First Reading Commentary
The prophet Isaiah here is speaking of himself
and his mission of consolation in which he foretells a future glory for Zion 4:16 -21).
“A year of favor” refers to the Jubilee year in
which slaves were set free. “A day of
vindication” is the judgment that will come on those who oppressed God’s
people; and so, the freedom of slaves and the judgment of oppressors represent
Christ’s work of redemption.
Isaiah expresses his joy over the prospect of
salvation as if it has already been attained.
As a figure of Christ, Isaiah represents the community as wearing “a
robe of salvation and wrapped in a mantle of justice” which is compared to the
diadem of a bridegroom and the jewels of a bride. The joy of salvation, then, is being compared
to the joy of the wedding day. God is
faithful, therefore, salvation will come as surely “as the earth brings forth
plants and a garden makes its growth spring up.”
Second Reading Commentary
It’s difficult to believe that Saint Paul
To “quench the Spirit” is to oppose the interior
gifts of the Holy Spirit, which are His graces.
“Prophetic utterances” are the Holy Spirit’s exterior gifts. To “test everything” means to be prudent and
cautious so as not to be deceived.
We may seek an intimate union with God but we
have an enemy seeking to separate us from God.
Because of original sin we are not immune from deception. Human beings can deceive and be deceived, but
the Spirit of God can neither deceive us nor be deceived.
Gospel Commentary
It might get a little confusing if we were all
named “John” but aren’t each of us called to “testify to the Light?” This is evangelization and the call of every
Christian. Saint John the Baptist is a
perfect example of what our response should be to the greatness that God calls
us to. John was quick to point out that
“he was not the Light.” John would also
say elsewhere that “He [Jesus] must increase but I must decrease” (John 3:30 ).
It would be very easy for us to let our egos
soar because of the wonders that God does through us. Recognize, though, that this is the tempter
saying: “Look at what you can do; you don’t need God.” Ah, but the reality is: we can’t do it
without God. Jesus Himself assures of
this when He said: “Without Me you can do nothing” (John 15:5).
“The Jews from Jerusalem” were priests and
Levites who most likely were sent and deputed by the Sanhedrin to ask of John
the Baptist, who was held in great esteem, if he was their Messiah. They knew by the predictions of the prophets
that the Messiah was to come about that time.
John declared to them he was not.
To their next question, if he was not Elijah? He answered, he was not because in person he
was not, though our Savior (see Matthew 11:14 ) says he was Elijah, but
in spirit and office only. Their third
question was, if he was a prophet? He
answered, no. Yet Jesus (see Matthew 11:9) tells us, John was a
prophet, and more than a prophet.
In ordinary acceptation, prophets were called
such because they foretold of things to come.
John then, with truth and humility, could say he was not a prophet
because he was not sent to foretell the coming of the Messiah; but instead to
point him out as already here and present among the people of God.
When John the Baptist says, “There is one among
you Whom you do not recognize,” he is not suggesting that Jesus was at the
present time standing amongst them, but these words may be understood in two
different ways. In regard to His Divinity,
Jesus was always by His Divine Presence among them; or in regard to His
Humanity, He lived among their countrymen.
Once a year, however, Jesus was physically present among them because He
was accustomed to go up to Jerusalem
