By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 2:1-5; Response: Psalm 122:1-9; Second Reading: Romans 13:11-14; Gospel: Matthew 24:37-44
Today, we begin a new liturgical year with the first Sunday of Advent. The liturgical season of Advent prepares for Christmas, in which we celebrate the Incarnation — the Son of God, Jesus Christ, who became man. “Advent” means “come to.” That is, during Advent we prepare for Christ “coming to” us.
As we begin Advent (Year A), the Responsorial is Psalm 122. It describes pilgrims journeying to Jerusalem for a major feast: “now we have set foot within your gates, O Jerusalem.” They would gather around the Temple — “the house of the Lord.” Psalm 122 anticipates entering into God’s presence, praising his work of salvation: “Let us go rejoicing to the house of the Lord!” In Christ’s incarnation, Jesus came to us as a little child, and then as a man, he died for our sins. But instead of us going to “the house of the Lord,” God has come to us — Emmanuel. This is God’s action, not our own. We respond with rejoicing.
Psalm 122 was used for the Responsorial also last Sunday, the last week of Ordinary Time (Year C). At the end of the liturgical year, we looked forward to Christ’s return at the end of this age, when he will destroy sin and death forever. In his second coming, Christ will come to us in glory, recreating heaven and earth anew.
Advent is a season of hope and preparation. We recall how the people of Israel prayed and waited centuries for God’s redemption. The prophets foretold that God would send a “Messiah” (Christ) — one whom God anoints to save his people from oppression. Through the prophets, God prepared his people Israel — and all humanity — for salvation from sin and death.
Isaiah is most prominent among the prophets whose readings are chosen by the Church for the Advent liturgies. Many passages of Isaiah anticipate the coming of Jesus the Messiah, which heralds a new age. This “Messianic age” or “the Kingdom of God” is when all opposed to God will be defeated.
Isaiah’s prophecy begins (Isaiah 1) with a formal introduction of Isaiah as the “son of Amoz,” who had a vision. Today’s reading (Isaiah 2) has a similar formal introduction, which indicates that the text is a prophetic vision about “days to come.” Both introductions describe Isaiah’s visions as “concerning Judah and Jerusalem.”
The prophecy is this: “the mountain of the LORD’s house shall be established as the highest mountain … All nations shall stream toward it.” This anticipates all earth’s peoples seeking salvation from “the God of Jacob.” For this reason, “many peoples” shall say, “let us climb the LORD’s mountain … that he may instruct us in his ways.”
The reading takes a new turn: “For from Zion shall go forth instruction, and the word of the LORD from Jerusalem.” The imagery is symmetrical — many peoples stream towards Jerusalem, and the word of the Lord “shall go forth” — from Jerusalem to all the world. God “shall judge between the nations” — imposing peace and justice. Consequently, these many peoples “shall beat their swords into plowshares and their spears into pruning hooks.” These instruments of war shall be converted into tools of food production. The Lord will command that “one nation shall not raise the sword against another” anymore. The present age of violence shall end — replaced by God’s justice.
The reading closes with this exhortation: “O house of Jacob, come, let us walk in the light of the Lord!” Reading this prophecy motivates us to repent, that we may live lives which reflect God’s holiness. During this Advent season, we anticipate Christ’s coming. Together we pray as Christ taught us: “Our Father … thy kingdom come!”
Next, St. Paul writes to the Romans: “You know the time; it is the hour now for you to awake from sleep.” “Our salvation” has now drawn near — “the night is advanced, the day is at hand.” This compares the present age of sin and death to the darkness of night. But dawn will come soon — the coming of Christ is soon.
With this urgency, Paul gives the Christians of Rome this exhortation: “Let us then throw off the works of darkness and put on the armor of light; let us conduct ourselves properly as in the day.” Again, “light” is associated with living holy lives. “Darkness” is an image of sin. Paul lists sins to avoid: “not in orgies and drunkenness, not in promiscuity and lust, not in rivalry and jealousy.”
Paul then says: “But put on the Lord Jesus Christ” (v. 14). This is “clothing” language. It likely reflects the Christian practice of “putting on” a white garment when we are baptized in the name of Father, Son and Holy Spirit. This echoes Paul’s earlier exhortation “put on the armor of light” (v. 12). Again, Paul exhorts us to turn away from sin: “make no provision for the desires of the flesh.” In baptism, we “put on” Christ like a garment. Paul repeatedly uses this language in his letters. Christ covers and transforms us in his image and likeness.
In the Gospel, Jesus teaches his disciples about how “it will be at the coming of the Son of Man.” This is about Christ’s second coming. As we profess in the Nicene Creed: Jesus Christ “will come again in glory to judge the living and the dead.”
Jesus — “the Son of Man” — compares his second coming to “the day that Noah entered the ark.” Noah and his family were rescued from the flood, but many others perished. We now await “the coming of the Son of Man.” We are like those people before the flood, in “the days of Noah.” Like them, we are “eating and drinking,” and rejoicing with those newly married. But the joys of our present moment will end. We must be ready for Christ’s approaching judgment. Jesus tells his disciples: “stay awake! For you do not know on which day your Lord will come.” This Advent season, may we be ready — indeed eager — for Christ’s return.