[In the portion of the book of Isaiah known as Second
Isaiah (chapters 40-55) includes four poems/ songs about an unnamed
servant. Today’s reading begins one of those poems. We cannot be sure of
the servant’s identity, because the poem has left it ambiguous and
confusing. The servant is both Israel and a figure who helps bring
Israel back from exile. The Church uses the servant poems/ songs many
times to describe Christ (Good Friday Isaiah 52:13-53:12). These verses
also call to mind John the Baptist who was called from the womb. Rather
than search for the exact identity of the servant we might well
concentrate on his mission: “I will make you the light of the nations
so that my salvation may reach to the ends of the earth.”
Islands, listen to me, pay attention, remotest peoples.
The Lord called me before I was born,
from my mothers womb he pronounced my name.
He made my mouth a sharp sword, and hid me in the shadow of his hand.
He made me into a sharpened arrow, and concealed me in his quiver.
He said to me, You are my servant (Israel) in whom I shall be glorified;
while I was thinking, I have toiled in vain, I have exhausted myself for
nothing; and all the while my cause was with the Lord, my reward with my
God.
I was honoured in the eyes of the Lord, my God was my strength.
And now the Lord has spoken, he who formed me in the womb to be his
servant, to bring Jacob back to him, to gather Israel to him:
It is not enough for you to be my servant,
to restore the tribes of Jacob and bring back the survivors of Israel;
I will make you the light of the nations
so that my salvation may reach to the ends of the earth.
[This is a portion of a sermon ascribed to Paul where Paul summarises and interprets Jewish History. Jesus fulfils a promise made long ago concerning David. John (the Baptist) pointed to Jesus’ coming, proclaiming a baptism of repentance for all Israel, and before ending his career insisting that he was not the Messiah.]
Paul said: 'God made David the king of our ancestors, of whom he
approved in these words, "I have selected David son of Jesse, a man
after my own heart, who will carry out my whole purpose." To keep his
promise, God has raised up for Israel one of David's descendants, Jesus,
as Saviour, whose coming was heralded by John when he proclaimed a
baptism of repentance for the whole people of Israel. Before John ended
his career he said, "I am not the one you imagine me to be; that one is
coming after me and I am not fit to undo his sandal."
'My brothers, sons of Abraham's race, and all you who fear God, this
message of salvation is meant for you.'
[There is evidence in the reading that this was truly a chosen child: his name – John – given earlier by an angel; neighbours rejoicing that God had shown great mercy towards John’s mother, Elizabeth. His father was given back his speech when he confirmed the child was to be called John. Neighbours did not know what to make of these events but were convinced God had something special in store for the child – as indeed God had]
The time came for Elizabeth to have her child, and she gave birth to a
son; and when her neighbours and relations heard that the Lord had shown
her so great a kindness, they shared her joy.
Now on the eighth day they came to circumcise the child; they were going
to call him Zechariah after his father, but his mother spoke up. ‘No,’
she said ‘he is to be called John.’ They said to her, ‘But no one in
your family has that name’, and made signs to his father to find out
what he wanted him called. The father asked for a writing tablet and
wrote, ‘His name is John.’ And they were all astonished. At that instant
his power of speech returned and he spoke and praised God. All their
neighbours were filled with awe and the whole affair was talked about
throughout the hill country of Judaea. All those who heard of it
treasured it in their hearts. ‘What will this child turn out to be?’
they wondered. And indeed the hand of the Lord was with him. The child
grew up and his spirit matured. And he lived out in the wilderness until
the day he appeared openly to Israel.
A
1. What word or phrase stands out for you? Why?
2. With whom in the readings do you most identify? Why
3. Do you feel attracted to anything in today’s readings? Do you feel
resistant to anything? Do you know why?
4. In what way do these readings affirm you?
5. In what way do these readings challenge you?
6. What can you do to respond to this challenge?
B
1. Why do you think John the Baptist is an important figure? What makes
him important in his own right?
2. The name John means: “God is gracious.” Do you know the meaning of
you name, and its origin? Share it with the others in the group.
3. “This message of salvation is meant for you” (2nd reading). What do
you understand by ‘Salvation’?
4. Thinking about the Servant song/ poem in the first reading… do you
think of yourself as the servant of God. Why/ why not?
5. “I will make you the light of the nations” – (reading one) – could
you hear those words addressed to you? How do you share the light of
Christ with others?
John was a formidable historical character in his own right.
Josephus (Jewish Antiquities book 18) mentions that it was his
popularity that led Herod to execute him. Luke tells us that John had
followers some 20 years after death of Jesus as far away from the Jordan
as Ephesus (Turkey) (Acts 18:25; 19:1-7)
All of the evangelists reveal a certain amount of ‘anxiety of influence’
by the way they portray John almost completely with reference to Jesus,
downplaying any independent ministry he might have had.
Luke mentions John 22 times in Gospel (more than the others 16 Mark, 23
Matthew, 18 John) and 9 times in acts
Luke always pairs him with Jesus. Luke’s message (and that of the other
evangelists) is that John is great; Jesus is greater so in the
conception narrative. John is conceived by an old couple, but Jesus’
conception is much greater with no man involved. God is the Father.
Yet for Luke, as for the others, John is important. Like Matthew and
Mark, he has Jesus declare: “I assure you there is not man born of woman
greater than John (Luke 7:28 – more than a prophet – 26; least born in
kingdom greater than he 28)). His minute attention to his conception and
birth along with bringing along John time after time only increases his
importance.
What is Luke up to. He has two pictures of John. On the one had he is
like a prophet of the OT announcing God’s judgement on an unrepentant
Israel and calling it to repentance. On the other hand “the word of God”
that came to John in the desert (3:2) and which he preached to all is
called by Luke “proclaiming the good news” (3:18). Notice the deep
ambiguity in Jesus’ declaration: The law and prophets were in force
until John. From his time on the good news of the kingdom has been
proclaimed and people of every sort are forcing their way in. (16:16)
John is where the “law and the prophets” and the “good news” meet. He is
prophet both of the new and the old covenant, and therefore a pivotal in
Luke’s narrative. A prophet is whose ministry both ages meet and are
differentiated. John is filled with the Holy Spirit from the womb (1:15)
and shows it by leaping in Elizabeth’s womb at the recognition of Mary
carrying the Messiah (1:44). He will bring back many sons of Israel and
prepare a way for the Lord (1:16-17); to go before the Lord to prepare
straight paths for him (1:76) and give people ‘knowledge of salvation
through forgiveness of sins (1:77). In 3:1-2 with the naming of all the
rulers as John’s ministry begins , John intersects the larger world
history.
John proclaims a baptism of repentance, a metanoia, a changing of heart
and it does have social implications.
Luke includes from |Isaiah: all flesh shall see the salvation of God
(3:6). Here we find an intimation of the Gentile mission: all humans
will have access to God’s salvation. This theme reaches its conclusion
at the end of Acts when Paul declares to Jewish leaders in Rome.
(28:28); Salvation will be open to all; the people of God will include
more than the Jews.
John warns the Jewish crowds who come to him not to rely on the claim
that they are Abraham’s children (ie part of the Jewish people) as God
can raise up from children from stones (Luke 3:8) – that is anyone who
repents in the heart can belong. .
What is needed are ‘fruits of repentance’ – actions showing a change of
heart, and he compares it to fruitful trees. . It is not a matter of
birth or culture, but a matter of a religious and ethical response. ,
and the one to come after him will divide the people even more
decisively . What should we do, John is asked – John answers with simple
ethical instructions, all dealing with use of possessions. ((3:10-14)
Luke has John anticipates the message of Jesus. God calls for a reversal
of human values in human hearts, a change of attitudes in real actions
having to do with possessions and their use. Those who respond, no
matter who they are, form part of God’s people, the children of Abraham.
Those who fail to respond with a change of heart and action are not part
of the people of God, no matter what their place in society or church.
The living gospel Timothy Luke Johnson, Chapter 14 on John, partly
adapted.
Pray over the following phrases
o (Speaking of Christ) “He must increase, I must decrease”
o (From Zachary’s canticle, the Benedictus) concerning John “You will go before
the Lord to prepare his way before him”.
o “Produce fruit in keeping with repentance (change of heart), and do not start
telling yourselves, “We have Abraham as our father”.