SUNDAY, JANUARY 11, 2026 | EPIPHANY BAPTISM OF THE LORD First Sunday After the Epiphany (A)

Sermon

SUNDAY, JANUARY 11, 2026 | EPIPHANY BAPTISM OF THE LORD

First Sunday After the Epiphany (A)

Based on Isaiah 42:1-9; Acts 10:34-43; Matthew 3:13-17

Good morning, and a blessed Epiphany to you!

Christmas is over. The decorations are coming down, and in our readings, we are making a massive leap. We are jumping from the manger all the way to the Jordan River, from Jesus’ birth straight to his baptism by John.

And if you look closely at the text, you can see that John the Baptist is flustered himself. He is confused. He says to Jesus, "I need to be baptized by you, and do you come to me?"

John’s reaction makes sense. To him, this situation is inconceivable. Here stands the sinless Son of God, asking to be washed with "water for repentance". Why would the Holy One need to repent?

But notice Jesus’ answer. He doesn't say, "I have sinned." He says, "Let it be so now, for it is proper for us in this way to fulfill all righteousness".

In this moment, Jesus is validating John’s hesitation—admitting that, personally, he doesn't need the washing—but he affirms that it serves a higher purpose. Jesus is voluntarily identifying himself with sinful humankind. When Jesus says "us," he isn't just talking about himself and John; he is using a collective "us" that includes you, me, and the whole of humanity. As the theologian Elaine Storkey writes, this act is "a statement of solidarity".

This is the beauty of the Incarnation. Jesus affirms that he is not only in our flesh but remains firmly in the "muck" and complexity of existence in the flesh. We believe that the muck of sin doesn't stick to him, which makes his commitment even more remarkable. He doesn’t need a bath. He chooses to have a bath to show us he is with us.

He throws away any notion of entitlement. He didn't come to the Jordan to supervise John’s ministry; he waded into the water to participate in it.

Personally, I find something very Lutheran about this moment. He did it for the sake of good order. It reminds me of Martin Luther's famous teaching on baptism. Luther wrote, "For whoever comes out of the water of baptism can boast that he is already consecrated priest, bishop and pope, though it is not seemly that every one should exercise the office".

Luther isn't saying we should all rush the altar to preach at once! He is saying that because we are all priests, no one should put themselves forward or claim power without the consent of the body. Jesus, who had all authority, didn't need a consecration. But he submitted to it because it was the right thing to do. And God confirmed this humility with a unique Trinitarian event: the Voice, the Son, and the Dove.

Beloved, this humility stands in stark, alarming contrast to the world we live in today.

I am sure I am not the only one troubled by the headlines from last weekend—the reports of Delta Force operations in Venezuela and the removal of their president. Regardless of where you fall on the political spectrum, we must admit this action represents a specific logic: the logic that "I want to do it, so I will do it." It is an erosion of sovereignty.

It raises a difficult question: would we accept this if it happened to us, or to one of our allies? There are other nations with special forces who could pull off similar feats if they decided that laws didn't apply to them.

This "might makes right" attitude contrasts sharply with the leadership of Jesus. Jesus had the power to call down legions of angels. He had the power to rule by decree. Instead, he waded into the river. He submitted.

We see many leaders today who claim to be "God-fearing" and "Bible-following," yet they embrace a nationalism that runs contrary to Christ. We must be careful here. I am not saying we should be a theocracy. But I am saying that we must hold the actions of our leaders up to the light of the Gospel.

Everything Jesus did transcended the borders of ethnicity, nation, and territory. He sought the benefit of all—especially the weak, the poor, and the marginalized—without secrecy or self-interest.

When he fed the 5,000, he didn't check their passports or their productivity.

When he healed the sick, he didn't exclude those with pre-existing conditions or empty bank accounts.

When he taught the crowds, he didn't ask if their parents were heritage donors.

When Christianity gets mixed with nationalism or tribalism, it becomes a veiled idolatry. We must remember: "For God so loved the world..." not "For God so loved the worthy people while ignoring the others".

God wants to obliterate the wall between "us" and "them". Jesus identified with those who needed repentance. He dined with them. He befriended them. He didn't buy into the false belief that you stay pure by only hanging out with "pure" people.

If he had done that, he would have been all alone!

Think of a physician. A doctor doesn't spend all day hanging out in the breakroom with other healthy doctors. She goes to the sick! She goes to those who need her.

That is why the church must always be public, open, and porous. Ideas, people, and beliefs must be able to flow between our community and the wider world. If we just keep to ourselves, we aren't a church; we are a social club for people who look and think like us.

I hope those of you who have joined our community recently know that I believe membership here is functional rather than formal. It’s not about ticking the right boxes of belief or behavior. It is about participating. We follow the rules of membership for the sake of good order—just as Jesus followed the order of baptism—but spiritually, it is your participation that connects you to the body of Christ.

In the Jordan River, Jesus did not just declare himself affiliated with the "everyperson." He made a concerted effort to earn their trust. He showed us he is the real deal—the Word made flesh for our benefit. He showed us that God cherishes all of humanity, not just the obedient or the "good enough".

This is good news for us. But it is also our marching order. It is an example of how we should bear the light in Concord and beyond.

After all, what is the point of bringing a light to a room that is already well-lit?. The light needs to go to everyone. It needs to go into the shadows.

Jesus identified in solidarity with the everyperson. Now, we must go and do likewise.

Amen.

1. Prayers of Intercession (Petition for ELW)

Lord Jesus, you did not hold onto your power but waded into the waters to stand with us. Wash your church of its entitlement. Remind us that we are all priests, called not to rule, but to serve. Make our doors porous and our hearts open, that we might be a sanctuary for all who seek you. Spirit of Truth, bind us together. Help us to see membership not as a checklist of rules, but as an active participation in your love. Challenge us to move beyond our comfortable circles and bring your light into the shadows where it is needed most.

2. Reflective Follow-Up Questions

Usage: These can be used for a post-sermon discussion, adult Sunday School, or personal reflection in the bulletin.

On "Solidarity vs. Purity": The sermon mentioned that Jesus didn't hang out with "pure" people to stay pure, but went to those in the "muck". In our own lives, where do we draw the line between "protecting our peace" and "insulating ourselves from those who need us"?

On "Functional Membership": The pastor described membership as "functional" (participating) rather than "formal" (ticking boxes). What is one specific way you "functioned" as a member of Christ's body this week outside of Sunday morning?

On Power: Jesus had all the power but submitted to John for the sake of "good order" and righteousness. Can you think of a time in your life (at work or home) where you had the "right" to be in charge, but stepping back served a greater good?

3. Children's Time: "The River of Us"

Concept: This activity uses embodiment (physical movement) to teach the concept of "Solidarity"—that Jesus joins us in the line rather than watching from the outside. No props are needed.

Script & Action:

The Setup (The Line):

Action: Invite the children to the front. Ask them to stand in a single-file line facing you.

Say: "Good morning! I want everyone to stand in a straight line right here. Imagine we are waiting for something really important—maybe the best ice cream ever, or a ticket to a fun park. We are all waiting in line together."

The "Cutter" (The Contrast):

Say: "Now, imagine if the King of the Universe came in. The most important person ever. Do you think he would stand at the back of the line? Or do you think he would walk right to the front and say, 'I'm the King, I go first!'?"

Action: Mime walking pompously to the front of the line, chin up, pushing past invisible people. "Excuse me, coming through, I'm too important to wait!"

Ask: "How would you feel if someone did that? (Wait for answers: Mad! Sad! Unfair!) Yeah, usually, important people think they don't have to wait with everyone else."

The Jesus Move (The Embodiment):

Say: "But today, we heard a story about Jesus. Jesus is the King of everything. But when he came to the river where everyone was waiting to be baptized, do you know what he did?"

Action: Walk to the very back of their line and stand behind the last child. Put your hand gently on their shoulder if appropriate, or just stand solidly with them.

Say: "He got in line. He stood right here with us. He said, 'I'm with you.' He didn't want to be separate from us; he wanted to be part of us".

The Ripple Effect (The Prayer):

Say: "Jesus wants to be on our team. He wants to stand in our line. So, let's pray like this today."

Action: Ask everyone to reach out their hands to the side (not holding hands, just reaching out) like a long river flowing.

Prayer: "Dear God, thank you for not cutting in line. Thank you for standing with us. Thank you for being our friend. Amen."

Dismissal: "High-fives as you go back to your seats!"

Notes

Isaiah: prophecy about peacemaking Jesus

Acts: Jesus is for everyone

Matthew: Jesus is baptized by John - just like all the others that come to him. However, God makes an appearence through a voice to identify who Jesus is and that God is pleased with him. John protests the baptism out of humility, but Jesus says it should be done for good order - very Lutheran of him :D

The Central Tension: Why Does Jesus Need Baptism?

Matthew directly confronts the awkward question: if John’s baptism called for repentance, what reason had Jesus to repent?[1] This is your sermon’s opening problem. Since Jesus never sinned, he would have no need of repentance.[2] Rather than dodging this, Jesus answers by saying he comes “to fulfil all righteousness”—referring to that quality of life demanded of baptism candidates, one displaying both personal righteousness and a call to holiness of character.[1] By submitting to baptism, Jesus acknowledged God’s claim on him as on others for total consecration of life and holiness of character.[1]

Jesus’ Humility and Solidarity

Matthew’s account uses the plural—“it is proper for us to do this”—a statement of interdependence where Jesus draws John into fellowship with his own calling.[3] This reveals something profound about Jesus’ character. Jesus’ baptism demonstrates his identification with others, for many were coming to John to be baptized, and Matthew presents Jesus’ baptism as both an affirmation of that new life and a statement of solidarity.[3] Here, as Jesus comes in humility to baptism, we are quietly challenged about the human tendency to arrogance, self-promotion and entitlement.[3]

The Trinitarian Moment and Its Significance

The baptism marks Jesus’ inauguration as the servant Messiah with all three Persons of the Trinity present—the Father speaks, the Son stands at the Jordan, and the Holy Spirit descends as a dove—a triune appearance never again repeated in the gospel accounts.[2] For Matthew, there is an intimate correlation between Jesus’ work and the ongoing work of the church; his mission begins publicly with his baptism and ends with the Great Commission.[4]

[1] Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 80. [2] Mike Nappa, Bible-SmartTM: Matthew: Q&A for the Curious Soul (Carol Stream, IL: Rose Publishing, 2023), 33–34. [3] Elaine Storkey, Meeting God in Matthew (London, United Kingdom: SPCK Publishing, 2022). [See here, here, here.] [4] Iain D. Campbell, Opening up Matthew, Opening Up Commentary (Leominster: Day One Publications, 2008), 32.

Source Criticism for Matthew’s Baptism Account

Matthew’s baptism narrative shares verbal similarities with Mark and Luke, suggesting either a common source or literary dependence among the Gospel writers[1]. Understanding Matthew and Luke as interpreters of Mark provides a homiletically useful framework for recognizing how each evangelist shaped inherited tradition[2]. For preachers, this means Matthew didn’t simply report events—he selected and arranged material to advance his theological agenda. When you preach Matthew’s baptism account, you’re encountering Matthew’s interpretation of what happened, filtered through his particular concerns about Jesus and the kingdom.

Form Criticism for Matthew’s Baptism Account

Form criticism examines traditions presumed to have existed orally before written composition, penetrating behind literary sources to understand how material was transmitted through communities[3]. This discipline classifies biblical material by genre and analyzes smaller units according to their “form” during the oral period, examining the Sitz im Leben (life situation) that gave rise to specific concepts[4]. The baptism account likely circulated as a fixed unit in early Christian preaching and catechesis before Matthew incorporated it. Form criticism reminds preachers that biblical texts grew from actual communities and their practices, and understanding these liturgical and practical settings may enrich how we understand our own contemporary settings[2].

Redaction Criticism for Matthew’s Baptism Account

Redaction criticism recognizes that biblical authors were not mere copyists but editors and shapers of traditions, with critics studying the author’s involvement in shaping the material[1]. Redaction criticism proves invaluable for understanding the theological convictions and homiletical strategies of biblical writers[2]. Matthew’s distinctive additions—the phrase “to fulfill all righteousness,” the plural “us,” and his emphasis on Jesus’ humility—reveal what Matthew wanted his community to understand about Jesus and baptism. These editorial choices become your sermon’s interpretive key.

[1] David Seal and John D. Barry, “Biblical Criticism,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here, here.] [2] The New Interpreter’s® Handbook of Preaching (Nashville, TN: Abingdon Press, 2010). [See here, here, here.] [3] Review and Expositor (1978), 75:4:606. [4] Harold T. Bryson, Expository Preaching: The Art of Preaching through a Book of the Bible (B&H; WORDsearch, 2015), 115.

Matthew’s Distinctive Editorial Choices

The baptism story underwent various interpretations before reaching Matthew[1], and commentators emphasize how Matthew shaped inherited tradition to address specific theological concerns. Mark had portrayed John’s baptism as “for the forgiveness of sins” without raising the question of Jesus’ sinlessness, a problem Matthew’s readers would have felt acutely[1]. The early church found Mark’s account uncomfortable precisely because it seemed to call Jesus’ sinlessness into question, making Matthew’s version—which includes an explanation for Jesus’ baptism—preferable as the “church’s Gospel”[2].

The Chiastic Structure and Central Dialogue

Matthew arranges 3:13–16a in a chiastic pattern with the dialogue between John and Jesus at the center, making this exchange the theological key to the entire unit[3]. Jesus speaks for the first time in Matthew’s Gospel here, authoritatively taking charge of his own baptism in words Matthew composes and adds to Mark[1]. Both righteousness and fulfillment emerge as key Matthean theological themes—righteousness meaning God’s revealed will, and the plural “us” linking John and Jesus as partners in God’s saving plan[1].

Jesus’ Identity and Voluntary Identification

The baptismal scene crowns Matthew’s opening section on Jesus’ identity, with God participating as an “actor” in the story to empower Jesus for messianic ministry[4]. Although Jesus doesn’t undergo baptism because he needs to repent like Israel, he voluntarily identifies himself with sinful humankind[4]. Matthew emphasizes that Jesus steps unaccompanied into God’s presence after his baptism—only Jesus himself sees the Spirit descend and hears the heavenly voice[4], a detail that protects Jesus’ unique relationship with God while explaining why others don’t immediately recognize him as Messiah.

Contemporary Homiletical Focus

Rather than debating Jesus’ divine nature, contemporary scholars explore how baptism connects to his ministry—understanding it as Jesus’ surrender to God’s will, his divine commissioning, his rejection of dominant culture, and his identification with sinners[2].

[1] M. Eugene Boring, “The Gospel of Matthew,” in New Interpreter’s Bible, ed. Leander E. Keck (Nashville: Abingdon Press, 1994–2004), 8:159–160. [2] Raymond Pickett et al., “Jesus and the Christian Gospels,” in The New Testament, ed. Margaret Aymer, Cynthia Briggs Kittredge, and David A. Sánchez, Fortress Commentary on the Bible (Minneapolis, MN: Fortress Press, 2014), 176. [3] Jeffrey A. Gibbs, Matthew 1:1–11:1 (St. Louis, MO: Concordia Publishing House, 2006), 177. [4] Jack Dean Kingsbury, Matthew as Story (Philadelphia: Fortress Press, 1988), 51.