A Sermon for Epiphany 1; Isaiah 43: 1-7, Psalm 29, Acts 8:14-17, Luke 3:15-17, 21-22
When I was 11 years old, I joined Scout Troop 175, of the Atlanta Area Council, of the Boy Scouts of America. It was a grand ritual, the room was light only by candlelight, the entire Troop stood in patrol, those of us being inducted stood facing them. As asked, we recited from memory
the Scout Motto – Be Prepared
the Scout Code –
A Scout is trustworthy, loyal, helpful, friendly, courteous, kind, obedient, cheerful, thrifty, brave, clean, and reverent. and
the Scout Law –
On my honor I will do my best to do my duty to God and my country and to obey the Scout Law; to help other people at all times; to keep myself physically strong, mentally awake, and morally straight.
Then I was pinned with the Tenderfoot badge and became a Scout. At every successive awarding of rank the Scout motto, code and law were repeated.
I stayed active in Scouting till I was 16 or 17 when other teenage interests distracted me. In my last two years of college, I joined Troop 6 as an assistant Scout Master. My first Job after graduation was as an Assistant Scout Executive for the Atlanta Area Council. Here too the motto, law, and code played a perhaps less obvious, but none the less powerful part of who I was. All those years ago I became a part of the Scouting community. Though not formally, I am still a part of that community because that community continues to be a part of me, although 54 years has added some callouses and experiences, and I am not longer a Tenderfoot, in many ways ~ I am still a Scout.
This morning we read Luke’s account of Jesus’ baptism. It is remarkably short, all of two verses. It has only three elements: prayers, the Spirit, and the heavenly voice. This morning I’d like to explore the heavenly voice’s pronouncement: “You are my Son, my Beloved; with you, I am well pleased” (Luke 3:22).
James Ligette points out the heavenly voice does not tell Jesus what to do, does not tell Jesus where to go, does not require reciting any law, or oath or pledge. What the heavenly voice does ~ is to tell Jesus who he ~ is my son and names the divine’s affection for him … my beloved (Liggett). Karoline Lewis writes about the power of “you” especially the second person singular in particular “You are …” (Lewis). That two-word phrase “you are” is definitive, it powerfully defines who the hearer is; it powerfully defines who Jesus is. In our Baptismal rite, after extensive presentation and examination, the sacramental splashing of water, and offering of prayers, once again we hear the heavenly voice, this time intoned by the priest,
“You are sealed by the Holy Spirit and marked as Christ’s own forever” (The Episcopal Church 308).
These are not magic words that mystically remake the candidate. They make audible, they make clear ~ who the candidate is, who you are, just as the heavenly voice did for Jesus.
It is significant that the emphasis is not on the sacramental act, but on God’s affirmation of Jesus’ identity as God’s son, and Jesus’ anointing into God’s service (Harrelson). There is an element of empowering Jesus for the ministry to come (Culpepper). None of that ministry is predefined or predetermined (Epperly). It all flows from Jesus’ understanding of who he is, which flows from the divine proclamation of God’s love for him. All this is revealed as Luke’s gospel story unfolds, and we see how Jesus rejects all the ancient expectations of purity, restoration Kingship, and national glory; as we see how Jesus continues to reject all the current expectations of entrenched morality, burgeoning social reform, personal prosperity, and a return of national greatness (Liggett). As did Jesus’ life, our lives reflect how well we understand who we are, and God’s affection for us. Jesu’s baptism did not happen in a vacuum, he is surrounded by a variety of political and religious traditions and expectations, from John the Baptist to the Hight Priests, to Herod, Pilate, and Rome, from Old Testament to the moment (Liggett). Our baptism is also in a variety of political and religious traditions and expectations.
Jesus’ life and ministry confront the brokenness of the world and expresses his trust that God is actively present, empowering the world to move towards the coming of the Kingdom. The same is true for us. Baptism calls us away from today’s radicalism, such as extreme individualism, racism, sexism, and all our other isms, and brings us into that heavenly community commissioned to seek justice and righteousness for all. Through Baptism we become part of a covenant community called to confess the brokenness of our world, and trust that God is actively present, empowering the world to be the Kingdom on earth as it is heaven right here right now (R. J. Allen).
Allen, David. “Way.” Brother, Give Us A Word. Cambridge, 11 1 2019. <ssje.org/word/>.
Allen, Ronald J. “Commentary on Luke 3:15-17, 21-22.” 13 1 2019. Working Preacher. <workingpreacher.org>.
Culpepper, R. Alan. The Gospel of Luke, Introduction, Commentary and Reflections. Ed. Leander E. Keck (NIBC) Mark 16. Vol. VIII. Nashville: Abingdon Press, 2015. X vols. OliveTree.
Epperly, Bruce. The Adventurous Lectionary. 13 1 2019. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly>.
Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.
Hoezee, Scott. The Lectionary Gospel Luke 3:15-17, 21-22. 13 1 2019.
Lewis, Karoline. The Power of ‘You’. 13 1 2019. <workingpreacher.org>.
Liggett, James. “How to be Beloved – Epiphany 1.” 13 1 2019. Sermons that Work.
Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.
The Episcopal Church. The Book of Common Prayer. New York: Church Publishing, 1979.