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St
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The Baptism of Jesus: Matthew 3: 13 - 17 Sermon preached on Sunday, 9th January 2005 by The Gospel reading tells us of the baptism of Jesus by John. Only in Matthew do we find John and Jesus so closely linked, but their messages can be summarised in the same words, as Matthew does in chapter 3 verse 2
In Matthew we note the emphasis on judgement and the insistence that pedigree, whether Jewish or Christian, is no guarantee of God's favour if it is not matched by real performance. The episode of the baptism functions then as a moment of identification and confirmation. In other words, Matthew focuses our attention on Jesus as one before whom we shall have to give account. Whether we think of that in traditional terms of the day of judgement or in other more existential ways, the message is clear: in facing up to him we are to face up to ourselves. Matthew reinforces Jesus' superiority and underlines his identity as the one to come by having John be reluctant to perform the baptism. This also helps, apparently in Matthew's view, to deal with the paradox that the inferior baptises the superior, perhaps an embarrassment for some Christians. Jesus' insistence on fulfilling righteousness could be understood as a desire to keep every instruction to the letter. It can be seen as typical of what righteousness means elsewhere in Matthew: it means doing what God wants without regard to how it might make us look. Jesus' obedience receives much attention in Matthew. His righteousness is not primarily about being right, but about doing what God wants and that is never unconnected from God's saving, compassionate purpose. In all the gospels the baptism has a mythical quality as betraying a point where the heavenly world and the earthly reality meet. In the narrative, the opening of the heavens is a symbolic of making a statement about the breakthrough which is to come. However, we may see it linked with his sense of call, and a celebration of who Jesus is. In Matthew the scene sits on the canvass in direct colours. The heavenly voice does not address Jesus; it addresses everybody. The story is making a statement and has become a narrative of a public event - "My beloved Son, in whom I am well pleased". This Divine pleasure makes special sense after Jesus chose not to comply with John's request, but to submit himself in humility to the waters of baptism. It is this loneliness which builds the striking paradox in Matthew' story, for this is one whom John has announced as powerful judge. We begin to face ourselves when we find our way into the same waters and we find ourselves involved in acts of compassion where lofty ideas of divinity would never occur to us, but where, as Matthew's Jesus will say, you are attending me and meeting me - where through our acts of love the kingdom is proclaimed. Putting the sermon to work : pointers for prayer and reflection.
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