The Baptism of Our Lord
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Isaiah 61 passage goes well with the baptism of Jesus in Luke 3 and helps prepare for the Luke 4:14-21 reading found on the third Sunday after Epiphany in (C) (L). Isaiah 61 describes the ministry of the coming Messiah which Jesus assumes at his baptism and declares in the sermon at Nazareth. The Isaiah 42 passage is the first Servant Song, regarded by some as the nation Israel, others as an individual, and by some as both nation and individual. At his baptism Jesus heard words from heaven corresponding to Isaiah 42:1 which describe the Servant. The Acts 8 passage describes the baptism with the Spirit of persons who had believed in Jesus but had not yet received the Spirit he promised. The reading from Acts 10 is part of Peter's sermon in which he tells the people that God anointed Jesus with the Holy Spirit and with power, and how he went about doing good and healing. There is virtual consensus on the Lucan reading which is the account of the baptism of Jesus by John the Baptizer.
Commentary
Isaiah 61:1-4 (C)
Some scholars view this passage as being from Deutero-Isaiah and others see it as Trito-Isaiah. The latter is the position of the present writer. Note that verses 1-3 stand out from the context of chapters 60-62 in that they are a proclamation made by a man who was aware that God had sent and equipped him to proclaim the message of salvation. It is not a description of a call as found in Isaiah 6, or Jeremiah 1. It reminds one of Isaiah 42:1-4, and 49:1-6. Closer examination reveals that a number of the expressions and concepts found in 61:1ff are taken from these passages. The thrust of this proclamation by the messenger of salvation is his role as mediator and his qualifications for it.
In verses 1-3 God sends his messenger to bring encouragement to the exiles and those who are oppressed. Compare Luke 4:16-20, Luke 7:22, and Matthew 11:5 with these verses. We may compare verse 1 with 42:1b: "I have put my Spirit upon him, he will bring forth justice to the nations." Isaiah 61:1 reads, "The Spirit of the Lord God is upon me, because the Lord has anointed me ..." Compare these passages with Micah 3:8, which is even closer in meaning: "But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin."
It appears that these words which begin chapter 61 have been adapted from a statement about a call made in pre-exilic prophecy of salvation. "Anointing" developed in the course of years as an expression for "sending." In and through the prophet's proclaiming he is to bring about change in those to whom he is sent. To announce salvation is to summon it into existence, or bring it about. The author of Trito-Isaiah is very much aware that he has a call from God. He has been sent to bring good news to the poor and oppressed. The message of the prophet is destined to heal wounds and to bring liberty to those who are captive. (v. 1) "To bind up the brokenhearted" seems to be an absurd figure of speech, and the prophet may have been been thinking of Isaiah 42:3, "a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice." The prophet compares his message to that of a herald announcing release to people in slavery because of their debts.
"To proclaim the acceptable year of the Lord's favor" points to a turning in God's grace which is to take place in the near future. See how this contrasts with Second Isaiah's proclaiming of a promise of blessing which has already taken place as far as God is concerned.
"The day of vengeance of our God" takes up the idea of the Day of Yahweh, also called the "day of vengeance." There is no idea of vengeance against Israel's foes by God, however. Some think the word translated as "vengeance" is doubtful. The Hebrew word elsewhere means "rescue" or "requite." Notice that Jesus does not include this line in his quotation. Redemption and deliverance are vital and inseparable elements in the End time.
The prophet's task is to comfort those who mourn, either those who mourn in Zion or who mourn because of her. Some think that because this line disturbs the meter it may be a marginal variant.
The word for garland (v. 3) comes from the same root as the word for beautify or glorify. It is a symbol of festivity, dignity, and joy. The word for garland might be translated "turban" here as it would be also in verse 10, describing a bridegroom preparing for marriage, the turban wound around his head. The "oil of gladness" or joy recalls the aromatic ointment used at festivals.
"The mantle of praise" is the thrust of this poem, as of the previous one. While a faint spirit points to discouragement, praise is an upbeat and celebrative response to life. The "oaks of righteousness" (v. 3) point to 60:21: "... the shoot of my planting, the work of my hands." The thought here and in the concluding strophe is that the citizens of Zion will be splendid and mighty in their stature of righteousness since they are the Lord's planting.
Verse 4 begins a new strophe but is included in the reading for (C). It brings the good tidings. The cities which have previously been laid waste will be restored again. It connects directly with the messenger's words in 61:1ff. There is a smooth transition between the two. The servant has been sent to comfort the mourners, and what gave them comfort was the "insteads" of verse 3, and now the assurance of the rebuilding of the cities in verse 4. Notice that verses 4-11 tell how the change in Zion's favor will be brought back, namely by restoring the city and the restoration of her honor. (v. 7) All of this is due to God's saving work described in verse 11: "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring forth before all the nations."
The words "ancient" and "many generations" suggest from the beginning of time, or past recorded time. The point is that the past will be undone and the destroyed restored.
Isaiah 42:1-7 (L)
Isaiah 42:1-4, 6-7 (RC)
This passage is the first of the so-called Servant songs, although the poems are not in the strict sense songs. Verses 1-4 describe the mission of the Servant. While scholars hold differing views of who the Servant is, the position of this writer is that he may be both an individual and the nation, much as we in the United States speak of Uncle Sam as an individual who represents the whole nation. In this passage it seems that the Servant is Israel, who will with patience bring God's teaching to all the nations and will restore justice. The preacher will find a word study of "justice" in a Bible dictionary or Bible word book helpful.
The strophe verses 1-4 is a model of literary form and style, with each word like a carefully aimed arrow hitting the bull's eye. Each line adds its own distinctive idea, and each strophe adds more brush strokes to the portrait of the Servant. Notice how important verbs and nouns are blended and mingled for greatest effect. From beginning to end of this strophe there is a precise movement forward in thought.
The Hebrew word for justice, mishpat, appears in verses 1, 3, 4 and is the central thrust of the passage. The thought centers on this concept as the emphasis falls on it in the beginning summons of the Servant (v. 1), and in verse 4, where it is said that he will not fail, nor be discouraged, until he has "established justice in the earth; and the coastlands wait for his law." Israel is the instrument of divine judgment as noted in 41:8ff.
The chief questions to ask about this passage are not: Who is this servant of the Lord? Is he an historical figure, a projected figure in the future, the nation, or a combination, etc.? Rather, the central issues are: What these texts reveal about what takes place, or will take place, between God, the Servant, and those to whom his task relates.
It is significant that there is a curious parallel between the Servant songs of Deutero-Isaiah and the Gospels of the New Testament. Reflecting on the parallel, we see that both begin with God's designation of the man chosen for a specific task. In both cases, the one who is chosen meets his death for those on whose behalf his work is to be done. The work of the Servant is public, which distinguishes his role from that of the prophet, whose transaction is between God and the prophet alone. The Servant's call requires the presence of others who witness it, and it bears the stamp of an accrediting. These factors link the Servant's call with a royal designation. According to 42:1 the Servant is appointed and equipped by God for a task whose parameters are set by the description which follows.
God not only elects the Servant to a vocation, but endows him with the Spirit. (v. 1) The Spirit comes upon him in a permanent way, like that of the messianic king in 11:2. The Spirit gives power and might rather than knowledge and will. The gift of the Spirit is charismatic and equips its possessor with unusual powers.
"He will bring forth justice," is usually interpreted as meaning authentic religion. It signifies judgment, custom, and law. The Servant is the mediator of judgment and justice in its highest sense.
In contrast to the herald of a king who shouts his message, the Servant works quietly. "He will not cry or lift up his voice, or make it heard in the street." (v. 2) In practice of oriental law, when a new king is enthroned, he re-enacts the laws, commanding that they be publicly proclaimed. But the Servant works in the opposite fashion: he brings forth justice in a quiet but effective way, although the actual method is not described.
The "bruised reed he will not break and a dimly burning wick he will not quench" (v. 3) may well be metaphors which have an old legal use in their background. They may refer to symbolic legal practices. The Servant makes God's justice prevail in a way that is in stark contrast to that of the harsh laws of the world, which insist that what is broken and burns dimly will inevitably perish. The Servant will bring forth justice in such a manner that it becomes truth and so is made to prevail.
In verse 4 we learn that the Servant "will not fail or be discouraged" in his task before completing it. He will not suffer "burn out," nor be broken (v. 3) before the mission is completed. The words used may mean "burn dimly" and "be bruised" which is a clear echo of verse 3. This is the only reference in the song that hints that the Servant's mission will involve him in suffering, although this theme is taken up in other songs. This is the only passing reference to this aspect of his work which reminds us of Jeremiah's call (1:19): "They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you."
"The coastlands wait for his law" may mean "the isles shall wait for his law" and either translation refers to the Gentiles who are already waiting for the divine justice which the Servant will bring. The mediator of God will fulfill his role by way of action in the fashion of judges and kings in the past, but verses 2-4 indicates that the Servant will bring forth justice by word of mouth. Note that Moses is often referred to as a "servant" who is both a man of action and of words, as the Servant here is portrayed.
verses 5-7
It is generally agreed that verses 5-9 form a unit, but scholars are divided as to the meaning of the passage. It is one of the pericopes in Isaiah that no one has really been able satisfactorily to explain. The difficulty lies chiefly in the fact that the connections are not clear. But we do know that the speaker is Yahweh, and that he gives in verse 6 what appears to be a call, in verse 7 the purpose which this is to serve. But we are not clearly told who God calls, on whom the called is to act, or the nature of his task.
The call is introduced by praise of God's power - the God who created the heavens and the earth, who gives life to people and spirit to those who walk on the earth. God has taken the messanger by the hand and kept him. He has given him as a covenant to the people, and a light to the nations. Recall that in First Isaiah (9:2) the people who walked in darkness have seen a great light. Here it is Israel herself who made the light which shines in the spiritual darkness of the world around her.
God's called one is to open the eyes of the blind and bring out the prisoners from the dungeon, from the prison those who sit in darkness. This liberation is not from exile, but is liberation in a spiritual sense, in which all the people are liberated from bondage. Notice that verse 7 is a development of the meaning of "a light to the nations."
In verse 8 we read that this saving work is one in which God proves himself to be truly God. God's name implies that he is both Lord and Savior of the world, and that his glory and praise consist in his being recognized in his saving work. It appears that verse 8 is a conclusion, and corresponds to the beginning of this oracle in verse 5, which refers to God's creating the heavens and earth, and his life-giving power.
In verse 9 we have a reference to the former things which have come to pass and the new things which God now declares before they spring forth. This appears to be a fragment removed from its proper context.
One further note: verses 5-9 did not come into being at the same time as the Servant song of verses 1-4, although they follow it. But their way of speaking about the Servant, whom they regard as Israel, is quite different. The picture of salvation in verses 5-9 resembles that of Trito-Isaiah. Thus it seems these verses are a later continuation and expansion of the Servant song of verses 1-4.
Acts 8:14-17 (C)
Here is an account of believers in Samaria receiving the Holy Spirit for the first time, although they had already been baptized in the name of the Lord Jesus. They receive the Spirit only after the disciples visit and lay their hands on them. This reminds us of the message to Timothy: "Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you." (1 Timothy 4:14)
Luke looks on Jerusalem as the headquarters of the church, the home office of the organization, and the apostles are its directors and controllers. The headquarters sends Peter and John to Samaria, which had received the word of God. They prayed for the disciples in Samaria that they might receive the Holy Spirit. The purpose of this visit seems to be to set their seal of apostolic approval on Philip's mission to Samaria, an entirely new step in the church's life.
The Spirit referred to here is the Pentecostal experience of the Spirit which was manifested in tongues, and perhaps prophesying. It is certain that an external manifestation was expected. When the Spirit was so expressed, the event so impressed Simon that he wanted to buy this gift. (vv. 18, 19) It is clear that the manifestation of the Spirit in this fashion was excepted to accompany baptism, but the Samaritans had been baptized in the name of the Lord Jesus without the accompanying dramatic expression of the Spirit. We cannot suppose that the Spirit, as the power of unity, love, and joy of the Christian community, was previously absent from the baptized Samaritans. They had been baptized in response to the preaching of the Kingdom and the Name of Jesus as Lord.
This is a Samaritan Pentecost, as 10:44 describes a Gentile Pentecost. The Samaritans and Jews hated one another, but now the Samaritan Christians are given a participation in the Spirit like that which was given the original disciples. Peter and John have given the Samaritan believers the ancient signs of solidarity and self-identification, namely the laying on of hands and the Spirit received by the apostles at Pentecost. They are now joined with their former enemies, the Jews, in the community of Christ's Body, the church.
Acts 10:34-38 (L) (RC)
The passage is part of Peter's sermon at Cornelius' house. Peter begins by saying that he perceives that God "shows no partiality" - literally "God accepts no one's face." This implies that neither should humans show partiality, since God doesn't. The only requirement for being acceptable is to fear God, and to do what is right. God accepts from every nation those whose manner of life is similar to Cornelius' (who was devout), and yet who are outside the boundaries of Israel, although they live like Jews.
Peter reminds them of the Word (Gospel) which God sent to Israel after the baptism, which John the Baptizer preached, and which was "good news of peace by Jesus Christ" who is Lord of all. (10:36)
Peter reminds them that God's anointing of Jesus of Nazareth with the Holy Spirit and with power, which is the thrust of the Lucan passage for today, is foretold by Isaiah 42:1ff. Peter mentions how Jesus "went about doing good and healing all that were oppressed by the devil, for God was with him." (v. 38) Jesus announced his ministry in terms from Isaiah 61:1-2 in Luke 4:18.
This speech uses stilted vocabulary and style, which in the Greek is rather awkward. The speech
starts with an actual situation: God shows no partiality. Notice that Luke pictures Jesus going about doing good, which is not given much prominence in the missionary preaching. But see Acts 2:22 for another occasion when Peter mentions Jesus' mighty works, wonders, and signs.
Luke's description of Jesus as God's agent, empowered by the Spirit, is typical of Luke's christology.
Luke 3:15-17, 21-22 (C) (L)
Luke 3:15-16, 21-22 (RC)
In verses 15-17 we have a description of the activity of John the Baptizer who baptized with water. John foretells the coming of the One greater than he who will baptize with the Holy Spirit and with fire. John sees himself as unworthy to be even the slave of the One who is coming. The Christ will be the agent of divine judgment, whose baptism with Holy Spirit and fire is being prepared for by John's baptism of repentance.
The image in verse 17 is of a farmer threshing grain, who beats the grain, and then throws it into the air so that the wind can blow the chaff away while the kernels of grain fall to the threshing floor to be gathered and stored in the granary. But the chaff is fit only for burning. So Jesus' coming will bring judgment and separation of the good from the evil, as a farmer separates the kernels from the chaff.
In verses 21-22 Luke gives a brief description of Jesus' baptism by John in the Jordan. Jesus was baptized with all the people. Jesus was praying when the heaven was opened and the Holy Spirit descended upon him in bodily form, as a dove, as a voice came from heaven. The voice spoke: "Thou art my beloved Son; with thee I am well pleased." (v. 22)
We usually think of Jesus standing before John who pours water over his head from a shell or from his hand, since a number of artists have so pictured the event. But the Greek word used for "had been baptized" is the intransitive active and means "immerse oneself, undergo immersion" rather than "be baptized." There is a tradition supported in the Greek of Mark 1:9 that implies that Jesus immersed himself. Those baptizing themselves did so in the presence of John who was the witness, as in proselyte baptism. We should not think of Jesus' baptism as an act which took place between John and Jesus in privacy. In verse 21 Luke describes the event as part of a collective baptism in which Jesus stood among the people who immersed themselves in the Jordan at the direction of John the Baptizer. Thus Jesus did not distinguish himself from those who were being baptized with him. (John 1:26, 31) Jesus was baptized for the sins of the world. His baptism in the Jordan foreshadowed his "baptism" on the cross for the sins of the world. Individual Christians are baptized into Jesus' baptism. Thus the sinless Jesus was baptized for sinners whose baptism depends for its effectiveness on his!
At Jesus' baptism the Spirit descended upon him. Luke says that Jesus prayed at his baptism. (v. 21) The giving of the Spirit in the Judaism of the time almost always meant prophetic inspiration. A person is grasped by God, who authorizes him or her to be God's messenger through whom God speaks. So Jesus is called to be God's messenger. But there is a radical difference between the call of Jesus and that of the Old Testament prophets. The Spirit is given the prophets for inspiration for a specific time. Jesus is given the Spirit permanently. The presence of the Spirit in Jesus' life is a sign of the dawn of the time of salvation. Jesus declares that the divine will in the kingdom stands above the divine will as expressed during the time of the Old Testament. In Jesus, God is speaking his final word. The Spirit of God is revealed in word and deed, and the two cannot be separated in Scripture. In the life of Jesus the Spirit is manifested in acts of power and in words of authority.
In addition to the descent of the Spirit there was a proclamation. In the past some have held that the words from heaven were a combination of Psalm 2:7 and Isaiah 42:1, which would combine the idea of the Messianic king and the Servant of God. But more recent scholarship (J. Jeremias) suggests that the quote is from Isaiah 42:1 only. It was customary to begin a quotation by quoting only the beginning of the passage while the continuation of it was kept in mind. The first line of a hymn or poem may suggest to the quoter and hearer the remainder of the material. If the quote is only from Isaiah 42: 1 which implies the rest of the verse describing the gift of the Spirit, then there are far-reaching implications for understanding Jesus' baptism. It means that the emphasis in this event is on the communication of the Spirit, and that the proclamation had nothing to do with the enthronement of the king or his adoption rites. The focus is entirely on the scriptural statements about the Servant of God and is not related to Messiah as king.
In Jesus' baptism he experienced God's call. He knew he was in the grasp of the Spirit of God. God, according to Isaiah 42:1, would give his Spirit to the Servant who was God's elect. Jesus probably thought of this passage from Isaiah, and, from his baptism on, Jesus was conscious of being the Servant promised by Isaiah. God called Jesus at his baptism. God empowered Jesus to fulfill his role as his Servant. Jesus put great importance on the moment of his baptism, as Mark 11:27-33 reveals. Jesus declares that his authority rests on what happened when he was baptized by God: God called him and empowered him!
Theological Reflections
The thrust of the passages for "The Baptism of Jesus" Sunday is on God's calling and empowering of his chosen instruments. The Isaiah 61 and 42 passages describe the giving of the Spirit to God's chosen one. In the Acts 8 passage we have a description of the giving of the Spirit to those who had believed in the name of Jesus but who were not yet given the Pentecostal Spirit. Acts 10 gives Peter's sermon at Cornelius' house in which he refers to God's anointing of Jesus with the Holy Spirit and with power, and to his going about doing good and healing all that were oppressed by the devil, for God was with him. Then in Luke 3 we are given a picture of John the Baptizer's ministry in preparation for Jesus, and of his baptism of Jesus in the Jordan. Jesus' baptism was his calling and empowering by the Spirit of God for mission as God's Servant. God calls. The Servant responds in obedience and is given power to fulfill his calling.
Homiletical Moves
Isaiah 61:1-4 (C)
God Calls His Servant to Mission in the World
1. The Servant is given to the Spirit and anointed for mission
2. The Servant is empowered to bring healing and release and hope for the future
3. God calls men and women today to be on mission in the world
4. God empowers those he calls with the gifts of the Spirit
5. Offer yourself on the altar of service in response to God's love
Isaiah 42:1-7 (L)
Isaiah 42:1-4, 6-7 (RC)
Behold God's Servant, His Chosen One
1. Jesus is empowered by the Spirit, and fulfills the mission of the Servant of bringing forth justice and being a covenant to the people
2. Jesus fulfilled the Servant's mission by healing the broken, and giving release to the captives
3. God calls us to mission and empowers us to carry it out
4. Commit your life to God and obey his call to service
Acts 8:14-17 (C)
The Giving of the Spirit in Samaria
1. The Samaritans had received the Gospel, but had not received the Pentecostal Spirit
2. Peter and John were sent to Samaria where they prayed that the Spirit would come upon them, and laid hands on the disciples
3. And they received the Holy Spirit
4. Pray for the power of God's Spirit and open your life to receive the Spirit
Acts 10:34-38 (L) (RC)
1. God shows no partiality, but accepts anyone who fears him and does what is right
2. God anointed Jesus with the Holy Spirit and power for mission
3. God calls each of us and empowers us for mission to the world
4. Listen for and obey God's call to service in the world
This Preacher 's Preference
Luke 3:15-17, 21-22 (C) (L)
Luke 3:15-16, 21-22 (RC)
Baptized for Service in the World
1. John baptized Jesus with all the people in the Jordan for repentance of sin
2. Jesus was praying, and the heaven opened and a voice said, "Thou art my beloved Son; with thee I am well pleased."
3. God called Jesus and anointed him with the Spirit at his baptism to fulfill the Servant role
4. God calls us at our baptism and empowers us to be his servants
5. Commit your life to God in Christ, and obey his call to service, relying on the Spirit for power
Hymn for Baptism of Our Lord: Christ, When for Us You Were Baptized
Prayer
Gracious God, who called your Servant and empowered him for mission to the broken and bound, enable us to hear your call to service in our time. We thank you for Jesus your Servant, who heard your call and obeyed your will even when it led to a cross. Thank you for his baptism in the Jordan and his baptism on the cross by which our sins are forgiven. Thank you that through faith in him we are raised to a new life. Empower us by your Spirit for mission in the world. Forgive us when we have turned deaf ears to your call to service. May we be faithful servants of you, so that when our life is ended, we may heed your call home to heaven, and may hear you say, "Well done, good and faithful servant, enter into the joy of your Master." Amen
The Isaiah 61 passage goes well with the baptism of Jesus in Luke 3 and helps prepare for the Luke 4:14-21 reading found on the third Sunday after Epiphany in (C) (L). Isaiah 61 describes the ministry of the coming Messiah which Jesus assumes at his baptism and declares in the sermon at Nazareth. The Isaiah 42 passage is the first Servant Song, regarded by some as the nation Israel, others as an individual, and by some as both nation and individual. At his baptism Jesus heard words from heaven corresponding to Isaiah 42:1 which describe the Servant. The Acts 8 passage describes the baptism with the Spirit of persons who had believed in Jesus but had not yet received the Spirit he promised. The reading from Acts 10 is part of Peter's sermon in which he tells the people that God anointed Jesus with the Holy Spirit and with power, and how he went about doing good and healing. There is virtual consensus on the Lucan reading which is the account of the baptism of Jesus by John the Baptizer.
Commentary
Isaiah 61:1-4 (C)
Some scholars view this passage as being from Deutero-Isaiah and others see it as Trito-Isaiah. The latter is the position of the present writer. Note that verses 1-3 stand out from the context of chapters 60-62 in that they are a proclamation made by a man who was aware that God had sent and equipped him to proclaim the message of salvation. It is not a description of a call as found in Isaiah 6, or Jeremiah 1. It reminds one of Isaiah 42:1-4, and 49:1-6. Closer examination reveals that a number of the expressions and concepts found in 61:1ff are taken from these passages. The thrust of this proclamation by the messenger of salvation is his role as mediator and his qualifications for it.
In verses 1-3 God sends his messenger to bring encouragement to the exiles and those who are oppressed. Compare Luke 4:16-20, Luke 7:22, and Matthew 11:5 with these verses. We may compare verse 1 with 42:1b: "I have put my Spirit upon him, he will bring forth justice to the nations." Isaiah 61:1 reads, "The Spirit of the Lord God is upon me, because the Lord has anointed me ..." Compare these passages with Micah 3:8, which is even closer in meaning: "But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin."
It appears that these words which begin chapter 61 have been adapted from a statement about a call made in pre-exilic prophecy of salvation. "Anointing" developed in the course of years as an expression for "sending." In and through the prophet's proclaiming he is to bring about change in those to whom he is sent. To announce salvation is to summon it into existence, or bring it about. The author of Trito-Isaiah is very much aware that he has a call from God. He has been sent to bring good news to the poor and oppressed. The message of the prophet is destined to heal wounds and to bring liberty to those who are captive. (v. 1) "To bind up the brokenhearted" seems to be an absurd figure of speech, and the prophet may have been been thinking of Isaiah 42:3, "a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice." The prophet compares his message to that of a herald announcing release to people in slavery because of their debts.
"To proclaim the acceptable year of the Lord's favor" points to a turning in God's grace which is to take place in the near future. See how this contrasts with Second Isaiah's proclaiming of a promise of blessing which has already taken place as far as God is concerned.
"The day of vengeance of our God" takes up the idea of the Day of Yahweh, also called the "day of vengeance." There is no idea of vengeance against Israel's foes by God, however. Some think the word translated as "vengeance" is doubtful. The Hebrew word elsewhere means "rescue" or "requite." Notice that Jesus does not include this line in his quotation. Redemption and deliverance are vital and inseparable elements in the End time.
The prophet's task is to comfort those who mourn, either those who mourn in Zion or who mourn because of her. Some think that because this line disturbs the meter it may be a marginal variant.
The word for garland (v. 3) comes from the same root as the word for beautify or glorify. It is a symbol of festivity, dignity, and joy. The word for garland might be translated "turban" here as it would be also in verse 10, describing a bridegroom preparing for marriage, the turban wound around his head. The "oil of gladness" or joy recalls the aromatic ointment used at festivals.
"The mantle of praise" is the thrust of this poem, as of the previous one. While a faint spirit points to discouragement, praise is an upbeat and celebrative response to life. The "oaks of righteousness" (v. 3) point to 60:21: "... the shoot of my planting, the work of my hands." The thought here and in the concluding strophe is that the citizens of Zion will be splendid and mighty in their stature of righteousness since they are the Lord's planting.
Verse 4 begins a new strophe but is included in the reading for (C). It brings the good tidings. The cities which have previously been laid waste will be restored again. It connects directly with the messenger's words in 61:1ff. There is a smooth transition between the two. The servant has been sent to comfort the mourners, and what gave them comfort was the "insteads" of verse 3, and now the assurance of the rebuilding of the cities in verse 4. Notice that verses 4-11 tell how the change in Zion's favor will be brought back, namely by restoring the city and the restoration of her honor. (v. 7) All of this is due to God's saving work described in verse 11: "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring forth before all the nations."
The words "ancient" and "many generations" suggest from the beginning of time, or past recorded time. The point is that the past will be undone and the destroyed restored.
Isaiah 42:1-7 (L)
Isaiah 42:1-4, 6-7 (RC)
This passage is the first of the so-called Servant songs, although the poems are not in the strict sense songs. Verses 1-4 describe the mission of the Servant. While scholars hold differing views of who the Servant is, the position of this writer is that he may be both an individual and the nation, much as we in the United States speak of Uncle Sam as an individual who represents the whole nation. In this passage it seems that the Servant is Israel, who will with patience bring God's teaching to all the nations and will restore justice. The preacher will find a word study of "justice" in a Bible dictionary or Bible word book helpful.
The strophe verses 1-4 is a model of literary form and style, with each word like a carefully aimed arrow hitting the bull's eye. Each line adds its own distinctive idea, and each strophe adds more brush strokes to the portrait of the Servant. Notice how important verbs and nouns are blended and mingled for greatest effect. From beginning to end of this strophe there is a precise movement forward in thought.
The Hebrew word for justice, mishpat, appears in verses 1, 3, 4 and is the central thrust of the passage. The thought centers on this concept as the emphasis falls on it in the beginning summons of the Servant (v. 1), and in verse 4, where it is said that he will not fail, nor be discouraged, until he has "established justice in the earth; and the coastlands wait for his law." Israel is the instrument of divine judgment as noted in 41:8ff.
The chief questions to ask about this passage are not: Who is this servant of the Lord? Is he an historical figure, a projected figure in the future, the nation, or a combination, etc.? Rather, the central issues are: What these texts reveal about what takes place, or will take place, between God, the Servant, and those to whom his task relates.
It is significant that there is a curious parallel between the Servant songs of Deutero-Isaiah and the Gospels of the New Testament. Reflecting on the parallel, we see that both begin with God's designation of the man chosen for a specific task. In both cases, the one who is chosen meets his death for those on whose behalf his work is to be done. The work of the Servant is public, which distinguishes his role from that of the prophet, whose transaction is between God and the prophet alone. The Servant's call requires the presence of others who witness it, and it bears the stamp of an accrediting. These factors link the Servant's call with a royal designation. According to 42:1 the Servant is appointed and equipped by God for a task whose parameters are set by the description which follows.
God not only elects the Servant to a vocation, but endows him with the Spirit. (v. 1) The Spirit comes upon him in a permanent way, like that of the messianic king in 11:2. The Spirit gives power and might rather than knowledge and will. The gift of the Spirit is charismatic and equips its possessor with unusual powers.
"He will bring forth justice," is usually interpreted as meaning authentic religion. It signifies judgment, custom, and law. The Servant is the mediator of judgment and justice in its highest sense.
In contrast to the herald of a king who shouts his message, the Servant works quietly. "He will not cry or lift up his voice, or make it heard in the street." (v. 2) In practice of oriental law, when a new king is enthroned, he re-enacts the laws, commanding that they be publicly proclaimed. But the Servant works in the opposite fashion: he brings forth justice in a quiet but effective way, although the actual method is not described.
The "bruised reed he will not break and a dimly burning wick he will not quench" (v. 3) may well be metaphors which have an old legal use in their background. They may refer to symbolic legal practices. The Servant makes God's justice prevail in a way that is in stark contrast to that of the harsh laws of the world, which insist that what is broken and burns dimly will inevitably perish. The Servant will bring forth justice in such a manner that it becomes truth and so is made to prevail.
In verse 4 we learn that the Servant "will not fail or be discouraged" in his task before completing it. He will not suffer "burn out," nor be broken (v. 3) before the mission is completed. The words used may mean "burn dimly" and "be bruised" which is a clear echo of verse 3. This is the only reference in the song that hints that the Servant's mission will involve him in suffering, although this theme is taken up in other songs. This is the only passing reference to this aspect of his work which reminds us of Jeremiah's call (1:19): "They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you."
"The coastlands wait for his law" may mean "the isles shall wait for his law" and either translation refers to the Gentiles who are already waiting for the divine justice which the Servant will bring. The mediator of God will fulfill his role by way of action in the fashion of judges and kings in the past, but verses 2-4 indicates that the Servant will bring forth justice by word of mouth. Note that Moses is often referred to as a "servant" who is both a man of action and of words, as the Servant here is portrayed.
verses 5-7
It is generally agreed that verses 5-9 form a unit, but scholars are divided as to the meaning of the passage. It is one of the pericopes in Isaiah that no one has really been able satisfactorily to explain. The difficulty lies chiefly in the fact that the connections are not clear. But we do know that the speaker is Yahweh, and that he gives in verse 6 what appears to be a call, in verse 7 the purpose which this is to serve. But we are not clearly told who God calls, on whom the called is to act, or the nature of his task.
The call is introduced by praise of God's power - the God who created the heavens and the earth, who gives life to people and spirit to those who walk on the earth. God has taken the messanger by the hand and kept him. He has given him as a covenant to the people, and a light to the nations. Recall that in First Isaiah (9:2) the people who walked in darkness have seen a great light. Here it is Israel herself who made the light which shines in the spiritual darkness of the world around her.
God's called one is to open the eyes of the blind and bring out the prisoners from the dungeon, from the prison those who sit in darkness. This liberation is not from exile, but is liberation in a spiritual sense, in which all the people are liberated from bondage. Notice that verse 7 is a development of the meaning of "a light to the nations."
In verse 8 we read that this saving work is one in which God proves himself to be truly God. God's name implies that he is both Lord and Savior of the world, and that his glory and praise consist in his being recognized in his saving work. It appears that verse 8 is a conclusion, and corresponds to the beginning of this oracle in verse 5, which refers to God's creating the heavens and earth, and his life-giving power.
In verse 9 we have a reference to the former things which have come to pass and the new things which God now declares before they spring forth. This appears to be a fragment removed from its proper context.
One further note: verses 5-9 did not come into being at the same time as the Servant song of verses 1-4, although they follow it. But their way of speaking about the Servant, whom they regard as Israel, is quite different. The picture of salvation in verses 5-9 resembles that of Trito-Isaiah. Thus it seems these verses are a later continuation and expansion of the Servant song of verses 1-4.
Acts 8:14-17 (C)
Here is an account of believers in Samaria receiving the Holy Spirit for the first time, although they had already been baptized in the name of the Lord Jesus. They receive the Spirit only after the disciples visit and lay their hands on them. This reminds us of the message to Timothy: "Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you." (1 Timothy 4:14)
Luke looks on Jerusalem as the headquarters of the church, the home office of the organization, and the apostles are its directors and controllers. The headquarters sends Peter and John to Samaria, which had received the word of God. They prayed for the disciples in Samaria that they might receive the Holy Spirit. The purpose of this visit seems to be to set their seal of apostolic approval on Philip's mission to Samaria, an entirely new step in the church's life.
The Spirit referred to here is the Pentecostal experience of the Spirit which was manifested in tongues, and perhaps prophesying. It is certain that an external manifestation was expected. When the Spirit was so expressed, the event so impressed Simon that he wanted to buy this gift. (vv. 18, 19) It is clear that the manifestation of the Spirit in this fashion was excepted to accompany baptism, but the Samaritans had been baptized in the name of the Lord Jesus without the accompanying dramatic expression of the Spirit. We cannot suppose that the Spirit, as the power of unity, love, and joy of the Christian community, was previously absent from the baptized Samaritans. They had been baptized in response to the preaching of the Kingdom and the Name of Jesus as Lord.
This is a Samaritan Pentecost, as 10:44 describes a Gentile Pentecost. The Samaritans and Jews hated one another, but now the Samaritan Christians are given a participation in the Spirit like that which was given the original disciples. Peter and John have given the Samaritan believers the ancient signs of solidarity and self-identification, namely the laying on of hands and the Spirit received by the apostles at Pentecost. They are now joined with their former enemies, the Jews, in the community of Christ's Body, the church.
Acts 10:34-38 (L) (RC)
The passage is part of Peter's sermon at Cornelius' house. Peter begins by saying that he perceives that God "shows no partiality" - literally "God accepts no one's face." This implies that neither should humans show partiality, since God doesn't. The only requirement for being acceptable is to fear God, and to do what is right. God accepts from every nation those whose manner of life is similar to Cornelius' (who was devout), and yet who are outside the boundaries of Israel, although they live like Jews.
Peter reminds them of the Word (Gospel) which God sent to Israel after the baptism, which John the Baptizer preached, and which was "good news of peace by Jesus Christ" who is Lord of all. (10:36)
Peter reminds them that God's anointing of Jesus of Nazareth with the Holy Spirit and with power, which is the thrust of the Lucan passage for today, is foretold by Isaiah 42:1ff. Peter mentions how Jesus "went about doing good and healing all that were oppressed by the devil, for God was with him." (v. 38) Jesus announced his ministry in terms from Isaiah 61:1-2 in Luke 4:18.
This speech uses stilted vocabulary and style, which in the Greek is rather awkward. The speech
starts with an actual situation: God shows no partiality. Notice that Luke pictures Jesus going about doing good, which is not given much prominence in the missionary preaching. But see Acts 2:22 for another occasion when Peter mentions Jesus' mighty works, wonders, and signs.
Luke's description of Jesus as God's agent, empowered by the Spirit, is typical of Luke's christology.
Luke 3:15-17, 21-22 (C) (L)
Luke 3:15-16, 21-22 (RC)
In verses 15-17 we have a description of the activity of John the Baptizer who baptized with water. John foretells the coming of the One greater than he who will baptize with the Holy Spirit and with fire. John sees himself as unworthy to be even the slave of the One who is coming. The Christ will be the agent of divine judgment, whose baptism with Holy Spirit and fire is being prepared for by John's baptism of repentance.
The image in verse 17 is of a farmer threshing grain, who beats the grain, and then throws it into the air so that the wind can blow the chaff away while the kernels of grain fall to the threshing floor to be gathered and stored in the granary. But the chaff is fit only for burning. So Jesus' coming will bring judgment and separation of the good from the evil, as a farmer separates the kernels from the chaff.
In verses 21-22 Luke gives a brief description of Jesus' baptism by John in the Jordan. Jesus was baptized with all the people. Jesus was praying when the heaven was opened and the Holy Spirit descended upon him in bodily form, as a dove, as a voice came from heaven. The voice spoke: "Thou art my beloved Son; with thee I am well pleased." (v. 22)
We usually think of Jesus standing before John who pours water over his head from a shell or from his hand, since a number of artists have so pictured the event. But the Greek word used for "had been baptized" is the intransitive active and means "immerse oneself, undergo immersion" rather than "be baptized." There is a tradition supported in the Greek of Mark 1:9 that implies that Jesus immersed himself. Those baptizing themselves did so in the presence of John who was the witness, as in proselyte baptism. We should not think of Jesus' baptism as an act which took place between John and Jesus in privacy. In verse 21 Luke describes the event as part of a collective baptism in which Jesus stood among the people who immersed themselves in the Jordan at the direction of John the Baptizer. Thus Jesus did not distinguish himself from those who were being baptized with him. (John 1:26, 31) Jesus was baptized for the sins of the world. His baptism in the Jordan foreshadowed his "baptism" on the cross for the sins of the world. Individual Christians are baptized into Jesus' baptism. Thus the sinless Jesus was baptized for sinners whose baptism depends for its effectiveness on his!
At Jesus' baptism the Spirit descended upon him. Luke says that Jesus prayed at his baptism. (v. 21) The giving of the Spirit in the Judaism of the time almost always meant prophetic inspiration. A person is grasped by God, who authorizes him or her to be God's messenger through whom God speaks. So Jesus is called to be God's messenger. But there is a radical difference between the call of Jesus and that of the Old Testament prophets. The Spirit is given the prophets for inspiration for a specific time. Jesus is given the Spirit permanently. The presence of the Spirit in Jesus' life is a sign of the dawn of the time of salvation. Jesus declares that the divine will in the kingdom stands above the divine will as expressed during the time of the Old Testament. In Jesus, God is speaking his final word. The Spirit of God is revealed in word and deed, and the two cannot be separated in Scripture. In the life of Jesus the Spirit is manifested in acts of power and in words of authority.
In addition to the descent of the Spirit there was a proclamation. In the past some have held that the words from heaven were a combination of Psalm 2:7 and Isaiah 42:1, which would combine the idea of the Messianic king and the Servant of God. But more recent scholarship (J. Jeremias) suggests that the quote is from Isaiah 42:1 only. It was customary to begin a quotation by quoting only the beginning of the passage while the continuation of it was kept in mind. The first line of a hymn or poem may suggest to the quoter and hearer the remainder of the material. If the quote is only from Isaiah 42: 1 which implies the rest of the verse describing the gift of the Spirit, then there are far-reaching implications for understanding Jesus' baptism. It means that the emphasis in this event is on the communication of the Spirit, and that the proclamation had nothing to do with the enthronement of the king or his adoption rites. The focus is entirely on the scriptural statements about the Servant of God and is not related to Messiah as king.
In Jesus' baptism he experienced God's call. He knew he was in the grasp of the Spirit of God. God, according to Isaiah 42:1, would give his Spirit to the Servant who was God's elect. Jesus probably thought of this passage from Isaiah, and, from his baptism on, Jesus was conscious of being the Servant promised by Isaiah. God called Jesus at his baptism. God empowered Jesus to fulfill his role as his Servant. Jesus put great importance on the moment of his baptism, as Mark 11:27-33 reveals. Jesus declares that his authority rests on what happened when he was baptized by God: God called him and empowered him!
Theological Reflections
The thrust of the passages for "The Baptism of Jesus" Sunday is on God's calling and empowering of his chosen instruments. The Isaiah 61 and 42 passages describe the giving of the Spirit to God's chosen one. In the Acts 8 passage we have a description of the giving of the Spirit to those who had believed in the name of Jesus but who were not yet given the Pentecostal Spirit. Acts 10 gives Peter's sermon at Cornelius' house in which he refers to God's anointing of Jesus with the Holy Spirit and with power, and to his going about doing good and healing all that were oppressed by the devil, for God was with him. Then in Luke 3 we are given a picture of John the Baptizer's ministry in preparation for Jesus, and of his baptism of Jesus in the Jordan. Jesus' baptism was his calling and empowering by the Spirit of God for mission as God's Servant. God calls. The Servant responds in obedience and is given power to fulfill his calling.
Homiletical Moves
Isaiah 61:1-4 (C)
God Calls His Servant to Mission in the World
1. The Servant is given to the Spirit and anointed for mission
2. The Servant is empowered to bring healing and release and hope for the future
3. God calls men and women today to be on mission in the world
4. God empowers those he calls with the gifts of the Spirit
5. Offer yourself on the altar of service in response to God's love
Isaiah 42:1-7 (L)
Isaiah 42:1-4, 6-7 (RC)
Behold God's Servant, His Chosen One
1. Jesus is empowered by the Spirit, and fulfills the mission of the Servant of bringing forth justice and being a covenant to the people
2. Jesus fulfilled the Servant's mission by healing the broken, and giving release to the captives
3. God calls us to mission and empowers us to carry it out
4. Commit your life to God and obey his call to service
Acts 8:14-17 (C)
The Giving of the Spirit in Samaria
1. The Samaritans had received the Gospel, but had not received the Pentecostal Spirit
2. Peter and John were sent to Samaria where they prayed that the Spirit would come upon them, and laid hands on the disciples
3. And they received the Holy Spirit
4. Pray for the power of God's Spirit and open your life to receive the Spirit
Acts 10:34-38 (L) (RC)
1. God shows no partiality, but accepts anyone who fears him and does what is right
2. God anointed Jesus with the Holy Spirit and power for mission
3. God calls each of us and empowers us for mission to the world
4. Listen for and obey God's call to service in the world
This Preacher 's Preference
Luke 3:15-17, 21-22 (C) (L)
Luke 3:15-16, 21-22 (RC)
Baptized for Service in the World
1. John baptized Jesus with all the people in the Jordan for repentance of sin
2. Jesus was praying, and the heaven opened and a voice said, "Thou art my beloved Son; with thee I am well pleased."
3. God called Jesus and anointed him with the Spirit at his baptism to fulfill the Servant role
4. God calls us at our baptism and empowers us to be his servants
5. Commit your life to God in Christ, and obey his call to service, relying on the Spirit for power
Hymn for Baptism of Our Lord: Christ, When for Us You Were Baptized
Prayer
Gracious God, who called your Servant and empowered him for mission to the broken and bound, enable us to hear your call to service in our time. We thank you for Jesus your Servant, who heard your call and obeyed your will even when it led to a cross. Thank you for his baptism in the Jordan and his baptism on the cross by which our sins are forgiven. Thank you that through faith in him we are raised to a new life. Empower us by your Spirit for mission in the world. Forgive us when we have turned deaf ears to your call to service. May we be faithful servants of you, so that when our life is ended, we may heed your call home to heaven, and may hear you say, "Well done, good and faithful servant, enter into the joy of your Master." Amen
