Baptism of Our Lord, Cycle B (2015)
THEME OF THE DAY
Baptism and new life! Baptism, Creation, Justification by Grace, and Sanctification are central to the development of the festival’s theme.
Psalm 29
This is a hymn attributed to David, though it is unlikely that he wrote it. The text sings of God’s control of all nature (vv. 3, 5-6, 8-10), even of storms, and yet we are assured that Yahweh blesses us with peace in the midst of storms (v. 11). The Psalm begins with a call to worship, where there is a reference to “heavenly beings,” which is a bad translation for what should be rendered in English “sons of mighty ones.” This insight suggests that in the temple era and perhaps in earlier periods Hebrews believed that there was a heavenly court of lower gods or semi-divine beings who acknowledged Yahweh as supreme ruler (Psalm 82:1, 6; Exodus 15:11; Deuteronomy 32:8).
The Lord seems to rule earth and waters with his word. The reference to “mighty waters” could be the Mediterranean Ocean or to the primordial waters Yahweh vanquished in creating (see First Lesson).
Of course the reference to his voice [gol] (vv. 2, 3, 4, 5, 7) could refer to his manifestation through thunder in thunderstorms (v. 7). The cedars of Lebanon noted in verse 5 refer to the principal mountains in Syria. Sirion noted in verse 6 is the Phoenicain name for Mount Hermon on the eastern border of Israel, and the wilderness of Kadesh in verse 8 is a reference to a desert in Syria. The Lord’s voice in this storm is not just powerful, but hadar in Hebrew (majestic, even beautiful) (v. 4). God’s rule over nature and over waters could be indebted to Canaanite mythology’s affirmation that Baal was enthroned over the conquered flood. Christians might interpret this reference as a prophetic reminder of his use of water in baptism to proclaim his word and will. The Psalm concludes with petitions that the Lord may give strength to and bless his people (v. 11).
Application: Sermons on this Psalm can focus on God’s providential rule overcoming chaos the depths of life, how he even uses water in creation (Evolutionists note that life first developed in water) and in Baptism to strengthen and bless his people. Creation and baptism are doctrines that are emphasized.
Genesis 1:1-5
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: (1) J, a ninth/tenth-century BC source, so named for its use of the Jahweh or Yahweh (translated “Lord”); (2) E, an eighth-century BC source named for its use of the divine name Elohim; and (3) P or Priestly source, dated from the sixth century BC. This lesson is part of the creation story (the first three days) provided by the P strand. In creation God is said to master the primordial depth [choshek, literally "darkness"] with light [or] (vv. 2-3), much like the light/energy of the big bang is said to have been the source of all things in the universe. Creation out of nothing is presupposed in this verse. The world here is said to originate from watery depths [mayim]. This link between life and water nicely fits the theme of baptism and also with Evolutionary Theory’s findings that all like emerged in and from water. Reference made to the ruach of God active in creation may be translated the “wind” or “Spirit” of God (v. 2). God’s word is the agent of creation (vv. 3-5). The fact that there is a similar verbal pattern throughout this account, on each day of creation there is a divine command, result, and God’s approval, suggests Hebrew poetry’s use of parallelism rather than rhyme. This observation has led some scholars to suggest that the Priestly version of the creation story might have had its origins in worship, as hymns.
Application: A sermon on this lesson would aim to clarify God’s consistent use of water (in Baptism and in Creation). This is an opportunity to deal with either of these doctrines. Attention could also be given to what this life we are given looks like (doctrines of Humanity or Sanctification) or even ecology (Social Ethics).
Acts 19:1-7
We are again reminded that this book is the second installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Luke, the author’s intention was to stress the universal mission of the church (Acts 1:8), which entails special attention to and appreciation of the ministry of Saint Paul. The lesson is an account from the early stages of Paul’s third missionary journey. We have described in these verses part of the apostle’s mission in Ephesus, the capital of the Roman province of Asia, located on the west coast of modern Turkey. Paul is said to be following the ministry of the Jew Apollos (v. 1) who was a follower of the way [hodos] (Christianity), though Apollos had only known of John the Baptist’s baptism (18:24-28). The disciples Paul encounters seem to have been Christians who had not yet received Christian baptism or were just followers of John the Baptist. Those baptized in Ephesus with John’s baptism by Apollos had not yet received or heard of the Holy Spirit (vv. 2-3). Paul notes that John only offered a baptism of repentance [Baptisma metanoias] to prepare for Jesus. The Ephesians then receive a baptism in Christ’s name (vv. 4-5). At their Baptisms, Paul lays hands on these Ephesians followers of the way, and they receive the Holy Spirit, speaking in tongues [glossa] (vv. 6-7).
Application: This text affords opportunity to make clear that in baptism the Holy Spirit is active and is given to the baptized. Preachers can help the faithful recognize that all those baptized are Spirit-filled (Sanctification).
Mark 1:4-11
We return again to the gospel for this church year, the first of the synoptic gospels to be written. This book was perhaps the source of other gospels, probably based on oral traditions of the passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Likely written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25; 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.
This lesson is a report of the ministry of John the Baptist (vv. 4-8) and of Jesus’ baptism by him (vv. 9-11). John’s attire and diet remind the people of the nomadic existence during the exile of or Elijah’s appearance (v. 6; cf. 2 Kings 1:8; Leviticus 11:22). As we have previously noted, many Jews at this time believed that Elijah’s return would mark a sign of the end times (Malachi 4:5). John’s location in the wilderness (v. 4) is a fulfillment of the prophecy of the messenger noted in Isaiah 40:3. John proclaims a baptism of repentance [Baptisma metanoias] (v. 4) and the coming Messiah (the mightier one) (v. 7). (This was a set of themes linked in first-century Jewish literature in the Dead Sea Scrolls [The Dead Sea Scrolls Uncovered, pp. 230-231]). He claims to have performed a baptism of water, while the powerful one to come will baptize with the Holy Spirit (v. 8). This gift of the Spirit was also associated with the end times (Joel 2:28-32). Jesus himself seems to recognize that the baptism he would offer are not identical with John’s (2:18).
Much less detail in Mark’s account of John’s preaching is given than is the case in the other synoptic gospels (Matthew 3:7-10; Luke 3:7-14). This is in character with Mark’s gospel that is more action-focused, recording fewer words of Jesus than the other gospels. No reference is made to the people confusing John with Christ or Elijah, like in Luke (3:15) or John (1:19-22). The story progresses with John baptizing Jesus in the Jordan (v. 9). Nothing significant about Jesus’ person is noted, save God’s word about him.
As usual in Mark, things happen “immediately” [euthus (a sign of the end times). As Jesus emerges from the water the heavens are torn apart [skidzomenous], an apocalyptic image signifying divine disclosure. The Spirit is received, and a voice from heaven proclaims him the “beloved [agapetos] Son” [huios] (vv. 10-11). The account here and the words of the voice from heaven parallel Psalm 2:7 and Isaiah 43:1. The Spirit descending on Jesus is a fulfillment of messianic prophecy in Isaiah 61:1. Except for the immediacy (eschatological emphasis) of the heavenly events, the account is closely paralleled in the other gospels. The difference is that in Matthew (3:14-15), John tries to avoid performing the baptism, claiming that he should be baptized by Jesus, while in John’s gospel alone (1:29-36), John testifies who Jesus is.
Application: A sermon on this lesson could distinguish Christian baptism, focusing on the connection between the Holy Spirit and Baptism (see Application for Second Lesson). Or the lesson’s stress on Eschatology could be highlighted, leading to sermons that emphasize that those baptized with a Christian baptism have radically been separated from the past and so have a fresh start in life (Sanctification).
