Baptism Of The Lord, Cycle C (2016)
The Holy Spirit and your Baptism won’t let you go! In addition to these doctrines, this is also a Sunday for affirming Justification by Grace and Sanctification.
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). We have noted that some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In that sense the aim of the Psalm seems to be to highlight that all of us are to appreciate God’s control of nature.
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, according to Genesis 1:6-10.
Of course the reference to the Lord’s voice [gol] (vv. 2-5, 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 in 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. More in line with the Theme of the Day would be to focus on how God’s Providential rule (and so Baptism) never lets people go.
Isaiah 43:1-7
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in the later period immediately before the fall of Babylon (in 539 BC). This prophecy of redemption and restoration is a product of this second strand.
The lesson begins with an affirmation of Yahweh as the creator of Israel. He is reported also to have redeemed/freed [gaal] them, calling them by name [shem] (having intimate knowledge of them) (v. 1). He promises to protect them as they walk through water and flames (v. 2). Identifying himself as Yahweh Elohim, God declares himself the Savior [yasha] of the people. He claims to have given Egypt, Ethiopia, and Sheba as a ransom [copher, covering] for Israel, for she is a nation precious in his sight (vv. 3-4). Cyrus the Persian emperor was expected to be able to conquer these African nations as part of the emergence of an empire that would eventually conquer Babylon and set the Hebrews free. Yahweh calls on the people not to fear, promising to liberate the people of Israel, whom he has created for all the regions (v. 6) and called by his name [shem] as he made them for his glory [kabod, weight or heaviness] (v. 7).
Application: This lesson encourages opportunity to proclaim God’s freeing love for his people, his sense that they are precious to him (Justification by Grace and Social Ethics). References to God protecting his people through water and flames could be read prophetically as referring to the role Baptism and the Holy Spirit (who manifests himself in fire in the New Testament [Acts 2:3; Luke 3:16; Matthew 3:11]) play in God providing such love and freedom.
Acts 8:14-17
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.
This lesson reports on the apostles’ ministry in Samaria. After describing the spread of the gospel in Samaria, it is noted that the apostles in Jerusalem heard of the news and sent Peter and John (v. 14). On arriving they pray that the Samaritan faithful might receive the Holy Spirit [pneuma hagion] who had not yet come upon them as they had only been baptized in Jesus’ name [onoma] (vv. 15-16). It was not common in the biblical era to baptize in the name of the Triune God (Acts 2:38; 10:48; 19:5). Peter and John lay hands on them, and the new Samaritan Christians reportedly received the Holy Spirit (v. 17).
Application: Sermons on this lesson can help others gain an appreciation of the fact that in their Baptisms they have become Spirit-filled Christians, linked to the whole Body of Christ (Baptism, Holy Spirit, Sanctification, Church, Social Ethics).
Luke 3:15-17, 21-22
We return again to the first 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 Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.
This lesson is an account of Jesus’ Baptism, beginning first with a description of the ministry of John the Baptist. All the gospels tell these stories. We are first told that many wondered if John might be the Messiah [Christos] (v. 15). He responds in the negative, but less directly than in John’s version (1:20). Much like the other Synoptic Gospel accounts, in this text John is reported to have contended that he baptizes with water, but that the one who is coming is stronger/more powerful [ischuroteros] than John is, and John subordinates himself to the one who is to come. The one coming, it is said, will baptize with the Holy Spirit [pnuema hagion] and fire [pur] (v. 16). The one to come is said to be one who will clear the threshing floor, gather the wheat, and burn the chaff (v. 17). These were images that Jews used to convey a sense of judgment (Isaiah 11:15-16; Jeremiah 15:7).
Unlike the parallel accounts (Matthew 3:13-17; Mark 1:9-11; John 1:29-34), Jesus is reported to be baptized in the context of other baptisms by John (v. 21). This suggests that Luke envisions a closer relationship between John’s baptism and the baptism instituted by Jesus than the other gospel writers. Thus there is nothing in Luke like Mathew 28:19 where a command is given to baptize like this was something new. The Holy Spirit is said to descend on Jesus in the form of a dove. A voice from heaven proclaiming Jesus as God‘s Son [huios], one in whom the Lord was well pleased is reported (v. 22).
Application: In this lesson preachers are afforded opportunity to proclaim how Baptism changes the lives of recipients (Sanctification and Realized Eschatology [stressing how Baptism makes us new]), along with highlighting the role of the Holy Spirit.
