By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 42:1-4, 6-7; Response: Psalm 29:1-4, 9-10; Second Reading: Acts 10:34-38; Gospel: Matthew 3:13-17
The prophecy of Isaiah has four poetic passages which are often called “Suffering Servant Songs.” These four poetic songs are: Isaiah 42:1-4; Isaiah 49:1-6; Isaiah 50:4-9 and Isaiah 52:13–53:12. Commentaries often give the name “Second Isaiah” to the prophetic author
of Isaiah 40–55, based on the belief that this text was added later to Isaiah’s original prophecy.
The “servant” in these four passages represents a prophetic figure — in two senses. First, the “servant” is the prophet “Second Isaiah” as he fulfills his mission, given by the Lord. Second, the “servant” is the entire people of Israel — chosen by God to serve as a prophetic witness to all humanity.
The second sense can be seen in Isaiah 41:8-10: “But you, Israel, my servant, Jacob, whom I have chosen … to whom I have said, You are my servant; I chose you … Do not fear: I am with you; do not be anxious: I am your God. I will strengthen you.”
The first sense is present in today’s reading from Isaiah 42: “Here is my servant whom I uphold… upon whom I have put my spirit; he shall bring forth justice to the nations.” The Lord God is commissioning his servant as a prophet to go forth and do his will.
Throughout Israel’s history, faithful prophets often suffered as they proclaimed God’s word to his people. Today’s passage describes how God’s faithful prophet responds to suffering: “not crying out, not shouting, not making his voice heard in the street.” Further, God’s servant (the prophet) does not commit violence as retribution for his suffering: “a bruised reed he shall not break, and a smoldering wick he shall not quench.” These two images of “reed” and “wick” represent those who are unimportant and vulnerable.
Thus the “suffering servant songs” embody and typify what it means to be God’s servant, as the prophet is. Instead of trying to impose his own justice, God’s servant trusts that God will bring justice at his chosen time: “I, the LORD, have called you for the victory of justice … to open the eyes of the blind, to bring out prisoners from confinement.”
These “servant songs” witness to how we can live as servants of the Lord God. The prophet is a faithful servant of the Lord, while the people of Israel are sometimes unfaithful. Isaiah’s servant songs present the prophet as a model for what all of Israel ought to be — God’s faithful servant.
Jesus Christ is the ultimate fulfillment of these “Suffering Servant Songs.” Jesus is the perfect embodiment of what it means to be God’s servant, as described in today’s reading and the other servant songs of Isaiah. To be Christ’s disciple is to imitate him in this way. The Virgin Mary gives us a similar witness during this Christmas season. When the angel Gabriel revealed God’s plan to her, Mary responded: “Behold, I am the servant (handmaid) of the Lord” (Luke 1:38).
Our second reading is from Acts 10, in which Peter orders that Cornelius and his household should “be baptized in the name of Jesus Christ” (10:48). For the early Christian community, this was a momentous event because Cornelius and his household were Gentiles. Peter is acting on his recognition that the Holy Spirit had been “poured out” on these Gentiles. “Circumcised believers” (Jewish Christians) accompanying Peter had also witnessed this outpouring of the Spirit on the Gentiles. Neither they nor Peter could deny it. So, Peter commanded that Cornelius and company be baptized — without them first becoming Jewish through circumcision.
This context explains the importance of Peter’s actions in today’s reading. Peter says: “In truth, I see that God shows no partiality.” Peter is reacting to Cornelius’ re-telling of his vision (Acts 10:30-33). Both Cornelius and Peter had received visions (Acts 10:1-24). Through these visions, Peter concludes that God is offering salvation in Christ Jesus also to the Gentiles.
Since Cornelius and company were not required to be circumcised, they did not become subject to the Jewish law. They were baptized in the name of Christ without this. Peter concludes this is God’s will when he sees that “the Holy Spirit fell upon all who were listening” (10:44). This happened when Peter was recounting Jesus’ public ministry, crucifixion, and resurrection. When they receive the Holy Spirit, Cornelius and his household glorify God.
Today’s Gospel describes “the Baptism of the Lord” — which gives today’s feast its name. John the Baptist’s main message is this: “Repent, for the kingdom of heaven is at hand” (Matthew 3:2)! Calling the people to be baptized in the Jordan River, John explained: “I am baptizing you with water, for repentance” (Matthew 3:11).
But when Jesus presented himself to John for baptism, “John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?” John recognizes that Jesus has no need of repentance. Instead, John recognizes Jesus’ authority to forgive sins and to call others to repentance.
Despite this, Jesus replies to John: “Allow it now, for thus it is fitting for us to fulfill all righteousness.” When John cooperates, Jesus’ identity is revealed by two signs as he is baptized. First, “the heavens were opened for him, and he saw the Spirit of God descending like a dove and coming upon him.” Second, “a voice came from the heavens, saying, ‘This is my beloved Son, with whom I am well pleased.’” These two signs reveal that Jesus is God’s Son and that God’s Spirit dwells in him.
Christian baptism is far greater than John’s baptism of repentance and forgiveness of sins. Rather, in Christian baptism, we become adopted sons and daughters of God, who sent his Son to share our weak human nature. Through Christ’s redemptive grace, Christian baptism also gives us the gift of the Holy Spirit — God’s presence within us as we await Christ’s return. Jesus’ baptism by John thus anticipates the graces which Jesus’ followers receive by being baptized in Christ’s name, invoking Father, Son and Spirit.