Baptism of the Lord

Baptism of the Lord B

Readings: Isaiah 42:1-4,6-7  Acts 10:34-38  Mark 1:7-11

The Baptism of the Lord marks a transition between the Christmas season, celebrating the mystery of the incarnation, and the beginning of Ordinary Time, commemorating Jesus’ public actions and teachings as recorded in the various gospels.  Today’s feast presents Jesus as God’s unique Son and servant who has been anointed with the Holy Spirit to bring the saving “good news of peace” to the children of Israel and the nations of the world.  In the words of the responsorial psalm, we pray: “The Lord will bless his people with peace” (Ps 29).
In the reading from Isaiah, Israel’s vocation as the Lord’s humble “servant” is to bring forth justice to the nations.  In contrast to the grandiose political expectations of earlier prophets, Second Isaiah, living in exile in Babylon, sees Israel fulfilling its task through a gentle mission.
“Here is my servant whom I uphold,/ my chosen one with whom I am pleased,/ upon whom I have put my spirit;/ he shall bring forth justice to the nations,/ not crying out, not shouting/ not making his voice heard in the street./  A bruised reed he shall not break,/ and a smoldering wick he shall not quench,/ until he establishes justice on the earth;/ The coastlands wait for his teaching.”  No longer can the exiles consider their destiny in narrow nationalistic terms.  They must now understand themselves “as a covenant of the people,/ a light for the nations.”  We Christians believe Jesus, the crucified Messiah, is the ultimate fulfillment of this gentle servant figure, “a light for the nations.”
In the reading from the Acts of the Apostles, Peter’s sermon at Cornelius’ baptism also highlights the universalism implicit in Jesus’ ministry from its beginning in John’s baptism when he was anointed with “the Holy Spirit and power.”  Cornelius is the first Gentile convert to Christianity in Acts; he was a devout Roman centurion who was already praying to the God of the Jews and giving alms to them (Acts 10:1-8).  As always in Luke-Acts, the initiative for this important new step in the spread of the gospel comes from God.  In a vision an angel tells Cornelius: “Your prayers and almsgiving have ascended as a memorial offering before God. Now send some men to Joppa and summon one Simon who is called Peter” (Acts 10:4).  In the meantime Peter also learns through a vision that God has overridden the Jewish dietary laws by declaring all foods clean, so that he goes with Cornelius’ emissaries when they invite him (Acts 10:17-29).  When Peter hears of Cornelius’ vision, he affirms all that God has done by beginning his sermon with the words: “I begin to see how true it is that God shows no partiality.  Rather, the man of any nation who fears God and acts uprightly is acceptable to him” (Acts 10:34)
Although Mark’s baptism scene is very brief, it is filled with theological significance.  John’s preaching prepares us for a powerful figure who will bring the very Spirit of God.  “One more powerful that I is to come after me.  I am not fit to stoop and untie his sandal straps.
I have baptized you with water; he will baptize you with the Holy Spirit.”  This announcement will be fulfilled in the numerous and powerful healing miracles and exorcisms Jesus works in the gospel’s opening chapters.  But in Mark there is also an element of secrecy and mystery about Jesus which the human characters in the gospel are not able to fully grasp.  Mark sets up his theme of secrecy by making the baptism a moment of private revelation to Jesus.  He alone sees the special signs and hears the heavenly voice.  The renting of the heavens and the descent of the Spirit like a dove indicate that this is the beginning of God’s long awaited sending of his re-creative Spirit into the world.  God’s voice speaks in the second person to Jesus alone: “You are my beloved Son.  On you my favor rests.”  The significance of these words will be unveiled in the course of the liturgical year as we follow Mark’s story of Jesus, the Christ and Son of God, through Galilee, to Jerusalem, the cross and beyond.