A Lesson from the Holy Family's Temple Incident - Feast of the Holy Family, Cycle C

On Cycle C of the Liturgical Calendar, the Gospel Reading of the Feast of the Holy Family (Luke 2:41-52) is somewhat challenging as many people see Jesus in this Gospel narrative as defiant to Mary for saying, “Why were you looking for me? Did you not know that I must be in my Father’s house?”(v.49), in response to Mary’s admonishing words to him for not staying with his family group, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety”(v. 48).

On the way back to Nazareth, Mary and Joseph realized that their son, Jesus, was not with them. Imagine how they had felt. 

They searched Jesus with great anxiety but with diligence for 3 days. They traced their path back to Jerusalem and came to the Temple, where they were for Passover observance. There, they found their son, Jesus, amidst teachers, listening to them and asking them questions (v. 46). Though he was a 12-year-old boy from Nazareth, Jesus astounded these teachers with his understanding and responses to their questions (v.47).

Seeing their son, impressing teachers in the Temple, Mary and Joseph must have been astonished, too. But Mary’s maternal love for her son was verbally expressed to remind him how Mary and Joseph had to look for him (v. 48).

But Jesus’ response did not verbally show his concern for Mary and Joseph but only explicitly expressed the priority of the Father (v. 49). And Mary and Joseph did not understand what he said to them (v. 50).

So what is a lesson we can learn from the Holy Family here?

The First Reading (Ben Sira 3:2-6, 12-14) expounds on one of the Ten Commandments, to honor parents (Exodus 20:12). In light of this, for triggering great anxiety of Mary and Joseph for not sticking to them when they were leaving Jerusalem, was Jesus not honoring Mary and Joseph, his earthly parents? 

Perhaps, it depends on how we see Jesus. 

If we see Jesus as a mere son of Mary and Joseph, then, his response to Mary (vv.48-49) rather seems disrespectful and defiant. However, if we see Jesus as the Son of God, the Father, then, he was demonstrating his priority to the Father in heaven, from whom he came (John 7:28-29; cf. John 20:21). In fact, Jesus was practicing what he teaches about the priority, which is God. That is why he teaches that we must love Christ more than our earthly families (i.e. Luke 14:26).

Just because we are called to love Jesus more than our earthly families, it does not mean that we neglect to honor our parents. For Jesus, the Father is the one he loves more than anyone else. Nevertheless, he loves us so dearly – to the point of laying down his own life, showing the greatest love for us (John 15:13). In fact, he showed this greatest love for us because it was in his Father’s will (Luke 22:42). 

This is what Mary did not understand at that time and had to learn. 

After all, Jesus grew up being obedient to Mary and Joseph, while growing in wisdom as being favored by God the Father and people (vv. 51-52), while Mary was contemplating on all of these (v.50).

From this Gospel text in honoring the Holy Family, we are reminded that God is the most important factor of a family of the faithful. Honoring parents and parents loving their children are predicated by keeping God as the center of our families. This is why we must love our God with all your heart and with all your soul and with all your strength (Deuteronomy 6:5) first and foremost. 

John the Baptist is Born to "Preheat the Salvation Oven" for Christ - Monday of the Fourth Week of Advent (December 23)

When you cook something in the oven, you preheat the oven first. Then, when the oven is heated enough, you put what you cook in the oven. Salvation work is like this. Salvation is like cooking in the oven. 

First, God made Elizabeth conceive John the Baptist after years of infertility (Luke 1:5-17). And she gave birth to John (Luke 1:57) to prepare the coming of the Christ (Luke 3:1-18). John the Baptist’s preparatory ministry for the coming of the Christ is like preheating the oven. 

Then, when Elizabeth was in 6th month pregnancy with John, by the power of the Holy Spirit (Luke 1:35-36), God made Mary the Blessed Virgin conceive with the Christ, incarnated in the human flesh, Jesus (Luke 1:31-33,35).  And she gave birth to Jesus in Bethlehem (Luke 2:1-7). When he was 33 (Luke 3:23), John the Baptist already made everything ready for him to start his public ministry. It was like the oven was preheated well and ready to have what is to be cooked inside. 

The First Reading (Malachi 3:1-4, 23-24) reminds that the coming of John the Baptist as the precursor of the Christ (Messiah) and the coming of Christ were prophesized by Malachi around 500-450 BC. He is recognized as the last post-exilic prophet in the Old Testament. 

In Malachi’s prophecy, John the Baptist is not only the forerunner of the Christ, the messenger who prepares the way of the Christ’s coming (Malachi 3:1) but also as Elijah (Malachi 3:23; cf. Matt 17:11-13//Mark 6:14-15). In fact, John is in Elijah’s spirit and power (Luke 1:17).

As the Christ’s forerunning messenger, in the spirit and power of Elijah, John the Baptist announces the imminence of Christ’s Kingdom (Matthew 3:2) and calls for repentance to make the straight and smooth way of the Christ’s coming, as the voice crying out in the wilderness (Isaiah 40:3; Luke 3:4). This preparatory ministry for the coming of Christ and his Kingdom is also to close divisions among people (Malachi 3:24; Luke 1:17). So, John preached for conversion and baptized those who were with contrition to prepare them for the coming of the Christ, while rebuking who do not listen to him and respond to his message (Luke 3:3-16a). Then, he humbly makes it clear that he is not the Christ and the Christ will come to bring the baptism of fire, namely, his judgement (Luke 3:16b-17). This is also prophesized by Malachi (Malachi 3:2-3,23b, 24b) to ensure that we are pleasing to God for our purity (i.e. Malachi 3:3-4).

This means that John the Baptist prepares people not only for the Christ’s imminent coming to begin his public ministry but for his return to judge at the end of the age (Revelation 20:11-15; 2 Timothy 4:1; cf. Romans 14:10). This is figuratively prophesized by Malachi, describing Christ’s return to the Temple (Malachi 3:1).

The Gospel Reading (Luke 1:57-66) describes the birth of John the Baptist and how John’s parents, Elizabeth and Zechariah, as well as, the neighbors, responded to his birth. 

They certainly rejoiced over the birth of John the Baptist (Luke 1:58; cf. 14). But, they also recognized God’s hand was with John and wondered what he would become, finding his birth was not a usual one (Luke 1:65-66). In fact, Zechariah already knew that his son, John, was predestined to serve God as a Nazirite before his birth, in order to prepare for the coming of Christ, as told by the Archangel Gabriel (Luke 1:15-17).  Zechariah’s foreknowledge about John’s special purpose for the salvation is reflected in his canticle, which is known as “Benedictus” (Luke 1:68-79), which is read in the Gospel Reading of December 24 (Luke 1:67-79).

John the Baptist was born for the pre-salvation work - to preheat the "salvation oven" for Christ to come to start the salvific ministry.

It is December 23. It means that God’s salvation “oven” is getting hot enough for Christ to come very soon. 

We Prepare Ourselves to be "Bethlehem-Ephrathaha" for Christ to Be Carried in Us and to Come through Us - Fourth Sunday of Advent, Cycle C

Right after giving birth to Benjamin, Rachel died (Genesis 35:16-20). It was near Bethlehem-Ephrathah (Genesis 35:19). Later, this location was found in the land of the tribe of Judah (i.e. Joshua 15:1-12). 

Judah was a strong man. So, Jacob blessed him as a cub of lion (Genesis 49:9). And this prophetic blessing foresaw that Christ (Messiah), the lion of the tribe of Judah (Revelation 5:5), would hail from this land, figuratively saying that the scepter shall never depart from Judah or the mace from between his feet, until tribute comes to him, and he receives the people’s obedience (Genesis 49:10).

About 900 years later from Jacob’s prophetic indication of the Christ to be a descendant of Judah (i.e. Genesis 49:10), Micah prophesized the birth of Christ in Bethlehem-Ephrathah for the restoration of the Davidic kingdom (Micah 4:1-5:8). The First Reading of the Furth Sunday of Advent, Cycle C, Micah 5:1-4a, is drawn from this. 

Thus God spoke through Micah:

But you, Bethlehem-Ephrathaha least among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times. Therefore the Lord will give them up, until the time when she who is to give birth has borne, then the rest of his kindred shall return to the children of Israel. He shall take his place as shepherd by the strength of the Lord, by the majestic name of the Lord, his God; And they shall dwell securely, for now his greatness shall reach to the ends of the earth: he shall be peace (Micah 5:1-4a).

The prophecy of the Christ to emerge from Bethlehem-Ephrathaha of Judah (Micah 5:1, NABRE) was cited by the chief priests and the scribes when Herod the Great inquired them where the Christ (Messiah) was born, in response to the Magi’s question about the birth of the newborn king of the Jews (Matthew 2:1-6). And this was where Mary, the wife of Joseph, who drew the lineage of David, the lineage of Judah, a son of Jacob (Matthew 1:2-16), gave birth to Jesus (Luke 2:1-7), the incarnated Christ (Luke 1:35; John 1:1, 14), fulfilling this prophecy of Micah, pointed by Jacob (Genesis 49:9-10).

Though it was not a great city like Jerusalem, Bethlehem was a fitting place for the incarnated Christ to be born because it is the birth place of David, a son of Jesse, an Ephrathitea of Bethlehem (1 Samuel 17:12). This was why it was called the city of David (Luke 2:4). In Hebrew, Bethlehem means the house of bread, while Ephrathah, which is old name of Bethlehem, means abundance. Therefore, Bethlehem-Ephrathaha, gives an implication to the house of bread in abundance. In fact, the incarnated Christ, who was born of Mary in Bethlehem is the living bread of life in abundance (John 6:51; cf. John 10:10), and the manger where he was placed upon his birth (Luke 2:7) is a bread basket, which is known as ciborium. 

The above prophecy of Micah makes it clear that the Christ comes as the ruler of Israel, the king of the Jews. As he is from of old, from ancient times, Christ is of God and is God by virtue of the Trinity (Micah 5:1; i.e. Daniel 7:9, 13, 22; cf. John 1:1; 10:30, 38; 14:11). 

Though Judah was punished by God for its sin and resulted in destruction of Jerusalem by the Babylonians and the Babylonian exile (2 Chronicles 36:15-21), the birth of the king of the Jews in Bethlehem would prompt the restoration of the Davidic kingdom of the Jews and the return of those who had been scattered (Micah 5:2, NABRE). For us, this means that the incarnated Christ’s birth of Mary in Bethlehem shall initiate the redemption of the lost and the restoration of what has been damaged. 

The Christ is not only the Davidic King but also the Davidic Shepherd and the Good Shepherd (John 10:11,14), with the divine strengths and the majestic name of the Lord, Yahweh, to secure us in his peace (Micah 5:3-4, NABARE; cf. Psalm 23:1-6; John 14:27; cf. Psalm 122:1-9; Isaiah 9:6).

Bethlehem-Ephrathaha can be a sad reminder of Rachel’s death (Genesis 35:16-20). But it is where God brings the good news to let His Son, the Christ, be born of Mary to save us from the damnation and to redeem us from the domain of Satan, Eventually, the Christ shepherds us, his redeemed sheep, to his eternal sheep fold, his Kingdom in New Jerusalem (Revelation 21:1-22:5). Where Rachel died upon giving birth to Benjamin, Mary gives birth to the incarnated Christ, Jesus, the Davidic King and the Good Shepherd. 

The Gospel Reading (Luke 1:39-45), which is also read on December 21, describes Mary’s visitation to her older cousin, Elizabeth. 

Delighted by Archangel Gabriel’s notification of Elizabeth’s pregnancy (Luke 1:36), Mary, being pregnant with the incarnated Christ (Luke 1:31-33, 35), rushed to see her (Luke 1:39). For a young woman to travel from Bethlehem to Judea was quite risky. The road was rather ragged, far from a smooth path and hilly. It demanded a lot of strengths to travel. Nevertheless, Mary traveled in haste, because of her love for Elizabeth. 

Upon Mary’s arrival at the house of Zachariah and Elizabeth, the son inside her womb, John the Baptist, leaped for joy, and then, Elizabeth recognized the presence of the incarnated Christ in Mary’s womb, with joy, because she was filled with the Holy Spirit (Luke 1:41-43), saying:

Most blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled (Luke 1:42-45).

As she called Mary, “the mother of my Lord”(Luke 1:43), Elizabeth clearly recognized the son inside Mary’s body as the Christ (Messiah), whose coming had been prophesized for centuries, as in the First Reading (Micah 5:1-4). 

The above words are Elizabeth’s benediction on Mary for becoming the mother of the Christ and for believing the words of Gabriel. Elizabeth also expressed her gratitude to Mary for coming all the way not only to visit her but also to bring the Christ to her and her son, John the Baptist.

What a joyful encounter between the mother of the incarnated Christ and the mother of the Christ’s forerunner! And what a delightful encounter between the Christ and his forerunner though they were still in their mothers’ wombs respectively! 

This set everything ready for Elizabeth to give birth to John the Baptist, the forerunner of Christ, and for Mary to give birth to the incarnated Christ, as in the prophecy of Micah, as implied in Jacob’s prophetic blessing on Judah. 

In the Second Reading (Hebrews 10:5-10), we see what Christ the Davidic Shepherd King is to accomplish, upon his birth, to redeem the lost and to restore what has been damaged. It is to replace the first covenant, which has been made meaningless to God by our sins and superficial faith, with the new covenant. As this requires his blood (i.e. Luke 22:20; Hebrews 9:15-28; cf. Jeremiah 31:31-34), the Christ is coming to offer himself as the ultimate sacrifice (holocaust) sin offering (i.e. Leviticus 4:27-35; 16:11-14). And this is also how the incarnated Christ fulfill God’s will as the High Priest, whose sacrifice is once for all (Hebrews 7:27), as it is the perfect sacrifice to be offered (i.e. Hebrews 9:11-28).

Christ is coming and now so near to us, though he is not visible to our eyes yet. But, if you are already filled with the Holy Spirit, then, you certainly recognize his presence, as Elizabeth and John the Baptist in her womb did. And he is coming to us by fulfilling Micah’s prophecy to be born of Mary in Bethlehem, where Rachel died upon giving birth to Benjamin, as the Davidic Shepherd King,  as well as, the Living Bread of Life, to redeem us from the world of sins to his fold, his Kingdom, restoring what has been damaged. But for this to take effect, he has to offer himself as the perfect sacrifice. And through this, the new covenant is established for our eternal life. 

According to Micah's prophecy, the Christ will come first in Bethlehem-Ephrathaha. Now, are we prepared to be Bethlehem-Ephrathaha, the house of bread in abundance, for him to come through us ? If so, we may already receive him in us so that we can already carry him in us and bring him to each other, as Mary did to Elizabeth and John the Baptist. 

Against Ahaz's Refusal of God, the Good News of the Virgin Bearing the Incarnated Christ Comes - December 20

The First Reading (Isaiah 7:10-14) for Advent means that this narrative contains the prophecy of the incarnated Christ’s virgin birth (Isaiah 7:14), though some Jewish and Protestant biblical scholars disagree. But the context of this prophecy of the incarnated Christ’s virgin birth. 

Through Isaiah, God invited Ahaz, king of Judah, to ask him to ask Him an extraordinary sign (Isaiah 7:11). It was to help Ahaz believe in Him and trust His providence, understanding Ahaz’s difficult situation in dealing with a threat from the coalition of Aram (Syria) and Ephraim (Israel), for he was fear-stricken (Isaiah 7:1-9).

God assured that Judah’s sovereignty would not be destroyed and wanted Ahaz to believe it. To ascertain this further, God called him to ask for a greater sign. 

But Ahaz refused, making an excuse, saying that he would not tempt (test) Him (Isaiah 7:12).

At first, this response of Ahaz may make him “faithful”, for it is in the Trah that teaches us not to put God to the test (Deuteronomy 6:16). But it was nothing but Ahaz’s rejection of God. Though he was a descendant of David, Ahaz turned himself and Judah against and away from God (2 Kings 16:1-18). It was out of his pride pitted against God. 

In response to Ahaz’ rejection, God said through Isaiah:

Listen, house of David! Is it not enough that you weary human beings? Must you also weary my God? Therefore the Lord himself will give you a sign; the young woman, pregnant and about to bear a son, shall name him Emmanuel. Curds and honey he will eat so that he may learn to reject evil and choose good; for before the child learns to reject evil and choose good, the land of those two kings whom you dread shall be deserted. The Lord shall bring upon you and your people and your father’s house such days as have not come since Ephraim seceded from Judah (Isaiah 7:13-17).

Even though Ahaz was very defiant to Him, God still saw him Davidic. He did not cut this sinful king of Judah out of the Davidic lineage. And he prophesized that God Himself would send a sign, through which the young woman (הָעַלְמָ֗ה /haalmah) would bear a son to be named “Emmanuel” (v.14). 

There have been various interpretations of this verse about the woman bearing a son to be named Emmanuel. In the original Hebrew text, the word used for “woman”(NABRE) is עַלְמָה/almah, and this word can be translated as “a maiden” , as well as, “a virgin”. And in the verse, it is “the” woman or “the” virgin (הָעַלְמָ֗ה /haalmah), suggesting the specific virgin or maiden. 

The Catholic interpretation is, of course, this הָעַלְמָ֗ה /haalmah (the virgin) is Mary. In fact, it was Archangel Gabriel to have made it clear to Joseph, saying:

Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins. All this took place to fulfill what the Lord had said through the prophet: “Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,” which means “God is with us”(Matthew 1:20-23).

Matthew wrote in Greek, “ἡ παρθένος”(he Parthenos)(Matthew 1:23), which is translated as “the virgin”(or the maiden), to correspond to הָעַלְמָ֗ה /haalmah (the virgin)(Isaiah 7:14).

Arguing that הָעַלְמָ֗ה /haalmah (the virgin)(Isaiah 7:14) is not Mary but someone else means to deny Gabriel’s statement to Joseph. 

The son conceived in the womb of the virgin is named Emmanuel, which means “God with us”. And this counter Ahaz, who rejected God for Assyria and pagan idols. But, it is about Mary’s Son, who is Theos-Logos incarnated in the human flesh, by the power of the Holy Spirit (Matthew 1:20; Luke 1:35), to dwell among us (John 1:1, 14), namely, Jesus Christ, to be with us alwa15-16ys until the end of the age (Matthew 28:20). 

Upon his birth from the virgin, he will grow healthy by eating well and grow up as a faithful man, fighting evil, and Syria (Aram) and Israel (Ephraim) will be no longer a threat to Judah by the time he grows up (Isaiah 7:15-17). 

In a way, the son born of the woman can be interpreted as Ahaz’s son, Hezekiah, who was courageous enough to cut Judah’s vassal relation to Assyria and brought Judah back to God (2 Chronicles 29:1–32:33). Because Hezekiah, another Davidic king of Judah brought Judah back on the right path with God, he points to Christ the Davidic King to consummate the good work done by Hezekiah. Of course, the incarnated Christ grew in strength and wisdom (Luke 2:40; Isaiah 7:15a) and fought evil (i.e. Colossians 2:15; cf. Revelation 19:11-21; 20:10), fulfilling Genesis 3:15.

The Gospel Reading (Luke 1:26-38) describes how exactly God’s sign of making the virgin bear a son to be named Emmanuel was fulfilled at the time of Annunciation. 

The fact that this prophecy of Mary the perpetual virgin to bear the Son of God in Isaiah 7:14 came against Ahaz’ refusal of God and His invitation affirms that our God makes good out of evil.  Mary's fiat (Luke 1:38) was a strong blow to the evil of Ahaz, and more were made by her Son.

The below is a bit more about this evil king of Judah, Ahaz, against whom God promised a sign of Christ. 

                                                                    *****

Ahaz was one of egregiously sinful kings of Judah (southern kingdom), like kings of Israel (northern kingdom), for turning Judah away from God, as he turned the Davidic kingdom (Judah) into a nation of idolatry and child sacrifice for pagan deities (2 Kings 16:1-4; 2 Chronicles 28:1-4). Then, God unleashed the Syro-Ephraimite coalition force (the coalition of Syria (Aram) and Ephraim (Israel, the northern kingdom), to attack Judah, to punish Ahaz for his grievous sin (2 Chronicles 28:5-8, 9). This is also known as the Syro-Ephraimite War (735 BC). However, because of Oded’s prophesize against Ephraim’s intent to enslave the captives of Judah as a further sin against God, the captives were sent back (2 Chronicles 28:9-15). 

Having managed to survive the Syro-Ephraimite War, Ahaz regarded Aram (Syria) and Israel (Ephraim) a great threat to Judah. So he sought a protection from Assyria (2 Chronicles 28:16), against which Syria and Ephraim formed a coalition. 

In fact, this political move to enter the Assyrian arms umbrella for Judah’s national security meant Judah to become Assyria’s vassal state. In order to keep up with Assyria’s demand for tributes, Ahaz had to plunder the Temple’s treasures (2 Chronicles 28:19-21). Ahaz’s betrayed God further more by turning his free will against God in order to please Assyria in the hope of protection of Judah under Assyria’s security umbrella (2 Chronicles 28:19, 22), rather than listening to God and seeking His protection. 

Ahaz really provoked God’s anger by turning the Davidic kingdom, Judah, further away from Him, shutting down the Temple, in order to promote idolatry practice to please pagan deities (2 Chronicles 28:23-25).

Two Distinct Nazirites Associated with the Way of Christ's Coming: Samson and John the Baptist - December 20

The First Reading of December 19 is Judges 13:2-7, 24-25a. This is about the birth of Samson. The Gospel Reading is Luke 1:5-25, and it is about the birth of John the Baptist. These readings describe that God had predetermined both Samson and John to be Nazirites. It means that they were totally consecrated to God. In the cases of Samson and John the Baptist, their Nazirite status was not voluntary but set by God before their births. 

These readings also reveal that both Samson and John were “miracle children” because both of their mothers had been barren. But God made the wife of Manoah and the wife of Zechariah conceive their sons for specific mission for Him. Therefore, Samson and John were not simply “miracle children” to delight their parents. Rather, these men were born to be with distinction as Nazirite for their specific missions to fulfill God’s salvific will for us. 

In Samson’s case, it was to let him serve as a judge of Israel to prevent the Philistines from overpowering Israel. For this, Samson was blessed with astonishing strengths to defeat Philistines (Judges 15:1-20). 

This makes Samson a precursor to David, who defeated the Philistines and redeemed the Ark of the Covenant from their possession (2 Samuel 5:17-6:23). Because Christ hailed from the Davidic lineage (Isaiah 11:1; Jeremiah 23:5; Zechariah 3:8; Matthew 1:1-16), Samson’s victory over the Philistines points to the victorious Christ the King, who is the branch of David (Jeremiah 23:5), the stump of David’s father, Jesse (Isaiah 11:1).

As the First Reading of December 17 (Genesis 49:2, 8-10) and the Gospel Reading (Matthew 1:1-17) remind us, Christ draws the lineage of Judah, out of the twelve sons of Jacob. And David is also on this lineage. Because of his lineage of Judah (Matthew 1:3-16), whom Jacob blessed as lion’s cub (Genesis 49:9), Christ is the lion of the tribe of Judah (Revelation 5:5). However, Judah was far from being perfect as he had his share of sins (i.e. Genesis 37:23-28; 38:1-30). Nevertheless, God let this sinful son of Jacob to be an ancestor of the incarnated Christ. 

Likewise, Samson did not please God for marrying to a Philistine woman (Judges 14:1-20). And he was fool to fall in love with Deliah, resulting in losing his God-blessed strengths (Judges 16:1-22). However, God made this sinful man to serve Him, as to make way for David to defeat the Philistines. 

Again, we reflect on John the Baptist in the First Reading (Luke 1:5-25), not only that he was the forerunner of Christ to come but also that he was also a Nazirite as Samson was. By reading the announcements of these Nazirites’ births, we can see how the Holy Spirit worked to prepare these men to serve God.

An unnamed angel of the Lord said to the wife of Manoah:

You will conceive and bear a son. So drink no wine or beer, and eat nothing unclean. For the boy shall be a Nazirite for God from the womb, until the day of his death (Judges 13:7).

And the Holy Spirit stirred Samson as he was born (Judges 13:24-25).

Archangel Gabriel said to Zechariah, a priest of the division of Abijah, a son of Aaron: 

Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John. And you will have joy and gladness, and many will rejoice at his birth, for he will be great in the sight of [the] Lord. He will drink neither wine nor strong drink. He will be filled with the holy Spirit even from his mother’s womb, and he will turn many of the children of Israel to the Lord their God. He will go before him in the spirit and power of Elijah to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord (Luke 1:13-17).

The Nazirites are considered to be holy to the Lord. They distinguished themselves to be so by consecrating themselves totally. However, in Samson’s case and John the Baptist’s case, they were already consecrated to the Lord while they were still in their mothers’ wombs. As Nazirites, their lives were regulated according to Numbers 6:1-21. 

Though both Samson and John the Baptist were Nazirites, the former took pride in God’s blessing and fell because of this (Judges 13:1-16:31), while the latter was humble and kept his Nazirite integrity until his death (John 1:27; Matthew 11:11; Luke 7:33). 

Looking at the way of the Christ to come, we also see a fallen Nazirite, like Samson, who paved the way for David’s victory over the Philistine, and an exemplary Nazirite, John the Baptist, who heralded Christ, urging people to prepare the way of Christ’s coming by repenting (e.g. Matthew 3:1-12), in the spirit of Elijah (Luke 1:17), who confronted the sin of Ahab, a corrupt king of Israel, to bring God back (1 Kings 18:1-46). 

These two Nazirites, Samson, and John the Baptist, contributed in their unique ways, to the way of the Christ’s coming. 

Identifying Christ the Davidic King in Oracles and Prophecies - Wednesday of the Third Week of Advent

 As we prepare ourselves for the coming of Christ during Advent, First Readings challenges us to find Christ in Old Testament descriptions. For example, from the First Reading of Monday of the Third Week of Advent (Numbers 24:2-7, 15-17a), we can find Christ in this narrative:

The oracle of one who hears what God says, and knows what the Most High knows, of one who sees what the Almighty sees, in rapture and with eyes unveiled. I see him, though not now; I observe him, though not near: A star shall advance from Jacob, and a scepter shall rise from Israel (Numbers 24:16-17a). 

While the Israelites were still in Exodus, Balaam, an Ammonite prophet, received words from God of Israel and prophesized that Israel would conquer its enemies because God had blessed this nation of His. In this context, Balaam said to Balak, a Moabite king, that Israel would defeat Moab and other nations because God had blessed Israel with the Messiah (Christ). Balaam did not use the word, “Messiah” but indicated the Messiah as a star and a scepter (Numbers 24:17a).

Indeed, it was a star of Christ rising from Israel that guided the Magi from the east to where he was found with his Holy Family (Matthew 2:2,9). And a scepter that rises from Israel symbolically suggests a king of Israel, namely, Christ (i.e. Hebrews 1:8-9). In fact, when the Magi saw the star rising above Israel from the east, they identified the star with the birth of a new king of Israel (Matthew 2:1-2). 

In the First Reading of Tuesday of the Third Week of Advent (Genesis 49:2, 8-10), through Jacob’s blessing on one of his twelve sons, Judah, the fourth one from Leah (Genesis 29:35), the coming of Christ was indicated as a king from the Judah’s line:

You, Judah, shall your brothers praise - your hand on the neck of your enemies; the sons of your father shall bow down to you. Judah is a lion’s cub, you have grown up on prey, my son. He crouches, lies down like a lion, like a lioness—who would dare rouse him? The scepter shall never depart from Judah, or the mace from between his feet, until tribute comes to him, and he receives the people’s obedience (Genesis 49:8-10).

Jacob foresaw extraordinary strength and dignity in Judah so that all his brothers, including ones older than he, would exalt him. Being strong, Judah is associated with a lion, a kingly animal. Because Christ is, indeed, the triumphant lion of the tribe of Judah with the Davidic roots (Revelation 5:5).

In fact, Balaam was not the only one to see Christ as a conquering king to reign over all nations but Jacob certainly foresaw Christ the King to emerge out of the his lineage through the branch of Judah, for he, too, recognize a scepter. As a scepter is rather synonymous to king’s ruling authority and power, the permanent presence of the scepter with Judah’s line suggests that the royal lineage of David, who is of the tribe of Judah, is eternal (cf. 2 Samuel 7:10-16; cf. Luke 2:31-33; Revelation 1:6; 11:15).

Through Balaam’s oracle (Numbers 24:8-10) Jacob’s prophetic blessing on Judah (Genesis 9:8-12), we recognize Christ as a Davidic eternal King with majestic authority and power, as a star rising from Israel.

In the First Reading of Wednesday of the Third Week of Advent (Jeremiah 23:5-8),  we see Christ as a wise Davidic king, who is right and just. Thus, under his reign, the Kingdom shall enjoy peace and prosperity. This prophecy of Jeremiah also sees Christ the King as the redeemer of his people. 

Jeremiah prophesized God’s will to send Christ, as the eternal Davidic King, to redeem those who are lost:

See, days are coming - oracle of the Lord - when I will raise up a righteous branch for David; As king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name to be given him: “The Lord our justice.” Therefore, the days are coming - oracle of the Lord - when they shall no longer say, “As the Lord lives, who brought the Israelites out of the land of Egypt”; but rather, “As the Lord lives, who brought the descendants of the house of Israel up from the land of the north”—and from all the lands to which I banished them; they shall again live on their own soil (Jeremiah 23:5-8).

When Christ the King comes and reigns with his scepter, as the star rising over Israel, the domain under his rule shall enjoy peace and prosperity, as all nations shall be subjugated to his power and authority, symbolized with his scepter. And he hails from the royal line of David, who descended from Judah, the fourth son of Jacob, who is a son of Isaac, whose father is Abraham. And Christ the eternal Davidic King saves his people and redeems those who are lost. 

Christ the King, like a shepherd who goes out to find his lost sheep (Matthew 18:10-14//Luke 15:1-7), redeems those who have been lost. In fact, he has already done this – redeeming the humanity through his blood (Ephesians 1:7). And the way Christ the Davidic king of justice and righteousness redeems us is compared not only to how God delivered the Israelites from Egypt but more to how He redeemed them from the Babylonian Exile. This suggests that Christ is coming to redeem us from this temporary world plagued with sin to his eternal Kingdom. This is, indeed, the new exodus, Christ the Davidic King will lead with his Davidic roots in shepherding (1 Samuel 16:19-23).  With Christ the Davidic King shepherding us, we have nothing lacking and nothing to be afraid of, all the way until we dwell in the House of the Lord (Psalm 23:1-6; cf. John 14:2-3).

In the Gospel Reading of Wednesday of the Third Week of Advent (Matthew 1:18-24), we see how the incarnated Christ is recognized as a Davidic King. It is through Joseph, who hailed from the lineage of David, accepting Mary, who was already pregnant with the incarnated Christ, as his beloved wife. This is why the Archangel Gabriel called Joseph, “Son of David” (Matthew 1:20).

As our preparation for the coming of Christ is in progress, through the above readings from the Old Testament, we appreciate how God had revealed His will to send His only begotten Son to us as the Christ (Messiah), the lion of the tribe of Judah, the eternal Davidic King, who rules all nations, with his scepter, wisely with justice and righteousness, centuries before the coming of Christ, 

Foreseeing Christ in Jacob's Prophetic Blessing on Judah - Tuesday of the Third Week of Advent

The First Reading of Tuesday of the Third Week of Advent (Genesis 49:2, 8-10) is about Jacob giving his blessing to Judah, one of his twelve sons. If you have wondered why we read this narrative for Advent, you can find an answer in the Gospel Reading (Matthew 1:1-17), which is Jesus’ genealogy. Tracing Jesus’ ancestors from his earthly father, Joseph, you find that Jesus is linked to Judah, our of Jacob’s twelve sons (Matthew 1:2-16).

Jacob is a grandson of Abraham (Matthew 1:1-2) and had twelve sons not only from his wives, Leah and Rachel, but from his wives’ maids, Bilhah and Zilpah (Genesis 29:31-30:24; 35:16-26). Jacob was certainly blessed with many children, and it upheld the unfolding God’s covenant with Abraham to bless his lineage with many children (Genesis 12:1-3; 15:5; 17:5-8; 22:17-18). The sons of Jacob are Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. 

As Jacob was about to die, he called all of his twelve sons, saying, “Gather around, that I may tell you what is to happen to you in days to come. Assemble and listen, sons of Jacob, listen to Israel,, your father”(Genesis 49:1-2). And Jacob blessed all of his sons one by one, from the oldest, Ruben, to the youngest, Benjamin (Genesis 49:3-27).

To Judah, Jacob said:

You, Judah, shall your brothers praise - your hand on the neck of your enemies; the sons of your father shall bow down to you. Judah is a lion’s cub, you have grown up on prey, my son. He crouches, lies down like a lion, like a lioness-who would dare rouse him? The scepter shall never depart from Judah, or the mace from between his feet, until tribute comes to him, and he receives the people’s obedience. He tethers his donkey to the vine, his donkey’s foal to the choicest stem. In wine he washes his garments, his robe in the blood of grapes. His eyes are darker than wine, and his teeth are whiter than milk (Genesis 49:8-12).

Though Ruben is the oldest son, Jacob gave Judah his blessing as if he were the oldest son, saying that all of his brothers shall praise him (Genesis 49:8). Jacob did not give Ruben his blessing as his first-born son because he slept with Bilhah, Rachel’s maid (Genesis 35:22). But Judah has his share of scandal. Not only that he married to a Canaanite woman but also had intercourse with his daughter-in-law, Tammer (Genesis 38:1-23). And out of his illegitimate intimacy with Tammer, Perez, was born (Genesis 38:24-29), and he is on the lineage of Jesus (Matthew 1:3-16).

It is rather puzzling to think why Jacob gave the most favorable blessing to Judah, as Jacob could have cursed him for his wickedness. 

It was Judah who proposed to sell Joseph, rather than killing this annoying young half-brother, because simply letting Joseph die will not profit the rest of Jacob’s sons but they could make money for themselves by selling him (Genesis 37:23-28). However, Judah took courage to volunteer to be the spokesperson of his brothers and Jacob to Joseph, leading to reconcile with him in Egypt, where he was sold by his half-brothers (Genesis 43:1-45:28). Though he was not the oldest son, it was Judah who spoke up for significant matters, selling Joseph instead of letting him die, and speaking up to Joseph on behalf of the family of Jacob. It was through the dialogue between Judah and Joseph, the family of Jacob was reunited. This makes Judah stand out, and this may be a reason why Jacob gave a distinct blessing to him. 

Furthermore, it seems that Jacob foresaw the coming of the Messiah (Christ) through Judah’s branch of his lineage, which is of Abraham, for seeing him as a lion’s cub (Genesis 49:9), because Christ is, indeed, the lion of the tribe of Judah (Revelation 5:5). And it is fitting that Judah is associated with a lion to connect with Christ, who is the lion of the tribe of Judah, because lion is considered to be the king of all animals, to parallel to the fact that Christ is the King of kings (Revelation 17:14; 19:16). 

Jacob also blessed Judah with authority, saying, “The scepter shall never depart from Judah, or the mace from between his feet, until tribute comes to him, and he receives the people’s obedience”(Genesis 49:10). This certainly reflects Judah’s leadership role among Jacob’s sons, especially in resulting in reconciliation with Joseph and the family reunification. 

Judah’s authority was first made evident through David’s kingship, who was of the tribe of Judah. All the twelve tribes, descendants of Jacob’s sons, swore their absolute loyalty to David when he became king of Israel (2 Samuel 5:1-5).

“The scepter” is ultimately the Christ’s authority from heaven (i.e. Psalm 45:7; Hebrews 1:8; Revelation 12:5), and it’s prototype is with Judah until “tribute”, the Christ, comes to Judah. In this context, the scepter may be referred to the old covenant. And upon Christ (tribute)’s arrival in Judah, his scepter becomes the new covenant.  This is why God preserved the line of Judah (southern kingdom), though Israel (northern kingdom) perished. 

The fact that the incarnated Christ, Jesus, was born in Bethlehem, the birth town of David, (Luke 2:1-7) fulfilled this prophetic blessing of Jacob on Judah on the coming of tribute (Christ) to Judah. 

Donkeys and vines indicate the prosperity of Judah. Rather than the geographical Judah, the abundance of Judah point to the New Jerusalem of the Kingdom of God (Revelation 21:1-22:5). 

Jacob also foresaw Christ in Judah for his robe in the blood of grapes (Genesis 49:12), because Christ’s robe is dipped in blood for being the victorious King (Revelation 19:13). 

Yes, we clearly see Christ in Jacob’s prophetic blessing on Judah, with all things about him considered. 

Why Do We Read from Balaam's Oracles for Advent? - Monday of the Third Sunday of Advent

Why do we read from Balaam’s oracles during Advent? What does it have to do with our preparation for the coming of Christ? 

First, we need to understand significance of Balaam’s oracles.

Balaam wan Ammonite prophet (Numbers 22:5).

Moving toward the promised land, the Israelites defeated the Amorites (Numbers 21:21-35). This frightened Balak, a king of Moab, knowing that they were in great numbers. As the Israelites entered and began encamping in the plains of Moab (Numbers 22:1), Balak asked Balaam to curse the Israelites, by sending messengers to him, but Balaam refused because God told him not to do because they were blessed by Him (Numbers 22:2-14). However, Balak did not take Balaam’s “no” for “no” and sent his princes to this Ammonite prophet, asking him not to refuse his request to curse the Israelites, promising to reward him handsomely (Numbers 22:15-17). At first, Balaam declined Balak’s second request, saying that he could not do anything about it because God had told him not to curse (Numbers 22:18; cf. 22:12).

Though he seemed to honor God’s command not to curse the Israelites by rejecting Balak’s request again, Balaam told Balak’s princes to stay with him for the night so that he might learn if God would have to say anything else to him (Numbers 22:19). Then God came to Balaam that night and told him to go with Balak’s princes to be summoned by him but do only what He would command (Numbers 22:20). Next morning, Balaam got on a donkey and went with the princes of Balak (Numbers 22:21).

God was angry that Balaam actually went to see Balak with this Moab king’s men, tempted by his greed to receive reward from Balak (Numbers 22:22). So, God, through His angel, blocked Balaam’s path, and the donkey got off the road and drifted to the field, but Balaam beat the donkey to get back on the road (Number 22:23). Apparently, the donkey recognized the angel but not Balaam. 

The angel of the Lord blocked the path again and the donkey eventually laid down under Balaam, while his anger toward his donkey flared up, beating the donkey (Numbers 22:24-27). Then God spoke to Balaam through the donkey, confronting his abuse of the donkey (Numbers 22:28-30) and opened Balaam’s eyes so that he saw and bowed down to the ground (Numbers 22:31). As he humbled himself, the angel confronted Balaam’s acts against God’s will and abusive behavior to his donkey and reminded that he could have been killed by the angel if the donkey had not acted as she did though she would be spared (Numbers 22:32-33).

In response, Balaam repented for his sin, which kept him blind to the angel’s presence and promised to return home, instead of going to see Balak (Numbers 22:34). However, the angel told Balaam to go to Balak with his princes but say only what the angel would tell him (Numbers 22:35).

In meeting Balak, Balaam said, “Well, I have come to you after all. But what power have I to say anything? I can speak only what God puts in my mouth”(Numbers 22:38). And Balaam spoke four oracles about Israel to Balak, citing God’s poetic words on Israel against other nations (Numbers 23:3-24:25).

The First Reading (Numbers 24:2-7, 15-17a) is taken from Balaam’s fourth oracle to Balak against Moab (Numbers 24:14-25).

So, Balaam said to Balak:

The utterance of Balaam, son of Beor,

the utterance of the man whose eye is true,

The utterance of one who hears what God says,

and knows what the Most High knows,

Of one who sees what the Almighty sees,

enraptured, and with eyes unveiled.

I see him, though not now;

I behold him, though not near:

A star shall advance from Jacob,

and a staff shall rise from Israel (Numbers 24:15-17).

Though he was not Jew, Balaam was a prophet whom God spoke to and spoke for God of Israel directly to Balak who first asked this prophet to curse Israel. Balaam was blind but his eyes were opened by God (Numbers 22:31). So, in his oracle, Balaam was able to prophesize for God and against Moab and other obstacles to Israel what God had revealed to him (i.e. Numbers 24:15-16).

And Balaam told Balak that a star sould advance and rise from Israel (Jacob)(Numbers 24:17a). And furthermore, Balaam said, the star and the scepter rising and advancing from Israel would defeat Moab (Numbers 24:17b; cf. 2 Samuel 8:2).

What a blow it was to Balak to hear this from the Ammonite prophet, whom he commissioned to curse Israel! 

The star and the scepter advancing and rising from Israel (Numbers 24:17) is referred to Christ (i.e. Matthew 2:2, 9-10). And this points to Christ’s conquest of all nations upon his return (Revelation 19:11-21). Therefore, the Israel defeating all its enemies on the way to the promised land during the Exodus is rather symbolic to the victorious army of Christ, with his authority over all nations, defeating the forces of the antichrist until his return as the King of all kings (i.e. Revelation 2:26-28).

Now it is clear why we read Numbers 24:2-7, 15-17a during Advent as we prepare for the coming of Christ, who is the star and scepter rising and advancing from Israel to unite all nations under his reign. As implied in Balaam’s oracles, no nation, no tribe, nothing, can defeat those who are blessed by God Almighty. The blessed are not just the Israelites but all of those who receive Christ in their hearts at this coming.  Upon receiving Christ, we work with him and for him, as he dwells in us (i.e. John 14:20; 17:23; Galatians 2:20).

In the Gospel Reading (Matthew 21:23-27), we see religious leaders who failed to see Christ in Jesus making an inquisition against him in regard to his authority. In response to their question about his authority to cleanse the Temple and speak against the “Temple business”(Matthew 21:12-16), Christ cleverly responds by saying that he would answer their question if they could tell him whether John the Baptist’s ministry was of human origin or of heavenly origin (Matthew 21:24-25a).

The religious leaders could not answer, because they were afraid of angering those who believed John the Baptist as a prophet if they had say “of human origin” and being accused by Jesus for not believing in John the Baptist if they had to say “of heavenly origin” (Matthew 21:25b-27). 

In this Gospel text, we see the Christ whose coming that we have been preparing for is the one with heavenly authority, and he is coming to defeat those whose are against him as their authorities are not of heavenly origin. The victory of Christ, who is with the authority and the power, originated from heaven, leads to conquering death on the Cross (i.e. 1 Corinthians 15:54–55) and all nations to be united under his reign (Revelation 19:11-21). And Balaam’s oracles also suggest this (Numbers 23:3-24:25). 

We are, indeed, preparing to receive the King to serve him for his Kingdom and to celebrate our victory over all his enemies. And we are in our exodus, heading to our promised land, the Kingdom of God, defeating all antichrist forces and conquering all nations with Christ's Good News. 

Prepare for Christ, who Brings a Reason to Rejoice Eternally - Gaudete Sunday (Third Sunday of Advent), Cycle C

Let’s be honest. We are far from peace. Even what we have thought as “peace” does not last long. It comes and goes. The world we live in has been plagued with conflicts and wars that come and go in a cyclical way.

In fact, we are more in distress during Advent season. Many of us have been so stressed out with “Christmas holiday preparation”.  Students are generally stressed out with final exams. 

But is this how we should spend Advent season? 

Advent is a designated time to prepare for the coming of Christ. We must be vigilant, as reminded by the Gospel Reading of the First Sunday of Advent (Luke 21:25-28, 34-36) because nobody knows when and where Christ will come, whenever he returns. And there is no way of knowing when exactly he will come to our hearts this year, though we celebrate the Nativity of the Lord on December 25. As a matter of fact, December 25 may not be the day that the incarnated Christ was born of Mary, as it is rather arbitrary. The truth is that nobody knew exact date of the incarnate Christ’s birth and it was not explicitly written in the scriptures, except that it was during the reign of Caesar Augustus and when Quirinius was governor of Syria (Luke 2:1-2). However, upon Constantine’s conversion to Christianity around 312 AD, the Roman celebration of the birth of sol Invictus on December 25 was replaced with the birth of the incarnated Christ to preempt the pagan worship, as decreed by the Edict of Thessalonica in 380 AD. 

Besides vigilance (Luke 21:36), we need to listen to John the Baptist, who is the herald of Christ, in regard to our preparation for the coming of Christ. And it is through our penance and conversion so that the way of Christ’s coming to our hearts become smooth and straight, as reminded by the Gospel Reading of the Second Sunday of Advent (Luke 3:1-6).

Vigilance from the First Sunday and conversion through penance from the Second Sunday, the Third Sunday of Advent is about rejoicing over Christ’s coming in anticipation. 

In the First Reading (Zephaniah 3:14-18a), we hear God calling Jerusalem to rejoice with God for He will renew her in His love, as Josiah’s kingship brought Jerusalem back to God. God was so pleased with Josiah’s efforts to reform Jerusalem and the rest of Judah after years of apostatic stance from God by his predecessors. It was so bad to the point of being indifferent even the Torah was missing. However, during Josiah’s reign, the Torah was discovered (Kings 22:8-13), and this prompted Josiah’s reform to bring Jerusalem and the rest of Judah closer to God by abiding by the Law. 

Zephaniah prophesized during Josiah’s reign as king of Judah (640-609BC). 

As we read this text, Jerusalem to rejoice with God is us, for Jerusalem symbolizes us as the Church.

An important lesson from Zephaniah’s prophecy in the First Reading (Zephaniah 3:14-18a) is that God rejoices over us, as the judgement imposed on us is removed by Him and we are renewed in His love. Indeed, it is joy to God as we are brought back to God as we turn ourselves away from sins. The love of God that renew us comes to us as sanctifying grace so that we can be not only in state of grace but we can be sanctified. Namely, it puts us on the way to be holy and to become saints in heaven. 

As we repent and convert and are in the state of grace, God is found in our midst, rejoicing over us (Zephaniah 3:17). Then, we enjoy His providence, keeping us in peace, free from stress and anxiety (Zephaniah 3:18). And this is what Zephaniah calls us to rejoice over (Zephaniah 3:14).

It is important to remember that Zephaniah’s prophecy to rejoice with God was contingent upon Judah’s repentance and conversion away from sins back to God through Josiah’s reform (2 Kings 22:1-23:25). Also, the joy that God shared with Jerusalem and the rest of Judah (Zephaniah 3:14-18) did not last long as Judah returned to sins after Josiah’s death and sin of Manasseh was too great to be forgiven by God and kings of Judah after Josiah did evil in the eyes of God, leading to the destruction of Jerusalem (2 Kings 23:26-25:21).

This is a very important lesson to carry through as we are in anticipatory joy over the nearness of Christ’s arrival, because we want the joy to be everlasting. And it only comes through Christ and the Holy Spirit. 

The permanent joy is addressed in the Second Reading (Philippians 4:4-7).

Paul wrote from a prison:

Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near. Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus (Philippians 4:4-7).

Note that Paul calls us to rejoice always. It means to rejoice regardless of our life situations. It means that we still rejoice even though we are suffering. Our joy as Christians is not circumstantial at all. This is not one of those joys we feel when life is going as we want it. This joy has nothing to do with life circumstances and world situation. This is the joy that we can attain even amidst of war, even it may seem endless. This is why Paul also calls us not to have anxiety and enjoy God’s surpassing peace to guard our hearts and minds. 

Is such a joy that is not affected by our emotions and circumstances possible? 

Yes, according to Paul.

Paul was in constant joy even though he was imprisoned, because he convincingly recognized the nearness of Christ (Philippians 4:5). In other words, his joy was anticipatory because it came from Christ, whose second coming that Paul was convinced. Because there is the Parakletos parallel between Christ and the Holy Spirit (i.e. 1 John 2:1; John 14:16), joy, along with peace and love, stems from the fruit of the Holy Spirit (Galatians 5:22).

And this anticipatory joy becomes constant joy that cannot be affected by circumstances, as we are in Christ and his love (John 5:10-11). This also means that Christ is in us (i.e. John 14:20; 17:23). Being in Christ and Christ in us means peace that only he can give (i.e. John 14:27).Ti

Then, the way to attain this constant joy is through our acts of kindness and prayer with thanksgiving (Philippians 4:5-6). 

This means that we must commit ourselves to acts of kindness, in way of loving our neighbors (Leviticus 19:18), as we love God with all our hearts, with all our souls, and with our all strengths (Deuteronomy 6:5), for these commandments are supreme (Mark 12:28-31).

For us to attain permanent joy, along with love and peace, as the fruit of the Holy Spirit, we must receive Christ in our hearts upon his arrival. This is why we listen to John the Baptist, who calls us to repent and remove all obstacles to Christ’s coming, such as pride and greed, which leads us to sin, so the way of Christ’s coming becomes straight and smooth (Luke 3:1-6). 

In the Gospel Reading (Luke 3:10-18), John the Baptist is giving more practical advice as to how we prepare the way of Christ’s coming. It is by way of acts of kindness (Luke 3:11), letting our kindness be known through actions (Philippians 4:5). And it is by acting justly (Luke 3:12-13)

As John the Baptist were giving advices as to preparing for the coming of Christ, as his forerunner, people’s anticipation grew and even began to think of him as possible Christ (Luke 3:15). In response, John acted justly by humbly identifying himself as Christ’s precursor and spoke of the great power of Christ to come (Luke 3:16). So he urged people to repent and convert and to be baptized, before Christ’s appearance to bring his fiery judgement, while he continue to preach the good news of Christ’s coming and the imminence of his Kingdom (Luke 3:17-18).

We must have our hearts ready to receive Christ to keep the joy beyond anticipatory joy on the Third Sunday of Advent.  His arrival is nearing. So our anticipation grows. So does our anticipatory joy. 

Let us carry ourselves further on our Advent preparatory journey to turn our anticipatory joy into permanent joy as we receive Christ in our hearts and as he dwell in our hearts and among us (i.e. John 1:14; cf. Zephaniah 3:15). And let us make sure that our hearts are straight and smooth to receive Christ and let him dwell in, by removing all the obstacles, such as pride, greed, and all other vices. This way, we will be filled with Christ’s sanctifying grace, enabling us to be fruitful with the fruit of the Holy Spirit, including joy, peace, and love. Let us act with kindness and justice with each other daily because it is also our preparation to receive Christ and rejoice with him upon his arrival. And we will find ourselves with the same joy at the end of time upon his return (Revelation 19:7).

As we rejoice in anticipation for Christ to arrive in our hearts, let Christ’s peace (John 14:27) fill us to shield us from stress and anxiety of this time of the year. 

Remember, those who came to John the Baptist in anticipation of Christ were anxious and stressed. They were looking for a way to free themselves from what distressing factors. And John's counsel to them was to repent and be baptized, mending their way from sins to act with kindness and justice.  This is the only way to rejoice until Christ's return at the end of time. 

Are You Listening and Acting upon What You Listened from John the Baptist and Christ in Preparation for Christ's Coming? - Friday of the Second Week of Advent

As we continue to prepare for the coming of Christ, making the way of his coming to us, we must listen to John the Baptist and Christ? 

John the Baptist is the herald of Christ, speaking as the voice crying out in the wilderness (Isaiah 40:3), in the spirit of Elijah (Luke 1:17). He is the voice to prepare the way of Christ’s coming by way of mending ourselves to be the straight and smooth path for Christ to come through penance (Luke 3:3-5). 

Have we listened to John the Baptist as we have heard him in the Gospel Reading of the Second Sunday of Advent (Matthew 3:1-12(A)// Mark 1:1-8(B)//Luke 3:1-6(C))? 

The scripture readings of Friday of the Second Sunday of Advent is about listening! Listening to God and listening to those who are sent by God, such as prophets, including John the Baptist. Not to mention, Christ, whom the Father has sent to us in revealing His love for us (1 John 4:9). 

When he gave his testimony about John the Baptist, as the greatest among the old covenant prophets but the least among those who are in the Kingdom, which is contingent upon the new covenant, and the forerunner of Christ, prophesized by Malachi as Elijah (Matthew 11:10-14); cf. Malachi 3:1, 23, NABRE), Christ said:

Whoever has ears ought to hear.

To what shall I compare this generation? It is like children who sit in marketplaces and call to one another, “We played the flute for you, but you did not dance, we sang a dirge but you did not mourn” (Matthew 11:15-17).

Jesus first called everyone’s attention and said that “this generation”, which was the generation of Christ on earth, responded to John the Baptist and Christ in Jesus with no interest. So, he compared them to the children in marketplaces, who did not dance when their playmates okayed the flute for them and did not mourn with them when they sung qinah (Jewish dirge), lamenting the Babylonian exile. 

The aloof children in marketplaces are people of “this generation” and those who played the flute and sung lamentation were John the Baptist and Christ in Jesus. 

“This generation” was not just indifferent to their “playmates”, John the Baptist and Christ in Jesus, but also a bunch of accusatory complainers about their “playmates”. 

Christ said:

For John came neither eating nor drinking, and they said, “He is possessed by a demon. The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.” But wisdom is vindicated by her works (Matthew 11:18-19; cf. Luke 7:33; Matthew 9:10-11).

Those who did not engage in their playmates’ flute by dancing and singing of dirge by mourning – those who did not listen to and engage in the words of John the Baptist and Christ in Jesus – also regarded John the Baptist as “possessed by a demon” and Christ in Jesus as “a gluttonous and drunk friend of those who were despised”.  It was obvious that they were unable to see John the Baptist as the herald of Christ and Jesus as the Christ. Nevertheless, those who had received wisdom were able to recognize John the Baptist as the harbinger of Christ and Jesus as the Christ, because wisdom vindicate John the Baptist and Jesus by revealing their true identities. 

This is why Christ upbraided “this generation” quite severely, for regarding them worse than Sodom (Matthew 11:20-24). It was more like saying that those who listen neither to John the Baptist nor Christ were regarded as worse than the orgiastic Sodomites, who were destroyed by God (Genesis 19:24-25), at the time of the judgement. And he also thanked the Father for His gracious will to reveal things leading to the truth and the wisdom in the saying of John the Baptist and Christ in Jesus, while keeping them from “this generation”, who thought of themselves too wise to deal with a “demonically possessed” John the Baptist and “gluttonous and drunk friend of tax collectors and sinners”, Jesus (i.e. Matthew 11:25-27).

In fact, this indicates that Christ already saw who are to be redeemed by him and who are not to. Obviously, those who are to benefit from Christ the redeemer are those who listen not only to Christ but also his forerunner, John the Baptist, so that they are able to better prepared to receive Christ and his grace to inherit the Kingdom. 

The First Reading (Isaiah 48:17-19) reminds us that Jerusalem would not have been destroyed and the Israelites would neither been massacred in Jerusalem nor taken to Babylonia, had they listened to God through the prophets, such as Isaiah and Jeremiah, and acted accordingly. Rather than having been in exile for 70 years, God would have blessed them abundantly to let them prosper and to multiply greatly. Instead, they were reduced and impoverished. 

But because God is merciful (Psalm 103:8-10; 145:8-9), He did not abandon the Israelites in exile but promised to redeem them from Babylon back to Jerusalem. Thus, God said:

Go forth from Babylon, flee from Chaldea! With shouts of joy declare this, announce it; Make it known to the ends of the earth, Say: “The Lord has redeemed his servant Jacob. They did not thirst when he led them through dry lands; Water from the rock he set flowing for them; the cleft the rock, and waters welled forth” (Isaiah 48:20-21).

During the Second Week of Advent, we listen to John the Baptist to make sure we prepare ourselves properly for the coming of Christ. If we did not listen to him, then, we might become like “this generation”, not recognizing Christ in Jesus even he is here with us, but complaining that Christ is not here. 

As Christ has reminded, “Whoever has ears ought to hear”(Matthew 11:15). And the Father in heaven said, “This is my beloved Son, with whom I am well pleased; listen to him”(Matthew 17:5). Then, we need to do what we hear from Christ. So, the Mother of Christ said, “Do whatever he tells you”(John 2:5). So, when he plays the flute, we dance. When he sings dirge, we mourn and repent our sins. Let us keep this in mind as we continue to prepare ourselves for the arrival of Christ. 

The Superiority of New Israel to Old Israel, The Superiority of the New Covenant to the Old Covenant - Thursday of the Second Week of Advent

The First Reading (Isaiah 41:13-20) humbly reminds us that we would be nothing without Almighty God. Indeed, we are nothing but a worm (תּוֹלַ֣עַת/towlaat) without God. And there is no substitute to God. In this passage, we see God is coming to us as our redeemer (וְגֹאֲלֵ֖ךְ/goalek). Of course, reading this passage during Advent, the redeemer, who is coming to us, is the Christ. 

God calls Israel (Jacob) a worm (Isaiah 41:14) because of the lowly status of Israel, having been humbled by God’s judgement for their sins. Though Israel lost its dignity, God is going to restore it. But Israel must remain humble, acknowledging majestic and awesome power of God anew. 

Without God, Israel’s existence is in vain, as it is written:

You shall seek but not find those who strive against you; They shall be as nothing at all who do battle with you (Isaiah 41:12). 

In order to redeem His beloved Israel from vanity God says:

For I am the Lord, your God, who grasp your right hand; It is I who say to you, Do not fear, I will help you. Do not fear, you worm Jacob, you maggot Israel; I will help you—oracle of the Lord; the Holy One of Israel is your redeemer (Isaiah 41:13-14).

As He is loving, God promises His beloved Israel to empower them and to care for them so that they can rejoice in Him (Isaiah 41:15-17). For this, God the Creator, using his might to create something new out of old things, turning what was not useful and barren into something useful and fruitful (Isaiah 41:18-20). This is a metaphor for transformation of a worm into a new being with great dignity by the loving power of the redeemer. 

Reading Isaiah 41:13-20 during the Second Week of Advent, we regard ourselves as Israel, a worm, for we, too, need to be humbled and deserve God’s judgement for our sins. And we certainly desire to be redeemed from a vicious samsara-like cycle of sin-induced vanity. So we not only long for but actively prepare for the coming of Christ the redeemer.

Hearing John the Baptist calling to repent for forgiveness, as our way to make the way of Christ the redeemer to come (Luke 3:3) in the Gospel Reading of the Second Sunday of Advent, Cycle C, Luke 3:1-6, we are making ourselves ready to be transformed from a worm into a new being so that our lives will no longer in vanity. We will remain in humility, acknowledging the majestic power and immeasurable mercy of God that the Christ brings to us. 

It is, indeed, John the Baptist to call our attention to prepare the way of the Christ to come to us, by mending ourselves through repentance (Luke 3:1-6). And as he comes to us, Christ the redeemer will apply his power to mend the problems in the Creation to benefit us, while transforming us from a vain being, like a worm, into a new being rejoicing in God (Isaiah 41:13-20). Because of the significance of John the Baptist, as the forerunner to herald the Good News of Christ’s coming, in juxtaposition to God’s words of post-exilic consolation to the Israelites, pointing to the coming of the Messiah (Isaiah 40-55), we also zoom in on John the Baptist in the Gospel Reading (Matthew 11:11-15).

Christ sees John the Baptist as the fulfillment of the messenger ahead of him, as prophesized by Malachi(Matthew 11:10):

Now I am sending my messenger- he will prepare the way before me; And the lord whom you seek will come suddenly to his temple; The messenger of the covenant whom you desire - see, he is coming! says the Lord of hosts (Malachi 3:1, NABRE).

And John the Baptist, as Christ’s forerunning messenger, is the voice crying out in the Judean wilderness to call to make the straight and smooth way of the Christ to come (Isaiah 40:3; John 1:23). 

Christ regards John the Baptist highly for bridging the old covenant to the new covenant for being the precursor of him. At the same time, Christ also expresses the superiority of the new covenant to the old one in connection to the humility of John the Baptist. Thus, he says:

Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force. All the prophets and the law prophesied up to the time of John. And if you are willing to accept it, he is Elijah, the one who is to come. Whoever has ears ought to hear (Matthew 11:11-15).

Saint John the Baptist Pointing to Christ by Bartolomé Estebán Murillo 

In the above words, Christ affirms what Archangel Gabriel said about John the Baptist to Zechariah, being and ministering in the spirit of Elijah (Luke 1:17; Matthew 11:10, 15; cf. Matthew 17:11-12). And Christ sees John the Baptist as a great prophets among those in the old covenant. However, he is considered to be less than the least in the Kingdom, which is contingent upon the new covenant. It is not necessarily to say that John the Baptist is “less” than the least in the Kingdom. Rather, it is to say that the new covenant is greater than the old covenant, and John the Baptist represents the old covenant as it’s last and greatest prophet. In fact, because of his humility, John the Baptist himself would consider himself to be less than the last in the Kingdom. He said, in regard to Christ:

I baptize with water; but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie (John 1:27-28).

In connection to the First Reading (Isaiah 41:13-20), John the Baptist represents a worm (Isaiah 41:14), which is old Israel. When Christ comes, he establishes the new covenant with his blood (Luke 22:20), and in light of Jeremiah’s prophecy, it is represented by new post-exilic Jerusalem (Jeremiah 31:31-34). And when Christ the redeemer comes, a warm (Israel) will turned into a powerful threshing sledge (Isaiah 41:14-15). As even the greatest one among the worms is less than the least among the sledges, John the Baptist of the old covenant is considered to be less than the least of the new covenant and of the Kingdom. 

Christ the Comforter is Coming to Yoke with Us for Comfort! - Wednesday of the Second Week of Advent

The First Reading of Tuesday of the Second Week of Advent (Isaiah 40:1-11) reminds that Christ is coming to us as the ultimate consoler, the Parakletos (Παράκλητος) (i.e. 1 John 2:1). As we have been exiled in the world of sin ever since our parents, Adam and Eve, were evicted from Eden (Genesis 3:23-24), we can be juxtaposed to the residents of Jerusalem (children of Rachel – Jeremiah 31:15) exiled in Babylon (1 Chronicles 9:1; 2 Chronicles 36:20). The Song of Consolation in the Deutero-Isaiah (Isaiah 40-55) was for the exiled in Babylon to be consoled with fresh hope for the post-exilic new life in Jerusalem. And it is applied to us, who have been preparing for the coming of Christ, to end our exile from Eden. It is because he is coming to us to initiate our exodus from this world of sin not back to Eden, which has been lost, but to his Kingdom in the new heaven and the new earth (i.e. Revelation 21:1-22:5). For us to enjoy the full benefits of God’s comfort (נֶחָמָה/nechamah, iπαράκλησις/paraklesis)(Isaiah 40:1), we must to listen to the voice crying out in the wilderness, saying to prepare the way of Christ’s coming (Isaiah 40:3). 

Making the way of Christ to come boils down to humility and compassion, as the former is symbolized with mountains being leveled down and the latter is figuratively described as valleys being filled (Isaiah 40:4). Pride has to be humbled down and our compassion shall lift up those who have been put down. 

When we become humble and compassionate, Christ arrives in his glory and power and we will see him (Isaiah 40:5). Then, we will be humbly reminded of our mortality, which we acquired as a result of Original Sin (Romans 5:12-14; 6:23), in contrast to the immutability of the Word (Isaiah 40:6-8). And the immutability of the Word also means that of God (Aquinas, Summa Theologiae, Prima Pars, Q9), for the Word is God (John 1:1). 

Then, we will be called to go up on Mount Zion and proclaim the Good News of the arrival of Christ the Lord (Isaiah 40:9), and Christ comes with power to rule with his mighty arm and to reward the faithful (Isaiah 40:10). He comes also to shepherd us with care (Isaiah 40:11) to his fold in the Kingdom (Revelation 21:1-22:5), where he prepares our dwelling place in the Father’s House (John 14:3). 

The First Reading of Tuesday (Isaiah 40:1-11) leaves us with an impression that we are Christ’s humble and obedient sheep, led to his Kingdom, being comforted and cared. Then, the First Reading of Wednesday of the Second Week of Advent (Isaiah 40:25-31) continues to address the greatness of God in contrast to our humility. So God reminds us that there is no other being in per He with Him (Isaiah 40:25) and that He oversees the Creation into its great details meticulously (Isaiah 40:26). 

Because He is great to the point of beyond scrutiny, God never faint nor grow weary, though our lack of faith and sinfulness can make us erroneously think as if we had been abandoned by Him (Isaiah 40:27-28).

It is us, the mortal, who faint and grow weary. So, the Father is sending His only begotten Son, the Christ, to us so that he can give us necessary power and strength, and renew them, as necessary (Isaiah 40:29-31). 

Thus, it is written:

He gives power to the faint, abundant strength to the weak. 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 on eagles’ wings; They will run and not grow weary, walk and not grow faint (Isaiah 40:29-31).

So Christ, in the Gospel Reading (Matthew 11:28-30) calls us when we grow weary:

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 (Matthew 11:28-30).

This is how Christ the Good Shepherd (John 10:11, 14) gathers us in his arm and carries us in his bosom (Isaiah 40:11). Indeed, Christ is the Parakletos (Παράκλητος) (1 John 2:1), the Comforter, offering us comfort( נֶחָמָה/nechamah, iπαράκλησις/paraklesis)(Isaiah 40:1). And it is so intimate as he calls us to take his yoke, meaning to yoke with him – to be one with him. Yoke, as a verb, means “to unite” or “to make one with”. In Greek, “to yoke”, “to unite”, means “ζεύγνῡμῐ/zeugnumi”. And “yoke” as a noun is “ζυγόν/zygon”, which is related to the word, “zygote” , a single cell for a moment when a sperm and an egg are in union. 

Being yoked with Christ also means to to be one with him in way of having him in us and us in him (John 14:20; 17:23; 1 John 4:13), as he is in the Father and He in him (John 10:38). It also means to be securely attached to him, as the fruitful branches are to the vine , as it also means to remain in his love (John 15:1-9).

Christ the Comforter (Παράκλητος) is calling us to yoke with him for comfort, as we humbly acknowledge our mortality and weakness, while keeping us in awe of his majestic power. 

Advent: Preparing the Way of the Good Shepherd, the Parakletos, to Come - Tuesday of the Second Week of Advent

From Tuesday through Friday during the Second Weed of Avent, the First Readings are drawn from what is known as the Deutero-Isaiah (Isaiah 40-55). This segment of the Book of Isaiah is also known as the Book of Consolation or the Prophecies of Consolation, and this includes the four Servant Songs (42:1-4; 49:1-6; 50:4-9; 52:13-53:12). We read excerpts from the Deutero-Isaiah during the second week of Advent, because this part of the Book of Isaiah addresses Messianic hope in juxtaposition to post-exilic hope.

We read excerpts from the Deutero-Isaiah during the second week of Advent, because this part of the Book of Isaiah addresses Messianic hope in juxtaposition to post-exilic hope. The First Readings from the Deutero-Isaiah for the Second Week of Advent are: Tuesday 40:1-11; Wednesday 40:25-31; Thursday 41:13-20; Friday 48:17-19.

The First Reading of Tuesday of the Second Week of Advent (Isaiah 40:1-11) is the opening of the consolation prophecies in a poetic form. In this, God called Isaiah (Deutero-Isaiah) to announce His message of consolation to His people in the Babylonian exile because He was ready to bring them back to Jerusalem.

Though the Babylonian exile was God’s punishment to His people in Judah for their sin (i.e. 2 Chronicles 36:15-21; Jeremiah 17:1-4), He was ready to bring them back to Jerusalem after 70 years and to restore their lives in full, as well as, Jerusalem (i.e. Jeremiah 29:4-14; 30:1-33-26; Baruch 4:5-9; 5:1-9). The Deutero-Isaiah (Isaiah 40-55), from which the First Readings of Tuesday, Wednesday, Thursday, and Friday, of the Second Week of Advent (40:1-11; 40:25-31; 41:13-20; 48:17-19), reflect this poetically.

The desolation of the exile experience was not forever. Though it was as long as 70 years, it was time to give its way to consolation, according to God’s will for His people. Thus said God, “Comfort, give comfort to my people”(Isaiah 40:1) to Jerusalem and those were taken away from Jerusalem to Babylon. Then, He spoke of forgiveness of Jerusalem, saying, “her service has ended, her guilt is expiated, and she has received from the hand of the Lord double for all her sins” (Isaiah 40:2).  The fact that comfort from God is as twice greater as the sin of Jerusalem means that God’s grace outpowers our sins (i.e. Romans 5:20-21).

Then, God indicated the coming of the Messiah (Christ), by calling both Jerusalem and those in exile to prepare the way of his coming, listening to John the Baptist, who was in the spirit of Elijah (Luke 1:17; cf. Matthew 11:13-14), by way of repenting and mending hearts fit for the Messiah (Isaiah 40:3-4). Upon the Messiah’s arrival, his glory would be revealed and witnessed, as he would speak (Isaiah 40:5).

In connection to the arrival of the Messiah, the mortality of the humans and the eternity of the Word of God, namely, God (John 1;1), would be proclaimed (Isaiah 40:6-8). This is a call for humility by acknowledging human mortality, which is a result of Original Sin (i.e. Romans 5:12; 6:23).

God also called His people to go up on Mount Zion to announce the Good News of the arrival of the Messiah, to signal the beginning of the post-exilic new life in Jerusalem (Isaiah 40:9). And he would come with and rules with great power, as the Lord God (Isaiah 40:10). He would also take care of his people with intimacy  like a shepherd (Isaiah 40:11). Thus, it is written:

Like a shepherd he feeds his flock; in his arms he gathers the lambs, carrying them in his bosom, leading the ewes with care (Isaiah 40:11).

After all, he is indeed the Good Shepherd (John 10:11-18; cf, Psalm 23:1-5), whom we follow on our exodus from the exile in this world of sin to our new home in the heavenly Father’s house (John 14:2-3).

There are many whose souls have been lost in this world of sin. Christ has come, and coming through the Holy Spirit, the Word, and the Eucharist, any time, and will come again, to save these souls in this world, while those who have been saved and sanctified in heaven are kept in his heavenly fold. This is why he said when he was in the house of Zacchaeus, a tax collector, with other tax collectors:

Today salvation has come to this house because this man too is a descendant of Abraham. For the Son of Man has come to seek and to save what was lost (Luke 19:9-10).

The Gospel Reading (Mathew 18:12-14), which describes Christ as a shepherd who goes even far to find one lost sheep, reflects that Christ is not only the Good Shepherd who lays down his life for his sheep (John 10:11, 15) but also who goes far to save and bring back even one lost sheep. For him, every one of his sheep cannot be lost. To save such lost sheep, he is willing to lay down his life again, even after saving many (i.e. John 10:15).

It is comforting to know not only that we have been preparing for the coming of  Christ who is not only to guide us on our exodus from our exile in the consequence of our sin, but also who is the Good Shepherd, committed to make sure all of his sheep are with him and in his fold, which is ultimately, his Kingdom.

Once Christ arrives, he is always with us (Matthew 28:20) as the comforter-advocate (Παράκλητος/Parakletos) (1 John 2:1) regardless of his physical presence, because he can remain to be with us in the Holy Spirit (i.e. John 14:18, 28), who is another comforter-advocate (ἄλλον Παράκλητον)(John 14:16).  The word comfort and consolation (נֶחָמָה/nechamah)(Isaiah 40:1) is παράκλησις/paraklesis. And it is in Christ’s identity as Παράκλητος/Parakletos.