The
core of John's message is the same as that announced by Jesus, the nearness of
God's reign (cf. Matthew 4:17). Matthew also identifies John as the one
described by Isaiah the prophet (Isaiah 40:3), reshaping the exilic oracle to
point to the wilderness as the location of John's activity. These features of
the text are typical of the manner in which Matthew weaves together a thick web
of images and key words that resonate with important Old Testament themes and
stories. – Aaron J. Couch
Matthew 3:1-12
Into
the dark, quiet, watchful season of Advent bursts John the Baptist . . . His
ascetic diet of locust and honey, his rough clothing, his earnest message of
“Repent!” all seize the imagination. We sit up, take notice, of this voice
crying in the wilderness, sensing we must give our full attention.
John
stands as a man between times, and in Matthew's account of him, he is aware of
it. He is a preparer of the way, sent to make all ready the One who is to come.
His baptism is a baptism for repentance, a cleansing from the accrued detritus
of sin. A sorrowful, humble recognition of the need for cleansing is part and
parcel of its efficacy. Therefore, when the Pharisees and Sadducees come to the
Jordan to be baptized, John is outraged. He sees them as insincere. They are
not coming because they see themselves as stained and dusty, weary with sin,
weary of the darkness in which the world hangs waiting. They are seeing this
baptism as simply another gold star on their perfect charts. . . .
John
is trying to shake complacency. His is a scream for attention, a grabbing by
the shirt, in-your-face confrontation. “You think you're pure? You think you're
favored? You think God can't do something completely new? Something is
happening, and nothing will ever be the way it was! Wake up!”
John
was a man of the in-between times, standing in the darkness, but straining for
the light. And this is the mood of Advent. As we stand in the darkness and
strain once again for the light, may we let our complacency be shaken, may we
examine ourselves with eyes wide open, may we recall that in the Nicene Creed,
which we recite almost automatically, there is a reminder that there is a new
thing that God is prepared at some point to do: “Christ will come again.” – Judith
Buck-Glenn
Isaiah 11:1-10
Having
announced the judgment of God by which the mightiest of trees will be cut down
(10:33–34), the prophet turns his attention to the stump that remains. Both the
tree and the stump symbolize the nation of Israel as defined by the monarchy.
The stump, the end of the tree, represents an end for the dynasty of David. But
it is also the beginning of a new work of God. – Aaron J. Couch
Romans 15:4-13
The
challenge for our nation during Advent, and especially following a contentious
election, is to consider the meaning for each of us and for our congregations
that the Apostle Paul admonishes us to greater and deeper concern for our
neighbors.
Paul
insisted that the weak and strong should never despise each other, but instead
act with love, accommodating as best they can the needs and scruples of their
neighbors. – Aaron J. Couch
Judith Buck-Glenn is associate rector at Christ Church Episcopal in Ridley Park,
Pennsylvania.
Aaron J. Couch is a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.
Homily
Service 41, no. 1 (2007): 21-31.
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