Sermon: Baptized into Community

Lectionary: Baptism of the Lord (A)

Text: Matthew 3:13-17

Holy Baptism
Miller, Mary Jane, 2008

I grew up in a Christian tradition that places great emphasis on baptism. There are baptismal classes taught in church run schools, classes for children to adults held at church, and global evangelistic series where one of the key goals is to gain baptismal commitments. During these mega evangelism events, many who have already been studying for baptism are baptized and these events are broadcast globally during the series. I’ve seen Olympic sized pools rented to accommodate these mass-baptism events.

I was baptized when I was eleven or twelve years of age, after completing a series of classes held at the church-run school I attended. The church where I was baptized had a congregational capacity of several hundred, a large, raised platform with choir seating for probably around a hundred members set against the front wall, behind the pulpit area. Inset into the front wall, raised some 15 to 20 feet above the choir, was the baptistry. It was arguably the most prominent feature of the sanctuary, communicating the importance of baptism to the tradition.

That is where I was baptized. I’m sure the experience is different for everyone, but my experience was somewhat of a letdown. After all the hype and learning about what baptism means, it didn’t feel that particularly special. Heaven did not open. There was no light or voice from heaven, no dove, and no angel choirs. I didn’t suddenly experience a different set of thoughts, nor did my proclivities change. The only thing that tangibly changed was full membership into this church.

The rhetoric offered was that baptism was the beginning and a start to a new life in Christ. But actual practice, at least as I felt it, unconsciously communicated that baptism was a kind of finish line.

The tradition I grew up in, alongside many evangelical groups, practice what is sometimes termed “believer’s baptism” which places emphases on individual belief, repentance, forgiveness, and commitment to Christ. On the other side are the groups – Lutherans, Presbyterians, Episcopalians, Roman Catholic, and others – who practice infant baptism. Here the emphasis is on family and community commitment to the new member of God’s kingdom and their involvement in helping the new member grow in Christ.

In my younger days, I would have stated that infant baptism is unbiblical and wrong for not following the physical example of Jesus. I’ve since learned to see things differently, and in preparation for this sermon looked more closely into the history and development of Christian baptism. The conclusion from that is that every position can cite biblical and theological basis and that each one offers a different glimpse into the mystery of the meaning and function of baptism.

For those that adhere to believer’s baptism, as noted earlier, repentance and forgiveness of sins through the act of baptism is a critical pillar. It is this point, however, that in today’s gospel reading, John has a problem when Jesus asks to be baptized. The writer of Matthew, too, notices that problem and in his text, he has John saying, “I baptize you with water for repentance…,” (Matthew 3:11a NRSVue) but omits the phrase “for the forgiveness of sins” that is found in Mark and Luke’s versions of the account.

The dialogue of protest and response by John and Jesus is also unique to Matthew. In Mark and Luke, Jesus appears and is baptized, and John does not seem to recognize Jesus at all. In the gospel account of John, the writer states that John the Baptizer did not recognize Jesus until after the baptism when a sign was given from heaven.

Jesus’ response to John offers a statement that is puzzling.

¹⁵ But Jesus answered him, “Let it be so now, for it is proper for us in this way to fulfill all righteousness.” Then he [John] consented. (Matthew 3:15 NRSVue)

The puzzle comes from this: if Jesus was sinless, wasn’t he already righteous? Then what does it mean for him to fulfill all righteousness?

When we hear “righteous” and “righteousness”, we probably hear them in legal and forensic terms. We think of them as states of being. In other words, in our minds these terms are synonymous with concepts such as perfect and sinless.

A clue that points to Matthew’s use of righteousness as something different is the Jesus’ saying, “… It is proper for us”. Righteousness is not something that is attained, but something that is done, and here, done together.

Rather than concepts such as perfection and sinlessness, Matthew has in mind when he pens righteousness, right-doing, right-relationship, and engaging in works of justice.

Jesus and John affirm and announce three things when they together, complete Jesus’ baptism.

First, Jesus affirms John’s ministry and call for repentance. John’s ministry continues until he is arrested by Herod. Jesus does not begin his full-scale public ministry until John is silenced. And when Jesus begins his ministry, his first message is “Repent, for the kingdom of heaven has come near.” (Matthew 4:17b NRSVue)

Second, Jesus announces his relationship with humanity. Through baptism, Jesus announces his identification with humanity, even unto death. He announces that his relationship with humanity will be that of service. Through his baptism by John, who has claimed himself lesser than Jesus, Jesus demonstrates giving up of position and privilege that he is entitled to.

Thirdly, Jesus announces his relationship to God. Through God’s affirmation of Jesus’ baptism, Jesus announces that he is obedient to God’s will. At this specific time, Jesus allowing himself to be baptized by John and what that means is God’s will.

Jesus may also be declaring a broader meaning of repentance than what we generally think. We tend to think of repentance as turning away from something. But the corollary of turning away is turning toward. In the very next scene after his baptism, Jesus is confronted by the devil in the wilderness. Even though Jesus is without sin, through the wilderness temptation he chooses to turn away from what the devil offers and turn toward God and the ways of God’s kingdom. In that sense, then, I think it is appropriate to see Jesus performing an act of repentance.

Righteousness, then, is a measure of relationship within a community. It is how communities continue to function in harmony and peace. Jesus’ baptism inaugurated his announcement and formation of a community founded on right relationships between God and humanity, and among the human individuals of the community.

In the Epistle to the Colossians, we are given a Pauline[1] understanding of baptism and its effects. Note how nearly everything is about relationships within the family of God.

^2:12 When you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead…

^3:1 So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. ² Set your minds on the things that are above, not on the things that are on earth, ³ for you have died, and your life is hidden with Christ in God. ⁴ When Christ who is your life is revealed, then you also will be revealed with him in glory.

⁵ Put to death, therefore, whatever in you is earthly: sexual immorality, impurity, passion, evil desire, and greed (which is idolatry). ⁶ On account of these the wrath of God is coming on those who are disobedient., ⁷ These are the ways you also once followed, when you were living that life. ⁸ But now you must get rid of all such things: anger, wrath, malice, slander, and abusive language from your mouth. ⁹ Do not lie to one another, seeing that you have stripped off the old self with its practices ¹⁰ and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. ¹¹ In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, enslaved and free, but Christ is all and in all!

¹² Therefore, as God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. ¹³ Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. ¹⁴ Above all, clothe yourselves with love, which binds everything together in perfect harmony. ¹⁵ And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. (Colossians 2:12, 3:1-15 NRSVue)

Amen.

References

Bartlett, D. L., & Brown Taylor, B. (2010). Feasting on the Word: Year A, Volume 1. Louisville, KY: Westminster John Knox Press.

Dagmar, H. (2023, December 14). Baptism. Retrieved from St. Andrews Encyclopaedia of Theology: https://www.saet.ac.uk/Christianity/Baptism.pdf

ELCA. (2026, January 9). What Do Lutherans Believe About Baptism? Retrieved from St. Luke's Lutheran Church: https://www.stlukesbloomington.org/uploads/5/9/6/2/59621829/baptism-handout.pdf

France, R. T. (2007). New International Commentary on the New Testament: Matthew. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Gambrell, D. (2016, February 15). What Presbyterians believe: the sacrament of baptism. Retrieved from Presbyterian Church (USA) - Presbyterian Mission: https://centernet.pcusa.org/story/what-presbyterians-believe-the-sacrament-of-baptism/

Garland, D. E. (2001). Reading Matthew: A Literary and Theological Commentary. Macon, GA: Smyth & Helwys Publishing.

Jarvis, C. A., & Johnson, E. E. (2013). Feasting on the Gospels--Matthew, Volume 1: A Feasting on the Word Commentary. Louisville, KY: Westminster John Knox Press.

Levine, A.-J., & Brettler, M. Z. (2011, 2017). The Jewish Annotated New Testament, 2nd ed. Oxford, NY: Oxford University Press.

Power of Presence: Glory Revealed. (2026, January 11). Retrieved from Discipleship Ministries: The United Methodist Church: https://www.umcdiscipleship.org/worship-planning/glory-revealed/baptism-of-the-lord-year-a-lectionary-planning-notes/baptism-of-the-lord-year-a-preaching-notes

William B. Eerdmans. (2003). Eerdman's Commentary on the Bible. Grand Rapids, MI: Wm. B. Eerdmans.

Wilson, W. T. (2022). The Gospel of Matthew: Volume 1 (Matthew 1-13). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

 

 

---

[1] Colossians is one of the disputed letters of Paul, scholars divided about 50/50 on Paul being the author vs. perhaps one or more of Paul’s followers writing it.

Sermon: The Light Incarnate

Lectionary: Christmas 2(A)

Text: John 1:10-18

Christ Our Light

Whereas the gospels of Matthew and Luke offer a story of a physical arrival of Jesus into the world, John’s gospel offers a philosophical approach to Jesus’ entry into the physical world. Even though it doesn’t follow the traditional expectations of a Christmas story, it is a Christmas text. Scholars think that the Prologue may have originally started as a Christological hymn upon which editors expanded, and which we have today.

The Prologue of the gospel according to John provides a sweeping overview of the remainder of the gospel. It introduces key themes that will repeatedly appear. It offers a broad sweep of the types of people and their relationships to Jesus that will be seen.

In the middle of this section, we encounter a tragedy: although the Light was in the world, his own people failed to recognize him. His own people rejected him.

It is tempting and easy to read “his own people” and conclude that this means the Jews of the time. Maybe you’ve heard this interpretation before. However, this kind of reading has led to antisemitism and anti-Judaism. Instead, we should look at the literary structure to find a better interpretation.

First point to note is that the Prologue casts a very universal vision. It uses the word “world” and the phrase “all people” multiples times to refer to the subjects of God’s activity. The default scope of interpretation is universal.

Now, let’s re-read verses 9-11.

⁹ The true light that shines on all people was coming into the world. ¹⁰ The light was in the world, and the world came into being through the light, but the world didn’t recognize the light. ¹¹ The light came to his own people, and his own people didn’t welcome him. (John 1:9-11 CEB)

What is found here is a series of poetic parallelisms. “The world” and “his people” can be interpreted as referring to the same thing. When read and interpreted this way, no single people group can be held responsible for rejecting Christ. Instead, all humanity has rejected him. We all have participated in rejecting Christ.

But that is not the end of the story for us and for the rest of humanity. Verses 12-13 offers the Christmas hope:

² But those who did welcome him, those who believed in his name, he authorized to become God’s children, ¹³ born not from blood nor from human desire or passion,
but born from God. (John 1:12-13 CEB)

Many preferred darkness and refused to recognize the Light. But some chose to come out of the darkness and into the Light.

Now, for us in these norther latitudes in the winter, where a large portion of each day is in darkness, we might wonder why someone would refuse to come to the light. We string up lights all around town to illuminate the area and to brighten our senses and feelings.

But if we consider that there exist many organisms—animals, plants, and fungi—that are adapted to darkness, which may be harmed by the light, we can begin to understand the metaphor that is used in the Prologue. We might also think about those who act against the norms of society—criminals—who do their nefarious deeds under the cover of both literal and metaphorical darkness.

The two phrases “Those who welcomed him” and “those who believed in his name” are also literary parallels. Welcoming and believing are synonymous here, or it could be interpreted to mean that welcoming the Light necessarily includes believing in his name.

To our modern ears, when we hear “believe” we typically think about mental and intellectual assent to propositions, principles, and doctrines. We think of believing in terms of agreement with something that can be written down and explained. The two creeds that we frequently recite, the Nicene and the Apostles, begin with the phrase “We believe” and “I believe”. They go on to describe various -ologies that constitute Christian beliefs.

However, the idea of believing as agreeing with a static set of propositions would have sounded foreign to the author of John and his audience. For them the word meant “entrusting”. This meaning pairs much better with welcoming.

With this we can now read that these people entrusted or committed themselves to “his name”. Most of us in modern Western society regard names as identifiers to distinguish between individuals. We rarely consider that names can have meanings. When we do, it is often a matter of curiosity and nothing more. An instance in which we do pay attention is when a new pope is elected and he chooses a new name for himself. In that instance, the choice is deliberate and considered, his new name revealing something about his character and how the future papacy might unfold.

Ancient societies placed great deal of meaning into names. We see this in stories throughout the Bible. What is more significant is when a person is given a name by God. In the Christmas story, God gives Zechariah the name “John” to give to his son, and God gives Mary the name “Jesus” to give to her son. For them a name was not just an identifier, but a representation of the entirety of a person: their character, their values, their actions, and their relationships. Thus, when the John writes that “those who believed in his name”, it is telling us that these people entrusted their whole selves to the character, values, activity, and relationships that Jesus lived. And more than that the final poetic verse of the Prologue tells us that the entirety of Jesus is a perfect reflection of God.

¹⁸ No one has ever seen God. God the only Son, who is at the Father’s side, has made God known. (John 1:18 CEB)

The remainder of John offers a series of sign events that Jesus manifests. After each, people who witness it either entrust themselves to him or reject him. The crucifixion is a culmination of this smaller series of rejections that has already been decided.

It has been noted that the creeds go straight from the Nativity to the crucifixion and resurrection, skipping Jesus’ life without which the others have little meaning. The absence of the Beatitudes and the Sermon[1] from so many creeds and confessions of faith is striking.

To welcome Christ and entrust oneself to his name is to live as Christ did, embodying the message of the Sermon. The Sermon and Jesus’ life is a rejection of power and privilege, a rejection of force and violence, a rejection of nationalism and racism, a rejection of wealth and comfort. It is a welcoming of the poor and marginalized, a lifting up of women and children, a proclamation of freedom to those oppressed and fearful, a welcoming of foreigners and slaves. It is welcoming and entering a new community and relationships of love and equality.

This is the light that is Christ. This is the gospel that he embodied and proclaimed. The things that he rejected are the darkness. Humanity is well adapted to this darkness. And too many, yes those who benefit from it, but also those who aspire to experience the powers and privileges of this world prefer to continue in darkness. This is why Jesus was crucified: because the powers of structures of this world cannot tolerate the Light that would tear it down.

When I look around the world, I see different versions of Christianity. But what John’s gospel makes clear is that either one belongs to the darkness or one belongs to the light. There is no in-between. When we evaluate and consider messages and actions that claim to be Christian, the criterion for judging is whether it conforms to the life of Christ or not. A mere profession that “Jesus is Lord” is not sufficient.

For each of us individually and collectively, in our daily encounters we are compelled by Christ to decide. Do we decide to entrust and follow world, or do we decide to entrust ourselves to him and his way? It will not always be easy, going against societal traditions and expectations. But it is the Way that is Life and Light, in which those who enter it can experience genuine and lasting peace and joy. We were created to be in the light, but over the course of our lives we have adapted to the darkness. Our encounter with Christ calls us to return to who we were created to be.

In the name of God who Creates,

In the name of God who Illuminates,

And in the name of God who bring to light our attraction to darkness, Amen.

Bibliography

Garcia Bashaw, J. (2023). John for Normal People. Harleysville, PA: The Bible for Normal People.

Jarvis, C. A., & Johnson, E. E. (2015). Feasting on the Gospels: John, Volume 1. Louisville, KY: Westminster John Knox Press.

Levine, A.-J., & Brettler, M. Z. (2011, 2017). The Jewish Annotated New Testament, 2nd ed. Oxford, NY: Oxford University Press.

Talbert, C. H. (2005). Reading John: A Literary and Theological Commentary on the Fourth Gospel and the Johannine Epistles (Reading the New Testament Commentary). Macon, GA: Smyth & Helwys.

Van De Laar, J. (2025, December 28). Lectionary Reflection for Christmas 2A on John 1:(1-9), 10-18. Retrieved from Sacredise Your Life!: https://sacredise.substack.com/p/lectionary-reflection-for-christmas

William B. Eerdmans. (2003). Eerdman's Commentary on the Bible. Grand Rapids, MI: Wm. B. Eerdmans.

 

 

---

[1] I use the singular “Sermon” to refer to both the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke.