In today’s gospel reading we have John the Baptist proclaiming that the time has come to ‘Make straight the way for the Lord!’ echoing the words of Isaiah. Jesus Himself seems to have been profoundly influenced by the words from Isaiah in His own ministry and life. Paul too in his epistle encourages the Thessalonians to
‘Be joyful always; pray continually; give thanks in all circumstances’.
The message from today’s readings is clear: the salvation we await with joy will liberate both the individual and the community, and its special focus appears to be the poor and lowly, not necessarily the rich and powerful. Jesus comes so that as individuals and as community we may be free from the poverty which afflicts the spiritual lives of all of us and for some in our world, their temporal lives too, that we might be transformed and preserved whole and entire, spirit, soul, and body. The gospel writer John is giving us an insight into what will follow in his gospel in this passage telling the story of John the Baptist.
John the Baptist, 12th century Mosaic, Capella Paltina di Palermo
John 1:6-8,19-28
"There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light.
"This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed and did not deny it, but confessed, “I am not the Messiah.” And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’” as the prophet Isaiah said. Now they had been sent from the Pharisees. They asked him, “Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?” John answered them, “I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal.” This took place in Bethany across the Jordan where John was baptizing.
John the Baptist’s own status came from the fact that his father, Zechariah, was a devout rural priest. But John the Baptist is not behaving like a priest. Instead, he looks very much like a member of the numerous groups of alienated priests that emerged as early as the sixth century BC. These groups found themselves increasingly separated from the aristocratic priesthood in Jerusalem. By his dress and diet, John the Baptist distances himself from this luxury and his rural priestly heritage, and appears far more like a prophet, a person who declares the will of God for the here and now. Hence the question from the priests and Levites about John being Elijah. They also have a second question. If John is not a priest, Elijah or a prophet, why is he baptising people? John explains his baptism is a symbolic action, not a priestly function. An act and baptism symbolising repentance for the forgiveness of sins, a purification and cleansing, a return to God. Hence, when John the Baptist is asked if he is Elijah he replies, ‘I am not’. But he points to one who will follow, whose sandals he is not worthy to untie.
Powerful words, especially when we realise that throughout the fourth gospel there are many occasions when Jesus declares ‘I am’. The gospel begins with John the Baptist attesting ‘I am not’ and ends with Peter using those same words when questioned about whether or not he was one of Jesus’ disciples as Christ is arrested and taken to His death. In between we have a Jesus, who comes to us incarnate at Christmas, and who will come again in glory as we celebrate at Advent, who is the true ‘I am’. Jesus is, quite simply, the centre of all that has been, all that is, and all that is to come. The ‘I am’, the centre of transformation and new life.
The big question was, who was Jesus, and it is still the question, even in a cynical Western world: just who was that man from Nazareth who appeared with John the Baptist at the River Jordan. Was he another great man like him, or a being of a different order altogether.
The way the gospels are written is clearly intended to address this basic question. They are all primary witnesses to Jesus as the redeeming Word of God (John 1:14). John placed his account of the relationship between Jesus and John the Baptist in this cosmic context for good reason, while he inserted various denials of equality between John and Jesus (John 1:8,15).
John the evangelist does not conceal the purpose of his writing,(John 20:30-31), his aim was convince the reader that Jesus was the Messiah, and how that for him that meant acceptance of his full humanity and together with his complete divinity. He was dealing with big questions, the answers to which would determine the survival of the Christian faith in a hostile and seductive world. There is a similar test today in the West. In what ways was he, is he, then, was he for them, is he for us, a man like John the Baptist, and yet the Word of God through whom all things came to be and who can give power to become children of God to all who believe in him? (John 1:3,12)
When, just after the reading for today, John introduces Jesus the man, walking the dusty roads of Galilee, John the Baptist says he is the Lamb of God (so giving us the words used in the Eucharist). Then comes the saying about Jesus ranking before him (that is in importance) because he was before him (that is in time and creation). (John 1:29-30) after dealing with the question of status (John 1:26-27.
The point of fundamental difference between John the Baptist and Jesus is demonstrated by their different kinds of (John 1:33; Mark 1:7-8). John baptised with water, Jesus would baptize with the Holy Spirit. That was because of who they were (John 1:34). The point for us, and for all who seek to understand who Jesus was, is to hear the claim that he was not only superior to John the Baptist but radically different.
John was the forerunner, as he said of himself (John 1:23). Being like Elijah they wonder if he was Elijah returned. When he is asked whether he is Elijah, John the Baptist here replies that he is not (John 1:21), though Jesus said something strange in that respect (Matthew 11:7-15), if you are willing to accept it, he is Elijah who is to come. We might say, "if you will, you could see him that way" or he carried out the role of Elijah. But to see him that way, is to see that Jesus is the Messiah - if you are willing to accept it!
Elijah was unique among the prophets in that there is no report of his death, but rather the tradition was that he was taken up to heaven directly (2 Kings 2:11-13) and was expected to return before the coming the Kingdom of God (Malachi 4:5-6 cf Luke 1:17; John 1:19-23). Much the same as Elijah challenged the corruption of the rulers of his day so too did John the Baptist. But the fourth gospel separates them in order to emphasise the uniqueness of Jesus: so that even the Jewish ideas of the Messiah as a great king in the historical pattern of King David would be inadequate, just as the comparison of the Baptist with Elijah, in his spirit and power, did not being out the whole truth about him.
Jesus was no mere earthly king or leader, however great. He was the Word that was with God at the beginning and was God. For us it means that the social gospel is not enough. The signs of the coming of the Kingdom point to Jesus the man not merely to his work as an inspiration (Isaiah 61:1-3; Luke 4:17-21; Matthew 11:2-6). To make the bringing of justice the gospel in itself is to miss the point. Many have tried and failed to put right what is wrong in the world. The good news is that the one who can do all that needs to be done for humanity has come, and he is the very presence of God himself, the one to whom the Baptist looked when he said, Behold, the Lamb of God, who takes away the sin of the world (John 1:19
The Prophet Isaiah, Giovanni Battista Tiepolo (1726-1729)
Isaiah 61:1-4, 8-11
"The spirit of the Lord God is upon me,
because the Lord has anointed me;
he has sent me to bring good news to the oppressed,
to bind up the brokenhearted,
to proclaim liberty to the captives,
and release to the prisoners;
to proclaim the year of the Lord's favor,
and the day of vengeance of our God;
to comfort all who mourn;
to provide for those who mourn in Zion—
to give them a garland instead of ashes,
the oil of gladness instead of mourning,
the mantle of praise instead of a faint spirit.
They will be called oaks of righteousness,
the planting of the Lord, to display his glory.
They shall build up the ancient ruins,
they shall raise up the former devastations;
they shall repair the ruined cities,
the devastations of many generations.
For I the Lord love justice,
I hate robbery and wrongdoing;
I will faithfully give them their recompense,
and I will make an everlasting covenant with them.
Their descendants shall be known among the nations,
and their offspring among the peoples;
all who see them shall acknowledge
that they are a people whom the Lord has blessed.
I will greatly rejoice in the LORD,
my whole being shall exult in my God;
for he has clothed me with the garments of salvation,
he has covered me with the robe of righteousness,
as a bridegroom decks himself with a garland,
and as a bride adorns herself with her jewels.
For as the earth brings forth its shoots,
and as a garden causes what is sown in it to spring up,
so the Lord God will cause righteousness and praise
to spring up before all the nations."
Chapters 60-62 comprise the core of Isaiah 56-66, the third section of the book of Isaiah. The essential message of these chapters is that God is at work in the historical events of the day to bring a glorious restoration and vindication of the people of God. As God's people are renewed and restored they would again assume their role as witness to God in the world (55:3-5).
This chapter has four main sections, marked by shifts of speaker and subject:
1-3, an unnamed prophet announces his mission.
4-7, God promises restoration (present conditions)
8-9, God promises a new covenant (future mission)
10-11, the prophet rejoices at God's actions
This passage was probably written after the people of Israel returned from Exile. It foretells the total salvation of God’s people: bodily, spiritually, individually and socially. The prophet says that God has empowered him to act on God’s behalf; God has “anointed” him, commissioned him to preach and to hear the Word of faith, to understand God’s word, and to be strengthened in following it. (Vv. 1b-2 are Jesus’ text when he preaches the good news in the synagogue in Nazareth: see Luke 4:18-19.) This is a message of rescue for God’s people, in all ways. “The year of the Lord’s favour” (v. 2) is mentioned in Leviticus 25:10: in a jubilee year, a year dedicated to God, one of liberty, all shall return home to their families. It is a year of rest in which the land produces without being sown. (The word translated as “vengeance” can be rendered as rescue.) In 60:21, God promises the people righteousness, oneness with God. Calling them “oaks of righteousness” here (v. 3) indicates the strength of their bond with him. They will show God’s majesty and power (“glory”), as intermediaries (“priests”, v. 6) between him and other nations.
Vv. 4-7 tell us that strangers, foreigners, from all nations will contribute to the restoration of righteousness on earth. They will be greatly (“double”) blessed, and have eternal joy. The promises to Abraham made in Haran are finally to be fulfilled (v. 9). “They” (probably Israel, but possibly the foreigners too) will be rewarded (“recompense”, v. 8); God’s agreement with them will last for ever. In vv. 10-11, the prophet speaks as the renewed Jerusalem. All will rejoice because God has provided salvation and has healed their rift with God. Just as seeds grow into plants that can be seen, so God will cause people to be joined with him, to grow in him, and to praise him as an example for “all the nations”.
Canticle 15
"My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me, and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.
Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen."
This reading connects the story of John the Baptist with the story of the Birth of Christ. Luke quickly clues us into the fact that both of these women are in unusual circumstances. Elizabeth, married to a high priest of Israel, connects Jesus to the priestly traditions of the Old Testament, as Mary connects him to the Davidic kingship. Both Luke and Matthew provide extensive genealogies that make certain we know who Jesus was by looking at from whom he came. Luke is clear in his intent to inform his readers who Jesus is, for even the not-yet-born John the Baptist “leaps in the womb” in recognition of the Messiah. Elizabeth utters the phrases that become enshrined in the Ave Maria. This is all a theology of status – the priest/king who will come to redeem us. It is in the Magnificat that follow immediately upon this text (see notes above) that outline Luke’s theology of the kingdom of God.
Martin Luther, the fifteenth-century reformer, once said, "There are three miracles of the Nativity That God became man, that a virgin conceived, and that Mary believed. And the greatest of these was the last."
She obviously believes in this whole wild, preposterous, and seemingly crazy story that she, a virgin, is now pregnant—and not only that, but with the Messiah, the Savior for whom her people have been waiting for centuries to be revealed. Furthermore, Mary's faith as expressed in the Magnificat did not negate the need to ask the hard questions. Mary boldly asked the angel, "How is it all going to happen?" She was wholly confused. And children are fond of asking questions—outrageous ones, sometimes
These "great things" given her by God are contrasted with her "low or humble" status in society, making sure to emphasize her feeling of not deserving such a great gift Additionally, she was also a woman-—a characteristic that in her day the religious leaders would view as making an individual unlikely to be used or chosen by God.
Luke's nativity narrative centers the story completely around Mary, including the stories of Elizabeth her relative and Anna the prophetess in the temple. In contrast, the other pri¬mary nativity narrative, given to us by Matthew, focuses the story around Joseph.
The spiritual theme of the Advent and Christmas seasons relates to the giving of ourselves anew to God. But perhaps even more profoundly, these seasons are about receiving from God. Mary reminds us that regardless of our abilities or inabilities, our background and past mistakes, our weaknesses, struggles, and doubts, nothing limits or prevents God from giving to us.
He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty.
In essence, she is singing about a new way forward, or more accurately about following a new way. The words of Mary's song speak of a Messiah coming to bring about a complete reversal of human values.
This Advent and Christmas, as we prepare ourselves for the celebration of the coming of Christ, we are all called to be children once again through this story of all stories. And the Magnificat reminds us that there dwells in the heart of each and every one of us a us a song, music that we alone know how to sing and play, about believing God, and receiving from God, and trusting in God beyond measure.
1 Thessalonians 5:16-24
"Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise the words of prophets, but test everything; hold fast to what is good; abstain from every form of evil.
May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do this."
In this passage, the last teaching section of his letter, Paul gives a set of general instructions concerning the maintenance of Christian fellowship. These exhortations are most likely directed to the leaders of the church, but they also apply to the members. The Thessalonian church seems to have come from the lower strata of society and so quality leadership was lacking. The leaders (elders) might not have properly handled the social problems which grew out of the congregation's second-coming enthusiasm.
We all need encouragement in the Christian life, for although the Spirit is daily shaping us into the image of Christ, we must still rely on his renewing work and cooperate with it. When Paul writes to the Thessalonians, he speaks with people just like us. There are those in the church who are so heavenly minded that they are no earthly use; they are off with the fairies. Then there are those whose assurance is weak; they are no longer sure of their salvation. Then there are those whose moral life is undermined; they have tripped themselves up. So, Paul sets out to encourage them. First, Paul asks the members of the congregation to respect their leaders in the Lord. He then proceeds to direct his words to the church leaders in particular, but what he has to say to them applies to everyone in the congregation. He asks for love, for acceptance of one another. He asks for joy, constancy in prayer and a thankful heart in their relationship with the Lord. Finally, he asks for the acceptance, exercise and testing of the Word ministries in their fellowship. There are actually thirteen exhortations in this short passage, and all of them worthy of taking to heart. One, at least, will scratch where we are itching at this moment. So, let's scratch the itch and grow our Christian life.