Episcopal Church of the Incarnation

West Point, Mississippi

The Third Sunday of Advent (A)

Isaiah 35.1-10 Psalm 146.4-9 James 5.7-10 Matthew 11.2-11

In this third Sunday of Advent the focus remains on John the Baptizer and on the coming of the Messiah. The lesson from the Old Testament describes the coming of the Lord’s Anointed. This theme is echoed in the psalm, and in the Gospel Jesus uses these terms to confirm who He is. The epistle enjoins patience of us as we await the coming of the Lord.

Isaiah 35.1-10

1) This section from First Isaiah described the flowering of the southern desert, i.e., of the same place where Edom lay.

a) In the previous chapter the prophet has described a vision of the total destruction of Judah’s enemies (Edom), using apocalyptic terms.

b) In a scene of total destruction, the coming of the Lord results in new life and in complete peace and harmony.

2) In this final version of Isaiah, this description of the coming of salvation has appended to its end a section from ch. 51 (51.9-11), i.e. from “Second Isaiah” (thought to be a different person).

a) Here the ransomed of the Lord are described returning with joy to Zion.

i) In Second Isaiah this reference is more specific to those returning from exile in Babylon, but here the overall “editor” of Isaiah has included this description to describe the joy of those who, ransomed by God, enter their true dwelling in His kingdom.

(1) The message of Advent is ever a message of hope.

Psalm 146.4-9

1) This psalm is an individual hymn, and is the first of a group of five doxological hymns which form the conclusion of the overall psalter.

a) Each of these doxologies is framed by the great shout of joy and praise, “Alleluia!” (omitted in this reading, which does not include v. 1 of the ps.)

2) Vv. 4-6 have the character of Wisdom literature, contrasting the greatness of God with human mortality.

a) V. 5 –6 point out that God made both the heaven and earth and “gives justice”.

i) The same power both upholds the physical universe and the moral order.

3) V. 7 recites the freeing of captives, using both literal and figurative terminology.

a) Cf. Isa. 42.7; 61.1: giving sight to the blind is to free them from captivity.

4) V. 8 recites the royal duties to care for the orphan, widow and stranger (cf. Exod. 22.20-21; Deut. 10.18).

James 5.7-10

1) James is considered to be a “Catholic” as opposed to “Pastoral” letter. It is catholic (Universal) in that it is not addressed to any one church or individual.

a) The attribution of this letter to James the brother of the Lord is traditional, and is accepted by most modern scholars.

b) The letter consists of a series of exhortations, and is in effect a sermon on Christian living.

2) In this section James enjoins patience as we await the coming of the Lord.

a) This patience must obtain not only in the face of outrageous injustice (vv. 4-6), but in the ordinary trials of life (vv. 9).

b) The use of the farmer as an image is one found elsewhere in James, and his reference to “early and late rains” is a specific allusion to Old Testament usage for God’s gifts (cf. Deut. 11.14).

i) Indeed, most of James reads like a part of the Old Testament, particularly as a form of Wisdom Literature.

(1) But, in v. 8 James makes clear that his message is Christian: “... the coming of the Lord is near.”

Matthew 11.2-11

1) The present translation is unfortunate for stating that John heard “what the Messiah was doing”.

a) The original phrase states that John heard of the “works of the Messiah”.

i) This original phrase has a specific theological meaning, that the person described (Jesus) is described in messianic terms. Only the Messiah does these things!

(1) The translation switches this phrase into a tautology be describing the person as the Messiah.

(a) The point of the original language is that John figures out who Jesus is on the basis of the description, and his question is by way of confirmation.

2) Jesus confirms His identity by describing the works of the Messiah. However, He describes Himself not in terms of sovereignty and judgment, but in terms of blessing on the needy.

3) Jesus testifies to John’s identity, in a series of rhetorical questions.

a) John is a prophet and a messenger of God (Mal. 3.1; Exod. 23.20).

i) As a messenger of God, John is implicitly identified with Elijah.

ii) Jesus’ description of John as the greatest human is not paralleled in any Old Testament allusion; it is original to Jesus.

(1) And yet, despite the greatness of John, the least in the kingdom of heaven surpass this greatness.