can do that for us.

 

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A meditation and questions for personal or group reflection from The Word Among Us magazine:

**“Repent!” **(Matthew 3:2)

John the Baptist was Israel’s biggest hit since Elijah, the prophet who called down fire from heaven nine centuries earlier. What drew crowds to this finger-pointing hermit dressed in animal skins? Believe it or not, it was his call for repentance.

When John told his listeners to turn away from sin, he also offered them promises of restoration. God wanted to do more than just pardon their offenses. He wanted to open the floodgates of heaven and shower them with his love, bringing them into a new level of healing, reconciliation, and peace.

Advent is meant to be a time when we too can hear John’s words and prepare our own hearts for Jesus. Each and every day, Jesus invites us to draw near to him so that we can develop an intimate friendship with him and share even more deeply in his holiness. What can hinder this intimacy? Sin, fear, indifference to God, lack of compassion for others—these are some of the bigger obstacles. And this is why John’s call to repentance is so important.

God wants to free us from everything that holds us back from surrendering to his love and his will. And he wants to do it through the gift of repentance. He wants to lead us out of guilt, alienation, and shame into joy and freedom. He is always standing ready to wash us clean and anoint us with his Spirit. He is always ready to refresh us with his mercy and power and to make us pure and spotless, ready to see Jesus when he comes again in glory. Every time we turn to him and repent, he comes to lift us up to heaven and give us another glimpse of his kingdom—a vision that fills us with hope and joy.

This Advent, take some time to examine your life in the light of God’s truth and love. Then celebrate the Sacrament of Reconciliation freely, embracing all the grace and power God has for you.

“Father, your mercy is without end. I praise you for sending your Son to redeem me and set me free.”

Questions for Reflection or Group Discussion

(Isaiah 11:1-10; Psalm 72:1-2,7-8, 12-13,17; Romans 15:4-9; Matthew 3:1-12)

1. Justice is one of the hallmarks of the “peaceable kingdom” so vividly described for us in the first reading. The catechism says that “Justice is moral virtue that consists in the constant and firm will to give their due to God and neighbor.” What is the principal hallmark of your relationship with God? With your family? With your neighbors? How can you make justice a greater part of these relationships?

1. In the first reading, the seven gifts of the Spirit are also mentioned. Jesus, as the perfect man, received the fullness of the Spirit and these spiritual gifts. Do you believe that these gifts are intended for you as well? Why or why not? What steps can you take to open yourself more fully to these gifts? At the end of your meeting, pray for one another for a deeper infilling of the Holy Spirit and a greater manifestation of these gifts in each of your lives. Continue to pray this prayer during Advent, and share its impact on your life at your meetings.

1. We are told in the responsorial psalm that the Lord has pity for and rescues the poor, the afflicted, and the lowly. As a disciple of Christ, what steps can you take this advent to mirror his actions towards the poor, the afflicted, and the lowly?

1. St. Paul tells the Romans of the value of the Scriptures in our lives. How well do you appreciate the Bible? Do you turn to the Scriptures for “encouragement” and “hope” as Paul suggests? What steps can you take during Advent to increase the time you spend reading Scripture, the written Word of God?

1. St. Paul also tells us the importance of unity and harmony among us. How can you be a greater source of unity and harmony during Advent in your family or with others?

1. In the Gospel, John the Baptist tells us to “Produce good fruit as evidence of your repentance.” What do you think this means? What is the fruit the Lord is asking you to bear in your life?

1. In the meditation, we hear these words: “God wants to free us from everything that holds us back from surrendering to his love and his will. And he wants to do it through the gift of repentance. He wants to lead us out of guilt, alienation, and shame into joy and freedom. He is always standing ready to wash us clean and anoint us with his Spirit.” What steps can you take to better hear God’s call to repentance during Advent? Do you plan to include celebrating the Sacrament of Reconciliation and “embracing all the grace and power God has for you”? Why or why not?

 

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Principles of Powerful Prophecy – A Meditation on the Gospel of the Second Sunday of Advent
By: Msgr. Charles Pope

The Gospel today presents some Practical Principles of Powerful Prophecy as we focus on the ministry of John the Baptist. All of us have been anointed as prophets by virtue of our baptism. Now, a prophet is not usually someone who foretells the future but, rather, someone who speaks for God, who announces the truth of the Lord to this world. The Catechism of the Catholic Church speaks of this prophetic office in the following way:

• [the baptized] must profess before men the faith they have received from God through the Church” and participate in the apostolic and missionary activity of the People of God. *(CCC, 1270)

So, we have an obligation to evangelize and to be prophets in this world. But how can we do this effectively? What are the some of the essential ingredients? The ministry of St. John the Baptist in today’s Gospel provides four “Principles for Powerful Prophecy.” Let’s look at the elements that are displayed

** 1. The Poise Powerful Prophecy.** Poise here refers to balance. The text says, *John the Baptist appeared, preaching in the desert of Judea and saying, “Repent, for the kingdom of heaven is at hand!” *Note the content of John’s preaching is twofold. He first says, “Repent!” And then adds, “For the Kingdom of God is at hand.” Here is a balance to get right. The preacher and the prophet must speak frankly of sin and call people to repentance. But the prophet must also speak of the grace available to conquer that sin and the Good News that the Kingdom of Heaven is now open and available. Hence John the Baptist is willing and able to declare the reality of sin and the necessity of repenting from it. But he is also able to declare the availability of the Kingdom wherein one is able to find the grace to overcome sin.

Too many preachers, catechists and even parents lack this balance. In the past, some argue, that sermons were all fire and brimstone. Today it is too often, the steady diet “God is love” with little reference to the need to repent. This is one explanation of why our Churches have emptied in the past 40 years. This is because the good news only has relevance and significance if the bad news is first understood.

To illustrate, suppose you are looking at a newspaper and see a headline that announces a cure for a deadly disease has been found. But what if you have never heard of this disease and don’t even know you have it? It is not likely you will read the article, it will be only of passing interest. But, now suppose you know of this disease, and that you have it, and you know others who have it. Suddenly this headline jumps out, is very relevant, causes joy and is an article to read very carefully by you! Because you know very personally the bad news of the disease, the good news of the cure now means everything to you. It is the same with the Kingdom. We have to know the bad news of sin in a very personal and profound way if the Good News of Salvation is going to be appreciated. But in the Church we have lately soft-pedaled the bad news. Thus the Good News is irrelevant to people and the medicine of the cure is pointless. Why pray, receive sacraments or read scripture if everything is really fine? Why bother coming to Church for all that stuff? Hence our Churches have emptied, in part, due to a lack of the proper balance of repent and the Kingdom of God is at hand.

If we are going to be powerful and effective prophet we are going to have to be able to speak frankly to others about the reality of sin and balance it with the joyful announcement of the Kingdom with its grace and mercy now being available. Prophecy must be proper by having the right balance.

Concluded on the post below…

 

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**
2. The Product of Powerful Prophecy.** The text says, At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins. Here is the desired product of powerful prophecy: repentance unto salvation for all who believe. St. Paul wrote to the Corinthians about this aspect of prophecy and preaching. He is aware that he grieved some of them due to a strong rebuke he gave the community (cf 1 Cor 5) but he is glad that it produced a godly sorrow which in turn produced repentance and holiness. He also distinguishes between godly sorrow and worldly sorrow:

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while—yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation [at sin], what alarm, what longing, what concern, what readiness to see justice done……By all this we are encouraged. (2 Cor 7:8-13)

An old priest once told me, “Never think you have preached well unless the line to the confessional is long.” Good preaching, among other things produces repentance unto salvation. It may cause some to be mad or sad, but if it is proper prophecy, it will produce a godly sorrow and the madness and sadness gives way to gladness. Here is the expected product of proper preaching: repentance unto salvation.

** 3. The Purity of Powerful Prophecy.** The text says: When [John] saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones. Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. John the Baptist had no fear of people’s opinion and would not compromise the message based on his audience. All the credentials of the temple leaders did not impress him. Neither did the status of the Jews as the chosen people cause him to soften his message. John had no fear of human opinion, no need for the good favor of others, especially the rich and powerful. Because of this his preaching had purity. He did not compromise the message out of fear or the need to flatter others. He spoke boldly, plainly and with love and desire for the ultimate salvation of all. If that called for strong medicine he was willing to do it.

The ancient martyrs went to their death proclaiming Christ but many of us moderns are afraid even of someone raising their eyebrows at us. Fear is a great enemy of powerful prophecy for by it many remain silent when they should speak. The fear of what other people may think causes many to compromise the truth and even sin against it. This sort of fear has to go if our prophecy is going to have the purity necessary to reach the goal.

4. The Person of Powerful Prophecy. The text says, *I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire. *John’s audience and disciples were fascinated by him, and drawn by his charisma. But as they want to know more about him, John talks instead about Jesus. That’s the message, “Jesus, not me.” If we are going to be powerful prophets the message has got to be about Jesus, not about me and what I think. We are not out to win an argument and boost our own egos. We are not out to become famous. We are about Jesus Christ and his gospel, his message, his truth. John said of Jesus, *“He must increase, I must decrease” *(John 3:30). A prophet speaks for the Lord, not himself. A prophet announces God’s agenda not his own. A prophet is about Jesus.

Here then are four Principles of Powerful Prophecy. You are that prophet whom the Lord seeks. Some one was John the Baptist for you. Someone brought you to Christ. Thank God for that individual or those individuals. But you too are to be John the Baptist for others. Learn from John, apply his principles and make disciples for Jesus Christ.

 

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From Daily Scripture Readings & Meditations

"He will baptize you with the Holy Spirit and with fire"

**Meditation: **What kind of Messiah did God promise to send to his people and how would he bring God’s kingdom to them? The prophet Isaiah foresaw the day when God would raise up a Messianic King long after King David’s throne had been overthrown and vacant for centuries. God promised that he would raise up a new king from the stump of Jesse, the father of David (Isaiah 11:1). This messianic king would rule forever because the Spirit of God would rest upon him and remain with him (Isaiah 11:2). Isaiah prophesied that the Messiah would be equipped with the gifts of the Spirit – with wisdom, understanding, counsel, might, knowledge, and fear of the Lord (Isaiah 11:2 – for an explanation of the gifts see this helpful article). This king would establish the kingdom of God, not by force of human will and military power, but by offering his life as the atoning sacrifice for the sin of the world. Through his death on the cross, Jesus, the true Messiah King, would defeat Satan, overcome death, and win pardon and reconciliation for sinners. God’s plan of redemption included not only the Jewish people but all the nations of the earth as well. Through his death and resurrection Jesus makes us citizens of heaven and friends of God. The Lord Jesus wants us to live in joyful hope and confident expectation that he will come again to fully establish his kingdom of righteousness and peace.

Why did John the Baptist prophesy that when the Messiah would come, he would baptize with the Holy Spirit and with fire (Matthew 3:11)? Fire in biblical times was often associated with God’s presence and with his action in the lives of his people. God sometimes manifested his presence by use of fire, such as the burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used to symbolize God’s glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deuteronomy 4:24), righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16).Fire was also used as a sign of the Holy Spirit’s power and presence (Matthew 3:11). When the Holy Spirit was poured out on the day of Pentecost, tongues of fire appeared over the heads of the apostles and disciples of Jesus (Acts 2:3). The fire of the Holy Spirit purifies and cleanses us of sin, and it inspires a reverent fear of God and of his word in us. Do you want to be on fire for God and for the return of the Lord Jesus when he comes again in his glory?

John the Baptist’s life was fueled by one burning passion – to point others to Jesus Christ and to the coming of his kingdom. Who is John the Baptist and what is the significance of his message for our lives? Scripture tells us that John was filled with the Holy Spirit even from his mother’s womb (Luke 1:15, 41) by Christ himself, whom Mary had just conceived by the Holy Spirit. When Mary visited her cousin Elizabeth John leapt in her womb as they were filled with the Holy Spirit (Luke 1:41). The fire of the Spirit dwelt in John and made him the forerunner of the coming Messiah. John was led by the Spirit into the wilderness prior to his ministry where he was tested and grew in the word of God. John’s clothing was reminiscent of the prophet Elijah (see Kings 1:8). John broke the prophetic silence of the previous centuries when he began to speak the word of God to the people of Israel. His message was similar to the message of the Old Testament prophets who chided the people of God for their unfaithfulness and who tried to awaken true repentance in them. Among a people unconcerned with the things of God, it was his work to awaken their interest, unsettle them from their complacency, and arouse in them enough good will to recognize and receive Christ when he came. Are you eager to hear God’s word and to be changed by it through the power of the Holy Spirit?

Jesus tells us that John the Baptist was more than a prophet (Luke 7:26). John was the voice of the Consoler who is coming (John 1:23; Isaiah 40:1-3). He completed the cycle of prophets begun by Elijah (Matthew 11:13-14). What the prophets had carefully searched for and angels longed to see, now came to completion as John made the way ready for the coming of the Messiah, God’s Anointed Son, the Lord Jesus Christ. With John the Baptist, the Holy Spirit begins the restoration to the human race of the “divine likeness”, prefiguring what would be achieved with and in the Lord Jesus. John’s baptism was for repentance – turning away from sin and taking on a new way of life according to God’s word. Our baptism in Jesus Christ by water and the Spirit results in a new birth and entry into God’s kingdom as his beloved sons and daughters (John 3:5). Jesus is ready to give us the fire of his Spirit that we may radiate the joy and truth of the gospel to a world in desperate need of God’s light and truth. His word has power to change and transform our lives that we may be lights pointing others to Christ. Like John the Baptist, we too are called to give testimony to the light and truth of Jesus Christ. Do you point others to Christ in the way you live, work, and speak?

*“Lord, let your light burn brightly in my heart that I may know the joy and freedom of your kingdom. Fill me with your Holy Spirit and empower me to witness the truth of your gospel and to point others to Jesus Christ.” *

 

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Thanks for the resources!

 

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Thanks for the resources!

You are always welcome. I hope they are helpful to people in some small way, and that God be glorified always.