Jesus is our glimpse of God
Commentary
"Jesus is the best picture of God what was ever took." The little boy who said that gets an F in grammar and an A in theology. Luke says just about the same thing, but in his own polished and artistic way. "You are my Son, the Beloved; with you I am well pleased" (Luke 3:22b). Here shines the historic profession of the church that in and through a particular slice of history God has made himself known in a unique and pivotal way.
Artists of olden days who wanted to indicate the invisible God at work in the lives of those they were portraying added a halo around the person's head. Luke's mention of the descending dove and the voice from the opened heaven is an artistic way of saying the same thing. Readers of his gospel in the Graeco-Roman world would recognize the bird of omen, in this case a dove, the symbol of the Divine life. As Luke wrote, the words of Isaiah were in his mind, "Here is my servant whom I uphold, my chosen, in whom my soul delights. I have put my spirit upon him; he will bring forth justice to the nations" (Isaiah 42:1). The grand testimony of the season of Epiphany is that the character of the power that steers the stars has been shone forth in the life, death, and resurrection of Jesus.
One can enlist in the task of interpretation the illustration of the concentric circles that are exposed when you saw through a tree. We know that the circles run the length of the tree, but we see them only at the point of exposure. We profess as church that Jesus of Nazareth is a glimpse in history of the eternal God, who was and is and is to come. He is forever part of our understanding of God.
Sermon Seeds In The Lessons
Isaiah 43:1-7
This passage is a continuation of Isaiah 42 and that chapter should be reviewed, especially the section starting at 42:18. The prophet is addressing a dispirited group of former captives. His manner of preaching is direct and personal in the interests of persuasion. He speaks to all, but in a way that addresses each one personally. That is preaching at its best. Do not read any sort of ransom theology into verses 3b and 4b. The manner of expression is similar to the way we might say or write to a distant friend, "I would give the world just to see you again."
I would argue that verse 8, not verse 7, should conclude the lesson. Some commentators call it a scribal gloss. One scholar who places it at the head of the ensuing section reasons with a logic that escapes me that God can use the servant community despite its blindness. I believe James Smart has the right of it: When chapter 43:1 ff is interpreted as the direct continuation of chapter 42, 43:8 brings Isaiah 42:8--43:8 to its most forceful conclusion: the servant Israel is blind and deaf and therefore unready for the great task; nevertheless, the powerful hand of the Creator will gather this uncomprehending people out of all nations where they have been scattered, and lo, when they appear they will have eyes and ears; they will be transformed not only in their external situation but also in their inner vision and responsiveness to God. This is the great miracle that forms the turning point of all history. (1)Jesus understood the opening of blind eyes as a facet of his Spirit-directed mission (Luke 4:18). Does it come as a shocker to learn that the blind are us?
A sermon seed lies in verse 43b, "I have called you by name, you are mine." God says that to us through Jesus in so many ways. "Jesus calls us," so we sing. But what do we do with his call? Put it on hold? A group was discussing the question, "How do you know when you've really arrived?" One person said, "You know you have really arrived when you are in the oval office talking to the President when the hot line rings and he ignores it and goes on talking to you." "No," said another, "you have really arrived when you are in the President's office, the hotline rings, he answers it, then hands the phone to you and says, 'It's for you.'"
Acts 18:14-17
The inclusion of Samaritans in the church fulfills part of the Lord's mandate (Acts 1:8) and is a significant event that merits the presence of Peter and John from the Apostolic circle. One cannot find in Luke any basis for tying the gift of the Spirit to any particular ceremony. Cornelius and his household received the Spirit without either baptism or the laying on of hands (Acts 10:44-48). Luke recognizes the sovereign freedom of God. The Spirit is not bound.
By itself this lesson is not exciting ground for the preacher. Placing it within the entire context of Acts 8:4-21 changes that situation. Simon the wizard appears here. He is a regional celebrity and perhaps even adulated as a minor deity. Philip's preaching triumphs over magic and our lesson points to the greatest miracle of all, life transformed by the Spirit of God. The sermon might feature Simon. Through him the word simony came into our vocabulary. Technically the word refers to the selling and buying of church office. In a broader sense it can be used as the use of money to secure clout or create an image of virtue.
The story is told of a wealthy man who asked his pastor, "If I give $100,000 to the church, will you guarantee me entry into the Kingdom of God?" The pastor thought of all the things that money could do within the parish. After brooding over the question he answered, "I cannot rightly guarantee that, but why don't you do it? It will be a very interesting experiment."
Luke 3:15-17, 21-22
Setting verses 15-17 and 21-22 side by side heightens the contrast between the one expected and the one who comes. There is no spectacular display, and no traditional sort of power person arrives. The one expected is not the One God sends. "You are my Son, the Beloved; with you I am well pleased." These words are central to Luke's account of the baptism. The prayer life of Jesus is also quite important for Luke.
Jesus is among all the people. He identifies with the needs of all whom the reigning piety has placed outside the circle of God's favor. Jesus, by coming to John, recognizes his credentials as a prophet and the authenticity of his call for radical change in Israel.
We associate the baptismal water with cleansing. That does not exhaust the water symbolism. We describe crucial and decisive moments with water imagery. We speak of Caesar crossing the Rubicon, Washington crossing the Delaware. In ancient days rivers often marked the boundaries of kingdoms. Passing through the water meant going from the sovereignty of one ruler to that of another. These two associations should not be overlooked.
Is there a sense in which following Jesus faithfully will involve a baptism? (Mark 10:38). Did not Jesus face another kind of baptism? (Luke 12:50). One can wander down all sorts of paths here.
1. Smart, James D., History and Theology In Second Isaiah, Westminster Press, 1965, p. 98.
Artists of olden days who wanted to indicate the invisible God at work in the lives of those they were portraying added a halo around the person's head. Luke's mention of the descending dove and the voice from the opened heaven is an artistic way of saying the same thing. Readers of his gospel in the Graeco-Roman world would recognize the bird of omen, in this case a dove, the symbol of the Divine life. As Luke wrote, the words of Isaiah were in his mind, "Here is my servant whom I uphold, my chosen, in whom my soul delights. I have put my spirit upon him; he will bring forth justice to the nations" (Isaiah 42:1). The grand testimony of the season of Epiphany is that the character of the power that steers the stars has been shone forth in the life, death, and resurrection of Jesus.
One can enlist in the task of interpretation the illustration of the concentric circles that are exposed when you saw through a tree. We know that the circles run the length of the tree, but we see them only at the point of exposure. We profess as church that Jesus of Nazareth is a glimpse in history of the eternal God, who was and is and is to come. He is forever part of our understanding of God.
Sermon Seeds In The Lessons
Isaiah 43:1-7
This passage is a continuation of Isaiah 42 and that chapter should be reviewed, especially the section starting at 42:18. The prophet is addressing a dispirited group of former captives. His manner of preaching is direct and personal in the interests of persuasion. He speaks to all, but in a way that addresses each one personally. That is preaching at its best. Do not read any sort of ransom theology into verses 3b and 4b. The manner of expression is similar to the way we might say or write to a distant friend, "I would give the world just to see you again."
I would argue that verse 8, not verse 7, should conclude the lesson. Some commentators call it a scribal gloss. One scholar who places it at the head of the ensuing section reasons with a logic that escapes me that God can use the servant community despite its blindness. I believe James Smart has the right of it: When chapter 43:1 ff is interpreted as the direct continuation of chapter 42, 43:8 brings Isaiah 42:8--43:8 to its most forceful conclusion: the servant Israel is blind and deaf and therefore unready for the great task; nevertheless, the powerful hand of the Creator will gather this uncomprehending people out of all nations where they have been scattered, and lo, when they appear they will have eyes and ears; they will be transformed not only in their external situation but also in their inner vision and responsiveness to God. This is the great miracle that forms the turning point of all history. (1)Jesus understood the opening of blind eyes as a facet of his Spirit-directed mission (Luke 4:18). Does it come as a shocker to learn that the blind are us?
A sermon seed lies in verse 43b, "I have called you by name, you are mine." God says that to us through Jesus in so many ways. "Jesus calls us," so we sing. But what do we do with his call? Put it on hold? A group was discussing the question, "How do you know when you've really arrived?" One person said, "You know you have really arrived when you are in the oval office talking to the President when the hot line rings and he ignores it and goes on talking to you." "No," said another, "you have really arrived when you are in the President's office, the hotline rings, he answers it, then hands the phone to you and says, 'It's for you.'"
Acts 18:14-17
The inclusion of Samaritans in the church fulfills part of the Lord's mandate (Acts 1:8) and is a significant event that merits the presence of Peter and John from the Apostolic circle. One cannot find in Luke any basis for tying the gift of the Spirit to any particular ceremony. Cornelius and his household received the Spirit without either baptism or the laying on of hands (Acts 10:44-48). Luke recognizes the sovereign freedom of God. The Spirit is not bound.
By itself this lesson is not exciting ground for the preacher. Placing it within the entire context of Acts 8:4-21 changes that situation. Simon the wizard appears here. He is a regional celebrity and perhaps even adulated as a minor deity. Philip's preaching triumphs over magic and our lesson points to the greatest miracle of all, life transformed by the Spirit of God. The sermon might feature Simon. Through him the word simony came into our vocabulary. Technically the word refers to the selling and buying of church office. In a broader sense it can be used as the use of money to secure clout or create an image of virtue.
The story is told of a wealthy man who asked his pastor, "If I give $100,000 to the church, will you guarantee me entry into the Kingdom of God?" The pastor thought of all the things that money could do within the parish. After brooding over the question he answered, "I cannot rightly guarantee that, but why don't you do it? It will be a very interesting experiment."
Luke 3:15-17, 21-22
Setting verses 15-17 and 21-22 side by side heightens the contrast between the one expected and the one who comes. There is no spectacular display, and no traditional sort of power person arrives. The one expected is not the One God sends. "You are my Son, the Beloved; with you I am well pleased." These words are central to Luke's account of the baptism. The prayer life of Jesus is also quite important for Luke.
Jesus is among all the people. He identifies with the needs of all whom the reigning piety has placed outside the circle of God's favor. Jesus, by coming to John, recognizes his credentials as a prophet and the authenticity of his call for radical change in Israel.
We associate the baptismal water with cleansing. That does not exhaust the water symbolism. We describe crucial and decisive moments with water imagery. We speak of Caesar crossing the Rubicon, Washington crossing the Delaware. In ancient days rivers often marked the boundaries of kingdoms. Passing through the water meant going from the sovereignty of one ruler to that of another. These two associations should not be overlooked.
Is there a sense in which following Jesus faithfully will involve a baptism? (Mark 10:38). Did not Jesus face another kind of baptism? (Luke 12:50). One can wander down all sorts of paths here.
1. Smart, James D., History and Theology In Second Isaiah, Westminster Press, 1965, p. 98.
