Isaiah 49:1–7; Psalm
40:1–12; I
Corinthians 1:1–9; John
1:29–42
A homily by Fr. Gene
Tucker, given at St. Thomas, Salem, Illinois on Saturday, January 18, 2014; and at St. John's, Centralia, Illinois and Trinity
Church, Mt. Vernon, Illinois on Sunday, January 19, 2014.
“WHAT’S IN A NAME?”
(Homily text: John 1:29–42)
What’s in a
name?
Especially
we might ask that question in regard to Jesus Christ, for the various titles
(of which there are many!) help to describe who He is, what He came to do, and
just what His presence and ministry among us means for our present life, and
our future life with God once this life is over.
In today’s
gospel reading, we hear St. John the Baptist say, “Behold the Lamb of God, who
takes away the sin of the world.” And
then, John tells us that John the Baptists repeats part of this description of
the Lord a day later, saying, Behold the Lamb of God.”
As we read
our gospel passage a little further on, we run into other characteristics of
the Lord, or titles which are applied to Him:
1. He who was before me; 2. He who baptizes with the Holy Spirit, 3. The Son of God; 4. Rabbi (which, John tells us, means
“teacher”); and 5. Messiah (which means
“Christ”).
Let’s dwell
just on the first description that John applies to the Lord: “The Lamb of God.”
We who live
on this side of the Lord’s resurrection understand pretty well just what John
meant by describing Jesus as being the “Lamb of God.” After all, the Apostles, and those who came
to faith because of the apostolic ministry and teaching (which includes us,
living today), have had time to study and pray about the meaning of John’s
description. The Church (which is – in
its most pure sense – a community of believers who follow God through Jesus
Christ) has arrived at some understanding of just who Jesus Christ is, as the
Lamb of God. (We’ll say more about the
Church’s understanding in a moment.)
In fact,
the Church has incorporated John’s description into the liturgy. This is known as the Agnus Dei,[1]
which, translated into English, is “Lamb of God, you take away the sins of the
world.”
But what
might those who first heard John the Baptist utter the words, “Behold, the Lamb
of God who takes away the sin of the world,” have thought about this
description? What Old Testament
references to a lamb might have come to mind for these devout Jews who knew the
writings of Moses and the prophets?
At least
four Old Testament references to a lamb come to mind, as perhaps they did to
John’s original hearers, as well. They
are:
- Abraham’s sacrifice of his son, Isaac (Genesis 22: 7): As Abraham and Isaac reach the place of sacrifice, Isaac asks, “But where is the lamb for the burnt offering?”
- The Passover lamb (Exodus, chapter 12): The blood of the Passover lamb assures the people that God’s angel of death will pass over the house where the blood has been smeared on the doorposts and lintel, sparing the first-born who live inside.
- The sacrifice for the forgiveness of sins (Leviticus, chapter 14): The Law of Moses required the sacrifice of a lamb for the forgiveness of sins for one who was afflicted with leprosy.
- The Suffering Servant song (Isaiah, chapters 52 & 53): The Suffering Servant is described in Isaiah 53: 7b as being “”Like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth.”
As the
Apostles grappled with the events of the Lord’s passion and death, all of these
Old Testament images seem to have helped them understand the meaning of His
death on the cross.
They saw a
parallel in Abraham’s sacrifice of his son, except that, in Jesus’ case, God
did not send a substitute for the sacrifice, and did not spare His own Son from
being sacrificed.
They saw a
parallel to the events of Passover, noting that Jesus’ death took place at the
time of the slaughter of the Passover Lambs.
Moreover, John’s gospel account, in particular, connects those two
events, and the fact that Jesus’ legs were not broken is connected in John’s
account to the requirement not to break the bones of the Passover lamb (see
John 19: 38 for this connection).
They saw a
connection to the sacrifice that was demanded for the forgiveness of sins by
the Law of Moses, noting that Jesus had told them, at the Last Supper, that His
blood would be shed “for the forgiveness of sins.”
Then
finally, they noted the descriptions of the suffering servant as Isaiah had
foretold, seeing the parallels between the things Isaiah described and the
things that happened to Jesus during His suffering.
But it is
the connection to the Passover that seems strongest in the Fourth Gospel. This connection is quite prominent in the
Church’s estimation, as well.
For with
Jesus’ death, the powers of death have now been turned aside, and those who are
protected by the blood of Jesus are safe from destruction.
That seems
to be the essential meaning and importance of Jesus’ death, which protects us,
even today, from the effects of sin and the death that results from it.
Each time
we celebrate the Eucharist together, we remember the Lord’s death, and we
rejoice in the benefits and gifts that are ours as the result of the gift of
His sacrifice on the cross. We are
protected and shielded from the powers of death that would try to separate us
from God’s love and God’s presence.
Indeed, the
Eucharistic celebration is essentially a remembrance of the Lord’s sacrifice of
Himself on the cross. The language of
the communion prayers underscore this connection. Even the linen cloth that covers the altar
bears five crosses, which are embroidered into the fabric, reminding us of the
five wounds the Lord suffered on the cross (His hands, His feet, and the
spear-wound in His side). (You are quite
welcome to come up and look at the linen covering!)
All of
these meanings, taken together, help to inform us about the mystery of God’s
coming in the person of His Son, Jesus Christ.
No one meaning can help us to discover the full meaning and importance
of that event. Jesus Christ’s death on
the cross is an essential part of this meaning, for the trajectory of the
Lord’s life leads to the cross, and then to the empty tomb.
So, as it
turns out, there’s plenty of meaning in a name.
And as we ponder the meanings of the various names and titles that are
applied to the Lord Jesus Christ, may our understanding deepen and grow, as the
light of God shines ever more brightly in our minds and in our hearts.
AMEN.
[1] The Agnus
Dei is part of what is called the Ordinary of the Mass. The Ordinary consists of those things that
are done regularly, and it includes the Kyrie,
the Gloria, the Creed, the Sanctus/Benedictus, and the Agnus Dei. By contrast, the Propers are those things
that are particular to a particular day’s celebration, and would include things
like the appointed Scripture readings, which is known as the Lectionary.
