January 13, 2012
Sunday Scripture
Second Sunday in Ordinary Time
BY FATHER DONALD DILGER
In the Prologue (preface, foreword) to his gospel, the author introduced readers to John the Baptizer. He emphasized John’s role as a witness to Jesus. Immediately after the Prologue the witnessing of the Baptizer was given in considerable detail. The author divides the testimony of John into three days. The testimony of the first day was directed to an official delegation of priests and Levites from Jerusalem. On the second day John’s testimony is given to the world at large. The Baptizer’s third witnessing is directed at two of his own disciples, “Behold, the Lamb of God.” This is how the author of the gospel introduces the first activity of Jesus’ public ministry, the gathering of disciples.
This third witnessing was a generous act by the Baptizer. It was taken as an invitation by his disciples to leave him and follow Jesus. The author writes, ‘The two disciples heard and followed Jesus.” John was willing to give his own followers to Jesus in keeping with his earlier proclamation that he was only a slave to him “whose sandal string I am unworthy to untie.” In the second witnessing the Baptizer said, “After me comes a man who ranks before me, because he existed before me.” Later on he will say, “He must increase. I must decrease.” What an example for the clergy, from Pope to bishop to priest to deacon! John’s “I” shows no egotism, only ministry and service. John fades away before Jesus as the moon fades away at the rising of the sun.
Jesus asks the two disciples of John, “What do you seek?” They answer with a counter-question, “Where are you staying?” Jesus extends his first invitation, “Come and see!” They spend the day with him. Note that they are not named here, but later the author writes, “Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.” The detail, “it was about four in the afternoon,” or as the Greek reads, “It was the tenth hour of the day,” (counting from six in the morning), gives this account the feel of accurate historical reporting by an eyewitness. The other of these first two disciples of Jesus remains unnamed, but is often thought to be the disciple who in this gospel is called “the Beloved Disciple.” He may well be John, son of Zebedee, but that is not the only possibility.
Andrew next does what every Christian is expected to do — to bring others to Jesus. Thus John writes, “He (Andrew) first found his own brother Simon, and told him, ‘We have found the Messiah.’” The word “messiah” is of Hebrew origin. This gospel was written for Greek-speakers. Therefore the author adds, “which is translated Christos,” that is, “Christ.” Both titles, one derived from Hebrew, the other from Greek, have the same meaning, “the Anointed One.” Because of the importance of the Book of Daniel for early Christian teachers as a way of understanding the identity and role of Jesus, we may rightly see the influence of Daniel 9:24-27 in applying this title to Jesus. Daniel speaks of “an anointed one, a prince . . ., “who will be cut off, and have nothing.” Though the original reference is to the murder of the high priest Onias in 171 B.C., Christians found much in this passage of Daniel to inspire them to reapply it to Jesus.
Andrew brought his brother Simon to Jesus. We are accustomed to the elaborate blessing, naming, and commissioning of Simon as “the Rock” (Petros, that is, “Peter”) in Matthew 16:15-20, “Blessed are you, Simon, son of John (or “Johnson”), for flesh and blood have not revealed this to you, (Simon’s public profession of Jesus as Messiah, Son of the living God), but my Father, who is in heaven. And I say to you. You are Peter and upon this Rock I will build my Church, etc.” The Gospel of John presents a much simpler picture, “Jesus looked at him (Simon) and said, ‘You will be called Cephas,’ which is translated Petros.’” Again John translates for his Greek readers. Cephas is Aramaic for “Rock.” As Abraham, father of Israel, the People of God, was said to be “the Rock” from which Israel was hewn, Isaiah 51:1-2, so Peter is named by Jesus as the Rock from which the new Israel, the Church, is cut or hewn and upon which it rests.
The call of Samuel, prophet and last judge of Israel, was chosen for today’s first reading as an illustration of a call from God. The liturgy therefore indicates that the call of Jesus in today’s gospel, directed at two of John’s disciples, “Come and see,” is also a call from God. Samuel’s response to God’s call is the response expected of every Christian when Jesus calls, “Speak, Lord, for your servant (slave) is listening.”
In the previous chapter Paul reproached the Corinthian Christians for immorality rampant among them. This was not only sexual immorality but idolatry, drunkenness, and robbery. After a further reprimand about lawsuits against each other, he returns to the theme of sexual immorality — prostitution, fornication, adultery. He notes that the body is not for immorality but for the Lord, and the Lord for the body. Christian bodies are temples of the Holy Spirit. “You are not your own, but have been purchased at a price.”