Sermon for the First Sunday after Epiphany, January 12, 2020 (Matthew 3:13-17) – The Baptism of Jesus

“Triptych of Jan Des Trompes” (1505) by Gerard David (ca. 1450-1523). Groeningmuseum. Public Domain.

Originally preached at Good Shepherd Lutheran Church, Herndon, Virginia.

Sermon Audio from Good Shepherd Lutheran Church

Grace, mercy, and peace to you from God our Father and our Lord and Savior, Jesus Christ.

“Jesus’ Baptism” (2008) by Richard Buswell, Lynchburg Stained Glass. Good Shepherd Lutheran Church, Herndon, Virginia. Personal photograph.

Today in the church year, we commemorate the baptism of Jesus.  We’re blessed here at Good Shepherd because we have a visual representation of this event that we can contemplate here in the sanctuary when we think about what we heard in the Gospel lesson this morning.  If you’d all take a look to your right, you’ll see the window depicting Jesus’ baptism in the Jordan by John—-Jesus standing in the water (presumably after coming up out of the water after being immersed), and John trickling water over Jesus.  And then the Holy Spirit, descending in the likeness of a dove, coming down to point out Jesus to the crowds gathered there.  There’s also the fun addition of a fish jumping among the cattails, no doubt disturbed by the act of baptism.  But all of the details Matthew highlights in his Gospel are here for us to view and think about and see in full color.

I’ve always thought that it’s interesting how God the Father uses the Holy Spirit to point out Jesus to us in this reading from Matthew’s Gospel.  The fourth century church father and bishop of Constantinople, John Chrysostom—-or, ”John the Golden-Mouthed,” so-called on account of his beautiful and insightful sermons as well as his sharp-but-necessary words for the ruling elite of the day—-writes in his homily on Matthew 3:13-17 that God did this to point the crowds assembled at the Jordan to the One to whom they should be paying attention.  Chrysostom says that God points out Jesus in this way because, for the crowds, John the Baptist was the center of attention.  John the Baptist is the son of a priest; he was born to a woman who was famously unable to bear children, and he looks like an Old Testament prophet—-he’s wearing camel’s hair garments, he has  wild hair and beard, and he eats locusts and wild honey.  He looks like Elijah.  Surely he’s the one that is promised; surely he looks like a messiah might look.  But instead, when Jesus is baptized, the heavens are opened and the Holy Spirit descends upon him like a dove, and the Father’s voice booms out: “This is my Son, the beloved, with whom I am well pleased.”  Elsewhere in Scripture, when God says this, he follows it up with a command: “Listen to him!”  But here, perhaps, we ought to watch him, and see just what it is he is doing.

“St. John Chrysostom preaching before the Empress Eudoxia,” Jean-Paul Laurens (1838-1921)

And what is he doing here?  He is being baptized.  We see it in our window well enough.  Jesus goes to John at the Jordan and requests to be baptized by him.  But unlike the others present at the Jordan, John knows who Jesus is.  Jesus is pretty nondescript; to anyone there, he’s just some random Galilean carpenter, but in reality, Jesus is the one whose sandals John is not fit to carry.  He’s the one who should be baptizing John.  He’s the Son of Man coming with his winnowing fork in his hand to separate the wheat from the chaff; he’s the one laying his axe to the root of the fruitless vines, who will be doling out God’s judgment on the wicked, and he desires to be baptized?  Jesus doesn’t need to repent of anything—-he doesn’t need to be warned to change his ways because the kingdom of heaven is at hand because he’s bringing the kingdom.  He doesn’t need to be baptized by John at all because he’s God incarnate, the perfectly sinless man.  So why does he travel all the way to the Jordan from Galilee to see John to be baptized?

“The Baptism of Jesus” (1546) by Lucas Cranach the Younger (1515-1586). Cleveland Museum of Art. Public Domain.

The short answer is this: Jesus came to the Jordan River to be baptized because, in doing so, he was taking our place.  He, the sinless man, was being baptized in the stead of a sinful people.  John’s baptism was a baptism of repentance.  It was a baptism where those who came to him did so to show that they realized the weight of their sins under God’s judgment and were repenting of them so that they would be ready for when the Messiah came.  The whole world of sinners literally came out to John to be baptized—-soldiers, tax collectors, the legalistic Pharisees, and even the Sadducees—they all came to the banks of the Jordan to be baptized and to confess their sins, to lay themselves at the mercy of God who was coming soon.  Had we been there and heard John’s preaching, we would likely have come to be baptized, too.  John’s preaching convicts us of our sins.  But John’s baptism did not impart the promise of eternal life to those who came to him; it was not “one baptism for the forgiveness of sins.”  Instead, it directed those who came to John to trust in the One who would save them, and it urged them to confess their sins to God and trust that he would forgive them when he came.  And now, the One himself had come to be baptized as well.  He would be cleansed in the waters, too, just as those he was coming for were.  It was only right to do so, in order to “fulfill all righteousness.”

And what does that mean, “to fulfill all righteousness”?  The theologian N.T. Wright writes the following in his book, Matthew for Everyone“But if he, Jesus, is to [fulfill God’s plan], this is how he must do it: by humbly identifying himself with God’s people, by taking their place, sharing their penitence, living their life and ultimately dying their death.”[1]

Jesus’ baptism is his first step toward doing this in his public ministry.  Once he has been baptized, Jesus will go do battle with Satan in the wilderness and then begin his ministry to the people, preaching the Gospel of the coming kingdom of heaven.  And when he is baptized, what he does in the Jordan prefigures what he does for his people all throughout his ministry, culminating in his sacrifice and death on the cross.  He sees his people—not just the people of his day, but us as well—condemned under the law, shown to be the sinners that they are, facing God’s judgment, and he goes down into the water in their place.  He not only models for them what they should do, but he also identifies himself with them fully.  He becomes their representative—he embodies, in himself, all of Israel, and indeed, all people condemned under the law for their sin.  Aubrey Taylor writes the following in The Lexham Geographic Commentary on the Gospels:

Therefore, when Jesus is baptized under John, it is perhaps best understood in light of his role as a “representative of Israel.” Passing through the waters of the Jordan, in harmony with his ancestors and the hopeful pilgrims of his own day, he participates in the same symbolic act that characterized John’s ministry. Jesus identifies himself with corporate Israel, its calling, its failings, and its hope—and participates in a movement that sought to usher in the kingdom of God.[2] 

“The Baptism of Christ” (1803) by William Blake (1757-1827), Ashmolean Museum, Oxford. Public Domain.

Jesus’ baptism prefigures his being made “sin that knew no sin, that we might become his righeousness” (2 Corinthians 5:21).

In his baptism, Jesus identifies himself with sinners condemned under the law, confessing their transgressions, and he identifies with them so strongly that he will again, at a later time, take the place of all sinners and feel the full force of the law in his death.  When the Holy Spirit descends upon him like a dove, it is God’s way of pointing everyone who sees Jesus to see him not just as a fellow person being baptized, but as the One who saw humanity in its sins and joined it, sharing in the whole human experience and ultimately, redeeming it.  When God says, “This is my Son, the beloved, with whom I am well pleased,” he wants those present at his baptism, as well as all of us, now, to see Jesus for who he is, the One who will save us from our sins, who will fight sin, death, and the Devil which all attack, entice, harm, and kill.  When Jesus was baptized, he indicated to the whole world and all people that he would bear the sins of the world upon himself and drown them under the waters of death, returning to life again, victorious.

“The Baptism of Jesus” (1485/1486) by Jean Colombe (1430-1493), from Très Riches Heures du Jean Duc de Berry, folio 109v. Condé Museum. Public Domain.

And this is why our baptism differs from the one Jesus receives.  When Jesus died and rose again, what Chrysostom calls the “Jewish baptism,” the baptism John practiced, ceased to be a washing of repentance and became a washing of the forgiveness of sins given to us by Christ.  In Christ, this baptism ceased to be symbolic: it became a sacrament, where God’s word bonded to water brings the Holy Spirit, forgiveness of sins, and eternal life, that life which Jesus won for us in his death and resurrection.  When we are baptized, as Chrysostom puts it, “also this, [the opening of the heavens] is done, God calling you to your country on high, and persuading you to have nothing to do with earth.  And even if you see not, yet never doubt it.”  When you and I were baptized into Christ, not only did we renounce sin and the devil, we were forgiven in Christ, once and for all, and the heavens opened for us, also.  We were made children of God, citizens of the kingdom of Heaven because Christ identified himself with us, took our place, and died and rose to save us from our sins.

If you look back at our baptism window, you’ll notice a detail that doesn’t match Matthew’s text:  John is pouring water on Jesus’ head with his hand when Matthew says, Jesus is submerged and then reemerges from the water—John had apparently dunked him.  Perhaps John also poured water over Jesus’ head, too, but the text does not specify.  But I think this artistic liberty is important for us, that Jesus is receiving a baptism like ours in this image, that like every adult and baby baptized in this sanctuary, he, too, is having water poured over him.  This image of Jesus reminds us that our Lord, when he came among us those many years ago, loved us so much that he took our place and went through literal hell for us that we might be saved from our sins and the judgment of God, and live to be his own redeemed children.  Jesus Christ was baptized out of his love for us and was proclaimed the Son of God at his baptism; we, baptized in his love, have been made God’s own children, sons and daughters of the King. 

Sometimes, we forget just how great of a gift this baptism in Christ is.  Just the other day, one of my friends from seminary (he’s a pastor now) had the privilege to conduct his grandfather’s funeral.  In the car ride home from the grave site, he was speaking to his father, who had never been baptized.  He and his father spoke about life, death, and the work of Christ.  My friend asked his father if he desired to be baptized, and his father said yes, he did, and that afternoon, my friend baptized his father in the kitchen sink, speaking the promises of God in Christ to him, and bringing him into Christ’s fold.  My friend’s sorrow at the death of his grandfather that day turned into joy, because now, his father’s now has the assurance that his sins are forgiven.  His father is now a recipient of the promise of the kingdom of Heaven which is now here, brought to us when Christ died and rose again for us.

Martin Luther once said, “when you wash your face, remember your baptism.”  Your baptism is an everlasting promise of God’s love for you.  But also remember, as John Chrysostom said, that, when we see Jesus’ baptism in the Jordan, we see God pointing “out to us our Deliverer from all evils,” through whom the Spirit is given to convey “the adoption to all the world’s offspring in common” as children of God.  In baptism in Christ, we have been made God’s children, and we bear the indelible mark of him who made us so.  Amen!


[1] Wright, N.T.. Matthew for Everyone, Part 1: Chapters 1-15 (The New Testament for Everyone) (pp. 21-22). Westminster John Knox Press. Kindle Edition.

[2] Aubrey L. Taylor, “Wilderness Events: The Baptism and Temptation of Jesus,” in Lexham Geographic Commentary on the Gospels, ed. Barry J. Beitzel and Kristopher A. Lyle, Lexham Geographic Commentary (Bellingham, WA: Lexham Press, 2016), 57–58.

John Chrysostom’s Easter Homily

Because we cannot post this enough!

tissot-the-resurrection-480x736

The Resurrection of Christ from the Tomb (James Tissot)

Is there anyone who is a devout lover of God?

Let them enjoy this beautiful bright festival!
Is there anyone who is a grateful servant?
Let them rejoice and enter into the joy of their Lord!

Are there any weary with fasting?
Let them now receive their wages!
If any have toiled from the first hour,
let them receive their due reward;
If any have come after the third hour,
let him with gratitude join in the Feast!
And he that arrived after the sixth hour,
let him not doubt; for he too shall sustain no loss.
And if any delayed until the ninth hour,
let him not hesitate; but let him come too.
And he who arrived only at the eleventh hour,
let him not be afraid by reason of his delay.

For the Lord is gracious and receives the last even as the first.
He gives rest to him that comes at the eleventh hour,
as well as to him that toiled from the first.
To this one He gives, and upon another He bestows.
He accepts the works as He greets the endeavor.
The deed He honors and the intention He commends.

Let us all enter into the joy of the Lord!
First and last alike receive your reward;
rich and poor, rejoice together!
Sober and slothful, celebrate the day!

You that have kept the fast, and you that have not,
rejoice today for the Table is richly laden!
Feast royally on it, the calf is a fatted one.
Let no one go away hungry. Partake, all, of the cup of faith.
Enjoy all the riches of His goodness!

Let no one grieve at his poverty,
for the universal kingdom has been revealed.
Let no one mourn that he has fallen again and again;
for forgiveness has risen from the grave.
Let no one fear death, for the Death of our Savior has set us free.
He has destroyed it by enduring it.

He destroyed Hades when He descended into it.
He put it into an uproar even as it tasted of His flesh.
Isaiah foretold this when he said,
“You, O Hell, have been troubled by encountering Him below.”

Hell was in an uproar because it was done away with.
It was in an uproar because it is mocked.
It was in an uproar, for it is destroyed.
It is in an uproar, for it is annihilated.
It is in an uproar, for it is now made captive.
Hell took a body, and discovered God.
It took earth, and encountered Heaven.
It took what it saw, and was overcome by what it did not see.
O death, where is thy sting?
O Hades, where is thy victory?

Christ is Risen, and you, o death, are annihilated!
Christ is Risen, and the evil ones are cast down!
Christ is Risen, and the angels rejoice!
Christ is Risen, and life is liberated!
Christ is Risen, and the tomb is emptied of its dead;
for Christ having risen from the dead,
is become the first-fruits of those who have fallen asleep.

To Him be Glory and Power forever and ever. Amen!

John Chrysostom’s Easter Homily

A bit late, but a great piece to read regardless! +N+


Is there anyone who is a devout lover of God?
Let them enjoy this beautiful bright festival!
Is there anyone who is a grateful servant?
Let them rejoice and enter into the joy of their Lord!

Are there any weary with fasting?
Let them now receive their wages!
If any have toiled from the first hour,
let them receive their due reward;
If any have come after the third hour,
let him with gratitude join in the Feast!
And he that arrived after the sixth hour,
let him not doubt; for he too shall sustain no loss.
And if any delayed until the ninth hour,
let him not hesitate; but let him come too.
And he who arrived only at the eleventh hour,
let him not be afraid by reason of his delay.

For the Lord is gracious and receives the last even as the first.
He gives rest to him that comes at the eleventh hour,
as well as to him that toiled from the first.
To this one He gives, and upon another He bestows.
He accepts the works as He greets the endeavor.
The deed He honors and the intention He commends.

Let us all enter into the joy of the Lord!
First and last alike receive your reward;
rich and poor, rejoice together!
Sober and slothful, celebrate the day!

You that have kept the fast, and you that have not,
rejoice today for the Table is richly laden!
Feast royally on it, the calf is a fatted one.
Let no one go away hungry. Partake, all, of the cup of faith.
Enjoy all the riches of His goodness!

Let no one grieve at his poverty,
for the universal kingdom has been revealed.
Let no one mourn that he has fallen again and again;
for forgiveness has risen from the grave.
Let no one fear death, for the Death of our Savior has set us free.
He has destroyed it by enduring it.

He destroyed Hades when He descended into it.
He put it into an uproar even as it tasted of His flesh.
Isaiah foretold this when he said,
“You, O Hell, have been troubled by encountering Him below.”

Hell was in an uproar because it was done away with.
It was in an uproar because it is mocked.
It was in an uproar, for it is destroyed.
It is in an uproar, for it is annihilated.
It is in an uproar, for it is now made captive.
Hell took a body, and discovered God.
It took earth, and encountered Heaven.
It took what it saw, and was overcome by what it did not see.
O death, where is thy sting?
O Hades, where is thy victory?

Christ is Risen, and you, o death, are annihilated!
Christ is Risen, and the evil ones are cast down!
Christ is Risen, and the angels rejoice!
Christ is Risen, and life is liberated!
Christ is Risen, and the tomb is emptied of its dead;
for Christ having risen from the dead,
is become the first-fruits of those who have fallen asleep.

To Him be Glory and Power forever and ever. Amen!


HT: Esgetology (the link to the original Fordham Internet History Sourcebook seems to be dead)

St. John Chrysostom on Speaking in Anger

stchrysostomeudoxia

“St. John Chrysostom preaching before the Empress Eudoxia,” Jean-Paul Laurens (1838-1921)

Considering the state the world is in today (if it’s ever not in this state), I was lead recently back to this selection from Chrysostom’s seventeenth homily on Acts 7:35, where he discusses Stephen’s manner of delivery during his speech before the Pharisees and religious authorities (prior to being stoned).  Chrysostom’s words are a good reminder for us all about how we ought to act when speaking hard truths or speaking publicly.

Such is the boldness of speech of a man bearing the Cross. Let us then also imitate this: though it be not a time of war, yet it is always the time for boldness of speech. For, “I spake,” says one, “in Thy testimonies before kings, and was not ashamed.” (Ps. cxix. 46.) If we chance to be among heathens, let us thus stop their mouths. without wrath, without harshness. (Comp. Hom. in 1 Cor. iv. §6; xxxiii. §4, 5; Col. xi. §2.) For if we do it with wrath, it no longer seems to be the boldness (of one who is confident of his cause,) but passion: but if with gentleness, this is boldness indeed. For in one and the same thing success and failure cannot possibly go together. The boldness is a success: the anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath that none may impute our words to that. No matter how just your words may be, when you speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or what not. See this man, how free from passion as he discourses to them! For he did not abuse them: he did but remind them of the words of the Prophets. For, to show you that it was not anger, at the very moment he was suffering evil at their hands, he prayed, saying, “Lay not to their charge this sin.” So far was he from speaking these words in anger; no, he spake in grief and sorrow for their sakes. As indeed this is why it speaks of his appearance, that “they saw his face as it had been the face of an angel,” on purpose that they might believe. Let us then be clean from wrath. The Holy Spirit dwelleth not where wrath is: cursed is the wrathful. It cannot be that aught wholesome should approach, where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor, and then would be no time for lessons of wisdom (φιλοσοφεἵν): so neither in wrath. If the soul is to be in a condition either to say, or to be disciplined to, aught of philosophy, it must first be in the haven. Seest thou not how, when we wish to converse on matters of serious import, we look out for places free from noise, where all is stillness, all calm, that we may not be put out and discomposed? But if noise from without discomposes, much more disturbance from within. Whether one pray, to no purpose does he pray “with wrath and disputings:” (1 Tim. ii. 8) whether he speak, he will only make himself ridiculous: whether he hold his peace, so again it will be even then: whether he eat, he is hurt even then: whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he sleep: for even in their dreams such fancies haunt them. For what is there in such men that is not disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what do they differ from each other? Is not the whole madness? For what though it be but for the moment? The madman too is possessed for the moment: but what is worse than this? And they are not ashamed at that excuse; “I knew not (saith one) what I said.” And how came it that thou didst not know this, thou the rational man, thou that hast the gift of reason, on purpose that thou mayest not act the part of the creatures without reason, just like a wild horse, hurried away by rage and passion? In truth, the very excuse is criminal. For thou oughtest to have known what thou saidst. “It was the passion,” say you, “that spoke the words, not I.” How should it be that? For passion has no power, except it get it from you. You might as well say, “It was my hand that inflicted the wounds, not I.” What occasion, think you, most needs wrath? would you not say, war and battle? But even then, if anything is done with wrath, the whole is spoiled and undone.

Reproduced from St. John Chrysostom 1889. “Homily XVII on Acts VII.35,” in Nicene and Post-Nicene Fathers of the Christian Church, Series 1, Vol. 11.  Edited by Philip Schaff.  Grand Rapids, MI: William B. Eerdmans. Christian Classics Ethereal Library: 207-208.