Fitting To Fulfill

January 13, 2008     Epiphany 1 A

Isaiah 42:1-9             Psalm 29

Acts 10:34-43         St. Matthew 3:13-17

Our Old Testament lesson, the first of the servant songs in Second Isaiah, has deeply impregnated the Gospel narratives of our Lord's baptism. The heavenly voice at the baptism ("This is my beloved Son, with whom I am well pleased") is, in part at least, an echo of the words "in whom my soul delights" (Isaiah 42:1).

The word for "beloved" may be an alternative rendering of "chosen," and it is held by some that the word "son" is based on an ambiguous rendering of the original Aramaic word for "servant."

The original identity of the servant in Isaiah is a highly controversial issue. Some think that he represents the whole nation ofIsrael; others, a faithful remnant; and still others, an individual figure: the prophet himself, or some prophet or king of the past, or perhaps a messianic figure of the future.

What the original meaning was need not concern us here. In the liturgy today, as in the gospels, the servant is identified with Jesus, who is manifested as such in his baptism.

The latter part of the prophetic song speaks of the work of the servant: to establish peace on earth, to be a covenant to Israel and a revelation to the nations, to open the eyes of the blind, and to proclaim the liberation of captives.

This forms a suitable introduction to the stories from the earthly ministry of Jesus that will be read between now and the beginning of Lent. Jesus' words and deeds are an epiphany of the servant of the Lord. But what of this interplay between Jesus and John the Baptist?

In the early Church there was a "baptist" sect that believed John was the bearer of God's final revelation, in competition with the Christian Church. This made the story of Jesus' baptism (whose historicity, for that very reason, is beyond all reasonable doubt) embarrassing for Christians.

It would seem that by submitting to John's baptism, Jesus tacitly admitted John's superiority to himself, and therefore sided with the  "baptists" against the Christians.

Matthew explains Jesus' submission to John's baptism by inserting this little dialogue, in which Jesus gives the reason: "thus it is fitting for us to fulfill all righteousness." This word recalls that of Isaiah 42:6 in the first reading: "I have called you in righteousness," that is, in order to fulfill my purpose in salvation history.

Thus, Jesus' reply to John underlines the servant Christology of the baptism narrative. Jesus' submission to John's baptism was not to place him in subordination to John. It was, rather, part of God's plan, so that Jesus would be manifested as the servant of YHWH, now about to embark upon his mission.

Jesus stands at the bank of the Jordan having heard of John's preaching and moral-purifying ritual of baptism. The two meet in midstream and have an important little discussion. Jesus, according to Matthew's version, desires that John fulfill the Law by completing the righteousness prescribed in the Law. It will be the ending of the beginning. Jesus has done all things well according to his Jewish tradition.

Jesus stands in the waters remembering how the entire Jewish nation marched through the waters of the Red Sea from slavery into becoming one nation under God. Jesus is welcomed into his maturity as a Jewish Man. He leaves the waters to continue the Epiphany event.

It is at this point we notice that Matthew changes the wording of the voice from heaven. Mark has: "Thou art my beloved Son," thus making it a direct address to Jesus only. This suggests that originally the baptism was pictured as a personal experience of Jesus?his call from God to begin his mission.

Mark may already have intended this, for by including it in his Gospel he wants to explain to the reader who Jesus is, and not simply as part of Jesus' biography.

But Matthew wants to make it quite clear that the baptism is rather an epiphany declaring to the Church the true identity of Jesus: he is the servant of YHWH, fulfilling in his person the mission of the servant as depicted in Second Isaiah. Which brings us back to Isaiah.

The nation Israel is often referred to in scripture as "Servant". What we hear in today's First Reading is more specific and announces an individual with certain characteristics. The person will have the qualities of a prophet, but there is also the beginning of the sketch that describes the Messiah.

We hear that this person is chosen by God and pleasing to God. He will have God's spirit upon him and this will result in a quiet gentleness, not shouting out. He will not be either ruthless or violent, but live toward the kingdom of justice.

The second section of this "Servant Song" (this is the first of four in Isaiah), presents something radically new. This Servant will begin to extend the "light" of his teachings to other nations, "the coastlands."

This mission of "unblinding", opening ears and freeing captives is more than something physical. The light is the universal love of the God of Israel, the God of the Covenants of which other nations and peoples have not seen, not heard. They will be freed from the imprisonment of ignorance and fear.

God is extending the divine covenant beyond Israel's boundaries and this chosen person will begin the incarnate embrace.

Jesus' baptism marks the turning point of God's favor from a people of genetic identity to a people of faith identity. God's promise is being fulfilled. What was promised is coming true, and more. God's mercy and grace are being extended to those chosen in Abraham and in creation itself. No longer will a human family be called God's people. God's people will now extend to all those, who despite their ancestors, will be called sons and daughters of God because of the only begotten Son of God, Jesus.