First Sunday of Epiphany, Baptism – Year A

Sermon Notes from the Church’s Ministry Among Jewish People

RCL Readings – Isaiah 42:1-9; Psalm 29; Acts 10:34-43; Matthew 3:13-17

ACNA Readings – Isaiah 42:1-9; Psalm 89:1-29; Acts 10:34-43; Matthew 3:13-17

Introduction. On the Christmas season, Christians around the world celebrate Epiphany. While the story of a Jewish baby born in his ancestral home may be interesting it would hardly be remarkable, let alone world-changing. But Christmas isn’t only about a human baby boy, it is about God coming to dwell among men as a man. During the season of Epiphany we look at how God revealed Himself, starting with the pagan magi and ending with Jesus’ transfiguration on the mountain. 

Common Theme. The gospels declare that the light has come into the world, namely, Jesus—Immanuel. But the ministry of Jesus isn’t done alone. The Father and the Holy Spirit are present throughout Jesus’ ministry on earth. 

Hebrew Context. During the 2nd Temple period, Jewish scholars noted the lack of prophecy following the deaths of Haggai, Zechariah, and Malachi. Why? Isaiah 59:2 states that “Your iniquities have made a separation between you and your God.” Likewise, Micah 3:4, “Then they will cry to the LORD, but He will not answer them; He will hide His face from them at that time, because they have made their deeds evil.” Could iniquity really be the main reason for the cessation of prophecy in the nation? After all, at the time of this question, Israel was more faithful than they had ever been under the prophets. 

They believed that the main reason why prophecy had ceased was because the Spirit of the LORD was no longer among the people. Jewish scholars writing in the early Talmudic Period repeated this claim throughout their writings.^[1] There were those righteous enough on whom the Spirit of the LORD could rest however, the scholars boldly declared that, though they were fit to prophesy, as Moses had, their generation was not deserving of His presence.^[2] We read that Micah was able to prophesy only because of the Spirit of the LORD.^[3] This gives rise to one reason why the gospels emphasize the Holy Spirit’s presence on those who prophesied leading up to the birth of John and Jesus. 

Not only was the cessation of prophecy a prevalent topic among Jewish scholars in the post-Second Temple period, but it was also lamented in Jewish historical texts of the time, starting with the Maccabean accounts. I Maccabees 9:27 described the suffering under the Greek Seleucid Empire, “So there was great distress in Israel such as had not been since the time a prophet had last appeared among them.” This loss was seen as connected to the departure of God’s presence, or the Shekinah, from the Temple. Ezekiel 10 vividly depicted this departure in a vision, where the glory of the Lord left the Holy of Holies and the Temple, accompanied by cherubim.

Despite the absence of national prophets, God’s voice did not disappear entirely. People like Anna the prophetess^[4] were still known for their devotion and service to God and others, like Honi the circle-drawer,^[5] were known to speak to God and receive His response. Their teachings and ministries weren’t recorded in sacred manuscripts; however, they were still important religious leaders within their local communities. Moreover, we see God communicating through dreams and visions. Judah Maccabee had a vision according to II Maccabees 15:11-16. Zechariah, the father of John the Baptist, also had a vision, and even the foreign Magi received a vision from God warning them to avoid Herod.

Finally, as the prophetic voice waned, a new tradition emerged: the bat kol, (daughter of the voice)—”From the time that the last prophets, Haggai, Zechariah, and Malachi, died, the Holy spirit ceased to exist among Israel. Nevertheless, they would avail themselves of the bat kol.”^[6] The bat kol was understood as an echo of prophecy, offering divine communication to a broader audience. Unlike prophecy, which was exclusive to specific individuals, the bat kol could be heard by many at once during significant events. Events, such as Exodus 19:19 was seen as an early form of the bat kol, and echoed with the still quiet voice to Elijah on that same mountain.

This phenomenon is evident at the baptism of Jesus. The voice from heaven—accessible to more than just one prophet—declared, “You are my beloved Son; with you I am well pleased.” This moment exemplifies the inclusivity of the bat kol, where God’s voice was heard by a gathered audience, affirming Jesus’ identity and mission.

Isaiah 42:1-9. This passage of Isaiah is most often known as the ‘Servant Song’ for its opening in which God tells Israel to behold His servant. There are four servant songs in Isaiah, this being the first. Christianity almost universally declares that the servant is the Messiah while Jewish commentators vary.^[7] An early Aramaic translation of Isaiah 42:1, Targum Yonatan, specifically used the term מְשִׁיחָא (Messiah) as a descriptor of the servant.

The Hebrew word for servant, עֶבֶד (eved), can also refer to a slave, an individual subject, or even a vassal king and tribute nation (as seen in 1 Chronicles 18 where Moab, Edom and Syria became a vassal nations under David). Isaiah makes it clear that God chooses the servant but He also delights in him. The servant is more than a slave, but someone who is specifically chosen to have a dynamic relationship of delight and love. Importantly, God puts His Spirit on this servant. 

In both Matthew and Luke, the Spirit of God is important in the ministry of Jesus. The Spirit descends at Jesus’ baptism, but Jesus is more than a servant, He is also declared a Son.^[8] God verifies who Jesus is to John through His baptism and the Holy Spirit’s descent upon Jesus.^[9] Matthew quotes Isaiah 42 in relation to His healing ministry.^[10]

This relationship wasn’t kept for God, His Spirit, and the servant. God chose the servant in order to act on His behalf. Jesus echoes this in John 15:16, “You did not choose me, but I chose you and appointed you that you should go and bear fruit…” The servant in Isaiah will be a light for the nations, open the eyes that are blind, bring out those who sit in darkness—all things that the gospel writers highlight regarding the Messiah. Certainly Zechariah, in his song, understood this to be in direct relation to his own son—the prophet of the Most High—and the Messiah who would follow.^[11]

Regardless of our understanding of the concept of eved as servant or slave, both are commonly used in a negative light. Slavery is understood as stripping away freedom and rights. Even servants have to serve the wishes of their master and have to submit to a higher authority However, the truth is, that being a servant or slave of God is not a bad thing. Time and time again, God has demonstrated His deservedness to rule and reign over us. His call to servanthood is one rooted in righteousness and not in fear of a master. In Isaiah we read that God delights in His servants who are humble and obey Him.

Psalm 29.^[12] David boldly commanded the heavenly beings to give glory and honour to the LORD. How could David do this? Throughout the Psalm it should be made abundantly clear that all things (including us) should give God the glory and honour that is due Him.

David used the term the “voice of the Lord” 7 times in this psalm. Reflective of the opening lines in Genesis and the creation week. David also used God’s personal name “Yahweh” 18 times and His name would later be paired with His voice in the passage. When the Lord speaks He does so through a variety of ways. On occasion, God has spoken directly with people; at other times He communicates His desires in dreams and through the mouths of prophets. Angels have often been the messengers of the divine voice. Scripture continues to be the word of the Lord that can be heard every day. Even nature itself can be the vehicle for how God speaks. Sometimes the voice of the Lord is found in the quiet stillness and sometimes He is in the storm. 

In this psalm, David described the strength and power of a storm and likened it to the voice of God. Both historical (the flood) and geographical (a mighty storm striking the northern levant) references are made within the Psalm to declare the power of God. Some of the language in the psalm echoed the Creation event of Genesis. “The voice of the Lord is over the waters” (verse 3) resonates with the Spirit of God hovering over the depths at the Beginning. The voice of the Lord is paralleled with the Lord Himself as “The Lord sits enthroned over the Flood” (verse 10). The Flood of Noah was a cataclysmic event of darkness and destruction, and yet, despite its violent nature, God ruled over it. Many of the most destructive forces experienced by those in antiquity were forces of nature; earthquakes, thunderstorms and raging seas. Just like our modern times, elemental nature was completely out of the control of humans. This Psalm is David’s reminder to us that it is the Lord, not us, who is in control of the might and power of the created world.

Acts 10:34-38. Peter had spent years being discipled by Jesus. He knew from Scripture that Israel was called to be a light to the nations, and he was further filled with the Holy Spirit at Pentecost. Peter even was living in Joppa, the city often associated with the prophet Jonah—who was sent by God to preach to the Gentiles. In Acts 10:34-43, Peter preached a sermon that would have fit any of his previous sermons. The only major difference was the audience.

Despite Peter’s knowledge, he still required a vision from God to truly understand that God cared more for if we fear Him and obey Him—not whether we are Jewish or Gentile.^[13] For Peter, this didn’t change the message he delivered: namely, the good news. Peter could only testify to what he had personally seen: Jesus was baptized by John and anointed by God with power through the Holy Spirit;^[14] Jesus fulfilled God’s desires by doing good and healing all who were oppressed by the devil; and that He both died and was raised to life.

Cornelius, although a gentile, would have understood Peter’s message as he was a man who not only feared God and obeyed Him but he also seemed to have followed several Jewish customs. Cornelius gave alms to the poor, engaged in the ritual daily prayers that had developed during the Babylonian captivity—the one described in Acts appears to be the Mincha,^[15] or afternoon, prayer—and, given the vast physical and literary evidence of God-fearers in the Jewish world, Cornelius almost certainly attended a Jewish synagogue.^[16]

Even as Peter delivers his message, God continues to prove that He has no partiality between Jew and gentile. The evidence of the Holy Spirit upon gentiles is the impetus for Peter to command them to be baptized, even without circumcision. Their baptism demonstrates to everyone that they were accepted as Gentile followers of Jesus. Interestingly during the ministry of Jesus the first Gentile Jesus dealt with was a Roman centurion from Capernaum, now the first Gentile into the early church was also a centurion!

Matthew 3:13-17. The first Sunday after the Epiphany is traditionally dedicated to the baptism of Jesus. The baptism of the Lord is mentioned in all four of the Gospels and declares the epiphany (appearance) of Jesus not only to John the Baptist^[17] but also to the world by the fulfillment of prophecy and the presence of God. At the baptism God manifests Himself in His unity, John declares Jesus to be the ‘Lamb of God’, and Jesus’ public ministry begins. This still begs the question though, why does Jesus (who was sinless) need to be baptized in the first place? 

The Christian understanding of baptism as a single and personal act of faith and repentance comes out of the Jewish world but is not the same practice that John or other Second Temple Jewish people observed when they practiced baptism. Even the Greek word for baptism, baptizō, betrays a Christian lens. In the Septuagint, the term appears only twice: Isaiah 21:4 and 2 Kings 5:14. Neither passage reflects the Jewish practice of ritual cleansing so prevalent in the 1st century.

Mikvahs, or ritual baths, were a central feature in this time, with over 200 mikvahs found in Jerusalem alone.^[18] However, the term mikvah, מִקְוֵ֥ה, simply refers to the location where water gathers together, such as in Genesis 1:10 when it is first used, “and the waters that were gathered together He called Seas.” The act of immersion as part of a religious ceremony was simply called washing (רחץ, rachatz) or cleansing/purifying (טהר, taher).^[19] Much of the idea of ritual cleansing originally came from the Torah and largely revolved around ritual purity from touching things that reflected a form of death in their culture—loss of blood, bodily fluids, and skin conditions. 

Over time, these practices developed beyond individual purification to encompass national preparation. Passages like Zechariah 13:1 and Ezekiel 36:24-26 exemplify this expansion. Zechariah describes a “fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness.” Similarly, Ezekiel prophesies, “I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you…” 

The Dead Sea Scrolls provide additional insight into the Second Temple Jewish understanding of ritual purity in the first century. The Hodayot (Thanksgiving Scroll) emphasizes both internal as well as external purity, reflecting a theme Jesus himself uses in Matthew 23:26: “You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.” Hodayot also refers to a connection between ritual immersion and the Spirit of God, where it writes mankind aren’t purified by the water alone but by the will of God.^[20] Not only did individuals need to be pure and clean but Israel as a nation needed to be pure, clean, and ready for the Messiah—including on the inside and this required repentance and God’s purifying act. They desired to have the Torah on their hearts as God commanded them to in Deuteronomy 6:6 and 11:18. 

This understanding of a corporate need for preparation to receive the Messiah is reflected in John’s ministry that takes place in the wilderness, a setting deeply connected with messianic expectation in Jewish thought.^[21] Through his preaching, anticipation for the Messiah reaches new heights among the Jewish people and John attracts disciples throughout Israel. Israel wanted to be prepared for the Messiah in both body and spirit. 

John preached a baptism of repentance as he prepared the way for the Lord. The preaching of John was highly effective and his disciples continued to be active long after his martyrdom by Herod, not only in Judea and the Galilee, but as far as Greece and Asia Minor.^[22] Jesus identifies as part of the nation of Israel and His baptism reflects that identity. In this way the baptism of Jesus is not like our baptism.

Jesus identifies as part of the nation of Israel and His baptism reflects that identity. In this way, the baptism of Jesus is not like our baptism. We encounter this Jewish thinking in Daniel 9:4-5 and Nehemiah 1:4-11 where Daniel and Nehemiah confess as part of the Jewish people although they themselves have been faithful. Jesus is also part of humanity, in general, and a descendant of Israel, in particular, and so He will humble Himself and join in a baptism of repentance.

As Jesus emerges from the water of the Jordan, He immediately^[23] sees a vision of heaven being torn open^[24] and we hear the voice from Heaven, traditionally called the bat kol. Through that tear, the Spirit descends on Jesus and we hear the voice of God. All three persons of the Trinity^[25] are now present. God displays His unity at the baptism of Jesus for all to see. 

Hebraic Perspective. Scripture is clear that God created the heavens and the earth. But from Isaiah 48:12-16 to John 1:1-4 to Colossians 1:16, Christians also believe that it was Jesus, the Word who was with God and was God—the Word become flesh—by whom all things were made. However, there was another at creation. The first time that the Spirit of God is mentioned is in Genesis 1:2. Job 33:4 states: “The Spirit of God has made me, and the breath of the Almighty gives me life.” Psalm 104:30 states, "When you send forth your Spirit, they are created, and you renew the face of the ground.”

God has never stopped interacting with His creation and the Scriptures continuously speak of the Spirit of God resting on those anointed or consecrated for specific purposes. A craftsman was the first to be filled with the Spirit of God. God designed a tent of meetings whereby He could dwell among His people and it was through the work of Bezalel and Oholiab that the tabernacle was made.

The Spirit of God filled judges, kings, and prophets and God put His Holy Spirit in the midst of Israel.^[26] But the Holy Spirit was also grieved. The Spirit of God left Saul and David feared that God’s Spirit would be removed from him. But God made a promise that His Spirit would be on His servant: “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.”^[27]

The term Spirit of God, רוח אלהים (Ruach Elohim), is the most common term in Hebrew Scriptures. In contrast, the term Holy Spirit only occurs 3 times.^[28] Nonetheless, the New Testament and Rabbinic Literature preferred to use the terms Holy Spirit and Shekinah to describe God’s interaction, divine force, or presence in and amongst the world. 

Both Matthew and Luke highlight the work of the Holy Spirit. Jesus was conceived by the Holy Spirit.^[29] The Holy Spirit, along with God the Father, was present at Jesus’ baptism.^[30] It was the Holy Spirit that drove Jesus into the wilderness where Satan tempted Him.^[31] Jesus’ ministry is constantly confirmed by the Holy Spirit, from His birth, to His baptism, to His healing ministry.^[32] 

The same God that created the world came to earth and lived among His people. But Jesus wasn’t alone in His ministry. God the Father and the Holy Spirit also desire to dwell in our midst. The Acts of the Apostles would, perhaps, be better named the Acts of the Holy Spirit. Because when Jesus ascended into heaven, God did not leave us alone on earth. Even as Jesus ascended to heaven and was given all authority and power—but still chooses to intercede on our behalf and prepare a place for us to dwell with God—the Holy Spirit came to earth because God continues to desire to dwell among His people.

ACNA Readings

Psalm 89:1-29. Only one psalm is attributed to Ethan even though he was famous for his wisdom.^[33] This Psalm is a declaration of praise to God for His loving kindness and faithfulness. Ethan was one of the singers, appointed by David, to sing at the Temple Solomon would build. He notes that God’s steadfast love and faithfulness were timeless—they would endure forever. Being a contemporary of David and Solomon,^[34] Ethan ties these eternal characteristics of God with the promise He made with David, establishing his throne forever.

Interestingly, Ethan doesn’t show God’s love and faithfulness in the traditional way of the Psalms, by sharing all the works God did in the redemption of Israel. Instead he chooses to show God’s might and power through His rule and reign above all creation. God’s faithfulness isn’t just some aspect of God, He will always remain faithful to Himself in everything He does. If God created the world, surely He retains power over it and everything in it. As for God’s love, if it is a faithless love then no one would sing of it. However, Ethan notes that, as the loving kindness and faithfulness of God lasts forever, so too should the praise of God’s mercy! 

Having established his trust in God’s faithfulness, Ethan returned to the anointing of David. He states, in Psalm 89:19, how God spoke through a vision concerning David to someone called the “godly one” לַֽחֲסִידֶיךָ.^[35] David is both a king of the people and a servant of the Lord. The future pattern of a servant-king who is anointed by God, is established in this vision. To anoint מְשַׁחְ mashach is also literally ‘to make a messiah’ and connects into the messianic role of the Davidic family. Psalm 89:26 notes that the family of David will also have an intimate relationship with the Lord. They will call God as ‘Father’ as well as saviour. This was true of David as well as all his descendants and even more so by Jesus the Messiah, the son of David.

Endnotes

[1] See also Micah 3:5-7

[2] They also noted that there would be a time when the cessation of prophecy would not be bad, as it would also cause false prophecy to cease along with the spirit of uncleanness. In Zechariah 13:2, God declared, “...I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land of the prophets and the spirit of uncleanness.”

[3] Micah 3:8

[4] Luke 2:36-38

[5] Ta’anit 23a 4-18

[6] Tosefta Sotah 13.4 (Tosefta were supplemental commentaries in relation to the Mishnah.)

[7] Jewish sages and scholars disagree widely on who the servant is in Isaiah. The Talmud, Sanhedrin 98b.14, indicates that the servant in Isaiah 53 is related to the Messiah. Tehillim 18.3 provides a list of people God considered to be servants, from Abraham, Isaac, and Jacob to Moses and Joshua and finally David. From the Middle Ages, Rashi says the servant is the nation of Israel while Rabbi Yosef Kara says it may even refer to Cyrus. Rabbi Radak and later Rabbis, Metzudos and the Malbim, stated that Isaiah is referring to the Messiah. Rashi’s view that the servant is Israel continues to be quite popular but each of the other arguments are known.

[8] Matthew 3:17

[9] John 1:32-33

[10] Matthew 12:15-21; See also: Luke 4:16-21

[11] Luke 1:79

[12] A psalm of David. 

[13] Arguments, such as, “who is my neighbour” were very common in Jewish society as many argued that

it was only those Jews who devoutly followed God who counted as a neighbour, while others argued that

it was all people. Nonetheless, it is clear from writings and archaeology that Gentiles routinely joined the

Jewish devout in the worship of the God of Abraham, Isaac, and Jacob during the 2nd Temple period.

[14] Peter was a disciple of John the Baptist before he became a disciple of Jesus. Whether he was actually at the baptism of Jesus is unclear in Scripture but, as a disciple of John, he would have quickly heard about the one who would baptize with the Holy Spirit and fire. 

[15] The Jewish people often prayed three liturgical prayers throughout the day, the morning (Shacharit), the

afternoon (Mincha), and the evening prayer (Ma’ariv). The 9th hour is thought to correspond with the

mid-afternoon. Luke makes a deliberate choice to remind his readers that Cornelius was praying in the

ninth hour and that God not only heard his prayer, but responded to it.

[16] In the 1st century, many of the synagogues throughout the world included Gentiles (Acts 13:43, 17:1-4). One synagogue, excavated in Aphrodisias, Turkey, had an inscription including 69 Jewish donors but also 54 among those who were ‘God-fearers’, or Gentilic followers of God. Gentilic inclusion in the worship of the Jewish God was part of the difficulty of the early church as they sorted out how to apply God’s statutes and commandments given to the Jewish people and Israel (see Isaiah 56 and Acts 15).

[17] John 1:32-34

[18] And more are found each year as archaeology continues.

[19] These are more associated with the terms λούω (louo, wash) and καθαρίζω (katharizo, cleanse) such as Hebrews 10:22, “let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed (λελουσμένοι) with pure water.”

[20] See also 1QS 11.17-19

[21] Isaiah 40:3

[22] Acts 13:24-25; Acts 18:24-25; Acts 19:1-7; Antiquities of the Jews 18.5.2.

[23] Mark uses the word euthus, ‘immediately’, for the first time in his gospel. He will make use of it regularly–more than 40 times.

[24] The word to describe the heavens parting is σχίζω schizo and it refers to a violent tearing or rending. Something occurred at the baptism that shook heaven itself and it, like the veil in the temple, was torn apart.

[25] While the word ‘trinity’ does not exist in the New Testament, it does describe something of the indescribable. Both Christians and Jews believe in only one God. If we say there is only one God, why then do we use the word ‘trinity’? Skeptics of the Christian faith and doctrine of the Trinity will often point to the Sh’ma from Deuteronomy 6:4 as an example of the oneness of God. The Jewish sages have long wrestled with the divine nature of God and sought ways with fallible human language to proclaim truth. In the Jewish Prayer Book the Sh’ma is prayed, straight from the Scriptures of Deuteronomy 6:4. In Hebrew, we read and pray: .שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד This is so often translated ‘Hear, O Israel, the Lord our God, the Lord is one’. In the Jewish Prayer Book, page 13 of Siddur Avodat Israel it is translated: Hear O Israel, the Eternal our God is an Eternal unity. The word אֶחָד ‘echad’ does not always mean the numeral number ‘one’. Adam and Eve became אֶחָד when they became intimate, and when king David’s army went out to war they went out as אֶחָד. The Jewish people have understood for a long time that the word אֶחָד, ‘echad’, carries with it the sense of unity, not just singularness.

[26] Isaiah 63:11

[27] Isaiah 42:1. See also: Isaiah 11:2; Isaiah 48:16; Isaiah 61:1

[28] Isaiah 63:10, 11 and Psalm 51:11

[29] Matthew 1:18-20; Luke 1:35

[30] Matthew 3:16-17; Mark 1:10-11; Luke 3:21-22; John 1:32-34

[31] Matthew 4:1; Mark 1:12; Luke 4:1

[32] Matthew 12:28; Luke 4:14-18

[33] I Kings 4:31, “For [Solomon] was wiser than all other men, wiser than Ethan the Ezrahite and Heman…”

[34] Another tradition says that Ethan the Ezrahite would be a disciple of Ezra or from Ethan’s order/school of singers. However, the term Ezrahite (האזרחי) is a completely different word than Ezra (עזרה). It is also only mentioned in relation to the singers (I Kings 4:31; Psalm 88:1, 89:1) standing before the Tabernacle (I Chronicles 6:31-33, 44; 15:19). Perhaps this is his title because Ethan and Heman were designated to sing at dawn (זרח) or for some other, unknown reason.

[35] The Hebrew word חסיד hassid first appears etymologically in Deuteronomy 33:8 where Moses is blessing the tribe of Levi. The blessing given by Moses involves the mysterious communication device called the Thummim and Urim belonging to an individual called ‘the holy one’. 

The wording and meaning of Deuteronomy 33:8 is such that most translations give a slightly different meaning. Often when this happens, the Jewish sages highlight each possible meaning, assuming that God wrote it that way on purpose. However it is translated, חסיד hassid, for instance, is sometimes translated as pious one, saint or faithful servant, in each case the ‘hassid’ is an individual. 

Commentators often portray the receiver of the vision to be David himself, perhaps through the word of Nathan. On this reading the “godly one” of Psalm 89:19 may be David.