Second Sunday of Advent
(Baruch 5:1-9; Philippians 1:4-6.8-11; Luke 3:1-6)
We have arrived at a new liturgical year. This means that we
hear a different gospel at Sunday Mass. In 2024 we have read from the Gospel
according to St. Mark on most Sundays. In 2025 we will read from the Gospel
according to St. Luke. Today's gospel reading can serve as an introduction to
Luke. It contains some of his outstanding characteristics.
The first verse of the reading synchronizes the story of
John the Baptist with that of the world. This technique of Luke shows that John
was not a mythical person like King Arthur of Great Britain but really lived.
The narrative of Jesus' birth begins with similar words: “In those days a
decree went out from Caesar Augustus…” Luke assures us that following Jesus
Christ is based on historical facts, not imaginary ideas.
Another characteristic of Luke indicated by the
synchronization with world history is the reverence for Judaism. He mentions
two high priests, Annas and Caiaphas. Luke will tell how Jesus enters the
Temple three times and will call it “my Father’s house.” In the Acts of the
Apostles, also written by Luke, the community of the apostles will participate
in Temple prayers. For St. Luke, Israel does not completely reject Jesus but
respects him, at least in part.
The reading continues, “…the word of God came to John the
son of Zechariah in the desert.” Luke greatly emphasizes the word of God as the
seed of faith. Prophets like John and Jesus receive the word of God and pass it
on to others so that people may know God’s will. Another characteristic of Luke
is the great narrative of Jesus’ birth suggested here by mentioning that John
is “son of Zechariah.”
Luke says that John goes throughout the region of the river Jordan
“proclaiming a baptism of repentance for the forgiveness of sins.” Luke does
not explain the content of his preaching in today's passage. We will hear it in
next Sunday's gospel. It is his way of developing a story gradually so that it
attracts the reader's attention. We see this trait in the parable of the Good
Samaritan and the story of the disciples on the road to Emmaus.
By referring to penitence and forgiveness Luke indicates
repentance. More than the other evangelists Luke emphasizes this theme. For
this reason, he will include the parables of the "Prodigal Son" and
the "Tax Collector and the Pharisee" in his gospel. He will show the
power of repentance with the story of the woman who washes Jesus' feet with her
tears.
Perhaps we have noticed that Jesus does not appear in this
gospel passage. However, he is here as the motivation for of the narrative.
Jesus is the Lord whom John proclaims as coming with salvation. As such, he is
the prophet that Israel has awaited since the time of Moses. In the Book of
Deuteronomy, Moses, who to date was Israel's greatest prophet, says that God
will raise up another prophet like him. This prophet will speak with God face
to face. Who could Moses be talking about if not Jesus Christ? For Luke, Jesus
Christ is the Son of God who comes like Moses to free the people from slavery.
But he is greater than Moses as he is greater than Caesar Tiberius of the synchronization.
Jesus does not free Israel from slavery to Pharaoh but the world from slavery
to sin. He not only speaks face to face with God but, as the Son of God, shows
the world the face of his Father. God will raise him from the dead so that we
may follow him.
