This Sunday we celebrate the birth of John the Baptist,
a great saint and biblical character who led a very difficult life and
ministry.
In hindsight, the conflict that led to his demise
and martyrdom has a strangely modern ring to it: he was jailed by Herod Antipas
for speaking out on marriage (Mark 6:17-18).
Specifically, John the Baptist held to the principle of one man, one
woman, for life—a theology of marriage founded in Scripture (Mal. 2:13-16) and
reflected in the Essene movement at Qumran (CD 4:19–5:2) and in the teachings
of Our Lord (Matt 19:3-12). This got him
into trouble with the nation’s chief executive, Herod Antipas, whose own views
on marriage had evolved: he had wed Herodias, his divorced ex-sister-in-law,
who was also his niece. John the Baptist
said the marriage was unlawful. Herod
invoked executive privilege to have John arrested and detained for expressing
his intolerant views on marriage in public. Eventually, Herod had him beheaded at the
request of his wife Herodias’ daughter Salome, who gave a “hot” hip-hop
performance for the king and his cabinet that earned her a political favor
(Mark 6:14-29).
You and I surely feel that if we had been there, we
would have stood up for John the Baptist, but the truth is: we wouldn’t
have. If we had been there, some of us
would have said, “His theology is sound, but he’s too rigid.” Others of us would have criticized John for
lack of pastoral sensitivity, or for making the faith too political. Still others would have sagely said John
should have accompanied Herod rather than rebuked him. And so the saints are lonely figures, because
they stand for truth, and get persecuted by the bad and abandoned by the
good.
There is really nothing new under the sun. John the
Baptist was a political failure but a great spiritual success, a champion of
faith and fortitude who still lives and is praying for us from heaven. The
readings for his feast day also provide us hope and encouragement:
1. The first reading
is Isaiah 49:1-6, one of the most glorious of Isaiah’s “Servant
Songs”—that is, long poems about the “servant of the Lord” who will come to
redeem the people of Israel:
Hear me, O coastlands,
listen, O distant peoples.
The LORD called me from birth,
from my mother's womb he gave me my name.
He made of me a sharp-edged sword
and concealed me in the shadow of his arm.
He made me a polished arrow,
in his quiver he hid me.
You are my servant, he said to me,
Israel, through whom I show my glory.
Though I thought I had toiled in vain,
and for nothing, uselessly, spent my strength,
yet my reward is with the LORD,
my recompense is with my God.
For now the LORD has spoken
who formed me as his servant from the womb,
that Jacob may be brought back to him
and Israel gathered to him;
and I am made glorious in the sight of the LORD,
and my God is now my strength!
It is too little, he says, for you to be my servant,
to raise up the tribes of Jacob,
and restore the survivors of Israel;
I will make you a light to the nations,
that my salvation may reach to the ends of the earth.
listen, O distant peoples.
The LORD called me from birth,
from my mother's womb he gave me my name.
He made of me a sharp-edged sword
and concealed me in the shadow of his arm.
He made me a polished arrow,
in his quiver he hid me.
You are my servant, he said to me,
Israel, through whom I show my glory.
Though I thought I had toiled in vain,
and for nothing, uselessly, spent my strength,
yet my reward is with the LORD,
my recompense is with my God.
For now the LORD has spoken
who formed me as his servant from the womb,
that Jacob may be brought back to him
and Israel gathered to him;
and I am made glorious in the sight of the LORD,
and my God is now my strength!
It is too little, he says, for you to be my servant,
to raise up the tribes of Jacob,
and restore the survivors of Israel;
I will make you a light to the nations,
that my salvation may reach to the ends of the earth.
This prophetic poem
applies in the first place to the Messiah, the royal son of David; in fact, it
presents itself as the first-person speech of the Servant/Messiah himself. The fact that the speaker of this poem is both
called “Israel,” and at the same time is an individual separate from Israel
that has been called to gather Israel back to God, can be explained through the
concept of sacred kingship. As Joseph
Jensen remarks: “In virtue of the concept of corporate personality, the king
was considered to be the embodiment of the whole nation, not merely a governor
or a figurehead. Every blessing that
came to him came to the whole nation” (God’s
Word to Israel [Liturgical Press, 1988], 145). So the servant is a royal figure, who
embodies the nation and thus can be called “Israel,” while at the same time he
is sent to restore Israel. So in the
first place, this passage of Scripture is talking about Jesus.
So why do we read it
for a feast of John the Baptist? Because
John the Baptist, his life and ministry, were intimately tied to that of Jesus,
and in fact John was, so to speak, assimilated or conformed to Christ. Therefore we see striking similarities
between John and Jesus, and much of what is said of Christ in this passage of
Isaiah is also true of John: (1) he was chosen from the womb (Lk 1:5-25), (2)
he displayed God’s power in mighty words and deeds (Lk 3:1-18), (3) he
experienced frustration and apparent failure in his ministry (Mt 14:1-14), (4)
he had a ministry both to Israel and to the Gentiles:
Soldiers [i.e. Gentile Romans] also asked him, “And we, what shall we do?”
And he said to them, “Rob no one by violence or by false accusation, and be
content with your wages.” –Luke 3:14
Every Christian
becomes absorbed into the life and mission of Jesus. John was “absorbed in advance.” His life and ministry “pre-capitulated” that
of Jesus, and so we read this great prophecy of the Christ on John’s feast day
and recognize how much of it applies to John, too.
2. Our
responsorial psalm is the great “pro-life” Psalm (139), portions of which we
often see on bumper stickers:
R. (14) I praise you, for I am
wonderfully made.
O LORD, you have probed me, you know me:
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. I praise you, for I am wonderfully made.
Truly you have formed my inmost being;
you knit me in my mother's womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. I praise you, for I am wonderfully made.
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. I praise you, for I am wonderfully made.
O LORD, you have probed me, you know me:
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. I praise you, for I am wonderfully made.
Truly you have formed my inmost being;
you knit me in my mother's womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. I praise you, for I am wonderfully made.
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. I praise you, for I am wonderfully made.
This psalm and
similar Scriptures part of the reason the Christian Church has always believed
that the killing of the unborn is wrong, because the life of the human person
begins already in the womb.
It is not just John
the Baptist, Jeremiah, Jesus, the Blessed Mother, or other saints whose lives
God planned in advance, and whose bodies were carefully brought together in the
wombs of their holy mothers. Each one of us is intended by God, and
“thought” by Him before we come to exist (Eph 1:3-6). It is not as if God plans the conception and
birth of some, and as for the rest of us—oh, well, we just came about by random
accident. Campus Crusade and others have
used the phrase so much that it has become trite and cliché to our ears, but it
is nonetheless true: God loves you and
has a wonderful plan for your life.
“Wonderful,” however, does not mean pleasant and pain-free, as we see
from the life of John.
3. The second reading is from Acts 13:22-26
In
those days, Paul said:
"God raised up David as king;
of him God testified,
I have found David, son of Jesse, a man after my own heart;
he will carry out my every wish.
From this man's descendants God, according to his promise,
has brought to Israel a savior, Jesus.
John heralded his coming by proclaiming a baptism of repentance
to all the people of Israel;
and as John was completing his course, he would say,
'What do you suppose that I am' I am not he.
Behold, one is coming after me;
I am not worthy to unfasten the sandals of his feet."
"My brothers, sons of the family of Abraham,
and those others among you who are God-fearing,
to us this word of salvation has been sent."
"God raised up David as king;
of him God testified,
I have found David, son of Jesse, a man after my own heart;
he will carry out my every wish.
From this man's descendants God, according to his promise,
has brought to Israel a savior, Jesus.
John heralded his coming by proclaiming a baptism of repentance
to all the people of Israel;
and as John was completing his course, he would say,
'What do you suppose that I am' I am not he.
Behold, one is coming after me;
I am not worthy to unfasten the sandals of his feet."
"My brothers, sons of the family of Abraham,
and those others among you who are God-fearing,
to us this word of salvation has been sent."
In this reading, Paul
makes mention of the Royal Son of David, the “Servant” of whom Isaiah spoke,
the sacred embodiment of Israel who came to save Israel. This person is not John, but is Jesus; and Paul reminds us that John explicitly
said he was not the one, but we were to wait for another coming after him. So John pointed always to Jesus in his
ministry. His ministry was not about himself,
but Another. That’s an important
reminder for every Christian, and especially for everyone who is a ministry
“professional”—for example, priests, religious sisters, campus ministers,
DRE’s, conference speakers, musicians, youth leaders, theology professors, and
bible scholars. Our ministry can’t
become about ourselves—our newest book, concert, product, etc. It’s got to point to Jesus. Otherwise it’s meaningless.
4. Our Gospel is Luke 1:57-66, 80:
When the time arrived for Elizabeth to
have her child
she gave birth to a son.
Her neighbors and relatives heard
that the Lord had shown his great mercy toward her,
and they rejoiced with her.
When they came on the eighth day to circumcise the child,
they were going to call him Zechariah after his father,
but his mother said in reply,
"No. He will be called John."
But they answered her,
"There is no one among your relatives who has this name."
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, "John is his name,"
and all were amazed.
Immediately his mouth was opened, his tongue freed,
and he spoke blessing God.
Then fear came upon all their neighbors,
and all these matters were discussed
throughout the hill country of Judea.
All who heard these things took them to heart, saying,
"What, then, will this child be?"
For surely the hand of the Lord was with him.
The child grew and became strong in spirit,
and he was in the desert until the day
of his manifestation to Israel.
she gave birth to a son.
Her neighbors and relatives heard
that the Lord had shown his great mercy toward her,
and they rejoiced with her.
When they came on the eighth day to circumcise the child,
they were going to call him Zechariah after his father,
but his mother said in reply,
"No. He will be called John."
But they answered her,
"There is no one among your relatives who has this name."
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, "John is his name,"
and all were amazed.
Immediately his mouth was opened, his tongue freed,
and he spoke blessing God.
Then fear came upon all their neighbors,
and all these matters were discussed
throughout the hill country of Judea.
All who heard these things took them to heart, saying,
"What, then, will this child be?"
For surely the hand of the Lord was with him.
The child grew and became strong in spirit,
and he was in the desert until the day
of his manifestation to Israel.
Just
a few little details to enrich our appreciation of this passage:
(1)
“the Lord had shown his great mercy
toward her”
The concept of
“mercy” here, expressed by the Greek eleos,
translates the Hebrew concept hesed,
which is a little more specific: “covenant faithfulness” or “covenant
fidelity.” God has kept his word and his
covenant with Elizabeth, and granted her a blessing as a faithful daughter of
his people.
(2) “When they came on the eighth day”
Moses commanded
circumcision on the eighth day (Lev 12:3).
Zechariah and Elizabeth are part of a community that takes God’s law and
obedience to it seriously. The “eighth
day” in Jewish piety eventually became a symbol of the new beginning or the new
creation—the child in circumcision was almost becoming a new person. Therefore his name was formally bestowed at
that point. We can observe the parallels
with baptism (see Col 2:11-12)
(3) “Zechariah” means
“The LORD has remembered” or “The LORD remembers”; “John” is a contraction of
“Yah-hen” (“Jo-han”) meaning “The grace [hen]
of the LORD [Yah].”
(4)
Zechariah’s song, the traditional “Benedictus,” (Lk 1:67-79) is omitted from
our Gospel reading, but it’s worth meditating on for this feast day:
Luke
1:67 And his father Zechariah was filled with the Holy Spirit, and prophesied,
saying, 68 “Blessed be the Lord God of
Israel, for he has visited and redeemed his people, 69 and has raised up a horn of salvation for
us in the house of his servant David, 70
as he spoke by the mouth of his holy prophets from of old, 71 that we should be saved from our enemies,
and from the hand of all who hate us; 72
to perform the mercy promised to our fathers, and to remember his holy
covenant, 73 the oath which he swore to
our father Abraham, 74 to grant us that
we, being delivered from the hand of our enemies, might serve him without
fear, 75 in holiness and righteousness
before him all the days of our life. 76
And you, child, will be called the prophet of the Most High; for you will go
before the Lord to prepare his ways, 77 to give knowledge of salvation to his
people in the forgiveness of their sins,
78 through the tender mercy of our God, when the day shall dawn upon us
from on high 79 to give light to those who sit in darkness and in the shadow of
death, to guide our feet into the way of peace.”
We
can observe in Zechariah’s song several themes from Isaiah, especially the
image of “light” going out to the people, to guide them to salvation.
Finally,
let’s consider the description of John’s upbringing: “he was in the desert until the day of his manifestation to Israel.” It is unlikely that Zechariah and Elizabeth
just shooed young John out the door to fend for himself in the desert. How did he survive out there. From a
historical point of view, it may be the case that John was raised by the
Essenes at Qumran, as Raymond Brown, Bargil Pixner, and many other scholars
have speculated. Josephus and other
historians mention that the Essenes took in boys and trained them, somewhat
like postulants in a religious order. I
think its plausible if not demonstrable that John had contact with the
community that left us the Dead Sea Scrolls.
After all, they were a community run by priests of legitimate descent
from Zadok, the great high priest under Solomon. It is likely that Zechariah was a Zadokite
and sent John to be trained by his brother priests living in monastic exile on
the shores of the Dead Sea.
Be
that as it may, the “desert” also has a spiritual sense. Despite all the glorious things said about
John and the remarkable events surrounding his birth, his life was not
easy. It was one of self-denial and
mortification. It’s true, his preaching
was popular and he received public acclaim—for a while. But from a certain perspective, he was a
glorious failure, a big flop. His run-in
with the government ended badly and his “movement” fell apart, even if there
were still a few “fans” left years later (Acts 19:1-3).
But
that’s only from one perspective, an external and material one. A certain prophet from Nazareth had a much
different evaluation of the success of his ministry: “Truly, I say to you,
among those born of women there has risen no one greater than John the Baptist”
(Mt 11:11).
Like
John, if we speak about God’s truth boldly and continue to point toward Jesus,
we are going to provoke opposition in this world from those who don’t want to
hear it because it doesn’t suit their agenda.
It may mean the loss of income, employment, possession and life. We’ve got to maintain an eternal perspective:
God has a plan for each of us that began before our birth and extends beyond
our death. The goal is not visible
success in this life. It’s covenant
fidelity (hesed) toward the one who
is greater than us, whose sandals we are not worthy to tie, but nonetheless
promises to “raise us up on the last day” (John 6:40).
St.
John the Baptist, pray for us to stay faithful to Jesus Christ whatever
persecutions it may bring us.
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