The season of Advent is both a delight and a challenge to
any preacher. This short season takes the church through
four massive themes and they are set against the relentless
trivialisation and infantilism that surrounds us in the
secular Christmas.
In this third Sunday in Advent our focus lies on the story
of a revolutionary called John the Baptist. Now we are used
to thinking of John as a religious revolutionary who
prepared the way for the coming of Jesus whose teaching
would ‘turn the world upside down’, but what we read in the
account of John presented by Jesus in Matthew chapter 11 is
more than that. Here we see John presented as a religious
and a political revolutionary.
This isn’t just John the Prophet, this is John the
Bolshevik! Here, and also in the Psalm, we are presented
with a clear subversion of the established political order.
But in order to see this there is something we need to know.
Throughout history politicians have used symbols and images
both visual and verbal to make points and convey messages.
Sometimes these symbols are clear and obvious to everyone,
sometimes less so and, in talking about John, Jesus uses one
that would have been obvious to everyone at that time but
not to us. ’What did you go out into the wilderness to
behold? A reed shaken in the wind?’ is a reference to, and
by implication, an attack upon the Herodian dynasty. Greek
coins showed images of, or symbols representing, Gods; Roman
coins showed the head of the Emperor, but coinage produced
by Herod the Great and his successors wanted to avoid
anything that might upset the religious sensitivities of the
Jewish establishment and therefore simply depicted a reed.
While intended to be a neutral symbol that would offend
neither Jew nor Roman it came to be understood as a symbol
of the Herodian dynasty, so the reference to ‘a reed shaken
by the wind’ would immediately have been understood by its
hearers.
This is then followed by a second question about a man
clothed in soft raiment which, while qualified by the
suggestion that such men are to be found in kings’ houses,
might also be seen as applying to the princely aristocracy.
We know that John was himself a priest, his birth narrative
is set in the context of his father’s service in the Temple,
but we have no record of his ever having served in the
Temple.
John presented himself as a common man. His clothing was
that of the working man of his day, but it was also the
clothing associated with the prophet Elijah. John was making
a statement about those who are to be seen as God’s people.
In much the same way as Kier Hardie took his seat as the
first Labour Member of Parliament wearing a tweed suit and a
deerstalker hat rather than a rock coat and a top hat in
order to make a point about being an ordinary working man,
so John had dressed in the clothes of a day labourer.
But now his ministry is ending. He is in prison having
spoken out vigorously against the corruption and decadence
of the royal court and he is anxious to know whether what he
has been calling for is going to happen.
In this season of Advent we see Isaiah, the Psalmist, the
Baptist and the Letter of James all looking forward to
something or someone imminently expected but not necessarily
understood. For Isaiah and the Psalmist there will be
a restoration of the true Israel and, indeed, for James,
although their understanding of what this means is
very different from his. For John, the question is: ‘Is this
the person who will put right all that is wrong in society;
the person who will correct the errors and evils that have
developed in the nation under a corrupt monarchy and
priesthood?’
In short, ‘Is Jesus the Messiah?’ Jesus’ reply to this
question is not to answer directly but to quote from, and
indeed expand upon, Isaiah. Isaiah had said that Israel
would see the glory of God and in that time, the blind the
deaf and the lame would be healed. He presented a vision of
this great journey to Zion where the righteous would travel
in safety and the unclean would be excluded.
Jesus goes farther. To his list of mighty works is added the
cleansing of the lepers and the evangelising of the poor. In
other words, Jesus isn’t simply restoring the Kingdom but
expanding it. Those whom Isaiah would have excluded, those
rendered unclean either through disease or poverty are now
included. This of course is the huge difference between the
teaching of Jesus and the teaching of any who came before
him, including John. The Old Testament figures and John
share a common understanding of faith and of salvation which
is based upon a concept of righteousness. In this they are
part of the same world as the Scribes and the Pharisees and,
perhaps even more, the Sadducees, the priestly party in
Israel. For the Pharisees this was about right actions and
obedience to the Law in minute detail. For the Sadducees it
was about the correct observance of ritual and custom, and
for John it was about judgement, repentance and restitution.
But all subscribed explicitly or implicitly to the idea that
there are two groups in society. To use the terms found in
Isaiah, there are on the one hand ‘the redeemed, the
ransomed of the Lord’ and on the other hand ‘the unclean’,
those who are not God’s people. Pharisees, Sadducees and
John would have disagreed violently over who fell into which
camp and where the boundaries were to be draw, but they
would have been in full agreement that there were
boundaries.
Jesus presents a wholly different picture. He comes to
proclaim good news to the poor, bestowing blessings on any
who will accept them. In today’s Gospel we heard Jesus’
praise for, and reassurance to, John the Baptist, but he
also set out, at least in part, the differences, in that
enigmatic sentence with which the Gospel closed, ‘the least
in the Kingdom of heaven is greater than he!’
That’s us he’s talking about. We are heirs of the revolution
preached by John but, far more, we are inheritors of the
Kingdom proclaimed by Christ. It’s not a kingdom with grand
kings or richly apparelled aristocrats, but it’s a more
splendid kingdom than John could ever have imagined, for it
is the Kingdom where Christ is King and, we, all of use, are
citizens.