St. Peter's News

I.Theme –   The Way of Life –  the Beatitutes

The lectionary readings are here  or individually: 

1.  Old Testament – Micah 6:1-8
2.  Psalm- Psalm 15
3.  Epistle – 1 Corinthians 1:18-31
4.  Gospel – Matthew 5:1-12 

The readings this week are like a mission statement – what should we do. The setting is important for the Old Testament and the Gospel – the Mountains. That’s traditionally where God is , a place of learning, a place where justice is fostered

The prophet Micah speaks to a people who have been led astray by other gods and by leaders who have failed to look to God’s ways. Micah declares that all of creation is listening; the mountains are acting as a jury in which the people and God come together with their conflict. Micah calls upon the people to set aside the religious practices of the peoples around them, which include giving of the harvest, burnt offerings, even one’s own firstborn child—and instead do what the Lord requires: to do justice, and to love kindness, and to walk humbly with God.

Psalm 15 speaks of those who will abide with God: the ones who practice God’s ways of righteousness and justice, who live out of honesty and give out of their hearts. This psalm is a song of preparation, for those to come before God, they must live into God’s ways.

1 Corinthians 1:18-31 continues Paul’s discourse to the Corinthian church

Proclaiming Christ crucified is the message that should unite the Corinthians—above all else, they follow a Savior who died for them. Corinth is a divided place – it was a diverse group, comprising slaves, freemen, Jews, Greeks, and others.

Paul now wants to show them how their faith distinguishes them from others, or how their faith has changed their orientation within their own tribe or family.  For Paul it is all about knowing – “how do we know God, how to we apprehend God?”  Paul surmises that the Jews have knowledge about God through the Law, and that the Greeks attempt to know God through philosophical dialogues.  Into this sophisticated world, Paul inserts an embarrassing and even upsetting notion – that the cross (stumbling block and foolishness) is the real wisdom of God. 

The focus this week will be on the Beatitudes.  Here Jesus is teaching the disciples like a rabbi.  Jesus is like the new Moses standing on a new Sinai (The Sermon on the Mount), announcing a new set of values for the Reign of Heaven.  The text below is from Progressive Involvement 

“These beatitudes introduce the Sermon on the Mount, which is the first major speech, of five, in Matthew’s gospel.

“Our text follows immediately upon a summary statement of Jesus’ ministry in chapter 4:  “And (Jesus) was going about in all of Galilee, teaching in their synagogues, and proclaiming the good news of the kingdom, healing all disease and all sickness in the people.” (4:23)  This unabashed good news is called the gospel.  

“The Beatitudes which follow are not, themselves, the gospel.  In Lutheran terms, they are “law.”  They tell us what we ought to do.  

“Setting the stage:  Note the formality of the language.  Jesus “saw” the crowds, and goes up “into” the mountain.  Mountains are places of special events and proclamations in Matthew’s gospel.  The mention of the mountain is a signal that something special is about to happen

“His disciples “came to him,” says Matthew . It appears, therefore, that Jesus was primarily instructing the disciples, but doing so within ear-shot of the crowds.

” Jesus is teaching about the “reign of God,” which is not, incidentally, solely about life in heaven.  The “reign of God” is meant for the here-and-now as well as in heaven.  This is what we pray for in the Lord’s Prayer:  “…thy kingdom come on earth as it is in heaven…

” Beatitudes were not a new thing in the world of Jesus.  Usually, they were common sense sayings that expressed what everyone already knew. 

” As he will do often in Matthew’s gospel, Jesus turns conventional wisdom upside down.  Nobody would have associated blessings with being poor or in grief, then or now.  In the reign of God, however, God’s favor is upon those who have been left behind–the little, the lone, the least, and the lost. 

” These marginalized ones–the poor, lost, and bereft–constituted the major constituency of Jesus.  He addressed his message primarily to them.  They found his message of God’s favor to be empowering and uplifting.

“Blessed”?:  The Greek word we translate as “blessed” is makarioi.  Makarioi refers to God’s favor.  It could also be translated as “honored.”

” There are nine beatitudes in Matthew–two groups of four, followed by a final one.  The first four beatitudes speak to the victims of injustice, those in poverty, grief, the meek, and those with a deep desire for justice.

      1 “Blessed are the poor in spirit, for theirs is the kingdom of heaven”

” Matthew’s emphasis seems more to be on those who understand themselves as being in solidarity with the destitute.  Such people would likely have constituted an overwhelming majority of the listening crowds. 

” People in the time of Jesus were regularly forced off their land, and many–perhaps as many as 15-20% of the population–would have been destitute. They lived in the hills or in shadows, and got by, after a fashion, by forsaging off the land or robbing.  Falling into the ranks of the ptochos was a very real fear for the great majority of people.  In addition to the large homeless population, another 60-70% of the people stood in real danger of being forced to join them.

      2  “Blessed are those who mourn, for they will be comforted.”

” One way to become destitute in the first century was to lose one’s place in their family.  Family identity was exceptionally important in the ancient world.  People were known as the “son of” or “daughter of” their father and mother. 

” One could be reduced to be destitute  and resort to begging was through loss of land or loss of family.  Family could be lost through the death of one’s parents–hence, “blessed are those who mourn”–or through being cast out of the family. 

3. “ Blessed are the meek, for they will inherit the earth.”

” Loss of land and loss of family would make a person “meek.”  Either one represented loss of status.  This was especially important in a society where status revolved around honor and shame.  Loss of land and/or family could move a person from an honored place in society to a shameful one–from high social standing within the context of one’s village to social ostracism.

Blessed are the poor in spirit, those who mourn and those who are meek.  Blessed are those, in other words, who are down-and-out, rejected, destitute, without a home.  They have honor with God.  They are not despised and rejected.  They are lifted up, held in high esteem, blessed by God.  This is called “preferential option for the poor.”   

4. “Blessed are those who hunger and thirst for righteousness, for they will be filled.”

” These first three “makarisms” are underlined by the fourth:  “Blessed are those who hunger and thirst for justice”–dikaiosunane.  Matthew chose the words “hunger” and “thirst” with a purpose–they recall those who genuinely did hunger and thirst–and then turned these words in the direction not only of food and drink, but also justice.  Blessed are those who yearn–who hunger–for a world where all are honored and none are shamed.

If the first four “makarisms” are for those who lack justice, the next four “makarisms” are for those who work for justice.  They promise reward at the end of time for those who live into the reign of God now–the merciful, the pure in heart, the peacemakers, and (again) the persecuted.  

5. “Blessed are the merciful, for they will receive mercy.”

” Mercy has a wide range of meaning, everything from forgiving sins to healing the sick.  “Active compassion” would be another way to put it.  The merciful are not only sorry at the suffering of others, but actively try to alleviate it.  

” The followers of Jesus are able to show mercy not because of their inherent goodness, but rather because they have been shown mercy.  Mercy is an attitude of God, which God’s people reflect into the world.     

6. “Blessed are the pure in heart, for they will see God.”

“Pure in heart” is about the center of a person being “cleansed” from the old way of living.  Katharoi is where we get our modern-day psychiatric term “catharsis.”  Catharsis is about purging the old to make way for the new.  The “pure in heart” are “cleaned up,” in other words, from heirarchy and support of what Walter Wink calls “the domination system.”  Their paradigm gets shifted, their worldview reset.  

7. “Blessed are the peacemakers, for they will be called children of God.”

” The “peacemakers” are those who bring God’s shalom into expression in the world.  This is in marked contrast to the supposed “peacemakers” of the day, the Roman Army.  As J.D. Crossan has argued, Rome believed in “peace through victory.”  Rome brought peace to the world by defeating her enemies.  When Octavian defeated Mark Antony and Cleopatra, he ended the Roman Civil War and was acclaimed a “peacemaker.”  The early Christians, however, believed in “peace through justice”–peace through righting wrongs and treating all people, particularly the bereft, with dignity. 

8. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

” The eighth beatitude closes this second pair of four with the same promise extended to the “poor in spirit” in the first beatitude.  Those who are persecuted for the cause of justice, like the “poor in spirit,” receive the kingdom of heaven.  The verb is a perfect participle which indicates a past action with ongoing effects in the present.  The cause of justice has been and is going on.

9. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.”

” This eighth beatitude, with its theme of persecution, transitions to the ninth.  Here, though, Jesus shifts from the third person to the second person–not “blessed are they” this time, but “blessed are you.”  This word is at least partly for the people of Matthew’s church who had, indeed, suffered at least some persecution for following Jesus.  (Luke has persecuted “on account of the son of man.”  Matthew changes this to persecuted “on my account,” thus underlining the close link between Jesus and the disciple.)

” Those who suffer for the cause of Jesus are to “rejoice and be exceedingly glad” for their reward is great in heaven.  They are the unfortunate victims of persecution, yes, but they are in a line with the great prophets of the past as well as John the Baptist and Jesus himself.”

I.Theme –   Call and response to service

“Jesus and John” – Hagia Sophia, Istanbul 532

The lectionary readings are here  or individually:

1.  Isaiah 49:1-7 – Isaiah

2.  Psalm- Psalm 40:1-12

3.  Epistle – 1 Corinthians 1:1-9

4.  Gospel – John 1:29-42

Isaiah is there to call  Israel back to God. He identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). At the first level, in vv. 8-13 God invites the exiles to return from Babylon But note also “a time of favor” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

In the Psalm, God has snatched a human being out of the realm of death and has given life back to him. This is the origin of this thanksgiving. But this thanksgiving is not ‘a return,’ a human answer or ‘offering’…— Yahweh has put the song of thanksgiving into the mouth of the singer which begets new obedience.” The self-recognition or self-discovery in the Psalm is an experience every Christian faces.

Paul is called to be an “apostle”, one sent out by Christ to perform a special mission to the Corinthians.  God has strengthened them through their telling of the good news.  He has called them into “fellowship”, union with other believers which is union with Christ. It will be Christ who will really put them on a firm footing when he comes and God is the one we need to rely on ultimately. God is the one who really constitutes the community as a community of Christ, a Christian community. It began with God through Paul and it ends with God.

Jesus was baptized last week and now he is ready to get started in his ministry. He needs some helpers.

In the Gospel, those who are called gradually accept the identity of the one who calls them. With that goes whatever service the Lord calls us to.

There are three themes in the passage: John’s witness to Jesus, Jesus’ epiphany and identification, the call to discipleship. In this passage, Andrew and Peter are called to be disciples.

II. Summary

Old Testament – Isaiah 49:1-7 

This is the second Servant Song. The servant speaks to Israelites scattered around the Mediterranean (“coastlands”); he identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). Further, God made him an effective instrument in proclaiming his message (“sharp sword”, v. 2). Perhaps God hid him for protection or in preparation for his mission. V. 3 may tell us who the servant is: “Israel”, the community of the faithful, led by the prophet. They will show God’s power to others (“glorified”). But the servant retorts (v. 4): despite all our/my efforts, no one listens! Surely I minister on God’s behalf and God will “reward” me for it (even if people don’t). The servant’s “strength” (v. 5) is from God; he is to turn “Jacob” (Israel) back to God. God (not the prophet) will gather “Israel” to him. But his mission is to all peoples, not only wayward Israelites and the faithful (“survivors”, v. 6).

God continues to speak to the servant, “one deeply despised” (v. 7), hated by many and “the slave of rulers”: God’s fidelity is his surety that all, even rulers, will hold him in awe.

At the first level, in vv. 8-13 God invites the exiles to return from Babylon; this is the servant’s mission (“you”, v. 8). They will travel in safety (“not hunger or thirst …”, vv. 10-12) from throughout the known world. God gave them a “covenant” (v. 8) at Sinai; perhaps the servant is the new covenant – God will make a new covenant with his people. But note also “a time of favour” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

Psalm -Psalm 40:1-12

This psalm may have been two psalms (vv. 1-11 and 12-17) later joined through use in a liturgy. Vv. 1-3 tell of the psalmist’s experience (but not what troubled him). The “desolate pit” (v. 2) may be Sheol, the subterranean abode of the dead; perhaps he was near death, and recovered. This hymn is his “new song” (v. 3) of thanksgiving. The “proud” (v. 4) trust in themselves (not God) or in materialism. The psalmist marvels at God’s innumerable “deeds” (v. 5) and “thoughts” for his people. God prefers people listening to him and doing his will over sacrificing to him (v. 6). (It was thought that God kept a “book”, v. 7, a record of how ethically each person lived.) In thanks, the psalmist has told “the glad news” (v. 9) in the Temple, “the great congregation”. He has not held back (“restrained”) in telling of God’s “faithfulness” (v. 10) to him and all God has done for him, so may God not withhold his “mercy” (v. 11), “love” and fidelity to him.

Epistle -1 Corinthians 1:1-9

Paul uses the standard introductory form of ancient letters when he identifies the sender and the recipients, followed by a greeting and thanksgiving.

Paul is an “apostle”, one sent out by Christ to perform a special mission. The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. He gives thanks for these spiritual gifts,  that were causing so much division and dissension in the Corinthian community. He will later deal with the misunderstanding and misuse of these gifts (in chapters 12 and 14), but they are undoubtedly God-given, the confirmation of “the testimony of Christ”  that is, the preaching of the gospel. 

In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of … Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.

Gospel – John 1:29-42

Today’s reading represents the fourth gospel’s version of the baptism of Jesus and the calling of the first disciples, with an emphasis on the meaning of the events.

John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.

“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”.For the author, this term points to the suffering servant of Isaiah and to the Passover lamb as a symbol for the death of Christ. In submitting to baptism, Jesus marks his vocation to an atoning death. 

John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. This harkens back to the prologue in v1. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)

Unlike the prophets, to whom the Spirit was a temporary gift, Jesus receives and retains the Spirit and then gives it to others, so that they too may enter that abiding relationship. 

In vv. 35-42, two of John’s disciples begin to follow Jesus.   John in his Gospel  tells us that both he and Andrew accompanied John the Baptist, and that Andrew found his brother Peter and introduced him to Jesus.

In this story of the calling of the first disciples, Jesus takes the initiative by turning and asking the two disciples what they are searching for. They reply by asking for the abiding place, the permanence, they cannot find elsewhere. He responds with the surprising invitation that we also long to hear, “Come and see” (v. 39)  to investigate what he teaches.

Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock. 

In John’s account, Jesus simply tells his Apostles, come, and you will see (John 1:39; and later outside the scope of the lectionary John 1:46). But this challenge is not merely idle conversation. Jesus warns his disciples (twice) that they will see the mighty works of God made manifest through Him. They will witness the seven great miracles in John’s Gospel, and the Transfiguration as well. And of course, they will come to know of the Resurrection, and encounter the risen Christ in the Upper Room. The author of the Fourth Gospel attributes to Jesus, six times, the phrase ὄψεσθε: you will see. 

The calling of the disciples is covered in the other Gospels but John’s account is different. In the synoptic accounts, Peter is called by the Sea of Galilee (I will make you fishers of men – Mt 4:18; c.f. Lk 5:10). In John’s Gospel, there is no association of the calling of Peter and the Sea of Galilee.

The Gospel of John suggests to us that John the Baptist introduced the first disciples to his cousin, Jesus. It would not be surprising that John the Evangelist would remember events not known to Matthew or Luke. 

The accounts in John’s and Luke’s Gospels have one thing in common, though. The calling of Peter is associated with an act of faith and with the witness to the mighty works of God. In Luke’s Gospel, Peter is told to put out into the deep. When Peter objects, Jesus tells him where to drop his net and Peter catches a large haul. In other words, it is Jesus who wills the success of the fisherman’s (Peter’s) work.
 

III. Articles for this week in WorkingPreacher:

Old Testament – Isaiah 49:1-7

Psalm – Psalm 40:1-12

Epistle” – 1 Corinthians 1:1-9

John –  John 1:29-42

I.Theme –  The Promise of Christ and the revelation of the Trinity 

 “Epiphany”

This is the Sunday for the Baptism of the Lord. It takes us back first to Isaiah.

Isaiahs foreshadows the role Jesus will play. Isaiah promises justice and places the eventual Jesus in God’s sphere. “Here is my servant, whom I uphold, my chosen one in whom I delight, I have bestowed my spirit upon him.”  Like God he is to be “light to the nations” and to look after the downtrodden (bring out the prisoners from the dungeon) and those that suffer handicaps (eyes that are blind). There are new things to be declared.a 

The Psalm speaks on the role of God noting God’s supremacy, glory,strength and even with a powerful voice that ultimately gives peace to the people. The power of God is particularly evident in nature (waters, trees, the wilderness) . The Psalmist, speaking of God’s covenant with David to be fulfilled in the messianic promise (Psalm 29), is told that he will be named as God’s “first born – highest among the kings of the earth.”

With Isaiah, this story shares the theme of God’s concern for all humankind being impartial, and not limited to the Jews.

The New Testament readings bring Jesus to this mix. Peter is visiting Cornelius in the Epistle, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The story in Acts 10:34-43 tells of the missionary zeal of the early church in bringing this Good News of the Messiah, the King of Kings and servant King – not only to the household of Israel but to the Gentile world as well. The conversion of Cornelius marks an important turning point in which the Holy Spirit has broken through with a clear new direction, and Peter preaches to this Gentile convert of how God anointed Jesus of Nazareth with the Holy Spirit and with power.” 

With the Gospel, it shares the theme of Baptism. “how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. The reading is a capsule summary of Jesus meanings.  

Jesus baptism by John is to “fulfill all righteousness.”  Jesus baptism in Matthew shows his continuity with God’s will seen in the Old Testament: the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah; the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.  

Christ’s baptism in the Jordan was “theophany,” a manifestation of God to the world, because it was the beginning of our Lord’s public ministry. It was also a “theophany” in that the world was granted a revelation of the Holy Trinity. All three Persons were made manifest together: the Father testified from on high to the divine Sonship of Jesus; the Son received His Father’s testimony; and the Spirit was seen in the form of a dove, descending from the Father and resting upon the Son.

The lectionary readings are here  or individually:

Old Testament – Isaiah 42:1-9
Psalm – Psalm 29
Epistle –Acts 10:34-43
Gospel – Matthew 3:13-17 

II. Summary

Isaiah

As appropriate the season of Epiphany, with its theme of revelation/manifestion to the Gentiles, the first reading from Isaiah is a classic text for the idea that God’s chosen one (whether an individual or a collective identity) has a mission to the nations. This was a test time. Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile.

Isaiah 42 is the first of the Servant Songs Growing out of a strong sense of vocation/blessing, these songs develop the theme that those called and chosen will find themselves drawn into a ministry of sharing their knowledge of God with others, and for the sake of others. They can also be understood as aligning Jesus with the shared calling of all Jewish people, and the calling shared with all his followers over time. These are essentially words of solidarity. Rather than marking out Jesus as an exception, they can be understood as celebrating Jesus as an exemplar. 

In 41:1, God speaks to Israelites scattered around the Mediterranean (“coastlands”, also in 42:4) in courtroom language, calling them together “for judgement”. God has “roused a victor from the east” (41:2, Cyrus) to serve him by conquering nations. God has acted in the past (“first”, 41:4) and will prophesy a coming revelation of himself (“last”). Other nations, and the gods they choose, are powerless, for they seek “courage” in what humans make (41:5-7). God demands: “set forth your case” (41:21): prove that you can foretell the future based on the past (“former things”, 41:22)! They cannot (41:28), but God can.

People of other nations choose their gods, but God will select his “servant”, his “chosen”; he has anointed this person (or Israel) with his “spirit”. When the agent comes, he will be unobtrusive and quiet (42:2, unlike Cyrus), gentle, respectful of others, and patient (v. 3). He will “bring forth justice”, i.e. take legal decisions ratifying and executing God’s will. He will not fail (“faint”, 42:4) nor be discouraged (“crushed”) until he has achieved God’s purposes; he will win over people to God’s ways (“teaching”). He will continue to do what God did in the past (42:5): he, the creator, is the source of life for his people (as he was in Adam); he will give his “spirit” to those who follow him. God called Israel as his people, led and “kept” (42:6, Revised English Bible: “formed”, as he formed Adam) them, and swore a pact with them. They are to bring enlightenment to others (“as … a light to the nations”, 42:6), to set them free. 42:8-9 returns to the courtroom: God’s name is Yahweh (“the L ORD”); he alone is God. Having seen his integrity in his acts in the past, his people can be sure that the “new things” he announces will indeed happen. He will bring his integrity to all (42:1).

Psalm

This psalm is probably based on one to the Canaanite god Baal, the storm God, who brings the annual thunder-storm, the source of fertility for the land. In Israelite hands it expresses God’s supremacy and universal rule. In vv. 1-2, all other gods are invited to acknowledge the Lord’s supremacy and the glory due to him. (Israel was not yet strictly monotheistic.) Vv. 3-9 give us a picture of the storm. The “voice of the Lord” (vv. 3, 4, 5, 7-9) is thunder (repetitious claps). The storm is first seen approaching over the Mediterranean (v. 3); it sweeps in to the land, breaking the tall “cedars” (v. 5), as it advances across southern Lebanon. It vents its power on Mount “Lebanon” (v. 6) and then on Mount “Sirion”; it proceeds on into “the wilderness” (v. 8, the Arabian Desert). (“Flames of fire”, v. 7, is lightning.) “Kadesh” (v. 8) is probably Kedar, part of the desert. The Word of God is indeed mighty. In v. 9, “all” the gods do acknowledge God’s supremacy; they cry Glory be to the Lord! God rules over all from his throne (v. 10). May the Lord strengthen Israel and give it peace.

Acts

Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter’s unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “… he sent out his word …”) Christ is Kyrios, “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.

He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios, is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.

Matthew

The baptism of Jesus by John is a tradition that Matthew shares with the other three NT Gospels, and that fact alone puts this story into a special category. Interestingly, while all the Gospels agree on the tradition that John was baptized by John, they have different stories about the event. The diversity of the stories stands in contrast to the unanimity of the tradition.

However, Matthew does make one very significant change to the story he inherited from Mark. This is to be observed in the protest from John when Jesus requests baptism, and the reassuring response from Jesus: John would have prevented him, saying, “I need to be baptized by you, and do you come to me?”

But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” What matters is not who baptizes but the experience of God, the continuity with God’s will seen in the Old Testament: Jesus really is God’s “Son”;

he is chosen for ministry to God’s people, and

God approves his coming for baptism and his joining with his people in preparing for the coming crisis.

III. Articles for this week in WorkingPreacher:

Isaiah – Isaiah 42:1-9

Psalm – Psalm 29

Acts – Acts 10:34-43

Matthew – Matthew 3:13-17