Second Sunday of Ordinary Time. Cycle A
Last Sunday we remembered the Baptism of Jesus. In the version of Mark and Luke, John the Baptist says nothing. In Matthew’s version, he engages in a brief dialogue with Jesus, because he does not understand that he has come to be baptized. The fourth Gospel follows a very different path: Jesus goes to the Jordan, but does not recount the baptism; instead, he introduces a brief discourse by John the Baptist. This is the text that is read this Sunday.
The testimony of John the Baptist (John 1,29-34).
One must imagine among the disciples and followers of John, enthusiastic about his person. Suddenly, they hear him speak, not of himself, but of an unknown character who has just appeared there.
First of all, he presents it as the Lamb of God who takes away the sin of the world. Strange formula, which no one understands very well, but which suggests a close relationship with God and with the forgiveness of sins. John’s followers have come to a baptism for the forgiveness of sins, and now they find a figure who removes it.
John continues saying that this unknown person is before me, because he existed before me. A surprising affirmation, because this unknown person does not seem older than John, and it is also not understood what “is before me” means, although it seems to refer to greater dignity.
This becomes clear when he adds: “I have seen the Spirit descending from heaven like a dove, and it rested upon him.” New surprise, because many rabbis claim that the Spirit of God has not manifested itself for centuries. Very great must this unknown be, especially considering that he not only receives the Spirit, but also transmits it in a new baptism, different from that of John.
And he concludes saying that this is the Son of God, a way of referring to the king of Israel, whom God adopts as son. (This is made clear by the words that Nathaniel will pronounce shortly afterward, addressing Jesus: “You are the Son of God, you are the king of Israel”: Jn 1:49).
Listeners of John would wonder amazed: Who is this who takes away the sin of the world, who is more important than John, upon whom the Spirit has rested, who gives the Spirit in a new baptism, who is the king of Israel? Surely, it must be the Messiah, even though it may not seem so.
In this brief narrative, we can distinguish two blocks of statements.
The first comprises a mosaic of the figure of Jesus: it begins by speaking of his relationship with the world, of the one who erases their sins; then of his relationship with John; finally of his relationship with God and with his Spirit. A character from whom only the best can be expected and who provokes astonishment and desire to know him.
The second refers to John: 1) he has announced the coming of someone more important; 2) he repeats twice, “I did not know him”; 3) but “I have gone to baptize so that he may be revealed to Israel”; 4) I have seen the Spirit descend on him; 4) I have seen him and I testify.
These statements also complement each other, outlining the mission of John the Baptist and his discovery of Jesus, from when God sends him to baptize until he meets the announced figure. In the vision offered by the fourth gospel, John the Baptist’s life only makes sense in service to Jesus, making him known to others. Something that could disappoint or confuse his disciples, but which should move them to accept Jesus, just as his master did.
Two notes:
‒ The image of the “Lamb of God,” which does not exactly match either the Passover lamb or the scapegoat of Yom Kippur, rather recalls the mysterious figure of Isaiah 53 who offers himself to die for the people and goes to death “like a lamb led to the slaughter,” without protesting or opening his mouth. Considering that in the Canaanite sphere the symbol of divinity was the bull, for its strength and bravery, choosing the lamb signifies a radical change, an option for the weak and gentle.
‒ «The sin of the world» is a formula that is only found here, and it is difficult to know what it consists of. A clue is offered by the first letter of John: «Everything that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not from the Father, but from the world» (1 Jn 2:16). All that would be what Jesus eliminates. But the question is debated.
The double mission of the Servant of God and of Jesus (Is 49:3-5-6)
The protagonist of this reading is a mysterious character who appears at the end of the book of Isaiah. Uniting various poems from chapters 42, 49, 50, and 53 outlines the figure of a “Servant of Yahvé,” to whom God entrusts the mission of converting the Jewish exiles in Babylon (the king of Persia Cyrus will be in charge of political salvation). The Servant, after an initial stage of enthusiasm, experiences a profound crisis, thinking that all his effort has been useless. Then, the Lord renews the mission with respect to Israel and even expands it, extending it to the whole world.
This poem from Isaiah helps to understand Jesus’ mission of “taking away the sins of the world.” A mission that involves two aspects. The first, relative to the people of Israel, consists of converting them to the Lord; indeed, their initial message will be “repent and believe in the good news.” The second refers to the whole world: to illuminate all nations so that the salvation of God reaches to the ends of the earth; their rapid visits to Phoenicia and the Decapolis, their good relationship with the despised Samaritans, symbolize and anticipate the universal mission of the Church, without borders or walls.
Note on the second reading (1 Corinthians 1,1-3)
From this Sunday until the sixth of Ordinary Time (this year 2026, Lent begins on February 18), the second reading is dedicated to various passages from the First Letter to the Corinthians, of great interest for knowing various problems of the primitive Church. In the Sunday liturgy, only chapters 1-3 are read. You can encourage us to read this letter privately.
José Luis Sicre
English version translated with AI