Sally A. Brown, Professor Emerita, Princeton Theological Seminary
Only in Advent Year C do we spend two weeks in the company of John the Baptist. Last week’s Gospel reading, which began with Luke’s roll call of earthly power brokers, announced that the world-shaking Word of God came not to the mighty but to a prophet named John in the Judean wilderness. This Sunday, Luke takes us to Jordan’s banks to join the crowd and grapple with John’s exhortation to change the trajectory of our taken-for-granted lives. Why? Because, says John, “one greater” than he is on the way, coming to baptize us with purifying Spirit* and dross-consuming fire.
Reading Luke well means attending to Luke’s relationship to Mark and Matthew. Both Mark and Matthew describe the Baptist’s garb and lifestyle; Luke does not. Mark omits John’s warning that Abrahamic descent does not excuse anyone from judgment; Matthew and Luke both include this. Mark makes no mention of John’s unflattering salutation, “you brood of vipers.” Matthew reserves it for the religious elite, but in Luke, John addresses the entire mass of humanity elbowing its way to the river for baptism: “You wriggling mass of snake hatchlings! Who warned you to flee from the wrath to come?” They are a swarm of little vipers slithering frantically ahead of a deadly brush fire.
Unique to Luke is John’s back-and-forth with specific listeners in the crowd that have come for symbolic washing (baptism) to signify repentance. Three groups—the general crowd, tax collectors, and soldiers (conscripted Jews as well as Romans)—ask, “what shall we do?” John makes it clear that repentance isn’t a hand-wringing apology to God and neighbor; repentance is a process of active behavioral change. Over two millennia later, John’s directives still strike home with stinging relevance: You who have more than you need: share. You who take more than you’re owed: quit over-charging. You who wield the power of sword or court: quit misusing your power to collect bribes.
John the Baptist challenges our relationship to our possessions, our positions, and the forms of power entrusted to us. Modern materialistic societies deliberately hitch self-worth to our capacity to acquire and possess. John says: “Keep only what is necessary; give away the rest.” We need not hold high office to abuse our position and power; even parents or partners can manipulate those who depend on them. In work-place or church, those with superior education, social skills, or financial savvy can bully others. John declares: “Acknowledge your malpractice. Turn! Change your ways!”
Many feel lost—trapped—in a wilderness this Advent season. Escalating international conflicts abroad and instability at home, economic and political, stoke fear. Many feel helpless. John’s message rings through this wilderness, our wilderness: “Turn! Re-align your hoping and your praying, your choices and your actions, with God’s love and justice.” For coming towards us is “One more powerful” than any human figure or regime that we imagine controls our future. Already among us is One whose refining fire will burn away counterfeit promises (many made in his name) that “salvation” will come through racial “purging” of the nation, or when an enlightened few rule through religious law enforced with an iron fist. This is not the reign of God. Instead, let giving replace fearful hoarding. Let generosity raise up the poor. Let power be used not to harass, but to protect, to shelter, and to heal. Look to the horizon, for God’s Christ has come, and will return, to burn with purifying fire the dross of every human pretention, and to baptize us all with life-renewing Spirit.
*Some translations insert “the” and “Holy” before “Spirit”. Neither of these words appears in the text.
Insights into Biblical Greek Grammar and Syntax 