Catholic Caucus: Sunday Mass Readings, 12-15-19, Third Sunday of Advent -- Guadete Sunday

USCCB.org/RNAB ^ | 12-15-19 | Revised New American Bible

[Salvation]

December 15 2019

Third Sunday of Advent

Reading 1 Is 35:1-6a, 10

The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.

Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.

Responsorial Psalm Ps 146:6-7, 8-9, 9-10.

R. (cf. Is 35:4) Lord, come and save us.
or:
R. Alleluia.
The LORD God keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Lord, come and save us.
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Lord, come and save us.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.
R. Lord, come and save us.
or:
R. Alleluia.

Reading 2 Jas 5:7-10

Be patient, brothers and sisters,
until the coming of the Lord.
See how the farmer waits for the precious fruit of the earth,
being patient with it
until it receives the early and the late rains.
You too must be patient.
Make your hearts firm,
because the coming of the Lord is at hand.
Do not complain, brothers and sisters, about one another,
that you may not be judged.
Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers and sisters,
the prophets who spoke in the name of the Lord.

Alleluia Is 61:1 (cited in Lk 4:18)

R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.

Gospel Mt 11:2-11

When John the Baptist heard in prison of the works of the Christ,
he sent his disciples to Jesus with this question,
"Are you the one who is to come,
or should we look for another?"
Jesus said to them in reply,
"Go and tell John what you hear and see:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear,
the dead are raised,
and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me."

As they were going off,
Jesus began to speak to the crowds about John,
"What did you go out to the desert to see?
A reed swayed by the wind?
Then what did you go out to see?
Someone dressed in fine clothing?
Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet?
Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
Behold, I am sending my messenger ahead of you;
he will prepare your way before you.
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."

[Salvation]

For your reading, reflection, faith-sharing, comments, questions, discussion.

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KEYWORDS: advent; catholic; mt11; prayer;

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[Salvation]

From: Isaiah 35:1-6a;10

Promise of Redemption

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[1] The wilderness and the dry land shall be glad,
the desert shall rejoice and blossom;
like the crocus [2] it shall blossom abundantly,
and rejoice with joy and singing.
The glory of Lebanon shall be given to it,
the majesty of Carmel and Sharon.
They shall see the glory of the Lord,
the majesty of our God.

[3] Strengthen the weak hands,
and make firm the feeble knees.
[4] Say to those who are of a fearful heart,
“Be strong, fear not!
Behold, your God
will come with vengeance,
with the recompense of God.
He will come and save you.”
[5] Then the eyes of the blind shall be opened,
and the ears of the deaf unstopped;
[6a]then shall the lame man leap like a hart,
and the tongue of the dumb sing for joy.

[10] And the ransomed of the Lord shall return,
and come to Zion with singing;
everlasting joy shall be upon their heads;
they shall obtain joy and gladness,
and sorrow and sighing shall flee away.

*********************************************************************************************
Commentary:

35:1-10. The focus now changes with this hymn celebrating Zion, the holy city.
It presents a picture of the restored Jerusalem in language reminiscent of that of
chapters 11 and 12. God who manifested his presence and protection during the
exodus, when Israel came up out of Egypt, will do so again in wonderful ways as
the redeemed flock back home to Zion. He will show them the route and give them
a highway and be with them in a sort of solemn procession to where he dwells (v.
8). Just as in Babylon there was a “Holy Way” lined with statues of lions and dra-
gons that led to the temple of Marduk, the redeemed will have a truly “Holy Way”
to take them to the house of the Lord in Jerusalem. The joy of the returnees is
compounded by the instant cure of the blind, deaf and lame (cf. 29:18-19), which
is an anticipation of what will happen in the messianic era.

The miracles worked by Jesus demonstrate that the moment of true redemption
foreseen indistinctly by the prophets has come to pass (cf. Mt 11:2-6). St Jus-
tin, showing the Jew Tryphon that this prophecy found fulfillment in Christ, points
out: “Christ is the stream of living water that flows from God; he sprang up in the
desert wastes of ignorance of God; that is, in the parched earth of all the nations.
He, who was born among your people, cured those who were blind from birth, and
the deaf and the lame: by his word alone, they leapt and heard and saw once
more. He raised the dead and gave them new life, and by all his good works prom-
pted men to see Him for who he is. [...] He did all these things to convince those
who were to believe in him, whatever bodily defects they might have, that if they
obeyed the teachings that he gave them, he would raise them up again at his Se-
cond Coming and make them whole and perfect and immortal as He is” (”Dialo-
gus Cum Tryphone”, 69, 6).

The Church uses this passage from Isaiah in the Advent liturgy (3rd Sunday, Cy-
cle A) to encourage the faithful in joyous hope that God will come and bring sal-
vation.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: James 5:7-10

A Call for Constancy

---

[7] Be patient, therefore, brethren, until the coming of the Lord. Behold, the far-
mer waits for the precious fruit of the earth, being patient over it until it receives
the early and the late rain. [8] You also be patient. Establish your hearts, for the
coming of the Lord is at hand. [9] Do not grumble, brethren, against one another,
that you may not be judged; behold, the Judge is standing at the doors. [10] As
an example of suffering and patience, brethren, take the prophets who spoke in
the name of the Lord.

*********************************************************************************************
Commentary:

7-11. Just before he ends his letter, St James again (cf. 1:2-4, 12) exhorts his
readers to be patient, perhaps in case some are tempted to avenge themselves:
on the rich. He uses the simile of the farmer, who patiently waits for the earth;
to yield the fruits of his work: in the same kind of way the oppressed will be re-
warded for all their afflictions when the Lord comes. St James encourages them
also by reminding them of the patience and long-suffering of the prophets and of
Job.

Christian hope, and the patience it induces, enables people to put up with injus-
tice in this present life; but it is not an easy way out of one’s responsibilities nor
an invitation to be passive. A Christian should strive to make this world a place
of justice and peace, but should realize it is a transient place, and not make
these temporal ideals an absolute goal. “God did not create us to build a lasting
city here on earth. [...]. Nevertheless, we children of God ought not to remain a-
loof from earthly endeavors, for God has placed us here to sanctify them and
make them fruitful with our blessed faith, which alone is capable of bringing true
peace and joy to all men wherever they may be [...]. We urgently need to chris-
tianize society. We must imbue all levels of mankind with a supernatural outlook,
and each of us must strive to raise his daily duties, his job or profession, to the
order of supernatural grace. In this way all human occupations will be lit up by a
new hope that transcends time and the inherent transience of earthly realities”
(St. J. Escriva, “Friends of God”, 210).

7-9. St James’ words show how vividly the early Christians realized that the Chris-
tian life should be a time for watchfulness and for looking forward to the Parousia
of the Lord, when our redemption will be finally sealed (cf. Lk 21:28). Jesus did
not choose to reveal the precise moment of his coming (cf. Mt 24:36); he stres-
sed, rather, the need to be watchful, to make sure it found us ready (cf. Mt 24:42,
44; 25:13). Therefore, every Christian should live in the expectation of that event
which surely will come, though he knows not when. This is also what the Apostle
means when he says “the coming of the Lord is at hand” and “the Judge is stan-
ding at the doors”, for he may come at any moment.

10-11. The lives of the prophets are a very good model of patience and endu-
rance in the adversity. Some of them in particular (Elijah, Isaiah, Jeremiah) un-
derwent great suffering on account of their obedience to God. “You have seen
the purpose of the Lord “: this is the interpretation of St Bede and St Augustine,
referring to the example of patience set by Jesus in his passion and death on the
cross. Most commentators prefer the other possible translation, “You have seen
the outcome the Lord gave him”, referring to Job, who bore patiently the trials
God sent to him (cf. Job 42:10ff), because, for one thing, it avoids having to give
the term “Lord”, which appears twice in the same verse (v.11), two different mea-
nings — Jesus Christ and God one and three.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: Matthew 11:2-11

The Mission of John the Baptist. Jesus’ Reply

---

[2] Now when John heard in prison about the deeds of the Christ, he sent word by
his disciples [3] and said to him, “ Are you he who is to come, or shall we look for
another?” [4] And Jesus answered them, “Go and tell John what you hear and see:
[5] the blind receive their sight and the lame walk. Lepers are cleansed and the
deaf hear, and the dead are raised up, and the poor have good news preached to
them. [6] And blessed is he who takes no offense at me.”

[7] As they went away, Jesus began to speak to the crowds concerning John:
“What did you go out into the wilderness to behold? A reed shaken by the wind?
[8] Why then did you go out? To see a man clothed in soft raiment? Behold,
those who wear soft raiment are in kings’ houses. [9] Why then did you go out?
To see a prophet? Yes, I tell you, and more than a prophet. [10] This is he of
whom it is written,

‘Behold, I send my messenger before thy face,
who shall prepare thy way before thee.’

[11] “Truly, I say to you, among those born of women there has risen no one grea-
ter than John the Baptist; yet he who is least in the kingdom of heaven is greater
than he.”

*********************************************************************************************
Commentary:

2. John knew that Jesus was the Messiah (cf. Mt 3:13-17). He sent his disciples
to Jesus so that they could shed their mistaken notions about the kind of
Messiah to expect, and come to recognize Jesus.

3-6. Jesus replies to the Baptist’s disciples by pointing to the fact that they are
witnessing the signs which the ancient prophecies said would mark the advent of
the Messiah and his Kingdom (cf. Is 35:5, 61:1; etc). He says, in effect, that he
is the prophet who “was to come”.

The miracles reported in the Gospel (chapters 8 and 9) and the teaching given to
the people (chapters 5-7) prove that Jesus of Nazareth is the expected Messiah.

6. Jesus here corrects the mistaken idea which many Jews had of the Messiah,
casting him in the role of a powerful earthly ruler — a far cry from the humble atti-
tude of Jesus. It is not surprising that he was a stumbling block to Jews (cf. Is 8:
14-15; 1 Cor 1:23).

11. With John the Old Testament is brought to a close and we are on the thres-
hold of the New. The Precursor had the honor of ushering Christ in, making him
known to men. God had assigned him the exalted mission of preparing his con-
temporaries to hear the Gospel. The Baptist’s faithfulness is recognized and
proclaimed by Jesus. The praise he receives is a reward for his humility: John,
realizing what his role was, had said, “He must increase, but I must decrease”
(Jn 3:30).

St John the Baptist was the greatest in the sense that he had received a mission
unique and incomparable in the context of the Old Testament. However, in the
Kingdom of heaven (the New Testament) inaugurated by ‘Christ, the divine gift of
grace makes the least of those who faithfully receive it greater than the greatest
in the earlier dispensation. Once the work of our redemption is accomplished,
God’s grace will also be extended to the just of the Old Alliance. Thus, the great-
ness of John the Baptist, the Precursor and the last of the prophets, will be en-
hanced by the dignity of being made a son of God.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Rose or Violet.

---

First reading

Isaiah 35:1-6,10 ©

God himself is coming to save you

Let the wilderness and the dry-lands exult,

let the wasteland rejoice and bloom,

let it bring forth flowers like the jonquil,

let it rejoice and sing for joy.

The glory of Lebanon is bestowed on it,

the splendour of Carmel and Sharon;

they shall see the glory of the Lord,

the splendour of our God.

Strengthen all weary hands,

steady all trembling knees

and say to all faint hearts,

‘Courage! Do not be afraid.

‘Look, your God is coming,

vengeance is coming,

the retribution of God;

he is coming to save you.’

Then the eyes of the blind shall be opened,

the ears of the deaf unsealed,

then the lame shall leap like a deer

and the tongues of the dumb sing for joy

for those the Lord has ransomed shall return.

They will come to Zion shouting for joy,

everlasting joy on their faces;

joy and gladness will go with them

and sorrow and lament be ended.

---

Responsorial Psalm

Psalm 145(146):6-10 ©

Come, Lord, and save us.

or

Alleluia!

It is the Lord who keeps faith for ever,

  who is just to those who are oppressed.

It is he who gives bread to the hungry,

  the Lord, who sets prisoners free,

Come, Lord, and save us.

or

Alleluia!

It is the Lord who gives sight to the blind,

  who raises up those who are bowed down,

the Lord, who protects the stranger

  and upholds the widow and orphan.

Come, Lord, and save us.

or

Alleluia!

It is the Lord who loves the just

  but thwarts the path of the wicked.

The Lord will reign for ever,

  Zion’s God, from age to age.

Come, Lord, and save us.

or

Alleluia!

---

Second reading	James 5:7-10 ©

Do not lose heart; the Lord's coming will be soon

Be patient, brothers, until the Lord’s coming. Think of a farmer: how patiently he waits for the precious fruit of the ground until it has had the autumn rains and the spring rains! You too have to be patient; do not lose heart, because the Lord’s coming will be soon. Do not make complaints against one another, brothers, so as not to be brought to judgement yourselves; the Judge is already to be seen waiting at the gates. For your example, brothers, in submitting with patience, take the prophets who spoke in the name of the Lord.

---

Gospel Acclamation	Is61:1(Lk4:18)

Alleluia, alleluia!

The spirit of the Lord has been given to me.

He has sent me to bring the good news to the poor.

Alleluia!

---

Gospel	Matthew 11:2-11 ©

'A greater than John the Baptist has never been seen'

John in his prison had heard what Christ was doing and he sent his disciples to ask him, ‘Are you the one who is to come, or have we got to wait for someone else?’ Jesus answered, ‘Go back and tell John what you hear and see; the blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor; and happy is the man who does not lose faith in me.’

  As the messengers were leaving, Jesus began to talk to the people about John: ‘What did you go out into the wilderness to see? A reed swaying in the breeze? No? Then what did you go out to see? A man wearing fine clothes? Oh no, those who wear fine clothes are to be found in palaces. Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: he is the one of whom scripture says:

‘Look, I am going to send my messenger before you;

he will prepare your way before you.

‘I tell you solemnly, of all the children born of women, a greater than John the Baptist has never been seen; yet the least in the kingdom of heaven is greater than he is.’

[cloudmountain]

All the vestments are ROSE colored. It's always amazing to me.

[Salvation]

A bit of rejoicing in the middle of repentance.

[annalex]

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 11
2.	Now when John had heard in prison the works of Christ: sending two of his disciples he said to him:	Joannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,	ο δε ιωαννης ακουσας εν τω δεσμωτηριω τα εργα του χριστου πεμψας δυο των μαθητων αυτου
3.	Art thou he that art to come, or look we for another?	ait illi : Tu es, qui venturus es, an alium exspectamus ?	ειπεν αυτω συ ει ο ερχομενος η ετερον προσδοκωμεν
4.	And Jesus making answer said to them: Go and relate to John what you have heard and seen.	Et respondens Jesus ait illis : Euntes renuntiate Joanni quæ audistis, et vidistis.	και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ακουετε και βλεπετε
5.	The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.	Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur :	τυφλοι αναβλεπουσιν και χωλοι περιπατουσιν λεπροι καθαριζονται και κωφοι ακουουσιν νεκροι εγειρονται και πτωχοι ευαγγελιζονται
6.	And blessed is he that shall not be scandalized in me.	et beatus est, qui non fuerit scandalizatus in me.	και μακαριος εστιν ος εαν μη σκανδαλισθη εν εμοι
7.	And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind?	Illis autem abeuntibus, cœpit Jesus dicere ad turbas de Joanne : Quid existis in desertum videre ? arundinem vento agitatem ?	τουτων δε πορευομενων ηρξατο ο ιησους λεγειν τοις οχλοις περι ιωαννου τι εξηλθετε εις την ερημον θεασασθαι καλαμον υπο ανεμου σαλευομενον
8.	But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.	Sed quid existis videre ? hominem mollibus vestitum ? Ecce qui mollibus vestiuntur, in domibus regum sunt.	αλλα τι εξηλθετε ιδειν ανθρωπον εν μαλακοις ιματιοις ημφιεσμενον ιδου οι τα μαλακα φορουντες εν τοις οικοις των βασιλειων εισιν
9.	But what went you out to see? a prophet? yea I tell you, and more than a prophet.	Sed quid existis videre ? prophetam ? Etiam dico vobis, et plus quam prophetam.	αλλα τι εξηλθετε ιδειν προφητην ναι λεγω υμιν και περισσοτερον προφητου
10.	For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.	Hic est enim de quo scriptum est : Ecce ego mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te.	ουτος γαρ εστιν περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου
11.	Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he.	Amen dico vobis, non surrexit inter natos mulierum major Joanne Baptista : qui autem minor est in regno cælorum, major est illo.	αμην λεγω υμιν ουκ εγηγερται εν γεννητοις γυναικων μειζων ιωαννου του βαπτιστου ο δε μικροτερος εν τη βασιλεια των ουρανων μειζων αυτου εστιν

[annalex]

2. Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3. And said to him, Are you he that should come, or do we look for another?
4. Jesus answered and said to them, Go and show John again those things which you do hear and see:
5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.
6. And blessed is he, whosoever shall not be offended in me.

GLOSS. The Evangelist had shown above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shows how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in prison the works of Christ, sent two of his disciples to say to him, Are you he that should come, or do we look for another?

GREG. We must inquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that takes away the sins of the world! - why, when he was afterwards cast into prison, he should send his disciples to ask, Are you he that should come, or do we look for another? Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He?

AMBROSE; Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, This be far from you, Lord; this shall not be to you.

CHRYS. But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold, the Lamb of God, that takes away the sins of the world. For thus calling Him the Lamb, he plainly shows forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew; for Isaiah says, He was led as a sheep to the slaughter.

GREG. But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world: after he was thrown into prison, he inquires if this was He that should come - not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below.

JEROME; Hence he frames his question thus, Are you he that is to come? Not, Are you He that has come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce You to the spirits beneath also; or whether You as the Son of God may not taste death, but will send another to this sacrament?

CHRYS. But is this a more reasonable explanation than the other? for why then did he not say, Are You He that is coming to the world beneath? and not simply, Are you he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven and things in earth, and things under the earth.

GLOSS. But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach.

HILARY; It is indeed certain, that he who as forerunner proclaimed Christ's coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.

JEROME; Therefore he does not ask as being himself ignorant. But as the Savior asks where Lazarus is buried, in order that they who showed Him the sepulcher might be so far prepared for faith, and believe that the dead was verily raised again - so John, about to be put to death by Herod, sends his disciples to Christ, that by this opportunity of seeing His signs and wonders they might believe in Him, and so might learn through their master's inquiry. But John's disciples had somewhat of bitterness and jealousy towards the Lord, as their former inquiry showed, Why do you and the Pharisees fast often, but your disciples fast not?

CHRYS. Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his inquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus.

HILARY; John then is providing not for his own, but his disciples' ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.

CHRYS. So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, You bear witness of yourself. Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, And Jesus answered and said to them, Go and tell John what you have heard and seen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.

JEROME; This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.

CHRYS. And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

HILARY; This saying, that they were blessed from whom there should be no offense in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

GREG. Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

HILARY; In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spoke of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds.

AMBROSE; And perhaps the two disciples sent are the two people ; those of the Jews, and those of the Gentiles who believed.

7. And as they departed, Jesus began to say to the multitudes concerning John, What went you out into the wilderness to see? A reed shaken with the wind?
8. But what went you out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9. But what went you out for to see? A prophet? yea, I say to you, and more than a prophet.
10. For this is he, of whom it is written, Behold, I send my messenger before your face, which shall prepare your way before you.

CHRYS. Sufficient had been now done for John's disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it was necessary that the multitude also should be corrected, which had conceived many things amiss from the question of John's disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Does he this because he has jealousy against Jesus? Has the prison taken away his courage? Or spoke he before but empty and untrue words?

HILARY; Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.

CHRYS; As they departed, that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose their secret suspicions, but by framing his words against what was in their hearts, He shows that He knows hidden things. But He said not as to the Jews, Why think you evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance; therefore He spoke not to them harshly, but answered for John, showing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their own witness, the witness of their own actions, as well as their own words. What went you out into the wilderness to see? As much as to say, Why did you leave the towns and go out into the wilderness? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock.

PSEUDO-CHRYS; They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

CHRYS; And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, A reed shaken by the wind?

GREG; This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord's meaning then is,

JEROME; Was it for this you went out into the desert to see a man like to a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honor by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, But what went you out for to see? A man clothed in soft raiment?

CHRYS. Otherwise; That John is not as a waving reed, yourselves have shown by going out to the desert to him. Nor can any say that John was once firm, but has since become willful and wavering; for as some are prone to anger by natural disposition, others become so by long weakness and indulgence, so in inconstancy, some are by nature inconstant, some become so by yielding to their own humor and self-indulgence. But John was neither inconstant by natural disposition; this he means by saying, What went you out for to see, a reed shaken by the wind? Neither had he corrupted an excellent nature by self-indulgence, for that he had not served the flesh is shown by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the desert but in kings' houses; Lo they that are clothed in soft raiment, are in kings' houses.

JEROME; This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious.

GREG; Let one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment.

AUG. In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some meaning therein, or else is dissolute.

CHRYS. Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went you out for to see? A prophet? yea, I say to you, and more than a prophet.

GREG; The office of a prophet is to foretell things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.

JEROME; In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

CHRYS; Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my messenger before your face.

JEROME; To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

GREG; For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

CHRYS; He shows where it is that John is greater than the Prophets, namely, in that he is nigh to Christ, as he says, I send before your face, that is, near you, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

PSEUDO-CHRYS; Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready your way before you;

GLOSS: That is, shall open the hearts of your hearers by preaching repentance and baptizing.

JEROME; Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved unclean with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind strewn, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings' houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by demons

GREG; Also John was not clothed in soft raiment that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigor, saying, Generation of vipers, &c.

11. Verily I say to you, Among them that are born of women there had not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

CHRYS; Having first delivered the Prophet's testimony in praise of John, He rested not there; but added His own decision respecting him, saying, Among them that are born of women there has not arisen a greater than John the Baptist.

RABAN; As much as to say; What need to recount one by one the praises of John the Baptist; I say verily to you, Among them that are born of women &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used 'mulier' for 'femina'; as in that, Woman, behold your son!

JEROME; He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

PSEUDO-CHRYS; But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that has none greater than Himself, is greater than all.

CHRYS; That the abundance of this praise might not beget a wrong inclination in the Jews to set John above Christ, he corrects this, saying, He that is least in the kingdom of heaven is greater than he.

AUG; The heretic argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of which He speaks, Come, you blessed of my Father, receive the kingdom, because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

CHRYS; The kingdom of heaven, that is, in the spiritual; world and all relating thereto. But some say that Christ spoke this of the Apostles.

JEROME; We understand it simply, that every saint who is ready with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

Catena Aurea Matthew 11

[Salvation]

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[annalex]

St John the Baptist in the Desert

Vecellio Tiziano (Titian)

1542

[Salvation]

Pray for Pope Francis.

[Salvation]

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[Salvation]

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[Salvation]

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[Salvation]

Pray the Rosary!

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[cloudmountain]

A bit of rejoicing in the middle of repentance.

Yes! Advent repentance isn't so tough as LENTEN repentance.

[Salvation]

**Yes! Advent repentance isn’t so tough as LENTEN repentance.**

For me, with moving, it was tough on me — and keeping my mouth shut at certain times when my grown kids thought they were helpful. For example, putting things on high shelves that I will need in a couple of weeks and will have to get out my mini ladder to get them off the shelf.