By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 49:3, 5-6; Response: Psalm 40:2, 4, 7-10; Second Reading: 1 Corinthians 1:1-3; Gospel: John 1:29-34
Isaiah 49:1-6 is known as the second (of four) “Suffering Servant Songs” found in Isaiah.
“The LORD said to me: ‘You are my servant, Israel, through whom I show my glory.’” We might think that this phrase identifies the servant as the people of Israel, but this is contradicted by the following line: “It is too little, the LORD says, for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel.”
Although it is a “lesser” part of the servant’s mission, God commissions the “servant” to “restore the survivors of Israel.” Thus the “servant” is apparently the prophet (author of this text), not Israel. But the role of Israel in God’s plan is closely integrated with the mission of God’s “servant” — the prophet. For example, God promises to “show my glory” through his “servant” the prophet, but God also shows his glory through the people of Israel as a whole. Indeed, God gives the prophet a mission to “raise up” and “restore” the people of Israel for this purpose: that God might show his glory through his people. If Israel returns to faithful obedience in their covenant with God, then God’s glory will shine through them.
Isaiah 49:1-6 also emphasizes that the Lord has prepared the servant for his mission since before his birth. Verse 49:1 says this twice in parallel phrases: “Before birth the LORD called me, from my mother’s womb he gave me my name.” Verse 49:5 says this a third time: “Now the LORD has spoken who formed me as his servant from the womb.”
God promises his servant: “I will make you a light to the nations, that my salvation may reach to the ends of the earth.” The text describes this as the “greater” part of the servant’s mission. In its original context, it is the prophet whom God will make “a light to the nations.” But the early Church recognized that followers of Jesus Christ had become “a light to the nations.”
For example, Isaiah 49:6 is quoted by Paul and Barnabas in Acts 13 to justify their proclamation of Christ’s Gospel to the Gentiles — all peoples — not just to their own Jewish people. Acts 13:46-47 says: “Both Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you (fellow Jews) first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. For so the Lord has commanded us, ‘I have made you a light to the Gentiles, so that you may bring salvation to the ends of the earth.’” By following Jesus Christ, Paul and Barnabas have become “a light to the nations.” In Matthew 5:14, Jesus similarly says to his disciples: “You are the light of the world.”
Also, St. Paul quotes Isaiah 49:8 in 2 Corinthians 6:2: “Working together, then, we appeal to you not to receive the grace of God in vain. For he says: ‘In an acceptable time I heard you, and on the day of salvation I helped you.’ Behold, now is a very acceptable time; behold, now is the day of salvation.” Here Paul describes his own ministry, in which Paul announces that Jesus Christ has brought “the day of salvation” through his death and resurrection. Paul teaches the Corinthians that the prophecy of Isaiah 49:1-13 is fulfilled by Jesus Christ.
Our second reading is the beginning of Paul’s first letter to the Corinthians. Paul describes himself as “an apostle of Christ Jesus by the will of God.” Here Paul defends his authority as an apostle sent by God to proclaim the Gospel. Paul continues this theme in 1 Corinthians 9:1-6 and in 1 Corinthians 15:8-9: “Last of all … (Christ) appeared to me. For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God.”
Paul names “Sosthenes” as his co-sender of this letter. Calling Sosthenes “our brother” indicates that he is a disciple of Christ. This could be the same Sosthenes mentioned in Acts 18:17: “They all seized Sosthenes, the synagogue official, and beat him in full view of the tribunal.” This event is placed in Corinth.
Paul addresses his letter to “the church of God that is in Corinth,” which he describes as “called to be holy.” Later (1 Corinthians 3:3), Paul tells the Corinthians: “you are still of the flesh. While there is jealousy and rivalry among you, are you not of the flesh?” Paul is calling upon the Corinthians to grow in holiness. Paul completes his greeting: “Grace to you and peace from God our Father and the Lord Jesus Christ.” This is similar to Paul’s opening greeting in his other letters.
In today’s Gospel, John the Baptist points to Jesus, saying: “Behold, the Lamb of God, who takes away the sin of the world.” Many commentators connect this to the unblemished lamb slaughtered for the Passover feast.
But John’s words might have additional significances. First, Isaiah 53:7 says: “Though harshly treated, he submitted and did not open his mouth; Like a lamb led to slaughter or a sheep silent before shearers, he did not open his mouth.” This comes from the fourth “Suffering Servant Song.” Early Christians understood this prophecy to be fulfilled by Jesus Christ. For example, in Acts 8:32-33, Philip demonstrates to an Ethiopian eunuch that this exact Isaiah passage refers to Jesus Christ. Second, certain apocalyptic texts (Testament of Joseph 19.8; 1 Enoch 90.38) describe a messianic figure (who appears at the end of this age) as an “apocalyptic lamb.”
John identifies Jesus as “the Lamb of God” because John had witnessed “the Spirit come down like a dove from heaven and remain upon (Jesus).” John had received a revelation from God that this sign would identify “the one who will baptize with the Holy Spirit.” God is acting in a new way in Christ — abundantly pouring his Spirit upon men and women.