[00:00:05] Hello, my name is Sally Moriarty-Flask. Welcome to: From His Word to Our Hearts, my weekly Bible Study podcast. Together we will explore the readings to be proclaimed at the Catholic Mass on Sunday, December 14, 2025, the Third Sunday of Advent.
I will include a photo of an Advent wreath on this week's Instagram post. Christmas is not yet here, so let's hold on to the peace of Advent while we still can.
This week's episode is entitled: Are you the Messiah? And this week Jesus reassures John the Baptist that despite any doubts or questions John might be harboring, Jesus’ actions affirm his identity. That he is doing the work of the Messiah; he is fulfilling the promises made in the Scriptures.
As we journey through the readings this week, consider the following:
Even the greatest of prophets sometimes questioned their mission. So, if John the Baptist could experience doubt, that should reassure us when we try our best to speak the truth of Jesus - the truth of the Gospel - in our divided world, only to feel as if no one is listening. But setbacks shouldn't stop us. The Letter from Saint James urges us to be patient and to be at peace with each other. And while there is plenty more to do, Advent is not yet over and we still have time to prepare. So, will we be ready?
Let's begin in prayer.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Heavenly Father, we praise you for the gift of your Son, and we thank you for the quiet of Advent that allows us to prepare our hearts and minds for his coming at Christmas. May your grace help us to be fully prepared to greet him with joy. We ask this through him whose coming is certain, whose day draws near, our Lord Jesus Christ. Amen.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Now that we've opened our hearts in prayer, let's listen to what God is telling us in the Scriptures.
[00:02:35] Our Gospel this week is from Matthew 11:2-11.
“Now when John heard in prison about the deeds of the Christ, he sent word by his disciples and said to him, ‘Are you he who is to come, or shall we look for another?’ And Jesus answered them, ‘Go and tell John what you hear and see: 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. And blessed is he who takes no offense at me.’ 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? Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings’ houses. Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written. “Behold, I send my messenger before your face, who shall prepare your way before you.” Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.’”
As I said last week, each Sunday in Advent presents a specific message and this Third Sunday is always when we hear from John the Baptist about Jesus being the long-awaited Messiah. But this passage often seems out of place for us… almost as if a skilled musician has unexpectedly hit a sour note… it's slightly out of tune, slightly off kilter, slightly off message.
And it also seems difficult for us to believe that the John who preached a message of repentance so fiercely in last week's Gospel is the same John who questions Jesus' identity this week. But we have to keep in mind that John was in prison and that, alone in facing his own uncertain future, he was seeking some much-needed reassurance.
Before we go on, let's talk a bit more about John the Baptist. At times, John almost seems as if he is a fictional character, created solely to advance the storyline of the Gospel, especially since he apparently fades in and out of the narrative as needed - and yet that is precisely his role as the forerunner, the precursor of the Messiah. And we often forget just how very popular the historical John was on his own, how far his reputation had spread, and how well known HIS teachings had become at the time… before Jesus entered the picture.
We first encounter John when he recognizes Jesus in Mary's womb from the safety and security of his own place within his mother Elizabeth's womb… then he disappears, only to resurface suddenly preaching repentance in the desert and baptizing those who desire it, even Jesus himself… then we hear that Herod had him arrested after which he fades into obscurity again - until he asks for reassurance here. Unfortunately, John's mission is nearly at an end, and we will only hear about him one more time… when Herod orders John's execution. But for now, John is doing exactly what he is supposed to be doing… helping us, and Christians down through the ages, better understand Jesus’ role as the Messiah.
So, let's listen as Matthew explains how John helps us in this passage…
“Now when John heard in prison”
You may ask - if John was so popular - why was he in prison in the first place? Well, unfortunately, there's a very simple answer to that… Herod married his brother Philip's wife and John the Baptist publicly condemned Herod for doing so, declaring that it was unlawful. So, Herod - in turn - had John arrested. And while he was in prison, he heard…
“about the deeds of the Christ, he sent word by his disciples and said to him, ‘Are you he who is to come, or shall we look for another?’”
Matthew doesn't tell us how much time passed between John's arrest and this interaction, but it was certainly long enough for uncertainty to set in within John's mind. And remember, Jesus is redefining what it means to be the Messiah - his mission is not to be a warrior king who will overthrow the Romans! Perhaps Jesus isn't the Messiah John the Baptist was hoping for - just as he was not what so many expected him to be.
“And Jesus answered them, ‘Go and tell John what you hear and see:’”
Meaning that there is no simple answer to that question - faith is necessary to perceive the truth. But what are John's disciples supposed to tell him?
“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.”
All three Synoptic Gospels tell us that Jesus taught in the synagogue - only Luke tells us that he read from the Isaiah scroll - but after Jesus read from Isaiah, he then said to the Jews gathered in the synagogue: “Today this scripture is fulfilled in your hearing.” When Jesus reminds John's disciples that all those things that the Messiah is supposed to do have already taken place - have already been done by Jesus - that is his way of saying to John that yes, he is the Messiah and has fulfilled the Messianic Prophecies made by Isaiah. Jesus’ fame has spread throughout the region, everything he's done is well known - John must now trust that Jesus’ actions affirm his identity as the Messiah, more so than any simple YES could ever do.
I will include some pictures of the great Isaiah scroll, which is contained in the Museum of Israel in Jerusalem, and a copy of which is on display in that museum. Now, photographs are not permitted within the museum, but a number of photographs are available online and I will share a couple of those as well this week.
Jesus goes on…
“And blessed is he who takes no offense at me.”
It's interesting that Jesus adds that here… it is not related to Isaiah 61. It's simply an acknowledgment that many do take offense at Jesus’ public ministry - mostly the Jewish religious authorities, truth be told. And note what happens when John's disciples leave to take Jesus’ message back to John…
“As [John's disciples] went away, Jesus began to speak to the crowds concerning John:”
Remember I said earlier that John was quite famous… more so even than Jesus, at the time. So, Jesus talking to the crowds about John is very significant. He asks them…
“What did you go out into the wilderness to behold?”
In other words, what was it about John that drew you into the desert?
“A reed shaken by the wind?”
That's a metaphor for someone whose opinion is changeable, who is easily swayed, who is considered to be a people pleaser. Jesus is asking the crowds, if that's what John was to them.
“Why then did you go out?”
Jesus again asks the crowds what drew them to John.
“To see a man clothed in soft raiment?”
Soft raiment means elegant clothing - the type of clothing a king's courtiers would wear. Obviously, that is not John! We heard last week that he wore a garment made of camel's hair with a leather belt around his waist… the same type of clothing worn by the prophet Elijah. And certainly, no official in any king's court would have ever been seen dressed like that! Jesus goes on…
“Behold, those who wear soft raiment are in kings’ houses.”
Jesus is saying that those who wear elegant clothing are more likely to spout insincere flattery than to speak the truth. John spoke the truth in the wilderness.
“Why then did you go out?”
One final time, Jesus asks the crowd, what was it about John that drew them in into the desert?
“To see a prophet?”
Jesus has been leading the crowds to this question all along. Remember, the job of a prophet was to speak the uncompromising, unchanging truth of God - not the shifting and malleable truth of the world. The message of a prophet - of one who speaks God's truth - is not a comfortable one… not then and certainly not now! In Jesus’ time, prophets didn't live comfortable lives, and they didn't wear comfortable, stylish clothing. The same may not hold true today - those who speak God's truth in the world today don't do so wearing garments made of camel's hair… but speaking the truth of God, the truth found in Sacred Scripture, can still make many people uncomfortable today.
“Yes, I tell you,”
Finally, Jesus has drawn the crowd to the correct answer. The people who sought out John WERE seeking a prophet, but Jesus goes on…
“and more than a prophet.”
So, John is a prophet, but he is also MORE than just a prophet. He is greater than the greatest prophets that have spoken for God throughout salvation history, BUT he also has another role, which is something that no previous prophet could claim. John is both a prophet (one who speaks God's truth) and an evangelist (one who proclaims Jesus as the Christ). Jesus then goes on…
“This is he of whom it is written, ‘Behold, I send my messenger before your face, who shall prepare your way before you.’”
That quote is from Malachi 3. Malachi is one of the Minor Prophets - meaning shorter books, not less important - and he is, in fact, the last of the Minor Prophets… the last prophet of the Old Testament. Now, there's a lot going on here… so let me break this down so that we - who don't necessarily think scripturally - can better understand all the nuances of what Jesus has said. Jesus applies this quote from Malachi directly to John the Baptist, precisely to underscore his dual role.
In the first half of that quote, Malachi says that God's messenger will be sent before the Messiah. God's messenger is always a prophet - John is a prophet - and Jesus is using that quote to say that John is the messenger, the prophet that led Israel to repentance and to the new Promised Land of Messianic Redemption. That is the first part of John's dual role.
Then in the second half of that quote, Malachi says that the messenger will prepare the way for the Messiah. Now, that requires a little bit of additional information. Remember, I said last week that the return of Elijah will herald the coming of the Messiah? Well, that also comes from Malachi… because in Malachi 4 we hear: “Behold, I will send Elijah the prophet before the great and awesome day of the LORD comes.” And Jesus uses the second half of that quote from Malachi 3 to say that John is the one who prepares Jesus' way, that as Elijah come again, he heralds the Messiah's coming.
Now, our passage from Matthew stops there at verse 11, so we don't hear what happens afterwards. But in verse 14, Jesus says outright that John IS Elijah returned. So, that is the second part of John's dual role, his role as an evangelist, proclaiming that Jesus is the Messiah.
I hope that wasn't too confusing, but - as I said - there was a lot going on in that one sentence. Jesus then goes on…
“Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.”
Jesus isn't undermining John with those words - he is highlighting the difference between the Old and New Covenants. John the Baptist is the greatest of all the prophets… he straddles the Old and the New Testaments and has a foot in each.
As a prophet of the Old Testament, he points to the Messiah, and as an evangelist in the New Testament, he will suffer a martyr's death for speaking the truth. What Jesus is really doing here is contrasting the Old Covenant - the time of preparation with all its prophecies and promises, and the New Covenant - the time of the kingdom which fulfills all those prophecies and promises, the New Covenant that Jesus will establish by shedding his own Blood on the Cross.
The prophets of the Old Covenant looked to the New Covenant… they pointed to it, they wrote about it, they made promises regarding it… but they did not totally understand it, nor did they share fully in all of its blessings. And when Jesus says, “he who is least in the kingdom of heaven” he means the saints of the New Covenant - he means that even the least of those New Covenant Saints… the least of those who believe in him as the Messiah… outshine the greatest and most illustrious of the Old Covenant saints.
Now, that does not mean that the Jewish people are in any way less important than Christians - that is not what I'm saying… it is not what Jesus was saying… and I've said this time and again… Jesus himself said it in John 4: "salvation comes from the Jews” and the Jews are still God's Chosen People. But the fulfillment of those Old Testament promises comes through the Messiah… Christians believe that Jesus is the Messiah… the Jewish people are still waiting for a Messiah.
In this Gospel, John's questions not only clarify for us that Jesus is the Messiah, but they also encourage us in our own Christian lives. John's uncertainty helps bolster our confidence when we face setbacks… because there's always more work to do, there is always more to accomplish. Advent gives us the time and the quiet to prepare our hearts and minds so that we CAN be ready… ready to receive Jesus at Christmas, absolutely, but… until the Second Coming, ready to get back to doing God's work here and now.
So, we need to be patient… with ourselves and others, so that we WILL be ready!
[00:23:42] That takes us to our First Reading, which is from Isaiah 35: 1-6a, 10.
“The wilderness and the dry land shall be glad, the desert shall rejoice and bloom; like the crocus it shall bloom 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. Strengthen the weak hands, and make firm the feeble knees. 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.’ Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame leap like a hart, and the tongue of the dumb sing for joy. 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 all away.”
Remember, the book of Isaiah is divided into three sections: 1st Isaiah (Chapters 1 to 39), 2nd Isaiah (Chapters 40 to 54), and 3rd Isaiah (Chapters 55 to 66). This passage comes from 1st Isaiah, which was the real historical person of Isaiah the prophet. And, with all his message of hope and promise, Isaiah IS the prophet of Advent!
In this passage, Isaiah talks a lot about transformation, because transformation of the desert is a common metaphor for salvation, where the natural world is renewed in preparation for the restoration of Jerusalem… the new and eternal Jerusalem. And we have to keep in mind that these events depend not upon us, but upon God!
God's plan transcends time… it transcends history. And if we look at the structure of Isaiah, we see that 1st Isaiah ends with chapter 39. This passage comes from chapter 35 of that first section and forms a sort of thematic bridge between 1st and 2nd Isaiah by introducing the themes of return and restoration that will then become so common in 2nd Isaiah. This passage certainly contains plenty of those images, so let's hear what 1st Isaiah has to say…
“The wilderness and the dry land shall be glad,”
Israel doesn't have a robust and vibrant river system… drought was, and still is, a common threat. It does, however, have very diverse geography, including mountains and fertile plains, but over half of its total area is desert. And that is what Isaiah is talking about when he says…
“the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing.”
Those words introduce the theme of transformation - illustrating that the land will be restored, that it will come to resemble Eden… the place God originally created for man to inhabit.
“The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon.”
This glory and majesty Isaiah mentions here will be gifted to the desert regions of Israel by God. And since we don't typically think in terms of Old Testament geography, this imagery is sometimes lost on us, so let's explore it a bit more deeply.
First of all, Lebanon is north of Israel and, like Israel, is on the Mediterranean Sea. When Isaiah says the glory of Lebanon, he means the glory that results from the plentiful rains that Lebanon enjoys… the glory that is evident in the mighty cedar trees that grow there and the snow-capped mountains that run along 150 miles of Lebanon's Mediterranean coast.
Carmel and Sharon are geographical areas within Israel that are not desert. Mount Carmel is confusing to us because it is not only the name of a specific peak, but it is also the name of the entire mountain range in which that peak is found. And inland from the Mount Carmel range is the fertile Jezreel Valley where a variety of agricultural crops flourish. Sharon is the well-watered, fertile coastal plain of western Israel south of the Mount Carmel range. Its name originated from an ancient word meaning thick forest, unfortunately that area underwent large scale deforestation in the 19th century, but in modern times it is still home to a variety of citrus trees, vegetable crops, and cotton.
I have created a map showing these various geographic regions and I will include that on my Instagram this week to help us further understand how these different geographic regions relate to each other.
“They shall see the glory of the LORD, the majesty of our God.”
And by “they” Isaiah specifically means the redeemed and ransomed of Israel… that they will see God's greatness. Remember, I said this chapter serves as a bridge, of sorts, between 1st and 2nd Isaiah - between the warnings of the original prophet and the messages of encouragement to those in exile delivered by 2nd Isaiah? Well, this is the beginning of those bridge statements.
“Strengthen the weak hands, and make firm the feeble knees. 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.”
At the time, Isaiah was writing about God returning the exiles from captivity in a foreign land. Christians, of course, see Jesus as the fulfillment of that promise. Jesus comes in the flesh, through the Incarnation, to save his people.
“Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy.”
And just to clarify a couple of words in that sentence, the word hart that Isaiah uses there is “H-A-R-T” hart, meaning an adult male deer (not “H-E-A-R-T” heart, meaning an organ of the human body). The other one that I want to clarify is the word “dumb” - that is an archaic term that means mute. Isaiah is saying that God's miraculous actions in people's lives will herald salvation. That God's saving work will not be achieved from a distance… but that God himself will come into the midst of his people and guide them as he did in the desert during the Exodus, using a pillar of cloud and a pillar of fire. Christians see that as being fulfilled in Jesus.
“And the ransomed of the LORD shall return, and come to Zion with singing;”
Isaiah, of course, means that the exiles will return to Israel with great joy. Christians see the ransomed as those who are saved by Jesus’ Sacrifice on the Cross, and Zion as the new and heavenly Jerusalem.
“everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.”
The word “sighing” here in the RSV is translated as “mourning” in the NAB… “sorrow and mourning shall flee.” God's plan for salvation, what Isaiah saw as the restoration of Israel, transcends history. Zion is, and always will be, an historical image of an eternal reality… the earthly Jerusalem - which sits on top of Mount Zion - is the historical image of the new and eternal holy city, the new Jerusalem, which John describes in Revelation 21. It is the ultimate and final destination of all of God's people.
Until we reach that holy city, however, we still have plenty more to do… we still have time to repent, we still have time to develop patience, and to be at peace with each other. Let's do all of that… let's prepare so that we can be ready.
[00:34:37] That takes us to our Responsorial Psalm, which is Psalm 146, but the refrain doesn't actually come from Psalm 146 at all. It is based upon the text from Isaiah 35: 4.
And the RSV translation, which we just heard, says: “Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” Now that is actually two sentences. But, to create a Psalm refrain that stands independent of the reading, that becomes: “God will come and save you.”
The NAB translation, however, is a bit different. It doesn't divide that into two sentences… it is one sentence separated into two main clauses by a semicolon: “Here is your God, he comes with vindication; with divine recompense he will come to save you.” Now, you will see - when I read the refrain - that neither of those translations match the text of the Psalm refrain. And remember I said the refrain is based upon the text of Isaiah 35:4.
So, the creators of the Lectionary used a bit of poetic license to change that from a statement to a request, since a request functions better as a Psalm refrain.
And that refrain is:
“Lord, come and save us.”
And here are the verses:
“The LORD keeps faith for ever; executes justice for the oppressed; gives food to the hungry. The LORD sets the prisoners free.”
“The LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. The LORD watches over the sojourners.”
“He upholds the widow and the fatherless; but the way of the wicked he brings to ruin. The LORD will reign for ever, your God, O Zion, to all generations.”
This Psalm is a Hymn of Praise - it is the first of the Hallelujah Psalms (146 to 150), and they are the last five Psalms in in the Bible. They are called Hallelujah Psalms because they all begin and end with the words: “Praise the Lord.” And, as we listen to the text of the verses, hopefully it became quite apparent why this Psalm was paired with our Gospel and our passage from Isaiah. This Psalm echoes the same deeds that are found in both of those passages - and they are the job description of the Messiah.
Unfortunately, all the deeds that are listed in Psalm 146 are not fully completed… the oppressed still need justice, the hungry still need to be fed, people are still in prison… the blind, widowed and orphaned, and immigrants (that's what sojourners mean – immigrants) are constantly at risk… but the Psalmist also reminds us that the Lord loves the righteous.
That's our cue! If we look around at the world today, there is so much that needs to be done. This is our call to action! So, will we answer it? Will we be counted among the righteous and so be ready when Jesus comes?
[00:38:32] That leads us to our Second Reading, which is from James 5: 7-10.
“Be patient, [brothers and sisters,] until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble, [brothers and sisters], against one another, that you may not be judged; behold, the Judge is standing at the doors. As an example of suffering and patience, [brothers and sisters], take the prophets who spoke in the name of the Lord.”
The identity of the author of this letter is the subject of some debate, and that, of course, is nothing unusual.
Most of the time people assume that this letter was written by one of the Apostles named James… and, as you may recall, there were two: James, the son of Zebedee, and James, the son of Alphaeus. Now we know quite a bit about the James who was the son of Zebedee… he was the brother of John, he was a member of Jesus' Inner Circle, and he was sometimes called James the Greater. On the other hand, we know very little about the other James, the son of Alphaeus, who is sometimes called James the Lesser.
What theologians are fairly certain of, however, is that neither of those men wrote this letter. The New Testament mentions a third James, identified as one of Jesus's relatives in Matthew 13. Many scholars believe that this third James is the author of this letter.
The letter itself contains no substantive information about the author or the time in which it was written, although most scholars date it to the early 60s. It has a distinctly Jewish outlook and does give the impression that it was written in the earliest decades of the Church.
In the six verses of chapter five that precede this passage, James scolds wealthy landowners who apparently love their belongings more than they love God… this passage follows immediately after that scolding. So, let's listen to what James has to say…
“Be patient, [brothers and sisters,] until the coming of the Lord.”
Patient endurance was a common theme in eschatological writings… and James is saying that God chooses the moment and manner of his appearance and that there is nothing that mankind can do that will change that. James is talking about the Second Coming of Jesus, of course, so those words apply to all Christians at all times.
“Behold, the farmer waits for the precious fruit of the earth,”
James doesn't mean just one single crop… he means all crops, gathered year after year, certainly, but that can also - on another level - mean the salvation of the world where the saved become the precious fruit of the earth.
“being patient over it until it receives the early and the late rain.”
That is one of those phrases that would have been readily understood in the agrarian society of ancient Palestine, but we struggle to make sense of it. So, let's work our way through it.
Rains fell at three different times through the calendar year… the fall rains came in October or November; the winter rains came in January or February; and the spring rains came in March and April. Now, typical farmers didn't even plant their seeds until rain softened the earth, thereby making it easier to work the soil in the first place. And which rains were considered early or late depended upon when seeds were planted (for crops like grains or legumes), or when the trees or vines were pruned (for crops like olives or grapes).
Crops like barley, wheat, and lentils ripened in the spring; chickpeas ripened in early summer; grapes ripened throughout the summer; figs and pomegranates ripened in the late summer; and olives ripened in the fall. So, early and late rains were highly subjective. Regardless of what crop was being cultivated, however, what James is saying is that patience was always a requirement.
Modern farmers will tell you the same thing! And whether we are talking about farming or salvation, these words remind us that all we can do is prepare… and then God does the heavy lifting - God does the hard work - we simply cooperate with his plan. James goes on…
“You also be patient.”
That seems like such a straightforward sentence, but it's actually rather complex. Being patient is more than waiting for something to happen without fidgeting! It encompasses hopeful yearning, certainly, but it also means having high expectations for a good outcome, and living by high moral and ethical standards. We miss that because we don't hear James scolding the rich landowners in the first six verses of this chapter, but those verses are crucial for us to truly understand what James means!
“Establish your hearts, for the coming of the Lord is at hand.”
In other words, we cannot allow ourselves to be distracted by the things of this world… we don't know when Jesus will come again, so we must always be ready… we must always be prepared!
“Do not grumble, [brothers and sisters], against one another, that you may not be judged;”
Another way to look at that might be to say that we should help others to BE patient rather than judge them for being impatient. And for those of us who struggle with being patient, patience is a virtue. God rarely gives that virtue to us directly, but he always gives us plenty of opportunities to practice it. And James tells us that learning to be patient has eternal rewards!
“behold, the Judge is standing at the doors.”
Because you may not have the text in front of you, it is important for all of us to understand that the word “Judge” is capitalized here, which means that James is talking about God, who is our ultimate judge. And notice James says that God is standing at the doors… meaning that we don't know the day or the hour that he will come, neither at the end of our individual lives nor at the end of time.
“As an example of suffering and patience, [brothers and sisters], take the prophets who spoke in the name of the Lord.”
In other words, follow the example of the suffering and legendary hardships endured by the prophets through the ages… because prophets always provide us examples of fidelity and perseverance that are worth imitating.
This letter urges us to cultivate patience - within ourselves and for others - to be kind, tolerant, and understanding, and to live ethical and moral lives so that we WILL be prepared when Jesus comes… not just at the end of time, not just at the end of our individual lives, but when he comes to us as a tiny child on Christmas.
Our Gospel reminds us that doubts and setbacks happen to everyone, so we should never let them stop us. And Isaiah gives us a precious glimpse into the perfection that we will find in the new and eternal Jerusalem in the Kingdom of Heaven.
Now it's up to us… and when we look around at our broken and divided world, we realize that there is still plenty more that needs to be done.
Advent is not yet over, and we still have time to prepare, to do God's work here and now… so, will we be ready?
[00:48:46] If you would like to reach out to me with questions or comments, send me an email at
[email protected]
Thank you for spending this time with me and until next we meet, may God shower his blessings on upon you like a soft and gentle rain, and may he hold you, safe and secure, in the palm of his hand.
From His Word to Our Hearts is produced by SFS Audio Solutions.
The content of the show was assembled by me, Sally Moriarty-Flask.
Our music was composed by Jimmy Flask and is used with permission of the composer. All rights reserved.
Information regarding references used in preparing the exegesis of this podcast is available upon request.
Thank you for listening and God Bless.
