By Father Paul Nord
Sunday Scripture
First Reading: Isaiah 11:1-10; Response: Psalm 72:1-2, 7-8, 12-13, 17; Second Reading: Romans 15:4-9; Gospel: Matthew 3:1-12
This Isaiah passage begins with a powerful image: “a shoot shall sprout from the stump of Jesse.” King David’s father was “Jesse.” The image speaks both of destruction (“the stump”) and new growth (“a shoot shall sprout”). The new growth image prophesies the future coming of a descendant of King David who will do God’s will.
The Church recognizes this prophecy as fulfilled in the coming of Jesus, the Messiah. The text says: “he shall judge the poor with justice, and decide aright for the land’s afflicted.” These are the governing actions of a just king, David’s descendant. This just king does not give special treatment to the rich. He does not judge by appearance or hearsay.
This is a “Messianic” prophecy, which foretells the coming of the “Messiah.” This title, which means “anointed one” — that is, he who is anointed as king, like David. “The spirit of the LORD shall rest upon” this righteous king, the Messiah. Recall when “the spirit of God” fell upon King Saul (1 Samuel 10:10), and when “the spirit of the Lord” fell upon King David (1 Samuel 16:13). With this divine assistance, the Messiah will act with wisdom, understanding, (good) counsel, strength, knowledge and fear of the Lord — as this text says. He will also punish “the ruthless” and “the wicked” — as justice requires.
More imagery follows: “the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; the calf and the young lion shall browse together, with a little child to guide them.” Normal animal relationships — predator and prey — will be radically changed when the Messiah comes. This is a remarkable type of peace. Most powerful is the image of a vulnerable “little child” guiding wolf, leopard and lion. The child has no cause for fear.
Likewise, “the cow and the bear” and “the lion (and) the ox” shall live together in peace. This second series of animals reaches a similar climax to the first animal series: “The baby shall play by the cobra’s den.” This is a world so peaceful that it strains our imagination — that a cobra would present no danger to a baby. Such will be the coming kingdom of God.
“There shall be no harm or ruin on all my holy mountain.” This refers to Jerusalem, where the Temple is the place of God’s presence. These final verses envision the Gentiles journeying to God’s dwelling place in Jerusalem, because “the earth shall be filled with knowledge of the LORD.” “The nations” — “the Gentiles” — will “seek out” the place where King David’s descendant (“the root of Jesse”) will rule with God’s justice.
St. Paul writes to the Christians in Rome: “Whatever was written previously was written for our instruction.” Paul insists that the Old Testament has enduring value for disciples of Christ Jesus. By reading the Old Testament, we receive “the encouragement of the Scriptures” and “hope.”
Paul calls for unity among Christ’s disciples: he prays that God “grant you to think in harmony with one another.” He envisions them glorifying “with one voice … the God and Father of our Lord Jesus Christ.” This may depict the community united in prayer. In unison, they lift their voices — giving glory to God for salvation in Christ.
The final paragraph calls for unity and mutual hospitality between Gentile and Jewish disciples of Christ. Paul tells them: “Welcome one another … as Christ welcomed you.” Paul says: “Christ became a minister of the circumcised” — that is, to Jews. But Christ also came for the Gentiles — so that they also “might glorify God.” Paul quotes Psalm 18:50 (Septuagint version) to strengthen his statement.
The Gospel reading recounts the actions of John the Baptist, who prepared the way for Christ’s coming. During Advent, we also prepare ourselves for Christ’s coming. John is “preaching in the desert of Judea.” Very little rain falls east of Jerusalem. The Judaean desert begins a little east of Jerusalem, and it stretches almost to the Jordan River and the Dead Sea.
John the Baptist calls the people to repentance. This call is made urgent by his announcement: “the kingdom of heaven is at hand!” While Matthew’s Gospel usually uses the phrase “the kingdom of heaven,” Mark’s and Luke’s Gospels speak of “the kingdom of God.” Both phrases describe the new reality in which God brings justice. This necessarily requires God’s judgment on those who commit sin and violence. God gives salvation from all oppression. It is necessary that God’s people repent, so that they might be worthy to belong to God’s kingdom of justice. So John the Baptist cries out: “Repent!”
Here in Matthew 3, the prophecy of Isaiah 40:3 is seen as fulfilled by John the Baptist. Mark 1 and Luke 3 quote the same verse of Isaiah when depicting John’s actions. John’s clothing and food demonstrate that he is living an austere life without comforts or luxuries. John is living a life of repentance, as he calls God’s people to do the same.
The baptism of John is thus a baptism of repentance from sin. John rebukes “the Pharisees and Sadducees coming to his baptism.” He challenges them: “produce good fruit as evidence of your repentance.” Although they are submitting to John’s baptism, they lack true repentance. Their actions are not producing “good fruit” — evidence of living righteously. John emphasizes his message with the striking image of a tree being “cut down and thrown into the fire.” This will be done to any tree “that does not bear good fruit” — a warning to repent.
John points to the coming of Jesus the Christ: “the one who is coming after me is mightier than I … He will baptize you with the Holy Spirit and fire.” John’s words indicate that Jesus’ baptism purifies us — so that we might belong completely to God. Fire purifies. Christ’s baptism also gives us the gift of the Holy Spirit — God’s presence which enables us to live in imitation of Christ in a world of sin and death.