A man named John was sent from God. He came for testimony, to testify to the
light, so that all might believe through him. He was not the light, but came to testify to the light.
And this is the testimony of John. When the Jews from Jerusalem sent priests and
Levites to him to ask him, “Who are you?” he admitted and did not deny it, but admitted, “I am not the Christ.” So they asked him, “What are you then? Are you Elijah?”
And he said, “I am not.” “Are you the Prophet?” He answered, “No.” So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say about yourself?” He said: “ ‘I am the voice of one crying
out in the desert, make straight the way of the Lord,’ as Isaiah the prophet said.”
Some Pharisees were also sent. They asked him, “Why then do you baptize if you are not the Christ or Elijah or the Prophet?” John answered them, “I baptize with water; but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan, where John was baptizing.
Gospel Trivia:
For the second Sunday in a row, the gospel is about John the Baptist. Last Sunday, John's message is about the true way to prepare for Christmas -- which is to repent and convert.
This Sunday, the central character is once again John the Baptist. He is introduced as "a man named John" which, in Greek, is the emphatic way of introducing a person's name. This is intentional because John, in Hebrew, means "God is gracious". John's entry augurs well for all peoples because God, through Jesus, is gracious towards sinful humanity.
The rest of the gospel is about the testimony of John:
- that he is not the Christ (or the awaited and anointed king who will liberate the Jews from the Romans); nor is he Elijah or the prophet (who people expected will precede the coming of the Christ);
- but instead introduces himself as the one who prepares the way for someone so great that he cannot even untie his sandal (a task usually reserved for slaves).
The significance of a testimony in Greek culture is more than just an objective accounting of things seen and heard. When a witness testifies, that witness becomes accountable for the outcome of the case. Thus, John, as witness who testifies to the graciousness of Jesus, must then live his life so that others will be ready to receive this gracious God.
That's the message of the gospel -- we are also called to testify to Jesus, not through words in a courtroom, but in the way we live our life.
Reference:
- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 13-16.
This Sunday, the central character is once again John the Baptist. He is introduced as "a man named John" which, in Greek, is the emphatic way of introducing a person's name. This is intentional because John, in Hebrew, means "God is gracious". John's entry augurs well for all peoples because God, through Jesus, is gracious towards sinful humanity.
The rest of the gospel is about the testimony of John:
- that he is not the Christ (or the awaited and anointed king who will liberate the Jews from the Romans); nor is he Elijah or the prophet (who people expected will precede the coming of the Christ);
- but instead introduces himself as the one who prepares the way for someone so great that he cannot even untie his sandal (a task usually reserved for slaves).
The significance of a testimony in Greek culture is more than just an objective accounting of things seen and heard. When a witness testifies, that witness becomes accountable for the outcome of the case. Thus, John, as witness who testifies to the graciousness of Jesus, must then live his life so that others will be ready to receive this gracious God.
That's the message of the gospel -- we are also called to testify to Jesus, not through words in a courtroom, but in the way we live our life.
Reference:
- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 13-16.
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