Gospel for Sunday, December 15: Luke 3:10-18
III Sunday of Advent C
10The crowds questioned him, “What shall we do? ‘11He answered them, ’He who has two tunics give to him who has none, and he who has food let him do likewise.” 12There also came some publicans to be baptized, and they asked him, “Master, what shall we do?” 13And he said to them, “Do not demand anything more than what has been fixed for you.” 14Some soldiers also questioned him, “And we, what shall we do?” He answered them, “Do not mistreat or extort anything from anyone; be content with your wages.” 15Because the people were waiting and all, concerning John, wondered in their hearts whether he was not the Christ, 16John answered them all, saying, “I baptize you with water; but he comes who is stronger than I, whose sandal laces I am not worthy to untie. He will baptize you in the Holy Spirit and fire.17He holds the shovel in his hand to clean his threshing floor and to gather the wheat into his barn; but he will burn up the straw with unquenchable fire.” 18With many other exhortations John evangelized the people.
Lk 3:10-18
Dear sisters and brothers of Misericordia, I am Carlo Miglietta, a doctor, biblical scholar, layman, husband, father and grandfather (www.buonabibbiaatutti.it). Also today I share with you a short thought meditation on the Gospel, with special reference to the theme of mercy.
Convert to sharing and non-violence
John asks those he encounters to change their conduct, to behave in a way that testifies to true conversion. These pericopes (vv. 10-14) that are exclusive to Luke reveal the evangelist’s interest in the universal dimension of redemption. It is an essay in “professional morality.” Three different categories parade before the Baptist:
1. the Jews who vainly allege their descent from Abraham and who must, instead, perform “fruits worthy of conversion,” that is, witnessing a genuine change of life. And these fruits are the sharing of goods with the poor;
2. the publicans, that is, the tax collectors and their subordinates, invited to the rigor of justice by avoiding bribery and harassment;
3. the soldiers, who are enjoined to overcome all kinds of violence.
“The people who came to John asked, “What shall we do?” A surprising fact this, that everyone, more or less, was asking the same question to John, who spoke of the necessity of conversion, of repentance of one’s sins, which was a clear thing. Surprising fact that people did not know the commandments, so much so that they needed to ask that question that the gospel presents to us three times.
That question reveals that many in Israel thought salvation required a series of special, ritualistic gestures. Obsessive, punctilious ritualistic gestures made to create an aura of sacredness intended to elicit self-satisfaction, not inwardness. They were ablutions, washing of glasses and dishes, etc.
“What are we to do?”; this is the question – coming to us – of those who have of the Christian life only, by now, a vague memory going back to the time of Confirmation. After that event of grace, we know that for a great many there is a void. There is talk that today 3/4 of young people after Confirmation cease Christian practice. Those questioned and exhorted to think about their salvation do not hesitate to say, precisely, “What should we do?” They think of formal rituals, which do not enter into concrete life. So the sacraments they think of them as moments of the sacred and not as moments of encounter with God and with their brothers and sisters, for a greater intensity of encounter. And they are happy when they show us the holy cards they have in their wallets, the medal around their necks, and they tell us with particular emphasis that they have gone to Lourdes and San Giovanni Rotondo, and that every Sunday they go to the cemetery.
However, John’s response is far from presenting ritualistic practices, and addresses the concreteness of life. And that is what we must forcefully present to our brothers and sisters….
“What should we do?”; but we know: love. Don Abbondio said to Card. Federigo. “But what should I do?” He was answered, “Love, love, my son!” (http://www.perfettaletizia.it/archivio/anno-C/nuove_omelie_html/III_avvento.html)
Jesus alone baptizes us in Holy Spirit and fire.
Luke would like to dispel “possible misunderstandings between the person of the Messiah and that of his forerunner, which suggest how modest, humble the figure and appearance of Jesus must have been, if years after his first manifestation and affirmation the Baptist could still be confused with him” (O. Da Spinetoli). John’s gospel (Jn. 1:8,19-34) will be very explicit in pointing out that John the Baptist is not the Messiah. Making a comparison between Luke and Matthew (both dependent on the Q source) we find that:
1. Luke omits John the Baptist’s announcement that the kingdom of God is at hand (Mt 3:2) and reserves this proclamation for Jesus (Lk 10:9, 11).
2. Luke suppresses the description of the Baptist in the role of Elijah (Mt 3:4; Mk 1:6) and the account of the Baptist’s activity, especially the fact that they flocked to him from every region to be baptized (Mt 3:5).
3. In the statement, “He comes after me who is stronger than I,” Luke dismisses the danger of Jesus being considered a disciple of the Baptist. Luke considers John the last and greatest of Israel’s prophets, but clearly outside the glorious messianic era that begins with Jesus (Lk 16:16; Ac 13:24).
The figure of the Baptist is all leaning toward another character and another baptism “in the Holy Spirit and fire.” In relation to Christ, John feels similar to a slave of the lowest level: untying the lace of his sandals was an act that a master could not demand of his Jewish servant because it was considered too humiliating.
Jesus alone baptizes us, that is, immerses us in God, in his holy Spirit who is a consuming fire; the Holy Spirit descends on the early Church in the form of “tongues like fire” (Acts 2:3).
So many times in the Bible fire symbolizes God: “The Lord your God is consuming fire.” (Deut. 4:24). God as a “smoking furnace and a blazing torch passes through the midst of the divided animals” (Gen 15:1-21) to enshrine his Covenant with Abraham. To Moses he appears as a burning bush (Ex 3:1-6). During his revelation at Sinai, “the Lord had come down in fire, and his smoke went up like the smoke of a furnace” (Ex 19:18): “the Glory of the Lord appeared in the eyes of the Israelites as a consuming fire on the mountaintop” (Ex 24:17). During the wilderness journey God follows his people like a pillar of fire (Ex 13:21-22; 14:24).
Jesus is indeed a consuming fire: “I have come to bring fire to the earth; and how I wish it were already kindled…! Do you think that I have come to bring peace to the earth? No, I tell you, but division (diamerismòn)” (Luke 12:49, 51).
“The person and work of Jesus does not leave those who learn of him indifferent. He is like a fire that heats, inflames, purifies the men he meets…. Christ’s proposals are therefore incendiary, they do not leave men and things undisturbed, they provoke a revolution (diamerismòs) in those who receive them” (O. da Spinetoli): ‘Bear therefore fruit worthy of conversion’ (Lk. 3:8)!
Happy Mercy to all!
Anyone who would like to read a more complete exegesis of the text, or some insights, please ask me at migliettacarlo@gmail.com.