There is a continuation of hope from Advent 2 but there is more concentration of what Jesus will do and to clarify the role of Jesus and John. There is an awareness that what Isaiah proposed may be a long time coming. Isaiah talks about a new Jerusalem and being open for returning exiles from the Babylonian captivity 500+ years before Christ.

1 restoration of the land to fertility,
2 the end of human suffering and infirmity,
3 the restoration of hope and justice, and
4 the joyful return of the exiles from captivity.

Our psalm echoes the theme of restoration from Isaiah, focussing especially on God’s justice. It talks about God’s justice in his care and action on behalf of defenseless members of society, including the oppressed, the hungry, prisoners, the blind, the weak or humiliated. Place your faith not in humans or in institutions but the reign of God.

In fulfilment of this prophecy, Jesus has gathered a people to himself and not just the Jewish people. Here then is the new Jerusalem, Zion, the dwelling place of God. Here is God dwelling among his people. Even today our God dwells in the midst of his people, for where two or three gather, Christ is present.
Matthew gets more specific. Echoing Isaiah, he points out that the blind, the deaf, the lame and the lepers are being healed and good news is given to the poor. Anyone can claim to be a herald of the kingdom, but only in the presence of the Messiah will the true signs of the Kingdom be evident. These are not mere claims, but incontrovertible proof. Jesus actions are his proof

Jesus says to John that not only are the aspirations of Israel fulfilled in him, but that there is a direct connection between the deeds of Isaiah and the words of Matt 5. Jesus is a words and deeds "Coming One." And the deeds, which John focused on in his question, are different from the deeds that John imagined.

James cautions patience in the final culmination of Isaiah’s prophecy. The patience that James is proposing is the patience given by the Holy Spirit. It is patience that is deeply rooted in faith. It is working, laboring towards a goal when one is not always sure what the goal is, what it will look like, or even what it will mean for "me.”

John the Baptist, 12th century Mosaic, Capella Paltina di Palermo

Matthew 11:2-11

When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, "Are you the one who is to come, or are we to wait for another?" Jesus answered them, "Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me."

As they went away, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to look at? A reed shaken by the wind? What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. What then 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,

`See, I am sending my messenger ahead of you,

who will prepare your way before you.'

Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he."

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This Text can be divided into : (1) Who is Jesus? (2-6); and (2) Who is John (7-11).

John the Baptist has been arrested and imprisoned. Discouraged and in doubt, he sends messengers to ask about Jesus identity: “Are you the one who is to come” (v. 3) The words "the Coming One" are John's unique words for Jesus.

John asks this question because word has gotten back to him regarding the deeds of Jesus (11:2)

In Matthew 3 , John the one who showed up in the wilderness, in strange garb and demanding voice, telling the people to repent.

Two things about Matthew's portrait of John are interesting. First, John talks about the ministry of "the coming one" (the same word he uses in 11:3 in asking the question of Jesus) as almost exclusively consisting of separating people for the judgment to come. The "coming one" will burn the chaff with the fire that doesn't go out, the "asbestos" fire. That is the picture that remains with us from Matthew (indeed, this is similar to Luke).

Instead Jesus is acting differently. Matthew has given us an account of Jesus’ words in 5-7, the sermon on the mount, and constructed a summary of Jesus’ deeds in 8-9, surrounding them neatly by the same summary statement in 4:23 and 9:35. What John hears and sees is one who brings forgiveness, healing, and mercy. Only Matthew's Jesus explicitly says, "I desire mercy and not sacrifice," not once but twice (9:13; 12:7).

Is Jesus who he says he is ? At the time of Jesus it was shameful and dishonorable to publicly claim for oneself a higher status than one was born with. John introduces doubt into Advent

And at the time of Jesus, Nazareth was a back water town . And Jesus was the conceived-out-of-wedlock son of Mary. In other words, Jesus was at the bottom of the status ladder.

But on the other hand, Jesus is saying and doing things that are getting people talking about him. Gossip is spreading. Even into the prison where John is. People are starting to wonder - Just who is this guy? What are we to make of him? Could someone like that possibly be the Messiah? Wow!

Matthew diverges from Luke in the next few verses of ch. 3. In 3:14, John looks at Jesus and hesitates to baptize him. He says, "I need to be baptized by you, yet you come to me?" That is, John recognizes Jesus. Not only does he speak generally about "the coming one" (3:11), but he realizes that the one before him, Jesus, is the coming one. That is, John has in Matt 3 demonstrated not just a generic faith in one who is to come but has now directed that faith to Jesus. It is, as much as possible at the time, a faith or belief in Jesus.

Matt. 11:3 is an indication of John's faltering faith rather than his curious spirit. John is, in plain language, doubting Jesus. Jesus doesn't fit his understanding of the "Coming One," and he asks for "clarification" from Jesus.

But Jesus does not simply say yes. Instead, he points John (and the crowd) to the signs of the Kingdom (v. 5

Echoing Isaiah, he points out that the blind, the deaf, the lame and the lepers are being healed and good news is given to the poor. Anyone can claim to be a herald of the kingdom, but only in the presence of the Messiah will the true signs of the Kingdom be evident. These are not mere claims, but incontrovertible proof. Jesus carefully offers his own proofs

Note further that the last two words of v. 5 are not from the Old Testament messianic Scripture but are from Matthew's own Gospel--the poor are evangelized. This is a direct reference to Matt. 5:3. So, what Jesus is saying in response to John is that not only are the aspirations of Israel fulfilled in him, but that there is a direct connection between the deeds of Isaiah and the words of Matt 5. Jesus is a words and deeds "Coming One." And the deeds, which John focused on in his question, are different from the deeds that John imagined.

II. Who is John? (vv. 7-11)--Jesus' Affirmation of John
Jesus gives an assessment of John. He lists two things that John isn't and then one thing that John is. The first image is drawn from the natural world around him and the second from the royal court. Jesus' point is that John is not your average messenger or even prophet. John is affirmed for his countercultural role and for being greater than any of the prophets.

When Jesus asks if they went out to see "a reed shaken by the wind (v.7)," he has in mind the native grasses of Israel, which probably were within the sight, if not the imagination, of his hearers. Is this the reason people came out to see John? Because of his camel's hair? Did they just want to look at John as a sort of striking figure, or did they want to listen to what he had to say? Everyone knows that many people who draw the eye of a culture do so because of their attire and antics. But people are often attracted to that person just to see them and not because the person brings any wisdom or insight into God.

John in fact was a prophet, a sort of super-prophet--because he was the messenger who prepared the way for the Christ. Note, however, what Jesus is doing. Rather than evaluating John's worth in accordance with his level of doubt, Jesus recognizes him for who he is. John is more than a prophet. He may be a person who stumbles over Christ, because he doesn't have a conceptual world that is broad enough to include the deeds and words of Jesus, but he is more than a prophet, and he should be honored as such.

This is a point that should give us pause. One of the issues associated with doubt is a lack of faith. But the passage says something fully different. John's place in the world and John's evaluation by Jesus is based not on whether or not he "stumbles" over Jesus but by the role he was chosen by God to play. John is a prophet, greater than any previous prophet. John is “more than a prophet” (v. 9) for he heralds the dawn of the final era of history and announces the coming of the Kingdom. Jesus validates John’s ministry as a true prophet (by quoting a prophecy from Malachi, v. 10), going on even to identify John as Elijah, returned (v. 14). (Jews understood the time of the prophets to have ended, but took Malachi’s words to mean that Elijah would come again.)

He does not have full insight into Christ but that doesn't change the way that Christ looks at him. Christ looks at him based on God's "categories," so to speak, and not on the seeming lack of faith or commitment that his questions indicate. Thus, if God sees us according to our call and not according to our doubts, why are we then afraid of doubts? Let them come on; let's ask Christ, as did John, the question that is bothering our heart.

Jesus criticizes the people who went out to see John the Baptist in the wilderness with a variety of incorrect expectations. What they actually saw was greater than they could have imagined. Yet even John, as great as he was, only pointed the way to an even greater reality (v. 11). Up to and including John the Baptist was the time of prophetic promise; now this promise is starting to be fulfilled (v. 13). When we are disappointed, or our expectations of God’s Kingdom are dashed, perhaps it is because we are not looking for the signs of the Kingdom that are all around us.

The Prophet Isaiah, Giovanni Battista Tiepolo (1726-1729)

Isaiah 35:1-10

The wilderness and the dry land shall be glad,

the desert shall rejoice and blossom;

like the crocus 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.

Strengthen the weak hands,

and make firm the feeble knees.

Say to those who are of a fearful heart,

"Be strong, do not fear!

Here is your God.

He will come with vengeance,

with terrible recompense.

He will come and save you."

Then the eyes of the blind shall be opened,

and the ears of the deaf unstopped;

then the lame shall leap like a deer,

and the tongue of the speechless sing for joy.

For waters shall break forth in the wilderness,

and streams in the desert;

the burning sand shall become a pool,

and the thirsty ground springs of water;

the haunt of jackals shall become a swamp,

the grass shall become reeds and rushes.

A highway shall be there,

and it shall be called the Holy Way;

the unclean shall not travel on it,

but it shall be for God's people;

no traveler, not even fools, shall go astray.

No lion shall be there,

nor shall any ravenous beast come up on it;

they shall not be found there,

but the redeemed shall walk there.

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.

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Chapters 34 and 35, speak of the downfall of Edom and the desolation of their land. Edom was thought to have aided the Babylonians in capturing Jerusalem. Other lands will be laid waste, rendered unproductive and given over to wild beasts

Along with this word of condemnation we are told of the future blessings that will be bestowed upon God's people.

(vv. 1-7) begins and ends with a focus on creation. The desert and the wilderness, typical of the ancient near Eastern landscape, are being transformed: the desert blossoms, Isaiah sees a vision of hope. He sees the establishment of the kingdom of God, the new Jerusalem, Zion, the city of the Lord's presence. Around the city he sees a beautiful and flourishing land, water flowing in abundance, and a people filled with joy. He sees a highway straight and true, leading to the city gates. It is a safe and secure road and on it will travel the lost ones, captives and slaves, an exiled people now redeemed and able to return to their homeland. They return to the Lord free to serve him, to give him glory, to worship him. Their joy and gladness is unbounded In this oracle of restoration, the prophet promises: -restoration of the land to fertility, -the end of human suffering and infirmity, -restoration of hope and justice, and -the joyful return of the exiles from captivity.

v1-2. In the garden of Eden, mankind was blessed with an environment which allowed its inhabitants to serve the Lord. They were free to walk with the Lord in the cool of the evening. This beautiful environment was lost at the fall. Yet, to the children of Abraham a new Eden was promised, a land flowing with milk and honey. This land had withered before their eyes, and was now inhabited by a rebellious and greedy people bereft of God's blessing, a people soon to lose everything.

God's word to Isaiah was a promise of a future blessed environment. The land of Judah, so rugged and inhospitable, which is nestled above the desert to the south, will become lush and fertile like the best land in Palestine. Judea will house forests like Lebanon, as well as beautiful farming and pasture land. In Jesus' ministry we get a glimpse of the blessings of such an environment. The draft of fishes and the feeding of the five thousand, display the coming of this age of plenty. "On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month." Rev.22:2.

v3-4. The persecuted, the faint hearted, can take heart, for the Lord is about to deal with the enemy. The oppressing nations will no longer ravage the people of Israel. In Jesus' ministry we see the strong man bound. In the final day, "the Devil, who deceived them, was thrown into the lake of burning sulphur."

v5-6a. The sick and the distressed will be healed also. Here are a people who should be experiencing the blessings of the kingdom, in both health and longevity, yet they have forfeited God's blessings by their rebellion. Isaiah sees these blessings as a future promise, a promise to be realized in the coming age. Jesus powerfully demonstrated the reality of the kingdom in his life by healing the sick, and particularly, by raising the dead. So, we eagerly await the coming day when "there will be no more death or mourning or crying or pain, for the old order of things has passed away." Rev.21:4.

v6b-7. No longer will this dry and parched land be at the mercy of the rains, rather, water will bubble from the ground giving life to the land and its people. No longer will there be shimmering mirages (better than "burning sands"), rather, there will be pools of clear fresh water. Jesus came and offered living water to a parched people; he offered the life-giving Spirit, Jn.7:38-39. We await the day when we will come into the presence of the living God and drink from "the river of the water of life, as clear as crystal, flowing from the throne of God." Rev.22:1. v8-9. The Babylonians and Persians were great road builders. Isaiah sees a highway driven through the rough terrain of Palestine from the countries where the people of Israel have been taken into exile. This road will lead to Zion, the city of the Lord. This is a straight and true way, safe for the returning ones. In Jesus, the Father provides a highway into his presence. Jesus is that highway, he is the way. "I am the way, the truth and the life, no one comes the Father but by me."

v10. There will be a new Jerusalem and its gates will be opened wide for the returning exiles - those who have been brought out of slavery. They will return by the way and enter the city and they will be overtaken by gladness and joy; sorrow and sighing will flee away. In fulfilment of this prophecy, Jesus has gathered a people to himself. Here then is the new Jerusalem, Zion, the dwelling place of God. Here is God dwelling among his people. Even today our God dwells in the midst of his people, for where two or three gather, Christ is present. Yet, of course, we still await the final realization of Isaiah's prophecy, Rev.21:1-3.

Psalm 146

4

Happy are they who have the God of Jacob for their help!*
whose hope is in the LORD their God;

5

Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;

6

Who gives justice to those who are oppressed, *
and food to those who hunger.

7

The LORD sets the prisoners free;
the LORD opens the eyes of the blind; *
the LORD lifts up those who are bowed down;

8

The LORD loves the righteous;
the LORD cares for the stranger; *
he sustains the orphan and widow,
but frustrates the way of the wicked.

9

The LORD shall reign for ever, *
your God, O Zion, throughout all generations.
Hallelujah!

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This psalm echoes the theme of restoration from Isaiah, focussing especially on God’s justice. Along with Psalms 147-150, this is a Hallelujah Psalm, a series of hymns of praise which close out the Psalter. Each hymn includes a call to worship, a statement of the purpose for praising God, and a renewed summons to praise. These Psalms all begin and end with the word Hallelujah

Psalm 146 is classified as an Individual Hymn of Thanksgiving. It opens with an admonishment to the “soul” (nephesh) to praise the Lord and continues with a statement that the psalmist will praise and sing praises to God for the duration of her life. Psalm 146:2 states, “I will praise the Lord as long as I live”

Verses 1 and 2 suggest a kind of allegiance that will never disappoint. Here is a trust in God that can be expressed in praise for a whole lifetime! The same resolve is expressed in Psalm 104:33.

In contrast to human rulers, who ultimately disappoint (vv. 3-4), God’s reign is just. Human rulers and institutions cannot be trusted due to their faules. And these leaders won't be around forever. They are mortals (the Hebrew word is adam) who will one day die and return to the earth (Hebrew: adamah). This Hebrew play on words could be reproduced in English by saying they are humans and will return to the humus. One day the breath (one could translate the Hebrew as "wind") of these politicians will stop blowing and the promises and platforms and plans of these windbags will disappear with them.

Verse 5 begins with the wisdom word “happy” the same word with which Psalm 1 opens and Psalm 2 closes. The word “ashre” and most likely is derived from a verbal root that means “to follow a particular path,” thus suggesting the sense of assurance and contentedness that comes with knowing that one is “doing what is right” and is “following the right path in life.”

Verse 5 continues, “Happy are those whose help is the God of Jacob.” ). Without help humankind would be unprotected and vulnerable to all sorts of unsettling situations. Those who trust in God, the creator (v. 6) and of everlasting fidelity to humans, are “happy” (v. 5) and have “hope”. (“Jacob” means Israel.) . Verse 6 offers some of the centrally important biblical words used in connection with God. God keeps faith forever and executes justice for the oppressed and the hungry.

Vv. 7-9 tell of God’s justice in his care and action on behalf of defenseless members of society, including the oppressed, the hungry, prisoners, the blind, the weak or humiliated (“bowed down”), strangers, orphans and widows. When these are cared for, it is a sign of God’s just reign, and he is to be praised. Hallelujah! In verses 6-8b, the singer of Psalm 146 describes the actions and attributes of God using action verbs in which the psalm singer outlines God’s generous care for creation by executing justice for the oppressed, giving food to the hungry, setting prisoners free, opening the eyes of the blind, and lifting up those who are bent down. In verses 8c-9, the psalm singer states that the Lord loves the righteous, watches over the strangers, and upholds the orphan and the widow, but that the way of the wicked God “will bring to ruin.” Psalm 146 ends with verse 10’s words of confidence in the reign of God over all creation with the words, “The Lord will reign for all time.”

But how does the reign of God work itself out in this world? What does it mean to trust in God to give bread to the hungry, to watch over the strangers, and to open the eyes of the blind?

Throughout most of the story of the Old Testament, our ancestors in the faith had a king. First Saul, then David and Solomon, and then others like Rehoboam and Hezekiah and Josiah. And we read repeatedly in the prophetic books that a major role of the king in ancient Israel, and in other cultures in the ancient Near East, was to provide justice for those who were oppressed, to give food to those who were hungry, to set prisoners free, to lift up those who were bowed down, to watch over strangers, and to support the orphan and the widow.

The role of the king was to provide a “place” for the people of the kingdom to live and flourish in safety and care and comfort. Unfortunately the kings of Israel didn’t do a very good job of fulfilling their God-given kingly duties, and by the time a psalmist composed Psalm 146, the Israelite people had been taken into captivity by the Babylonians, Jerusalem and the temple had been destroyed, and no king ruled over Israel.

So what to do? Well, in the face of destruction and the end of the kingdom and nation founded by David, God could and would be ruler over the people. Psalm 97 states, “The Lord is king! Let the earth rejoice; let the many coastlands be glad!” The closing verse of Psalm 146 says, “The Lord will reign forever, your God, O Zion, for all generations.” The psalm singer reminds us that God, the creator of the heavens and the earth and the sea and all that is in them, will care for the heavens and the earth and the sea and all that is in them better than any earthly king in Israel’s past had ever done. Better than anyone who is rich and powerful, better than any princes.

How will God go about performing these “caring” duties? That’s where communities of faith, come in. We are called to be the hands and feet, the arms and legs, the eyes and ears, the voice and the heart of God in our world. How will God support the orphan and the widow? How will God give bread to those who are hungry? How will God set the prisoners free? Through folks like you and me. We are all called to care for this world and its inhabitants -- to be the arms and legs, hands and feet, eyes and ears, voice and heart of God. How else will God’s presence be known and felt in the world?

This painting acquired from a private dealer in Italy in 1811 and now in the National Gallery of Art Collection in Washington, D.C., is by an unknown artist who was apparently influenced by Cimabue (1240-1302), the great Italian painter of Florence. Cimabue is known for his move away from flat and stylized Byzantine art toward a more naturalistic attempt to portray feeling and emotion. This painting with Jesus in the center, flanked by Peter and James the brother of Jesus, seems to say it all. Notice how James is almost a “twin” of Jesus, both in expression, hair style, clothing, and general demeanor, whereas Peter is clearly “odd man out” in terms of the way he is portrayed. He even seems to be scowling over at James, perhaps jealous of his status and closeness to Jesus.

James 5:7-10

Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. You also must be patient. Strengthen your hearts, for the coming of the Lord is near. Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord.

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The book of James is a concise, how-to guide on being a Christian. James was the brother of Christ and the book was written about 49AD before the Jerusalem council of 50AD

The previous segment of James in Chapter 4 attacked luxury and what follows addresses the use of oaths. This passage is about patience with oneself and with others. It assumes that history will soon reach its climax with the coming of the Lord. Patience is not really defined but it is illustrated by the farmer and prophets.

The patience that James is proposing is the patience given by the Holy Spirit. It is patience that is deeply rooted in faith. It is working, laboring towards a goal when one is not always sure what the goal is, what it will look like, or even what it will mean for "me.”

The rich and powerful may seem to be on top at the moment, often oppressing the faithful poor, but believers must not think that this will always be so. James therefore calls on the faithful poor to wait patiently for the Lord to vindicate their plight, for the day is coming when the Lord God will set things right. So, be patient and confident in the Lord in the face of hardship, for his coming vindication is close at hand. James encourages his readers to be like the farmer who waits patiently for the seasonal rains. The rains can't be hurried, but they will come and so the farmer must be prepared. James is not calling for stoicism in the face of hardship, but rather a positive reliance on God's promise to set things right.

The patience in suffering is lived together as members of the community of faith watch over and care for one another. No words of slander, no grumbling, no back-stabbing, but always speaking and doing the good for the neighbor

v9. At first glance, it seems that this verse is an intrusion into James' call for patience and confidence in the face of hardship. Yet, when hardship comes our way, it is very easy to turn on each other, and so James takes a moment to warn the Christian fellowship of this danger and of the reality that we too must soon face the coming Judge.

v10. James has called for a humble dependence upon God in the face of hardship, using as an example, the farmer. He now uses the example of the prophets who serve as models for the Christian life. The prophets very rarely saw the fulfillment of the Lord's word and often faced suffering because of that word, yet they faced their situation with a confidence that we would do well to emulate. As the writer to the Hebrews puts it, we should be "imitators of those who through faith and patience inherit the promises", 6:12.

v11. James now concludes his exhortation by underlining the truth that spiritual blessings come to those who persevere in their faith; those who face hardship with a firm reliance upon the Lord will be blessed. "Take note", he says, "pay attention to this fact."

To illustrate the point James reminds his readers of Job. Of course, Job was not very patient with his friends, nor was he restrained in his complaining to the Lord, but his faith was firm to the end, and thus through his hardship he came to a deeper understanding of the Lord. This, of course, was the Lord's intention ("the purpose of the Lord", RSV, better than the NIV "what the Lord finally brought about"). This should remind us that "the Lord is merciful and full of understanding pity for us men",

We have to hold up under such pressure and not join the blaming game. It is easy to be tipped off course by attacks. That can happen at an interpersonal level. It can happen in the church community; it can also apply in the wider community and in international affairs.