Introduction
Advent is well known as a time to spiritually prepare ourselves for Christmas, but there is more to the season. While we certainly prepare to celebrate the birth of Jesus of Nazareth, the first coming of Christ which has already occurred, we are also looking forward and preparing ourselves for the second coming of Christ at the end of time.
The lectionary reflects this two-fold focus. The readings in the first two weeks of Advent are concerned with the Lord’s coming as judge of all at the end of time. It’s only in the second two weeks of the season that the readings shift and serve as the proximate preparation for his first coming, in the flesh.
1st Reading – Isaiah 11:1-10
On that day, a shoot shall sprout from the stump of Jesse,
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
a spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD.
Not by appearance shall he judge,
nor by hearsay shall he decide,
but he shall judge the poor with justice,
and decide aright for the land’s afflicted.
He shall strike the ruthless with the rod of his mouth,
and with the breath of his lips he shall slay the wicked.
Justice shall be the band around his waist,
and faithfulness a belt upon his hips.
Then the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid;
the calf and the young lion shall browse together,
with a little child to guide them.
The cow and the bear shall be neighbors,
together their young shall rest;
the lion shall eat hay like the ox.
The baby shall play by the cobra’s den,
and the child lay his hand on the adder’s lair.
There shall be no harm or ruin on all my holy mountain;
for the earth shall be filled with knowledge of the LORD,
as water covers the sea.
On that day, the root of Jesse,
set up as a signal for the nations,
the Gentiles shall seek out,
for his dwelling shall be glorious.
The Old Testament readings during Advent are prophecies about the Messiah and the Messianic age. This week we read again from Isaiah, the prophet who offered hope to the Jewish people in the 8th century BC.
The reading is an oracle of salvation in two parts: the first describes a new Davidic king bestowed with various divine gifts; the second describes a realm of remarkable peace in the world of nature.
On that day,
This phrase, used often by the prophets, points to the eschatological time of fulfillment — when God will bring his saving plan to completion.
a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.
This prophecy would have been both extremely unsettling and hopeful to Isaiah’s audience.
Jesse was the father of King David, from whose line the kings of Judah descended. The image of a stump implies that the house of Jesse has been cut down (i.e., the monarchy has been destroyed).
Spoken during the reign of King Ahaz, a descendant of David, this prophecy foretells the collapse of the Davidic monarchy even while it still stands. Ahaz had abandoned trust in God’s covenant, choosing instead to make Judah a vassal of Assyria in a bid for political survival. This act of unfaithfulness violated the promise God had made to David: that his house would endure through divine protection.
Yet from the remnant (the “stump”), God promises new growth — a humble but vigorous “shoot” who will restore David’s fallen line.
The spirit of the LORD shall rest upon him:
The shoot that sprouts is a future king who will bring peace to the land, and upon whom the spirit of the Lord will rest. This new king in the line of David will be humble because he comes from a tree that has been cut down, but he will also have all the vitality of a tender shoot.
The word here for “spirit” is ruah, the life-giving breath that comes from Yahweh and endows certain individuals with extraordinary gifts, enabling them to accomplish difficult and dangerous missions. Examples include Moses (Numbers 11:17), the judges (Judges 3:10; 6:34), and David (1 Samuel 16:13).
a spirit of wisdom and of understanding,
The gifts of this bestowal of the spirit are listed in pairs, with each pair pointing to one of the major responsibilities of the monarchy.
Wisdom and understanding enable the king to rule with competence and insight.
a spirit of counsel and of strength,
To administer justice, one needs counsel (in the courts) and strength (on the battlefield).
a spirit of knowledge and of fear of the LORD, and his delight shall be the fear of the LORD.
Fear of the Lord is not dread, but reverential awe.
Knowledge and fear of the Lord dispose the ruler to humble reverence toward God, ensuring that the reign is faithful to God’s will. This king will never forget that he is God’s representative.
The supernatural gifts listed here are the traditional foundations for what the Church calls the seven gifts of the Holy Spirit (CCC 1831).
Not by appearance shall he judge, nor by hearsay shall he decide, but he shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
The new Davidic king will rule with a charismatic dynamism that comes from God. He will have the ability to see beyond appearances and will be the champion of the poor and the meek.
Justice shall be the band around his waist, and faithfulness a belt upon his hips.
This king will be girded with righteousness (sedeq) and faithfulness (ōmen), two characteristics that belong to God but are also bestowed upon his covenant partners.
Isaiah has gone to great lengths to clearly identify this individual as God’s king.
Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; the calf and the young lion shall browse together, with a little child to guide them. The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox.
The reading now shifts to the image popularly known as “the peaceable kingdom,” which is reminiscent of the primal paradise of Eden. It paints a panorama of the harmony that reigned at the dawn of creation, only to be broken by sin. In this messianic age to come, all of creation will either be transformed or re-created.
Notice how messianic peace extends to the animal kingdom, where violence has vanished, even among wild beasts.
Further, notice how the wolf remains a wolf and the lamb remains a lamb, yet they dwell together without harm. Under God’s rule, conversion and obedience do not mean the loss of identity but the discovery of our true identity as one in Christ.
The baby shall play by the cobra’s den, and the child lay his hand on the adder’s lair.
Humanity, renewed by grace, will live in innocence and security, as symbolized by the child playing unharmed among serpents.
There shall be no harm or ruin on all my holy mountain; for the earth shall be filled with knowledge of the LORD, as water covers the sea.
“Holy mountain” may refer to Zion, the seat of God’s reign, yet in its ultimate sense points to the entire renewed creation.
Knowledge of God is what brings ultimate peace, filling the entire earth completely, the way water fills the sea.
On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.
The prophecy concludes with a declaration of the universality of salvation. The “root of Jesse” stands as a banner for all peoples; even the Gentiles will be drawn to the light of this wondrous king.
The Church proclaims that this promise finds its fulfillment in Jesus Christ, the true Son of David, through whom peace, justice, and divine knowledge embrace the whole world.
2nd Reading – Romans 15:4-9
Brothers and sisters:
Whatever was written previously was written for our instruction,
that by endurance and by the encouragement of the Scriptures
we might have hope.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
For I say that Christ became a minister of the circumcised
to show God’s truthfulness,
to confirm the promises to the patriarchs,
but so that the Gentiles might glorify God for his mercy.
As it is written:
“Therefore, I will praise you among the Gentiles
and sing praises to your name.”
For the first three weeks of Advent, the second readings help us interpret the meaning of the mystery of Christ and provide guidelines for how we are to behave while we await his second coming.
In this passage, Saint Paul emphasizes the universality of the blessings won by Christ and the unity within the believing community that results from this inclusiveness.
Brothers and sisters: Whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope.
Paul affirms the enduring value of the Old Testament for Christians. Though written in a different time and context, the Scriptures continue to teach, strengthen, and encourage believers, forming the foundation of our hope.
God’s Word is not a relic of the past — it belongs to the Church today, speaking anew to every generation.
May the God of endurance and encouragement grant you to think in harmony with one another,
Paul prays that the same God who gives perseverance and consolation will also grant unity of mind and heart.
The Greek word translated “think” (phrónēsis) signifies more than intellect; it includes the moral and practical wisdom that leads to virtuous living.
in keeping with Christ Jesus,
Christ Himself is both the source and model of this harmony, which only divine grace can achieve.
that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
Paul envisions a Church united not only in belief but in fervent, harmonious worship.
Homothymadón (“one accord”) denotes a unity that springs from an external interest rather than from some shared personal inclination; they are of one accord because of something outside themselves rather than something they have in common. In other words, the unity Paul is praying for does not destroy the differences between them — it is a unity in diversity.
Some scholars liken homothymadón to a musical metaphor: different notes harmonizing under one conductor. It’s not uniformity, but harmonized diversity — distinct voices blending into one song of praise.
Welcome one another, then, as Christ welcomed you,
The word proslambánō (“welcome”) literally means “to take to oneself.” Believers are called to receive one another as Christ has received them: generously, without reservation, and for the glory of God.
This echoes Jesus’ commandment: “Love one another as I have loved you” (John 13:34).
for the glory of God.
Mutual acceptance becomes a visible sign of divine mercy at work among us, which brings glory to God.
For I say that Christ became a minister of the circumcised to show God’s truthfulness, to confirm the promises to the patriarchs, but so that the Gentiles might glorify God for his mercy.
Christ’s mission to Israel fulfills God’s promises to the patriarchs, revealing His steadfast faithfulness. Yet that same mission overflows to the Gentiles, extending salvation to all nations through divine mercy.
As it is written: Therefore, I will praise you among the Gentiles and sing praises to your name.
Paul concludes by quoting a hymn of King David (Psalm 18:49; 2 Samuel 22:50), a personal song of praise after God delivered him from his enemies and from Saul.
In its original context, David’s words express his awe that God’s deliverance is so great, it deserves proclamation beyond Israel’s borders. It’s not a missionary statement, but a poetic way of saying: Even the nations will hear of what God has done for me.
Paul reinterprets these words to support a bold theological claim: that the Gentiles are not just overhearing Israel’s praise, they are joining in it. For Paul, David’s declaration was a prophetic glimpse of the messianic age, when Jew and Gentile together glorify God. What was once a personal song of victory becomes, in Paul’s hands, a communal anthem of inclusion.
During Advent, this passage invites us to welcome others with the same mercy we have received. As we grow in harmony and hope, our shared praise becomes a living testimony to God’s faithfulness.
Gospel – Matthew 3:1-12
John the Baptist appeared, preaching in the desert of Judea
and saying, “Repent, for the kingdom of heaven is at hand!”
It was of him that the prophet Isaiah had spoken when he said:
A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.
John wore clothing made of camel’s hair
and had a leather belt around his waist.
His food was locusts and wild honey.
At that time Jerusalem, all Judea,
and the whole region around the Jordan
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees
coming to his baptism, he said to them, “You brood of vipers!
Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves,
‘We have Abraham as our father.’
For I tell you,
God can raise up children to Abraham from these stones.
Even now the ax lies at the root of the trees.
Therefore every tree that does not bear good fruit
will be cut down and thrown into the fire.
I am baptizing you with water, for repentance,
but the one who is coming after me is mightier than I.
I am not worthy to carry his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand.
He will clear his threshing floor
and gather his wheat into his barn,
but the chaff he will burn with unquenchable fire.”
Each year, the figure of John the Baptist dominates the gospel readings for the Second and Third Sundays of Advent.
John the Baptist was the last of the Old Testament prophets and the forerunner to Jesus. Matthew’s account portrays John as the long-awaited Elijah figure who has returned to usher in the Day of the Lord. His fiery preaching led people to a baptism of repentance.
John the Baptist appeared, preaching in the desert of Judea
We know from Luke’s gospel that John was a relative of Jesus, whose birth was foretold by the angel Gabriel (Luke 1:13-17, 1:36).
The phrasing here suggests John suddenly emerged on the public stage, as though sent directly by God.
The desert of Judea — a barren region descending toward the Jordan and the Dead Sea — symbolizes a place of purification and encounter with God, away from worldly distractions.
and saying, “Repent, for the kingdom of heaven is at hand!”
Contrary to modern misconceptions, biblical prophets did more than predict the future. They were messengers of God’s truth, sent to speak his word into the present moment. While some of their messages included predictions of future events, these were always rooted in divine purpose, meant to draw hearts toward conversion and deeper trust in God’s plan.
John’s call to repent (metanoeite, the imperative form of metanoia) invites total interior transformation — a conversion of heart and life. This same message will be taken up verbatim by Jesus (Matthew 4:17).
It was of him that the prophet Isaiah had spoken when he said: “A voice of one crying out in the desert, ‘Prepare the way of the Lord, make straight his paths.’”
Matthew quotes Isaiah 40:3 and applies it to John.
In its original context, Isaiah referred to preparing the way for Yahweh’s return to Zion. Matthew, writing with hindsight well after Jesus’ ascension, is subtly teaching his post-resurrection understanding of Jesus’ identity, namely, his divinity.
John wore clothing made of camel’s hair and had a leather belt around his waist.
By citing his austere dress and lifestyle, Matthew is identifying John as a prophet.
This description especially resembles Elijah (Zechariah 13:4, 2 Kings 1:8), perhaps to highlight the widespread expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom. According to Jesus, John fulfilled this expectation (Matthew 11:14; 17:11-13).
His food was locusts and wild honey.
The locust was a kind of grasshopper; the wild honey probably refers to substances excreted by certain local shrubs rather than to bees’ honey.
This nomadic diet suggests that John not only preached in the wilderness but lived there. Some scholars see parallels with ascetic groups like the Essenes, but the Gospel simply portrays John as wholly consecrated to his mission, dependent on God’s providence.
John’s simple clothing and restrained diet reveal the sincerity of his call to penance: he practices what he preaches.
At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him
Despite being far from the cities, John’s preaching drew great crowds from every part of Israel. The wilderness had become the new meeting place between God and his people.
and were being baptized by him in the Jordan River as they acknowledged their sins.
Baptism is not solely a Christian practice; it was already part of Jewish religious life, though in very different forms. Some Jewish groups used water rituals to symbolize purification, and people converting to Judaism would undergo a kind of washing to mark their new commitment.
However, John’s baptism was neither of these. It was a bold, one-time act of repentance and publicly turning their hearts back to God. It did not yet confer the sanctifying grace later given through Christian baptism (John 3:5; Acts 2:38), but it disposed the people to receive it.
“God’s greatest pleasure is to pardon us. The good Lord is more eager to pardon a repentant sinner than a mother to rescue her child from a fire.“ —Saint John Vianney
When he saw many of the Pharisees and Sadducees coming to his baptism,
The Pharisees were the most important religious group in Jesus’ time. They were strict observers of the Law and its oral traditions, often devout but sometimes prone to self-righteousness.
The Sadducees were a smaller religious group than the Pharisees, but they included many influential people, most of them from the main priestly families. Unlike the Pharisees, they rejected oral tradition and only accepted the Law. They also rejected certain important truths, such as the resurrection of the dead.
The Pharisees and Sadducees likely came to the Judean desert to observe John the Baptist out of concern for his growing influence, curiosity about his message, and a desire to assess any threat to their religious authority — not necessarily to repent or be baptized.
As we will see, John perceives their hypocrisy.
he said to them, “You brood of vipers!
John’s rebuke echoes Jesus’ later words (Matthew 12:34). His severity springs from love and urgency: the day of divine judgment is near.
Throughout his gospel, Matthew paints a very harsh picture of those Jewish leaders who failed to recognize Jesus, who constantly tried to trap him as he was teaching, and who wanted him dead.
Who warned you to flee from the coming wrath?
The wrath refers to God’s righteous response to sin at the coming of the Messiah.
Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, ‘We have Abraham as our father.’
Many Jews believed their salvation was assured because of their identity as descendants of Abraham. But John warns them that it isn’t enough to belong to the chosen people; they must also yield the good fruit of a holy life.
For I tell you, God can raise up children to Abraham from these stones.
Playing on the similarity between the Hebrew words for “child” (bēn) and “stone” (‘eben), John lays bare the shallowness of these claims. Basically, John is reminding them that God can create a faithful people from anything.
Salvation is not hereditary. It’s spiritual descent from Abraham, achieved by grace, that produces the true children of Abraham.
There’s a hint of foreshadowing here: the Messiah will be rejected by children of Abraham and accepted by the Gentiles.
Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.
The vivid imagery conveys urgency: judgment is imminent. Trees that fail to bear good fruit (i.e., lives barren of virtue) will be cut down and cast into the fire, symbolizing eternal separation from God.
I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I.
John recognizes his subordinate role as forerunner. His baptism points toward the greater baptism Christ will bring.
I am not worthy to carry his sandals.
Foremost among the personal qualities of John the Baptist is his remarkable humility. Carrying the sandals of one’s master was a job for the lowest of servants.
He will baptize you with the Holy Spirit and fire.
John’s baptism of water for repentance is an interior preparation, which merely pointed to Christ’s baptism. Baptism in the name of the Trinity, by the power of the Holy Spirit, forgives sins and bestows sanctifying grace.
The image of fire points to the effectiveness of the Holy Spirit in both cleansing and judgment.
His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”
A winnowing fan is a tool used to toss threshed grain into the air. The useful wheat kernels fall to the ground, while the lighter, useless chaff is blown away.
John is using this harvest imagery to warn that the Messiah will discern between true and false hearts — between those who bear the fruit of repentance and those who do not. The wheat symbolizes the faithful, gathered into God’s care. The chaff represents the unrepentant, subject to judgment. The “unquenchable fire” evokes the seriousness and finality of this separation.
This message isn’t just about punishment; it’s about purification, discernment, and the urgency of preparing for God’s kingdom.
By proclaiming this Gospel passage during Advent, the Church reminds us that true preparation for Christ goes beyond sentimentality — it requires repentance, a sincere turning of heart and life that clears space for his coming.
Conversion is not a one-time event but a lifelong task, a daily turning toward the mercy of God who comes to save.
Connections and Themes
This week’s readings can be seen to continue the theme of pilgrimage from last week. As we move closer to the coming of Christ, Scripture presents us with three companions for the road: the righteous king who embodies our destination, the Savior who serves as our guide, and the prophet who prepares our hearts to receive Him. Each reveals a different facet of what it means to walk faithfully toward the peace and fulfillment God has promised.
The righteous king. Isaiah’s vision of a shoot springing from the stump of Jesse offers hope to weary pilgrims: from what seems lifeless, God brings forth a ruler filled with the Spirit. The gifts Isaiah attributes to this messianic king — wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord — are the same gifts given to us through the Spirit’s anointing. We may not exercise them as ancient kings did, yet they are essential for our own pilgrimage of faith, guiding our decisions and strengthening our hearts along the way. The image of the righteous king finds perfect fulfillment in Jesus, but it also serves as a model for us: to let the Spirit shape our minds and actions so that, within our own spheres of influence, we may foster the justice and peace of His kingdom.
The servant who unites. In our second reading, Saint Paul presents Jesus as the model pilgrim and the servant of all. Through him, we learn that endurance and encouragement flow from God’s Word and that unity among believers glorifies the Father. Christ did not seek to please himself but bore the weaknesses of others, opening the covenant to both Jew and Gentile. As we face the challenges of discipleship, Jesus walks beside us, showing that the road to fulfillment is traveled through humility, mutual support, and steadfast hope.
The herald of good news. In the gospel reading, John the Baptist appears in the wilderness as the herald of the journey’s next stage. His voice breaks the silence, calling for repentance and renewal. He reminds us that preparing the way of the Lord requires metánoia — a deep conversion of heart that clears away sin, complacency, and indifference. John’s message echoes the prophets of old, urging integrity, justice, and genuine concern for others. His challenge is timeless: in today’s culture that prizes status and ease, he calls us to authentic conversion and courageous witness. As pilgrims, we are challenged to heed his message in our lives and to model it for others, becoming heralds of renewal as we journey toward the Christ who is near.
Sunday Readings 