3rd SUNDAY OF ADVENT
Philippians
4: 4-7
Luke 3: 10-18
"With these and many
others, John
announced the Good News to the people.”
Today, we continue
with the gospel of Luke. And as a continuation, we further meditate on the
ministry of John the Baptist. Today’s gospel is divided into two main parts.
The first part tells us about the practical advices of John to people who came
to him: for conversion. The second part is a
further revelation of the Baptist's identity and his introduction to the
Messiah. Let us follow the gospel’s presentation for our reflection.
1. John’s prophetic
ministry by this time has become unstoppable. John became so fiery, bold and
uncompromising. Thus, he gained attention and reactions from various sorts.
There were some who became uncomfortable with his message, like Herod. Others
even hated him, like Herodias. But heaven’s truth always finds its way, and
John's message would now surely touch the countless hearts and souls especially
those who, despite sin and failure, still long and desire for heaven's peace.
Among others, the evangelist identifies these three groups of people:
a. The General Public. People from all
walks of life came to hear John and became so anxious of what to do. John's
reply was: "If you have two coats, give one to the person who has none;
and if you have food, do the same.” To these average people, John demands nothing extraordinary. What
John asks from them is simply to live out the common imperatives of
neighborhood and fraternity. Of course at one point, this may appear difficult
for the Jews since their neighbor is only their fellow Jew. But at another
point, John opens their eyes to the real
meaning of fraternity. When the Messiah whom he foreruns comes, the standards
of the messianic kingdom must prevail. Meaning, the rule of love and
justice must reign in all affairs of human life, and not only the rule of law
(i.e., Mosaic Law). Thus, the concept of neighbor shall be understood
according to the standards, of love that
goes beyond any convention. Here, every needy is a neighbor to anybody; and
anybody in turn is a neighbor to the needy. It is like that of the Good
Samaritan who looks beyond the conventional limits of a needy Jew. The robber's
victim is in need and so he is a neighbor regardless of being a Jew. And in
turn, the Samaritan, a non-Jew, now becomes a neighbor, too, to a Jew. Hence, the favor of God's kingdom befalls upon the
Samaritan since he - and not the priest or the Levite - has proven to be a
"neighbor to a needy neighbor." He has the golden heart of charity to
"give his coat and food to the person who has none."
b. The Tax collectors. This group is very
familiar in the gospel. They make one segment of society whom people so
despise. And this is because they make easy money out of their own people. By
collecting taxes and remitting it to Rome, tax collectors are considered
traitors to their own people and collaborators to the foreign power. But not
only that. Rome only requires them a quota, but most often the tax collectors
collect taxes so excessively so that whatever excess becomes theirs.
This mal practice is still a common occurrence in
our-revenue systems today's. Perhaps,
today’s tax collectors are no much collaborators with the government as they
are with the tax delinquents themselves. So, by cheating, they do make enormous
profits for their pockets. This is one clear cause why our economy has worsened
through the years. But in whatever case, John's advice still resounds relevant:
"Collect no more than your fixed rate.”
c. The Soldiers. The evangelist must have
intentionally noted the soldiers as one group to mention. The Jews detest them
because these people most often live with the moral dictum that might is
right. In many countless ways, soldiers are literally mightier than others.
Thus, in countless occasions, too, ordinary citizens become victims of their
whims and caprices. But this thing is no foreign to modern man's experience.
Today, instead of feeling safe and secure in the presence of soldiers, ordinary
folks feel the total opposite of it. This situation is terribly sad and
unfortunate. Perhaps not even soldiers themselves feel the pride and honor of
being feared of. But no one shall be blamed for it, but the soldiers
themselves. This is simply the product of their own making. Most of our
extortion cases and other crimes are works and maneuvers of uniformed men.
Thus, John's answer is applicable than ever: “Don’t take anything by force
or threaten the people by denouncing them falsely. Be content with your
pay."
2. By the practicality of John's advices and the
authenticity of his message, "the people were wondering about John's
identity, ‘Could he be the Messiah?’” Again, at this stage, John is
already at the height of his popularity, and his personality has become so
acceptable to the people. The people, for their part, are even suspecting that
John is already the long awaited Messiah. So, a mere "yes" on
the part of John would become a turning point of many things, even of salvation
history itself. But John's faithfulness to his role shams all these
temptations. John does not take what is not his, and much less pretend to be
what he is not. He distinguishes himself from
the Messiah by identifying the much nobler things the Messiah is going to do.
a. “I baptize you with water, but the one who
is coming will do much more; he will baptize you with Holy Spirit and fire.”
John's baptism is only a baptism of
repentance, and although it is deeply evangelical, it serves only as a
preparation to a higher form of baptism Thus, John clearly states that his is a baptism of water while
that of the Messiah is of Holy Spirit and fire. The latter is indeed of a
higher form - and which comes only from the Messiah - because it involves a
change of being. It cleanses the sinful man from original sin and enables him
to live a life of grace. Thus, by the baptism of the Holy Spirit, we become
rightful heirs to the kingdom being worthy sons and daughters of God, calling
him “Abba, Father!" (Rm 8:15). In other words, while John's baptism
reformatory, Jesus' baptism is redemptive and sacramental.
b. “He comes with a
winnowing fan to clear his threshing floor and gather the grain into his barn.
But the chaff he will bum with fire that never goes out.” This is the
messianic justice, which accompanies his redemptive gospel. While the Messiah
invites all people indiscriminately, he also takes good care of the gospel he
preaches that it may not be mocked, insulted and degraded. Everybody gets what
he deserves. Those who welcome his reign with a contrite and sincere heart
shall make up his community of the elect, like the grain gathered into his
barn. But they who refuse shall lament forever for they shall be like chaff
burn with fire that never goes out.
"With these and
many others, John announced the Good News to the people."