My beloved
Commentary
Do we ever get enough love? Probably not. The love we do get we often diminish by thinking to ourselves that we have not deserved it. Or we may discredit those who are offering the love, suspecting their motives. Even if we were to grant pure intentions, we may not be convinced of the depth of the love being conveyed by certain words or actions. Then, too, we may acknowledge the love given to us, but claim that it is not enough; we deserve and expect more.
The poet asks, "How do I love thee? Let me count the ways." The Bible is like an account book, tallying the ways in which we are loved by God, the ways we fail at love, and the ways we can embody love in our relationships when we "put on love" (Colossians 3:14), imitating Christ. During the season of Epiphany, the love of God is manifest through Jesus in many ways. In our texts today, we will hear God clearly state "I love you" to his people. Jesus himself is affirmed in his earthly ministry as the beloved of the Father, an endearment echoed to all the baptized in his name.
Isaiah 43:1-7
This is not a piece of creation hymnody. This is an historical litany. It is pure history. The creating and forming activity of God refer to the historical events through which God worked to call forth a people who were no people. It's not that they did not exist as human beings; rather, it is that they did not exist as a community of people with a common experience of the grace of God. The formative event in which this took place was the Exodus; now, in light of the Exile, the re-formative event is the post-exilic restoration. Passing through the waters evokes the image of the hapless band of 'Apiru exiting Egypt amid plagues and promises. Walking through fire recalls the manifestation of God's providential care for Shadrach, Meshach, and Abednego in the fiery furnace during the time of exile. The two elements of chaos/judgment (water and fire) are the elements through which God is present to save his people. Therefore, the people are enjoined to "Fear not!" If the chaotic and destructive forces of water and fire do not deter God, they should not inhibit the hopes of the people. Paul would pick up this confidence of the faithful, when he would write in Romans 8:31, "What then shall we say to this? If God is for us, who is against us?"
Twice in these few verses God announces to his people that they need not fear. Even though they are away from home and have been oppressed for nearly two generations, God still knows their name. They are Jacob; they are Israel, the beloved of God. How could a loving parent forget his offspring? They are his seed of his love, planted with Abraham and Sarah. God does what every loving parent would do when the children are frightened -- provide comfort. Fear not, for I am with you. Love is not done from a distance. It needs to be "up close and personal."
The precious words every child longs to hear over and over again are spoken by God himself: I love you (43:4). This is not just a matter of words either, although words are important. It is also a matter of action. God backs up the words with deeds that demonstrate that what is said is meant! The offspring will be gathered in from the four corners. It is not just a matter of calling out past the horizon, like a siren that signals the way home for the distant and the lost: "from the west I will gather you" (43:5). It is just as much a matter of compelling all claims to the contrary to yield to the inestimable Word of the Lord: "Give up!" (43:6).
The love of God is a redeeming love. The word "redeem" carries with it an image from the slave market. In the public square the slaves were auctioned off on the block. Often times, an individual would purchase a slave and then set the slave free. The slave was said to be redeemed, bought back from slavery to freedom. In this way, some slaves were given a fresh start in life.
The word "ransom" carries with it a slightly different meaning, yet with the same effect. When people are held for ransom, another has to pay the declared price to set them free. Then, it is said the captives are ransomed. The price is paid and they are set free. God puts muscle on the words of promise. God acts to fill the words with power.
The people can be assured that even though they are persecuted, they are precious in the sight of the Lord. God will do what is necessary to do in order to provide for his people. The people coming together from the four corners will be the sign that God is fulfilling his promise to his people.
Acts 8:14-17
At the time of his ascension, Jesus was asked by his disciples if he would be restoring the kingdom to Israel. Ethnocentric and national aspirations were as alive for the remaining eleven disciples as they were for Judas Iscariot. Jesus defers to the Father and points the disciples in the direction their lives are to take now. He gives them the mission to be his witnesses, not just in Jerusalem, but also in Samaria and to the end of the earth (Acts 1:8). Given the slow system of transportation in that day and the lack of mass communication we are privy to today, it would appear that the disciples would have their schedules full just doing what Jesus told them to do, let alone waiting idly by either for his return or for the restoration of the Golden Age to fulfill the promise of old.
Our text today is nestled in a story that reflects exactly what the disciples were to be about: witnessing to Jesus Christ. It is unfortunate that the lectionary only selects four verses out of a very interesting story to read publicly. It is a story worth reading, at least once every three years, rather than overlooking it altogether. Without hearing and understanding the whole story, the hearer would be left with the impression that the disciples were simply about proper cultic exercises. They were not about "getting the job done right." They were about ministering to people who might always misunderstand what they were about and need constant guidance, correction, and prayer. Such was the case with Simon the Sorcerer.
Simon was a practicing magician who dazzled the crowds for his own aggrandizement. But, when the good news was preached in Samaria by Philip in obedience to Jesus' directions, the people believed him and were baptized. Even Simon believed and was baptized. He continued on with Philip, probably like a Barnabas and Mark team. Yet, it appears that Simon did not quite have a solid grasp of the gospel. When Peter and John came from Jerusalem to complete the Samaritan baptismal experience with the gift of the Holy Spirit through the laying on of hands, Simon wanted to exercise such power and was willing to pay for it. Peter, of course, admonished him for his naivete and self-serving attitude (which Peter could spot a mile away, being instructed by his own actions in the courtyard during the night trial). Peter applied some wisdom here. He invited Simon to repent and pray for forgiveness, which he did.
This process (cyclical, not linear) of conversion, witness, slippage, repentance, and prayer is the very life into which Christian baptism initiates us. It would be a mistake to argue traditions about the how of baptism and the proper order of the rite. The evidence in Acts and other documents of the early church indicate that there were different ways in which baptism was performed. It was soon the general practice, however, that Christian baptism was done in the name of the Triune God. This distinguished it from John's baptism and even baptism in the name of Jesus alone, as was the case in Samaria. Yes, the church in Jerusalem sent Peter and John to see that things were done properly, but for the purpose that the church there may experience the fullness of the sacrament and the power it brings to the Christian community. The fullness and power become apparent in the on-going life of the community of believers, which is not a static fellowship, but a dynamic, growing, maturing one. To receive the Holy Spirit at any point in one's life is to be introduced to a daily life of changes and challenges, reproofs and guidance, service and prayer. Simon did not get it straight all at once. He needed daily direction in his walk with the Lord.
One of the blessings that Baptism, Eucharist and Ministry (Faith and Order Paper No. 111, World Council of Churches, 1982) brought to the global Christian community, which constantly debates the issue of infant vs. believers baptism, is the recognition that "both forms of baptism require a similar and responsible attitude towards Christian nurture. A rediscovery of the continuing character of Christian nurture may facilitate the mutual acceptance of different initiation practices." This matter of a responsible attitude towards Christian nurture is precisely what is at the heart of the text from Acts 8. The Jerusalem disciples realized that the baptismal practice in Samaria was lacking the fullness of the sacrament, which could be provided with the laying on of hands for the Holy Spirit. But, then, notice that even after that was done there was the need for reproof, repentance, redirection, and prayer. Such is the daily life of the baptized Christian. Because the Holy Spirit is given in Christian baptism, we can be thankful that God is with us even when we falter on our walk with the Lord. One of the gifts given is the promise of nurture and growth in our relationship with the Lord and Savior. The verses of the lectionary text stand out now, but only because we understand their context within the story of Simon the Sorcerer.
Luke 3:15-17, 21-22
Expectations for the messiah were so high that the people would believe just about anyone with any credibility could be the One. If John the Baptist were not so sure of his mission as a forerunner, he could have gotten swept up into believing that he was the messiah. A century after Jesus presence, there was acclamation that a rebel leader, Bar Cosiba, was indeed the messiah. Jesus knew that this sort of thing would happen, even after his ministry and the proclamation of the church. He even warned his disciples of this, pertaining to his return (Matthew 24:3f).
For the early church, there seems to be sufficient concern to distinguish between the ministries of John the Baptist and Jesus, that all four gospels clearly identify his role as a fore-
runner to the messiah. John himself speaks words that are profoundly humble in order to set the record straight. He says that he is not worthy to take off Jesus' sandals. In relationship to Jesus, John is saying that he is more beneath him than a slave to a master, whose work it sometimes was to remove the sandals from the master's feet.
John also qualifies his baptism as one of water only; it has symbolic value to indicate the inner change of a repentant heart. It is a preparatory rite, like washing is before you come to the dinner table. In contrast to this, Jesus' baptism is characterized "with the Holy Spirit and with fire" (3:16). The Day of Pentecost comes to mind here, when the Holy Spirit was given to the disciples with the accompanying sign of "tongues as of fire" (Acts 2:3). The metaphor of fire is a powerful one, more so than water. Water can cleanse the surface of a dirty object, but fire can cleanse it throughout, removing impurities from deep within, like in the purification process with gold.
A third image used (along with the sandals and fire) with which to cast the definitive role of the messiah is the winnowing fork. From the farm and the field comes this tool used to separate wheat from chaff at the time of the harvest. The winnowing fork lifts the fallen stalks of grain over the threshing floor so that an air current can blow the chaff away while the heavier heads of grain fall back to the floor. The fork will then clear away the stalks, so that the grain can be gathered up into storage for later use. Jesus' parable of the shepherd king separating the sheep from the goats is another way of describing this judgment factor that accompanies one's response to the messiah.
Between the lines one is to read that faith in the messiah will provide one with the salvific effects of his presence; unbelief will bring disaster. Water can wash or it can drown. Fire can cleanse or it can burn. The threshing floor is for the ripened heads of grain, but only after the chaff has been disposed of.
This Sunday celebrates the Baptism of Our Lord. The few verses in Matthew, Mark, and Luke that describe the event convey a simple experience of water, dove, and voice. It is not clear if all that is reported was seen and heard by others in attendance, whether that be a crowd or John the Baptist only. It appears that other than the actual baptism in the Jordan, the rest was intended for Jesus' awareness only. Some ancient manuscripts of Matthew add "to him" after mentioning the heavens opening. Was this, then, a private perception? In Luke's account, however, the Holy Spirit appears to be actually represented as a dove "in bodily form" (3:22), whereas in Matthew and Mark it is not as forcefully stated. A dove would certainly have been noticed by others. Yet, the voice from heaven addresses Jesus directly, as if the words were intended as confirmation for his ears only at this time. This is true for Mark and Luke, but not for Matthew.
Regardless of these kinds of concerns, the text stands before us as a witness to Jesus as the Messiah, the one who receives the Holy Spirit and has the benediction of God to do the Father's will on earth. The Holy Spirit that graced him is the same Holy Spirit with which his followers are baptized, so that they too may hear those blessed words addressed to them personally, "You are my beloved." The event of Christian baptism is hearing God say "I love you," just like he said to his people of former times through the prophet Isaiah. This time, however, is profoundly different, for rather than saying it through a prophet, he personally speaks it directly over and through the water to the beloved child, who by water and the Spirit is united with him in the bonds of an everlasting covenant.
Application
Children are often wondering about how they are relating to their parents. When there is strife in the home between parents, the children can internalize this and assume that they are to blame for their parents' unhappiness. When there is a divorce, the children more times than not believe they are the cause. These situations, as well as the daily squabbles that families are heir to, leave children asking the question, "Will I ever be good enough?"
Spiritually, we have a similar struggle with God, our heavenly Father. We question whether or not we are good enough children. Like children who wonder if their parents really love them, especially if they really knew what they were like when they were not around, we have doubts about God's love for us. We need to hear over and over again those precious words from God (that all children long to hear over and over again from their earthly parents) -- I love you! The good news is that those are the words that God has been echoing throughout the halls of history, down the corridors of time from the beginning through the prophets and in Jesus. God holds us precious in his sight. We are the created goodness of God. The evaluation God gave to the created order, especially after humanity was shaped upon the scene, was that it was very good.
What greater pride could humanity have than to realize that we were created to glorify God? This is part of what it means to be created in the image of God. When a dress designer develops a wardrobe, it is done with the best materials and under the greatest imaginative labor; junk is not used to begin with, nor is junk settled for as the final result. The clothes will honor and give glory to the designer, so they are made with the utmost care.
When the designer puts his or her name upon a piece of clothing, the artist and the art are brought together in a public relationship that entwines their fate together. So, too, with God's intentions for us. We have been created good to glorify God by being in an intimate relationship with God for the fulfillment of our lives. There is nothing more important in life than our relationship with God. When we are called by his name, as in Christian, that fact is acknowledged on earth and in heaven.
In Christian baptism all this is affirmed visibly, audibly, and tactilely. We celebrate the baptism of our Lord in order to rejoice over our baptism into him. We are the cherished of God, who see, hear, and feel in the water the amazing salutation from God, "My Beloved!" We are now introduced into a communal life of Christian fellowship and nurture, as we grow in the grace in which we now stand. Luke expresses this in a very special way (not apparent in the other Gospel accounts) as he portrays Jesus having been baptized and also praying (3:21). The praying is what should be noticed here. Jesus himself was engaged in prayer even immediately upon his baptism. What does this tell us about the Christian life? We not only need the communal ritual, but also personal routines, not only the cultic activity, but also the conversation it engenders. This conversation is directed toward one another for mutual encouragement and admonition, reproof and correction, counsel and guidance. It is also directed toward God for intercession and to strengthen the personal bond between creature and Creator, sinner and Savior, confused and Comforter. Our need for continual nurture is met through prayer and the mutual conversation and consolation of the saints. Just as the early church made sure that its members received the fullest expression of God's grace available to them, so too the church in every age cares for its own and all who wish to receive its blessings. We can have confidence that, although the church remains a human institution with all the shortcomings one would expect to find wherever two or three are gathered together, it is just as true that God works through the church to accomplish the kingdom's goals in our lives and that this also takes place wherever two or three are gathered together.
FIRST LESSON FOCUS
By Elizabeth Achtemeier
Isaiah 43:1-7
Our text is part of a larger poem that begins with Isaiah 42:23 and ends with 43:7. Its connection with Isaiah 42:23-25 is shown by the emphatic, "But now" in 43:1. Formerly God sent the Judeans into Babylonian exile, "but now" his wrath is turned to love and he vows the redemption of his beloved people and their return to their own land. The message is proclaimed to the exiles by Second Isaiah, sometime between 550 and 538 B.C.
It is unfortunate that English translations obcure the Hebrew structure of this magnificent proclamation. The imperative "Fear not" in verse 1 is followed by four announcements all beginning with "for" (ki). "Fear not! For I have redeemed you (v. 1) ... For when you pass through the waters with you I am (v. 2) ... For when you walk through fire you shall not be burned (v. 2) ... For I am the Lord your God, the Holy One of Israel, your Savior (v. 3)." Each of those "for" phrases gives the reason why Israel should not fear, and the climactic reason falls in verse 3 with the divine name. In verse 5, "Fear not" is repeated, and is once again followed by the reason for that imperative -- the phrase "for with you I am" is repeated from verse 2. In addition, our text begins and ends with the same two verbs: "created" and "formed," (vv. 1, 7), and in both verse 1 and 7 we find "called by name." The passage is a model of Hebrew rhetoric, with its emphases clearly delineated by its structure.
Israel, though she languishes in exile, is not to fear, because the Holy One of Israel, who created her, is with her and calls her by his own name, so that she belongs to him. He redeems her from exile (v. 1), giving peoples in exchange for her as the ransom price (v. 3) -- a historical reference to the Persian conquest that will lead to Israel's freedom. And because the Lord is with her, nothing will harm her, though she pass through the floods of trouble and the flames of suffering -- both intended as figures of speech. Indeed, the Lord will gather her scattered people and return them to Palestine (vv. 5-6). Why will the Lord do all that? Because Israel is "precious" in God's sight, "honored," and loved by him (v. 4). But of course that too is an inexplicable manifestation of the love and mercy of God. But Israel has been created by God for a reason -- in order to give glory to his name (v. 7). And indeed, according to Second Isaiah, it is because the Lord will redeem Israel from her exile that all nations will glorify and worship him.
Obviously, our text from Second Isaiah originally had nothing to do with baptism, but that is our subject for this Sunday on which we remember the baptism of our Lord Jesus Christ. In our Gospel reading, the Holy Spirit descends upon Jesus in his baptism. And in the passage from Acts, the Spirit of Christ then is given to persons in Samaria when they are baptized by Peter and John. When we are baptized, we are given the Holy Spirit of our Lord. We are baptized into him, and become members of his body, the church.
Few passages from the Old Testament could be more helpful in understanding the meaning of our baptisms than our text from Second Isaiah, despite its original setting, because we too have become members of God's covenant people through the work of Jesus Christ. Paul even calls us, "the Israel of God" (Galatians 6:16) and "wild branches" grafted into the root of Israel (Romans 11:17-24). So what is the message from Second Isaiah concerning our baptisms?
First, in our baptisms, God claims us as his own. He redeems us from sin and death by the cross and resurrection of Jesus Christ, as he redeemed Israel from slavery and exile, and he adopts us as his possession (cf. Galatians 4:4-7). He calls us by our name in baptism, and we now belong solely to him. Nothing and no one else can claim us. So we need not fear, no matter what circumstances descend upon us -- the waters of woe, the flames of suffering, the cruelties and enslavements of a sin-filled world. We are God's. Why? There is no other reason than the facts that we are precious in God's sight, because he made us, and because out of his incredibly merciful heart, he simply loves us, as he loved undeserving Israel.
Having created us and made us his own possession, the Lord further tells us that he is with us -- with us through every height and depth of our sojourn on this earth. And he bears us, as he bore Israel, toward a promised place of rest and home and good. We are simply the passive recipients of all of that divine love, so vividly signified in the baptism of a little child who has done nothing to deserve his or her baptism into such love.
The Lord does have a purpose for making us and redeeming us, for claiming us and protecting us through every trial, however. And that is stated in the last verse of our text. God has loved us with such inestimable love in order that we may give glory to his name. In us -- in our redeemed and treasured, our fearless and loved lives -- others are to see the work of the Lord. And seeing us, they are to honor God. Our Lord Jesus taught it once: "Let your light so shine before others, that they may see your good works and give glory to your Father who is in heaven" (Matthew 5:16).
The poet asks, "How do I love thee? Let me count the ways." The Bible is like an account book, tallying the ways in which we are loved by God, the ways we fail at love, and the ways we can embody love in our relationships when we "put on love" (Colossians 3:14), imitating Christ. During the season of Epiphany, the love of God is manifest through Jesus in many ways. In our texts today, we will hear God clearly state "I love you" to his people. Jesus himself is affirmed in his earthly ministry as the beloved of the Father, an endearment echoed to all the baptized in his name.
Isaiah 43:1-7
This is not a piece of creation hymnody. This is an historical litany. It is pure history. The creating and forming activity of God refer to the historical events through which God worked to call forth a people who were no people. It's not that they did not exist as human beings; rather, it is that they did not exist as a community of people with a common experience of the grace of God. The formative event in which this took place was the Exodus; now, in light of the Exile, the re-formative event is the post-exilic restoration. Passing through the waters evokes the image of the hapless band of 'Apiru exiting Egypt amid plagues and promises. Walking through fire recalls the manifestation of God's providential care for Shadrach, Meshach, and Abednego in the fiery furnace during the time of exile. The two elements of chaos/judgment (water and fire) are the elements through which God is present to save his people. Therefore, the people are enjoined to "Fear not!" If the chaotic and destructive forces of water and fire do not deter God, they should not inhibit the hopes of the people. Paul would pick up this confidence of the faithful, when he would write in Romans 8:31, "What then shall we say to this? If God is for us, who is against us?"
Twice in these few verses God announces to his people that they need not fear. Even though they are away from home and have been oppressed for nearly two generations, God still knows their name. They are Jacob; they are Israel, the beloved of God. How could a loving parent forget his offspring? They are his seed of his love, planted with Abraham and Sarah. God does what every loving parent would do when the children are frightened -- provide comfort. Fear not, for I am with you. Love is not done from a distance. It needs to be "up close and personal."
The precious words every child longs to hear over and over again are spoken by God himself: I love you (43:4). This is not just a matter of words either, although words are important. It is also a matter of action. God backs up the words with deeds that demonstrate that what is said is meant! The offspring will be gathered in from the four corners. It is not just a matter of calling out past the horizon, like a siren that signals the way home for the distant and the lost: "from the west I will gather you" (43:5). It is just as much a matter of compelling all claims to the contrary to yield to the inestimable Word of the Lord: "Give up!" (43:6).
The love of God is a redeeming love. The word "redeem" carries with it an image from the slave market. In the public square the slaves were auctioned off on the block. Often times, an individual would purchase a slave and then set the slave free. The slave was said to be redeemed, bought back from slavery to freedom. In this way, some slaves were given a fresh start in life.
The word "ransom" carries with it a slightly different meaning, yet with the same effect. When people are held for ransom, another has to pay the declared price to set them free. Then, it is said the captives are ransomed. The price is paid and they are set free. God puts muscle on the words of promise. God acts to fill the words with power.
The people can be assured that even though they are persecuted, they are precious in the sight of the Lord. God will do what is necessary to do in order to provide for his people. The people coming together from the four corners will be the sign that God is fulfilling his promise to his people.
Acts 8:14-17
At the time of his ascension, Jesus was asked by his disciples if he would be restoring the kingdom to Israel. Ethnocentric and national aspirations were as alive for the remaining eleven disciples as they were for Judas Iscariot. Jesus defers to the Father and points the disciples in the direction their lives are to take now. He gives them the mission to be his witnesses, not just in Jerusalem, but also in Samaria and to the end of the earth (Acts 1:8). Given the slow system of transportation in that day and the lack of mass communication we are privy to today, it would appear that the disciples would have their schedules full just doing what Jesus told them to do, let alone waiting idly by either for his return or for the restoration of the Golden Age to fulfill the promise of old.
Our text today is nestled in a story that reflects exactly what the disciples were to be about: witnessing to Jesus Christ. It is unfortunate that the lectionary only selects four verses out of a very interesting story to read publicly. It is a story worth reading, at least once every three years, rather than overlooking it altogether. Without hearing and understanding the whole story, the hearer would be left with the impression that the disciples were simply about proper cultic exercises. They were not about "getting the job done right." They were about ministering to people who might always misunderstand what they were about and need constant guidance, correction, and prayer. Such was the case with Simon the Sorcerer.
Simon was a practicing magician who dazzled the crowds for his own aggrandizement. But, when the good news was preached in Samaria by Philip in obedience to Jesus' directions, the people believed him and were baptized. Even Simon believed and was baptized. He continued on with Philip, probably like a Barnabas and Mark team. Yet, it appears that Simon did not quite have a solid grasp of the gospel. When Peter and John came from Jerusalem to complete the Samaritan baptismal experience with the gift of the Holy Spirit through the laying on of hands, Simon wanted to exercise such power and was willing to pay for it. Peter, of course, admonished him for his naivete and self-serving attitude (which Peter could spot a mile away, being instructed by his own actions in the courtyard during the night trial). Peter applied some wisdom here. He invited Simon to repent and pray for forgiveness, which he did.
This process (cyclical, not linear) of conversion, witness, slippage, repentance, and prayer is the very life into which Christian baptism initiates us. It would be a mistake to argue traditions about the how of baptism and the proper order of the rite. The evidence in Acts and other documents of the early church indicate that there were different ways in which baptism was performed. It was soon the general practice, however, that Christian baptism was done in the name of the Triune God. This distinguished it from John's baptism and even baptism in the name of Jesus alone, as was the case in Samaria. Yes, the church in Jerusalem sent Peter and John to see that things were done properly, but for the purpose that the church there may experience the fullness of the sacrament and the power it brings to the Christian community. The fullness and power become apparent in the on-going life of the community of believers, which is not a static fellowship, but a dynamic, growing, maturing one. To receive the Holy Spirit at any point in one's life is to be introduced to a daily life of changes and challenges, reproofs and guidance, service and prayer. Simon did not get it straight all at once. He needed daily direction in his walk with the Lord.
One of the blessings that Baptism, Eucharist and Ministry (Faith and Order Paper No. 111, World Council of Churches, 1982) brought to the global Christian community, which constantly debates the issue of infant vs. believers baptism, is the recognition that "both forms of baptism require a similar and responsible attitude towards Christian nurture. A rediscovery of the continuing character of Christian nurture may facilitate the mutual acceptance of different initiation practices." This matter of a responsible attitude towards Christian nurture is precisely what is at the heart of the text from Acts 8. The Jerusalem disciples realized that the baptismal practice in Samaria was lacking the fullness of the sacrament, which could be provided with the laying on of hands for the Holy Spirit. But, then, notice that even after that was done there was the need for reproof, repentance, redirection, and prayer. Such is the daily life of the baptized Christian. Because the Holy Spirit is given in Christian baptism, we can be thankful that God is with us even when we falter on our walk with the Lord. One of the gifts given is the promise of nurture and growth in our relationship with the Lord and Savior. The verses of the lectionary text stand out now, but only because we understand their context within the story of Simon the Sorcerer.
Luke 3:15-17, 21-22
Expectations for the messiah were so high that the people would believe just about anyone with any credibility could be the One. If John the Baptist were not so sure of his mission as a forerunner, he could have gotten swept up into believing that he was the messiah. A century after Jesus presence, there was acclamation that a rebel leader, Bar Cosiba, was indeed the messiah. Jesus knew that this sort of thing would happen, even after his ministry and the proclamation of the church. He even warned his disciples of this, pertaining to his return (Matthew 24:3f).
For the early church, there seems to be sufficient concern to distinguish between the ministries of John the Baptist and Jesus, that all four gospels clearly identify his role as a fore-
runner to the messiah. John himself speaks words that are profoundly humble in order to set the record straight. He says that he is not worthy to take off Jesus' sandals. In relationship to Jesus, John is saying that he is more beneath him than a slave to a master, whose work it sometimes was to remove the sandals from the master's feet.
John also qualifies his baptism as one of water only; it has symbolic value to indicate the inner change of a repentant heart. It is a preparatory rite, like washing is before you come to the dinner table. In contrast to this, Jesus' baptism is characterized "with the Holy Spirit and with fire" (3:16). The Day of Pentecost comes to mind here, when the Holy Spirit was given to the disciples with the accompanying sign of "tongues as of fire" (Acts 2:3). The metaphor of fire is a powerful one, more so than water. Water can cleanse the surface of a dirty object, but fire can cleanse it throughout, removing impurities from deep within, like in the purification process with gold.
A third image used (along with the sandals and fire) with which to cast the definitive role of the messiah is the winnowing fork. From the farm and the field comes this tool used to separate wheat from chaff at the time of the harvest. The winnowing fork lifts the fallen stalks of grain over the threshing floor so that an air current can blow the chaff away while the heavier heads of grain fall back to the floor. The fork will then clear away the stalks, so that the grain can be gathered up into storage for later use. Jesus' parable of the shepherd king separating the sheep from the goats is another way of describing this judgment factor that accompanies one's response to the messiah.
Between the lines one is to read that faith in the messiah will provide one with the salvific effects of his presence; unbelief will bring disaster. Water can wash or it can drown. Fire can cleanse or it can burn. The threshing floor is for the ripened heads of grain, but only after the chaff has been disposed of.
This Sunday celebrates the Baptism of Our Lord. The few verses in Matthew, Mark, and Luke that describe the event convey a simple experience of water, dove, and voice. It is not clear if all that is reported was seen and heard by others in attendance, whether that be a crowd or John the Baptist only. It appears that other than the actual baptism in the Jordan, the rest was intended for Jesus' awareness only. Some ancient manuscripts of Matthew add "to him" after mentioning the heavens opening. Was this, then, a private perception? In Luke's account, however, the Holy Spirit appears to be actually represented as a dove "in bodily form" (3:22), whereas in Matthew and Mark it is not as forcefully stated. A dove would certainly have been noticed by others. Yet, the voice from heaven addresses Jesus directly, as if the words were intended as confirmation for his ears only at this time. This is true for Mark and Luke, but not for Matthew.
Regardless of these kinds of concerns, the text stands before us as a witness to Jesus as the Messiah, the one who receives the Holy Spirit and has the benediction of God to do the Father's will on earth. The Holy Spirit that graced him is the same Holy Spirit with which his followers are baptized, so that they too may hear those blessed words addressed to them personally, "You are my beloved." The event of Christian baptism is hearing God say "I love you," just like he said to his people of former times through the prophet Isaiah. This time, however, is profoundly different, for rather than saying it through a prophet, he personally speaks it directly over and through the water to the beloved child, who by water and the Spirit is united with him in the bonds of an everlasting covenant.
Application
Children are often wondering about how they are relating to their parents. When there is strife in the home between parents, the children can internalize this and assume that they are to blame for their parents' unhappiness. When there is a divorce, the children more times than not believe they are the cause. These situations, as well as the daily squabbles that families are heir to, leave children asking the question, "Will I ever be good enough?"
Spiritually, we have a similar struggle with God, our heavenly Father. We question whether or not we are good enough children. Like children who wonder if their parents really love them, especially if they really knew what they were like when they were not around, we have doubts about God's love for us. We need to hear over and over again those precious words from God (that all children long to hear over and over again from their earthly parents) -- I love you! The good news is that those are the words that God has been echoing throughout the halls of history, down the corridors of time from the beginning through the prophets and in Jesus. God holds us precious in his sight. We are the created goodness of God. The evaluation God gave to the created order, especially after humanity was shaped upon the scene, was that it was very good.
What greater pride could humanity have than to realize that we were created to glorify God? This is part of what it means to be created in the image of God. When a dress designer develops a wardrobe, it is done with the best materials and under the greatest imaginative labor; junk is not used to begin with, nor is junk settled for as the final result. The clothes will honor and give glory to the designer, so they are made with the utmost care.
When the designer puts his or her name upon a piece of clothing, the artist and the art are brought together in a public relationship that entwines their fate together. So, too, with God's intentions for us. We have been created good to glorify God by being in an intimate relationship with God for the fulfillment of our lives. There is nothing more important in life than our relationship with God. When we are called by his name, as in Christian, that fact is acknowledged on earth and in heaven.
In Christian baptism all this is affirmed visibly, audibly, and tactilely. We celebrate the baptism of our Lord in order to rejoice over our baptism into him. We are the cherished of God, who see, hear, and feel in the water the amazing salutation from God, "My Beloved!" We are now introduced into a communal life of Christian fellowship and nurture, as we grow in the grace in which we now stand. Luke expresses this in a very special way (not apparent in the other Gospel accounts) as he portrays Jesus having been baptized and also praying (3:21). The praying is what should be noticed here. Jesus himself was engaged in prayer even immediately upon his baptism. What does this tell us about the Christian life? We not only need the communal ritual, but also personal routines, not only the cultic activity, but also the conversation it engenders. This conversation is directed toward one another for mutual encouragement and admonition, reproof and correction, counsel and guidance. It is also directed toward God for intercession and to strengthen the personal bond between creature and Creator, sinner and Savior, confused and Comforter. Our need for continual nurture is met through prayer and the mutual conversation and consolation of the saints. Just as the early church made sure that its members received the fullest expression of God's grace available to them, so too the church in every age cares for its own and all who wish to receive its blessings. We can have confidence that, although the church remains a human institution with all the shortcomings one would expect to find wherever two or three are gathered together, it is just as true that God works through the church to accomplish the kingdom's goals in our lives and that this also takes place wherever two or three are gathered together.
FIRST LESSON FOCUS
By Elizabeth Achtemeier
Isaiah 43:1-7
Our text is part of a larger poem that begins with Isaiah 42:23 and ends with 43:7. Its connection with Isaiah 42:23-25 is shown by the emphatic, "But now" in 43:1. Formerly God sent the Judeans into Babylonian exile, "but now" his wrath is turned to love and he vows the redemption of his beloved people and their return to their own land. The message is proclaimed to the exiles by Second Isaiah, sometime between 550 and 538 B.C.
It is unfortunate that English translations obcure the Hebrew structure of this magnificent proclamation. The imperative "Fear not" in verse 1 is followed by four announcements all beginning with "for" (ki). "Fear not! For I have redeemed you (v. 1) ... For when you pass through the waters with you I am (v. 2) ... For when you walk through fire you shall not be burned (v. 2) ... For I am the Lord your God, the Holy One of Israel, your Savior (v. 3)." Each of those "for" phrases gives the reason why Israel should not fear, and the climactic reason falls in verse 3 with the divine name. In verse 5, "Fear not" is repeated, and is once again followed by the reason for that imperative -- the phrase "for with you I am" is repeated from verse 2. In addition, our text begins and ends with the same two verbs: "created" and "formed," (vv. 1, 7), and in both verse 1 and 7 we find "called by name." The passage is a model of Hebrew rhetoric, with its emphases clearly delineated by its structure.
Israel, though she languishes in exile, is not to fear, because the Holy One of Israel, who created her, is with her and calls her by his own name, so that she belongs to him. He redeems her from exile (v. 1), giving peoples in exchange for her as the ransom price (v. 3) -- a historical reference to the Persian conquest that will lead to Israel's freedom. And because the Lord is with her, nothing will harm her, though she pass through the floods of trouble and the flames of suffering -- both intended as figures of speech. Indeed, the Lord will gather her scattered people and return them to Palestine (vv. 5-6). Why will the Lord do all that? Because Israel is "precious" in God's sight, "honored," and loved by him (v. 4). But of course that too is an inexplicable manifestation of the love and mercy of God. But Israel has been created by God for a reason -- in order to give glory to his name (v. 7). And indeed, according to Second Isaiah, it is because the Lord will redeem Israel from her exile that all nations will glorify and worship him.
Obviously, our text from Second Isaiah originally had nothing to do with baptism, but that is our subject for this Sunday on which we remember the baptism of our Lord Jesus Christ. In our Gospel reading, the Holy Spirit descends upon Jesus in his baptism. And in the passage from Acts, the Spirit of Christ then is given to persons in Samaria when they are baptized by Peter and John. When we are baptized, we are given the Holy Spirit of our Lord. We are baptized into him, and become members of his body, the church.
Few passages from the Old Testament could be more helpful in understanding the meaning of our baptisms than our text from Second Isaiah, despite its original setting, because we too have become members of God's covenant people through the work of Jesus Christ. Paul even calls us, "the Israel of God" (Galatians 6:16) and "wild branches" grafted into the root of Israel (Romans 11:17-24). So what is the message from Second Isaiah concerning our baptisms?
First, in our baptisms, God claims us as his own. He redeems us from sin and death by the cross and resurrection of Jesus Christ, as he redeemed Israel from slavery and exile, and he adopts us as his possession (cf. Galatians 4:4-7). He calls us by our name in baptism, and we now belong solely to him. Nothing and no one else can claim us. So we need not fear, no matter what circumstances descend upon us -- the waters of woe, the flames of suffering, the cruelties and enslavements of a sin-filled world. We are God's. Why? There is no other reason than the facts that we are precious in God's sight, because he made us, and because out of his incredibly merciful heart, he simply loves us, as he loved undeserving Israel.
Having created us and made us his own possession, the Lord further tells us that he is with us -- with us through every height and depth of our sojourn on this earth. And he bears us, as he bore Israel, toward a promised place of rest and home and good. We are simply the passive recipients of all of that divine love, so vividly signified in the baptism of a little child who has done nothing to deserve his or her baptism into such love.
The Lord does have a purpose for making us and redeeming us, for claiming us and protecting us through every trial, however. And that is stated in the last verse of our text. God has loved us with such inestimable love in order that we may give glory to his name. In us -- in our redeemed and treasured, our fearless and loved lives -- others are to see the work of the Lord. And seeing us, they are to honor God. Our Lord Jesus taught it once: "Let your light so shine before others, that they may see your good works and give glory to your Father who is in heaven" (Matthew 5:16).
