This year, we read Luke’s account of Mary’s visitation to Elizabeth twice in succession.  We read the account as the gospel reading for the fourth Sunday of Advent (Year C).  But it is also the selection for December 21 in the December 17-24 Advent weekday readings.  In the Sunday reading for Advent, I wrote about Mary visiting Elizabeth as a figure for the Church which brings Christ to those who wait for Him.  The reading presented with Hebrews 10:5-10, which is a midrash on Psalm 40, about the Son’s obedience to the Father and the Incarnation as that which made it possible for the once-for-all sacrifice for the forgiveness of sins.  One can also see in Elizabeth a type of the Church which recognizes the voice of the one who brings the Good News.  The Church evangelizes, but she is also the one evangelized.

The key for this understanding of the passage is the reading from the Song of Songs which depicts the bride recognizing the voice of her Beloved from afar.  In the Lucan narrative, two persons perceive the voice that brings peace:  Elizabeth and the yet unborn John the Baptist.  The bringer of the Good News utters a greeting that also brings with it the Holy Spirit.  It is through the working of this Spirit that the hearers recognize Jesus brought to them in the womb of Mary.

There are two elements in the account that one can reflect on: the Word of God enfleshed in the womb of Mary and the Holy Spirit. Word and Breath come together. Already in the beginning of Genesis, we find both: the Word that is uttered and the Spirit poised over the murky waters of the tohuwabohu. From creation to the work of redemption, we find both the Word and the Spirit coming together: the Word of God made flesh in Jesus of Nazareth is experienced as “Salvation” in the power of the Holy Spirit. In the picture of Elizabeth welcoming Mary, we find the Church welcoming the Word of God into her home, allowing herself to be filled up by the Spirit.

The Church cannot only be evangelizer; she must be continually evangelized. She receives the Word of God from apostolic preaching, the Scriptures and especially from the Liturgy where she meets the Lord who always makes Himself present:

“where two or three are gathered in My Name, I am there in the midst of them.”

The fourth Sunday of Advent Year C gives us the picture of Mary visiting Elizabeth.  The Church is like Mary, bringing Christ to those who await Him.  Below is a mindmap that relates the reading from Hebrews 10:5-10 to Luke’s narrative of the Visitation (click on the picture for a better look).

Be silent, everyone,
in the presence of the LORD,
for he stirs in his Holy Dwelling. (Zech. 2:13)

uke begins his account of the Good News in the Temple and especially in the Holy of Holies with a priest. The Temple is the locus from which Holiness spreads throughout the land where the people of God resides. The priest is the one who makes possible the sanctification of God’s Holy people. It is from the loins of a priest that John the Baptist will come forth to prepare a people to meet the Lord. It is the priest who instructs the people regarding the way’s of God.

Zechariah is the first to receive the good news from an angel: that he will have a son who will have the power of Elijah and will prepare the way of the Lord. But Zechariah did not believe in the angel. Hence he lost the power of speech: that power by which he as priest of the Lord instructs and as a Jew proclaims the wonders of God.

The silence was in a sense a punishment: it was enforced on Zechariah because of his lack of faith. However, one can also look at it from a different point of view: Zechariah became mute, an externalization of the condition of his soul. "The mouth speaks from the fulness of the heart". The "heart" is the place where all that one knows becomes integrated into one’s life project. Here knowledge is transformed into lifestyle through the decisions one makes. It is also from the heart that one shares — through human speech — one’s wisdom and more specially, one’s knowledge of God. Through the mouth, one praises God, glorifies Him, proclaims his wondrous works, blesses, instructs in the ways of holiness, prophesies. When one who has been doing this suddenly becomes mute, something must have happened in his heart. What made Zechariah ask a question that the angel understood to be unbelief?

Perhaps the day Zechariah entered the Holy of Holies, he has stopped believing that he would have a son. He was still faithful to the commandments, he was still pious, but with the onset of age, he has accepted the physical impossibility that he will have the son he has been long waiting for.

Silence was enforced upon Zechariah so that he can go home and watch the growing womb of his wife and see there the sign that he has been wrong about his own ideas regarding the way God moves among men. He had to remain silent, not being able to share in the quiet joy of his wife’s anticipation of motherhood, so as to awaken his heart once more to receive the Good News of the angel that when the time comes — and it will come — he could bless the name of the Lord and prophesy about his son.

Luke 1:5-25 in the Catechism

The paragraphs of the Catechism that refer to the episode of the angel’s visit to Zechariah concentrate not on the figure of Zechariah but on the figure of John the Baptist who comes in the spirit of Elijah.

Luke 1:11 "there appeared to him an angel of the Lord"

332 Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham’s hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples. Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself.

1:15-19

724 In Mary, the Holy Spirit manifests the Son of the Father, now become the Son of the Virgin. She is the burning bush of the definitive theophany. Filled with the Holy Spirit she makes the Word visible in the humility of his flesh. It is to the poor and the first representatives of the gentiles that she makes him known.

1:15 "even from his mother’s womb"

717 "There was a man sent from God, whose name was John." John was "filled with the Holy Spirit even from his mother’s womb" by Christ himself, whom the Virgin Mary had just conceived by the Holy Spirit. Mary’s visitation to Elizabeth thus became a visit from God to his people.

1:17 in the spirit and power of Elijah

523 St. John the Baptist is the Lord’s immediate precursor or forerunner, sent to prepare his way. "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. 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". 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.

696 Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit’s actions. The prayer of the prophet Elijah, who "arose like fire" and whose "word burned like a torch," brought down fire from heaven on the sacrifice on Mount Carmel. This event was a "figure" of the fire of the Holy Spirit, who transforms what he touches. John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire." Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!" In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit’s actions. "Do not quench the Spirit."

716 The People of the "poor" – those who, humble and meek, rely solely on their God’s mysterious plans, who await the justice, not of men but of the Messiah – are in the end the great achievement of the Holy Spirit’s hidden mission during the time of the promises that prepare for Christ’s coming. It is this quality of heart, purified and enlightened by the Spirit, which is expressed in the Psalms. In these poor, the Spirit is making ready "a people prepared for the Lord."

718 John is "Elijah [who] must come." The fire of the Spirit dwells in him and makes him the forerunner of the coming Lord. In John, the precursor, the Holy Spirit completes the work of "[making] ready a people prepared for the Lord."

2684 In the communion of saints, many and varied spiritualities have been developed throughout the history of the churches. The personal charism of some witnesses to God’s love for men has been handed on, like "the spirit" of Elijah to Elisha and John the Baptist, so that their followers may have a share in this spirit. A distinct spirituality can also arise at the point of convergence of liturgical and theological currents, bearing witness to the integration of the faith into a particular human environment and its history. The different schools of Christian spirituality share in the living tradition of prayer and are essential guides for the faithful. In their rich diversity they are refractions of the one pure light of the Holy Spirit.

The Spirit is truly the dwelling of the saints and the saints are for the Spirit a place where he dwells as in his own home since they offer themselves as a dwelling place for God and are called his temple.

1:23 "ministry"

1070 In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity. In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos"; she shares in Christ’s priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):

The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the presentation of man’s sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs. In it full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body which is the Church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree

“Joseph was a just man” writes Matthew.  And he was.  The word dikaoiv which we translate into English as "just" is also the rendering for a Hebrew word qydu which means "devotee, pious," and has a connotation of one who loves God.  In Hebrew, there is also another word which means “just” and is related to our Tagalog word “tama, tumama, tamang-tama”.  That word is tam Mt. Joseph was just right for the plan of God, for Mary and for his role as custos redemptoris, the guardian of the Redeemer.  By his cooperation with God, he contributed to God being Immanu-El, “God with us.”  When he set aside his own plan for Mary and for his family and put himself under God’s plan he showed himself to be a true friend of God and the right man for his wife, Mary and the child she was about to bear.

Below are the mentions of Joseph in the Catechism.  Notice that he is mentioned in relationship to Mary and to the Holy Family, but never as someone with special characteristics.  Even in the Catechism he appears as a man for others.

437 To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: "To you is born this day in the city of David a Savior, who is Christ the Lord." From the beginning he was "the one whom the Father consecrated and sent into the world", conceived as "holy" in Mary’s virginal womb. God called Joseph to "take Mary as your wife, for that which is conceived in her is of the Holy Spirit", so that Jesus, "who is called Christ", should be born of Joseph’s spouse into the messianic lineage of David.

488 "God sent forth his Son", but to prepare a body for him, he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary":

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.

497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: "That which is conceived in her is of the Holy Spirit", said the angel to Joseph about Mary his fiancee. The Church sees here the fulfillment of the divine promise given through the prophet Isaiah: "Behold, a virgin shall conceive and bear a son."

532 Jesus’ obedience to his mother and legal father fulfills the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. The everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: "Not my will. . ." The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed.

534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus. Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: "Did you not know that I must be about my Father’s work?" Mary and Joseph did not understand these words, but they accepted them in faith. Mary "kept all these things in her heart" during the years Jesus remained hidden in the silence of an ordinary life.

564 By his obedience to Mary and Joseph, as well as by his humble work during the long years in Nazareth, Jesus gives us the example of holiness in the daily life of family and work.

583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father’s business. He went there each year during his hidden life at least for Passover. His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts.

1014 The Church encourages us to prepare ourselves for the hour of our death. In the ancient litany of the saints, for instance, she has us pray: "From a sudden and unforeseen death, deliver us, O Lord"; to ask the Mother of God to intercede for us "at the hour of our death" in the Hail Mary; and to entrust ourselves to St. Joseph, the patron of a happy death.

Every action of yours, every thought, should be those of one who expects to die before the day is out. Death would have no great terrors for you if you had a quiet conscience. . . . Then why not keep clear of sin instead of running away from death? If you aren’t fit to face death today, it’s very unlikely you will be tomorrow. . . .

Praised are you, my Lord, for our sister bodily Death,
from whom no living man can escape.
Woe on those who will die in mortal sin!
Blessed are they who will be found
in your most holy will,
for the second death will not harm them.

1020 The Christian who unites his own death to that of Jesus views it as a step towards him and an entrance into everlasting life. When the Church for the last time speaks Christ’s words of pardon and absolution over the dying Christian, seals him for the last time with a strengthening anointing, and gives him Christ in viaticum as nourishment for the journey, she speaks with gentle assurance:

Go forth, Christian soul, from this world
in the name of God the almighty Father,
who created you,
in the name of Jesus Christ, the Son of the living God,
who suffered for you,
in the name of the Holy Spirit,
who was poured out upon you.
Go forth, faithful Christian!
May you live in peace this day,
may your home be with God in Zion,
with Mary, the virgin Mother of God,
with Joseph, and all the angels and saints. . . .
May you return to [your Creator]
who formed you from the dust of the earth.
May holy Mary, the angels, and all the saints
come to meet you as you go forth from this life. . . .
May you see your Redeemer face to face.

1655 Christ chose to be born and grow up in the bosom of the holy family of Joseph and Mary. The Church is nothing other than "the family of God." From the beginning, the core of the Church was often constituted by those who had become believers "together with all [their] household." When they were converted, they desired that "their whole household" should also be saved. These families who became believers were islands of Christian life in an unbelieving world.

1846 The Gospel is the revelation in Jesus Christ of God’s mercy to sinners. The angel announced to Joseph: "You shall call his name Jesus, for he will save his people from their sins." The same is true of the Eucharist, the sacrament of redemption: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."

2177 The Sunday celebration of the Lord’s Day and his Eucharist is at the heart of the Church’s life. "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."

"Also to be observed are the day of the Nativity of Our Lord Jesus Christ, the Epiphany, the Ascension of Christ, the feast of the Body and Blood of Christi, the feast of Mary the Mother of God, her Immaculate Conception, her Assumption, the feast of Saint Joseph, the feast of the Apostles Saints Peter and Paul, and the feast of All Saints."

Joseph was just right.  This self-effacing friend of God did  a lot more than to give Jesus a legal place in the history of Israel.  Among the Advent characters presented to us as, Joseph holds a special place.  After all, he was the one whom the child Jesus first called “Abba.”

The Church in the Philippines is making some changes in the liturgy for Christmas this year, and it is about the re-introduction of the Christmas Vigil Mass on December 24.  Confusion may arise regarding this since from the 70’s the December 24 Christmas vigil mass practically disappeared.  During Martial Law, there was a midnight curfew, so the Christmas Midnight Mass was celebrated earlier, 10 PM on December 24.  This practically took the place of the Christmas Vigil.  Even during the time when the MN curfew was lifted, the Christmas Midnight Mass continued to be celebrated on an earlier hour because the bishops didn’t want the faithful to go Church at a time when firecrackers were being exploded on the streets.  Given this situation, the Christmas Vigil Mass was practically unheard off for more than thirty years.  So this year, when the bishops announce that there is no Gloria during the evening Mass of December 24, they have in mind the Christmas Vigil Mass.

The Christmas season ends with the Feast of Epiphany, which falls on January 3 this year.  The Feast of the Holy Family falls on December 27 this year; January 1 is the Solemnity of the Mother of God.

The readings for Christmas are as follows:

On December 27, the following will be the readings:

Sir. 3:2-6.12-14/Psalm 128/Col. 3:12-21/Luke 2:41-52

An explanation for the Gospel reading is found here.

The readings for January 1 are as follows:

Nm. 6:22-27/Ps. 67/Gal. 4:4-7/Lk. 2:16-21

The gospel reading is from a selection that was already read for Christmas.  You can find an explanation for it here.

For the feast of the Epiphany (January 3), the following will be read:

Isaiah 60:1-6/Ps. 72/Eph. 3:2-3.5-6/Matthew 2:1-12

An explanation for the Gospel reading is given in this page.

January 10 is the Feast of the Baptism of the Lord which begins Ordinary Time, Year C.  Readings for this date will be posted at the BibleWorkshop (http://bws.biblista.net)

Pages You May Miss

• Readings for Advent Year C
• Simbang Gabi 2009

For the Church in the Philippines, December 16-24 is a special period in Advent. During these days, we celebrate the Simbang Gabi, a. k. a. Misa del Gallo — a series of Masses that begin at 4 AM. These are masses where the Gloria is sung and the vestment worn is white. By intent then, these are days that already share in the joy of the Christmas feast.

The readings for December 17-24 have been fixed; this will be affected only in the cases when a Sunday (usually the 4th Sunday of Advent) falls within these days. In that case, the Sunday readings prevail. For the Church in the Philippines where the Simbang Gabi begins on the 16th of December, the readings for that day is fixed by the CBCP (see Ordo). The readings for the Simbang Gabi of December 16 are as follows:

Reading OT: Is. 56:1-3.6-8¹
Responsorial Psalm: Ps. 67: 2-3. 5. 7-8
Gospel: Jn. 5:33-36

Below is an illustration of the way the Infancy Narratives in Matthew and Luke have been distributed throughout December 17-24.

Note that because of the particular way that the Genealogy in Matthew begins the series of readings, the regal character of Jesus’ birth is emphasized. The repetition of the number "14" in the genealogy cries out the letters daleth (4), wav (6), daleth (4) which are the consonants for the name "David" (or Dod, "Beloved") Matthew also presents Jesus as the New Israel, but this is seen in the episode of the Escape to Egypt which is read during the feast of the Holy Family (Year A). On account of the feast, however, the role of Joseph as the "Custos redemptoris" is given more emphasis.

From December 19-24, we find a series of annunciations beginning with the angelic announcements to the future father of the precursor and the future mother of the redeemer. This is followed by announcements made by human beings to other human beings — that of Mary to Elizabeth and of Zecharias to his son John. The pattern angel –> human –> human will be repeated on the birthday of Jesus where a host of angels announce the good news to shepherds and the shepherds go to Mary to tell her about the "word".

From December 24-25, the Liturgy foresees several Masses each having their own characteristics. December 24 has the day mass (falling in the series of December 17-24) and a Mass that is celebrated right after the Evening Prayer I for Christmas. It is called a Vigil Mass². This is to be distinguished from the Midnight Mass, the first of the three Christmas masses

For this year’s Simbang Gabi, only two dates are different from that of last year, December 20 and 21. December 20 this year falls on the fourth Sunday of Advent. You can find relevant articles for this here. Note that the Gospel readings for December 20 and 21 are the same, Luke 1:39-45 or "Mary’s Visit to Elizabeth". So for the Sunday homily, I would suggest that the reading from Paul, Hebrews 10:5-10 be used for preaching instead.

Readings for December 21

Old Testament: A Choice Between Song of Songs and Zephaniah

Song of Songs 2:8-14. This section of the Song of Songs merits a place in the Advent readings because of the way it has been interpreted by the Fathers of the Church. Here, the bride who symbolizes the Church hears her spouse the Beloved calling — the coming Lord — who invites her at the start of a new spring-time to have a tryst in the "clefts of the Rock." The felt absence of the spouse during the winter is now replaced by the excitement and joy of an encounter longed for and desired.

Zephaniah 3:14-18. Zephaniah worked during the reign of Josiah (640-609), a time of renewal in Jerusalem. It was during this time when the book of the Law was discovered in the Temple that was then under reconstruction (2 Kngs 22:3-10). What followed this discovery was a covenant renewal headed by the king (23:1-3) that began religious reform in Judah (23:4ff). In this background, Zephaniah’s call for conversion and announcement of the Day of the Lord is to be understood. Zephaniah 3:14-18 is part of the book’s closing chapters. In fact, the original book of prophecies closed with the psalms of rejoicing. The Day of the Lord is not only a day of judgment but also a day of rejoicing for the people of Judah. Interesting in these verses are the translations for vv. 17-18 which portrays the God of Israel as a victorious warriior dancing in celebration in the midst of His people.

Gospel Reading: Mary’s Visit to Elizabeth

Luke 1:39-45. The gospel reading is about Mary’s visit to Elizabeth. She who has received the Word of God in her womb now goes to the hill country of Judea, hurrying like a missionary, to a cousin in need. Her greeting of "Shalom" not only reaches Elizabeth but also the yet unborn John. The peace that Mary brings is the peace that the Lord within her gives. Elizabeth, one of those who have been waiting for the Salvation promised from of old, receives the Holy Spirit upon hearing Mary’s word and she recognizes her as "Mother of my Lord."

For the rest of the Simbang Gabi readings, please see this page.

1. The ORDO’s specification of Isaiah 53 is a mistake. Isaiah 53 is more for Good Friday rather than for Advent. However, in some of the Christmas sermons of Augustine, Isaiah 53:1 is used to describe the wonder of Christmas. Apart from this, all the passages in Isaiah 53 is not used for Christmas.
2. This would look strange for those in the Philippines who grew up during the Martial Law era. Because of the 12 MN curfew, the Christmas Midnight Mass was moved to an earlier hour. For that reason the Vigil Mass of December 24 practically disappeared.

Videos of Our Lady of Guadalupe

• Part I (see the bottom of the page, on the left)
• Part II
• Part III

Our Lady of Guadalupe on the Web

• Our Lady of Guadalupe Shrine

• Wikipedia: Our Lady of Guadalupe
• Sancta.ORG A website dedicated to the Patroness of the Americas
• Catholic Online: Our Lady of Guadalupe
• WikiPilipinas: Our Lady of Guadalupe
• Inside Mexico
• American Catholic: Our Lady of Guadalupe

• Reading I: Isaiah 48:17-19
• Resp. Psalm: Psalm 1:1-2, 3, 4, 6
• Gospel Reading: Matthew 11:16-19

In Matthew 11:16-19 Jesus compares the towns where he has been preaching to children playing in the marketplace: they won’t respond to the dirge of the Baptist’s asceticism or to the flute of Jesus’ joyful announcement of the good news. In Filipino, one can even interject that "this generation" is sala sa init, sala sa malamig. Then Jesus concludes his comparison with a wisdom saying that has been rendered differently by different translations.

kai edikaiothe he sophia apo ton teknon autes

But Wisdom is justified by her children (New King James Version)
But Wisdom is justified of her children (American Version)
Yet Wisdom is justified by her deeds (NJB)
Yet Wisdom is vindicated by her works (NRSV)
Yet time will prove where Wisdom lies (NAB)
But Wisdom is shown to be right by what results from it (NLT)

Notice that the NKJV and the AV represent very literal renderings of the original with minor differences in the interpretation of apo. The NJB and NRSV however represent an effort to render the concept behind "Wisdom’s children" where "children" are understood as those that are "effected" by Wisdom. In this sense, the New Living Translation is more explicit in its line of interpretation when it chooses a longer rendering "by what results from it (Wisdom)." Given this sampling of renderings, the NAB seems to represent a wholly different line of thought: where does it get the idea of time? Was the translator imagining a word like aharit ("generation after" which can also conceivably stand for "children") behind the Greek teknon?. The NAB translation however retains the enigmatic character of the saying. The line of interpretation followed by the NJB, NRSV and NLT however lends well to the larger context, if we would include the following prophetic oracles over the unrepentant towns within it. This latter ends with a prayer where Jesus mentions "children" as opposed to the "wise and the clever."

At that time Jesus said in reply, "I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things from the wise and the learned
you have revealed them to the childlike. (Matt. 11:25)

This would make the "works of Wisdom" repentance and faith in Jesus’ words. But given the literal translation of the NKJV and AV (also the Douay-Rheims and Vulgate), would it still be necessary to do so? Wisdom’s children would be the community of faith itself.

• Reading I: Isaiah 41:13-20
• Resp. Psalm: Psalm 145:1.9, 10-11, 12-13
• Gospel Reading: Matthew 11:11-15

It is to be noted that in verses 7-19, the Baptist is contrasted first with the courtiers of King Herod (reed swaying in the wind; one in soft clothing) and then with Jesus (vv. 18-19). The first comparison gives Jesus the occassion to highlight the Baptists’s role as the messenger who prepares the way. The quotation given is from Malachi 3:1, already used by Mark at the beginning of his gospel in combination with the other from Isaiah 40 to indicate John’s role as the forerunner. What follows is an assertion that can be puzzling:

Amen I say to you
  among the sons of women, there has been none
greater than John the Baptist;
  yet the least in the kingdom of heaven
is greater than he.

The contrast between "sons of women" and "least in the kingdom of heaven" have led interpreters like Augustine of Hippo (cf. Sermon 66) to identify the latter phrase with the "angels". In this sense, Augustine can say:

By the kingdom of heaven he meant "where the angels are", so whoever is less among the angels is greater than John (Serm. 66, 2b)

In Matthew, however, the phrase "least in the kingdom of heaven" (cf. 5:19) and "greatest in the kingdom of heaven (18:1.4) are used to refer to the audience of Matthew’s gospel, the baptized. Thus the baptized are greater than John in the sense in which the Israelites who entered the promised land are greater than Moses who was left behind (cf. Deut. 32:48-52). This interpretation I think sheds light on the declaration that follows.

From the days of John the Baptist until now
the kingdom of heaven suffers violence
  and the violent take it by force.
All the prophets and the law prophesied
until the time of John.

The prophets and the Law were meant to lead people into the kingdom, but it is during the time of the Baptist that the kingdom of heaven is as it were besieged and captured by those who wish to enter it. In other words, John has done his role as messenger so well that people do not only enter into God’s reign, rather they take it by force. Thus the praise of John whom Jesus identifies as Elijah (v. 14) and who, like himself, is a work of Wisdom, an instrument of God’s will to save. Now matter how different his style may be to that of the apparently easy-going Jesus, he has his place in God’s design and he will also be vindicated.

More from this page:  http://biblista.albertesmeralda.com/mat11_2-11

• Reading I: Isaiah 40:25-31
• Resp. Psalm: Psalm 103:1-2.3-4.8, 10
• Gospel Reading: Mt. 11:28-30

He gives strength to the fainting;
for the weak he makes vigor abound.
Though young men faint and grow weary,
and youths stagger and fall,
They that hope in the LORD will renew their strength,
they will soar as with eagles’ wings;
They will run and not grow weary,
walk and not grow faint.  (Is. 40:29-31)

“They that hope in the Lord will renew their strength…”

Deutero-Isaiah motivates the exiles to hope in the Lord.  The prophet’s mission is to convince them that returning to the land of Israel is better than remaining in the land of Babylon.  To the objections raised – that God has rejected them, that there is nothing to return to, that staying and continuing in the life that they have started in Babylon is better than returning and being uprooted once more – Deutero-Isaiah tells them throughout Isaiah 40-55 that God has not forgotten them, that their return will be something better than what occured when the Israelites left Egypt, and that God Himself will give them something that they have not imagined before.

To the tired, the frustrated, the down-hearted, Jesus, in the Gospel tells his listeners to find rest in Him.

“Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light.”  (!Mt. 11:28-30)

These words are addressed to the anawim – those who have been disappointed by human events for a long time.  The Lord wants them to put their hope in Him that they may find peace and rest.  The burden that the Lord gives is light and easy because it is a burden made easy by love.