Sunday 25 January 2026 - Epiphany 3

Theme(s): Light in the darkness / Proclaiming the gospel / The kingdom of heaven comes near

Sentence: The people who have walked in darkness have seen a great light. (Isaiah 9:2)

Collect: Bosco Peter's Book of Prayers in Common March 2025

God of inspiration,

you caused all holy scriptures to be written for our instruction,

grant us so to hear them, read, mark, learn, and inwardly digest them,

that by steadfastness and by the encouragement of your holy Word,

we may embrace and ever hold fast to the blessed hope of everlasting life,

which you have given us in our Saviour Jesus Christ,

who is alive with you, in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Isaiah 9:1-4
Psalm 27:1, 4-9
1 Corinthians 1:10-18
Matthew 4:12-23

Commentary:

Isaiah 9:1-4

Readers following Isaiah these past few weeks will see a connecting link here re 'light.'. The anointed one of God will bring light to the world. (Ultimately John's Gospel will report Jesus as declaring, "I am the light of the world.") Isaiah looks ahead to this great day - great because when the light comes, the darkness goes - and Matthew acknowledges that in today's gospel reading by citing extensively from this passage.

Psalm 27:1, 4-9

The troubles of the psalmist (e.g. v. 5, 6) are like darkness surrounding him. The starting point for the psalm is a ringing declaration, "The Lord is my light ..." (v. 1). Light dispels darkness, the psalmist has no need to worry, he is and will be saved from his troubles: "... and my salvation; whom shall I fear?" (v. 1).

1 Corinthians 1:10-18

HEALTH WARNING!! This might not be a passage to read/hear for those used to, even enjoying conflict and division in the church or who simply accept ongoing divisions between Christians ... . Paul lays down a huge challenge for his original conflicting Corinthian readers/hearers when he writes,

"... that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose" (v. 10).

It is possible that we could then reflect on divisions in the church then and now, how we might overcome them, or why today's divisions are not that important if seen in a certain light (e.g. our organic unity is valuable even when we are institutionally divided, etc).

Here I take a different tack and simply focus on Paul's 'why' as he presses for unity. (Noting, incidentally, that this is not a one-off concern of Paul's, see, for instance, Philippians 2:1-5.)

First, observe that Paul makes his appeal in 1:10 'by the name of our Lord Jesus Christ.' The church of Christ is the church of one leader and thus is one church. So Paul goes on to argue, in verses 11-13 that this one leader has not been divided. Local leaders such as Chloe, Paul, Cephas should not be confused with the leader or lord of the church, Jesus Christ. Why be united? Christians follow one leader.

Secondly, although he does not say this explicitly in verses 17-18, Paul implies that from the one Christ and his one great saving action (death on the cross) only one message or gospel flows: 'the gospel' (1:17) ... 'the message' (1:18). The single-mindedness of the united church which he appeals for is the single-mindedness of the church which is united in its desire to proclaim the one message and to live out its life as the church in the world according to that one message.

Matthew 4:12-23

Jesus has been initiated into his divine mission, being baptised (Matthew 3:13-17) and tempted/tested (4:1-11). Now he gets into his stride as God's missioner.

1. Matthew explains the initial sphere of the mission: Galilee because that is safe to proceed through. (Matthew also takes the opportunity to demonstrate that pretty much everything about the course of the life and mission of Jesus is fulfilment of previous announcements from God via his prophets, 4:14-16).

2. Jesus preached and the content of his message is simply summed up: "Repent, for the kingdom of heaven has come near" (4:17).

But if we ask for a bit more detail, some sense of the content of both 'repent' and 'kingdom of heaven coming near', we get some help by recalling that this was the same message as John the Baptist preached (3:2) and by reading the succeeding verses. Thus:

2.1 'repent' involves turning from sin (see the outcome of John's preaching in Matthew 3:1-12) and going forward with Jesus (see the immediate action following Jesus' proclamation: the first disciples are called to 'follow' him, 4:19).

2.2 'the kingdom of heaven coming near' must mean something about God's will in heaven being done on earth (see, later, 6:10), about darkness turning to light (4:12-16), about the suffering of creation being ended, the general plight of humanity being turned around and life being restored to sufferers: so we see that as Jesus proclaims 'the good news of the kingdom' he also 'cures every disease and every sickness among the people' (4:23).

It is no wonder that crowds flock towards him (4:25). His mission has notable early success. 

Sunday 18 January 2026 - Epiphany 2

Theme: Jesus the Lamb of God / Jesus the Baptizer with the Holy Spirit

Sentence: He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit (John 1:33).

Collect: Bosco Peter's Book of Prayers in Common March 2025

God of revelation,

you govern all things in heaven and earth;

mercifully hear the prayers of your people,

and guide the course of our days in your peace;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Isaiah 49:1-7
Psalm 40:1-11
1 Corinthians 1:1-9
John 1:29-42

Commentary:

Isaiah 49:1-7

Noting the remarks for last week (Sunday 11 January 2026: Baptism of the Lord readings) about Isaiah's 'servant songs'; this passage is the second of the four servant songs.

If, generally speaking 'the servant' originally referred to Israel and her role in God's great purposes for the world, here in these verses an opening is made for the possibility that the servant is a particular agent of God (while still remaining Israel as well). Note that one formed in the womb (v. 5) for the purpose of bringing Jacob/Israel back to God is odd if it is also referring to Israel: at this point the servant seems to be an individual agent of God, a prophet perhaps charged with calling Israel back to God. Yet in the same vein the verses go on to speak of the servant as having a role beyond the 'light' thing that Jacob/Israel is raised up. 'I will give you as a light to the nations' (v. 6). But it is difficult to see how this could have been understood in Isaiah's day as a role for an individual rather than a role for (restored, reinvigorated) Israel.

Again, as Christians we look back through the lens of Jesus Christ and understand the passage to refer to the one we believe in as 'the light of the world.'

Psalm 40:1-11

Why is this psalm chosen for an Epiphany Sunday? Presumably because there is talk of not hiding, that is, of revealing God's plan of salvation (v. 9-10).

1 Corinthians 1:1-9

In the season of Epiphany we think about the revelation of God through Jesus Christ. Here Paul writes his introduction to 1 Corinthians and talks of 'the revealing of our Lord Jesus Christ'. In that particular verse, 5, the emphasis falls on the revelation to come when Christ returns. But Paul also talks about what has been revealed in and through Jesus so that the Corinthians have been 'enriched in him' (v. 5), and 'not lacking any spiritual gift' (v. 7). Soon Paul will talk about the wisdom found in Christ (1:18-31) and later will talk about the spiritual gifts which include those which reveal divine knowledge (chapters 12 and 14).

What has been revealed to the Corinthians is not knowledge for knowledge's sake but that which 'strengthens' them in their walk with Jesus Christ 'to the end' (v. 8).

John 1:29-42

'I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel' (1:31)

In the baptism of Jesus, something is 'revealed' about him (see notes for 11 January 2026) and thus Epiphany spends a few of its Sundays on the baptism of the Lord.

Here John the Baptist talks about Jesus (greater than himself) and the baptism of Jesus (including the fact that Jesus will baptize with the Holy Spirit) in ways reminiscent of Matthew, Mark and Luke. But look closely at the Johannine text: nowhere is the actual baptism of Jesus as an event described directly - only in the report of John the baptizer. 

Note that whereas Matthew, Mark and Luke's accounts of the baptism of Jesus are accounts as though a reporter was present who describes what happened, what was said, and who said it, in John's Gospel, the account given is made by John the Baptist who talks about what he himself saw and heard.

What is revealed here which we do not find in the other gospel accounts of the baptism of Jesus?

(At least)

1. Jesus is described as 'the Lamb of God who takes away the sin of the world' (1:29, 36)
2. Jesus is explicitly identified as 'the Son of God' (1:34)
3. There was something about Jesus ... note how in 1:37 two disciples of John hear John acclaim Jesus as 'the Lamb of God' and immediately 'followed Jesus.' They do not even need an invitation from Jesus.
4. Jesus issues an invitation to these two disciples but, really, to all readers of the gospel, 'Come and see' (1:39, see also 1:46). In and through Jesus, God has come into the world to transform the world: will we come and see this? Of course through the gospel lots of people see what Jesus is doing but only a few see = understand what Jesus is doing. Something is being made manifest in Jesus which can be seen, but not all can see it. One key to true seeing of Jesus is to 'remain' or 'abide' with him. This great theme (see especially John 15) is introduced here in a subtle, yet matter of fact way. The two disciples respond to the invitation: 

'they came and saw where he was staying and they remained with him that day' (1:39). 

In our language we might say that they hung out with Jesus!
5. The opportunity to join with Jesus is open to all and works with each current follower of Jesus inviting others to follow Jesus, preferably with the excitement and enthusiasm of Andrew inviting his brother Simon (1:40-42).

(Incidentally, there is food for thought putting together this account of the calling of Andrew and Simon to be disciples with the variant account in Matthew, Mark and Luke in which Andrew and Simon are fishermen plying their trade when Jesus calls them to 'Follow me.')

Sunday 11 January 2026 - Baptism of the Lord - Epiphany 1

Theme: Baptism of the Lord

Sentence: I baptize you with water for repentance, but one who is more powerful than I is coming after me ... He will baptize you with the Holy Spirit and fire. (Matthew 3:11)

Collect: Bosco Peter's Book of Prayers in Common March 2025

Everliving God,

you have given us your only-begotten Word

to take on our nature,

and revealed him to us

at his baptism in the River Jordan;

grant that we, who have been born again of water and the Holy Spirit,

and made your children by adoption and grace,

may daily be renewed by your Holy Spirit;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

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

Commentary:

Isaiah 42:1-9

This is the first of four passages in Isaiah with similarities which have led to scholars naming them the 'servant songs'. The others are 49:1-6; 50:4-11; and, best known, 52:13-53:12. Naturally we ask who the servant is.

For the first hearers/readers of Isaiah it is likely (and reasonable) that the servant would have been understood as Israel itself. Israel the servant thus has important purposes in the great plan of God for the world, with a special role as agent of justice and bearer of light for the world (v.3, 6 respectively) and a way which involves suffering (notably in the fourth song, 52:13-53:12).

For Christians, and especially because of the way 52:13-53:12 dovetails into the passion narrative of the last days and hours of Jesus' life, the servant is Jesus Christ.

In this first song we see features of Jesus' mission foreseen (and later noted by Matthew or Luke). In particular and relevant to today's gospel reading, Matthew 3:17 works in elements of Isaiah 42:1 into the divine approval of Jesus as the Beloved Son at his baptism.

Psalm 29

In this psalm attention is paid to 'the voice of the Lord' (verses 3, 4, 5, 7, 8, 9). When we read in v. 3 about the voice of the Lord being over 'the waters' we readily understand the link between this psalm and the baptism of Jesus.

Why attend to the voice of the Lord as the psalmist does? One reason goes back to the story of creation in Genesis 1: when the Lord spoke, things came into being. At the command of the Lord the world begins. Here the same voice continues to rule creation. Likely the 'voice' is understood as being expressed through the howling winds of storms which break cedars, shake the desert and twist oaks. In a thunderstorm it seems that the 'the Lord thunders over the mighty waters' (v. 3).

Acts 10:34-43

Peter preaches to Cornelius and the crowd gathered with him. In these nine verses he offers a summary of the gospel narrative of Jesus' ministry. Though it does not refer directly to the baptism of Jesus, Peter's summary does refer 'how God anointed Jesus of Nazareth with the Holy Spirit and power' (v. 38).

If this were our only gospel narrative we would be well justified in thinking of Jesus as a human being especially endowed by God with the Holy Spirit but not as the divine Son of God. Our belief in Jesus as the Son of God rests on the cumulative testimony of the four gospels, as well as Acts and the epistles.

Why might Luke not pay more attention to Jesus' divinity in such a summary? One response could be that Luke does not completely downplay it! To refer to Jesus as 'Lord of all' in 10:36 is a very significant statement. For Peter subsequently to order that the new believers be 'baptized in the name of Jesus Christ' (10:48) raises the question whether a 'mere mortal' could be in a position in which his name was invoked for such a life-changing event as baptism.

Another response is that Acts is a theological narrative about the Holy Spirit (as well as about the early Christian movement). By referring to Jesus as one anointed with the 'Holy Spirit and with power,' Luke's report of Peter's sermon invites his readers a few verses further on to recognize that one and same Holy Spirit at work in Jesus falls upon Cornelius and the new believers with him. What readers are invited to consider at this point is not what Luke thinks about the status of Jesus (i.e. Luke's christology) but what God is up to by endowing believers in Jesus with the same Holy Spirit which was at work in Jesus.

Matthew 3:13-17

Since the Epiphany a week ago, Jesus has grown rapidly into an adult!

The silence over those growing years suggests that whatever 'internal development' may have been happening in Jesus' life, nothing happened which Matthew thinks we need to know. What is now told about Jesus' life is presumably important and to be noted by all disciples of Jesus.

John has been baptising people (3:1-12) and this seems to have been some kind of renewal mission: Israel was called by John to a re-commitment to live a holy life and baptism was the ceremony which symbolised the forgiveness of past failure and the beginning of a renewed holiness. Simultaneously John has also preached the coming of a greater missioner than himself (3:11-12), one who will bring the kingdom of heaven (3:1-2).

Now that missioner comes and John, understandably, thinks that if baptism is a ceremony marking this new stage in the unfolding of God's plan, then he should be baptised by Jesus. Unexpectedly Jesus wants things to be different: he will be baptised by John. Not the other way around. Why?

Jesus enigmatically says, 'it is proper for us in this way to fulfill all righteousness' (v. 15). What is going on here? One thing is that Jesus identifies with his fellow Jew. As far as baptism for the forgiveness of sins is concerned, Jesus has no need. He was righteous. But as far as being a true Israelite, committed to holy living in God's name, Jesus sets himself to identify with his fellow citizens. He will be baptized as a symbol of his commitment to living a righteous life. 

Another thing is that Jesus has come not to abolish the law but to fulfill it (Matthew 5:17) and to live a life whose 'righteousness exceeds that of the scribes and Pharisees' (5:20). Jesus will submit to baptism as a sign of his commitment to righteous living. Even if this did not identify with fellow Israelites (e.g. they did not get baptized), Jesus would do this, would do anything to demonstrate his zeal for the Lord's will.

Nevertheless, the statement in v. 15 remains enigmatic. How, for instance, does baptism at the hands of John 'fulfill all righteousness'? It was not a requirement of the law.

The reading concludes not with Israel celebrating Jesus' commitment to righteousness but with God expressing his pleasure. The Spirit of God descends on Jesus and the divine voice (recalling Psalm 2:7 and Isaiah 42:1; also anticipating the Transfiguration, Matthew 17:5) says, 'This is my Son, the Beloved, with whom I am well pleased.'

Here, at the beginning of Jesus' mission and ministry, we meet Jesus as the Son of God. The infant worshipped by the sages in Matthew 2 has always been the Beloved Son but now this status is declared in the public event of baptism.

A final note: we include the story of the Baptism of the Lord in the season of Epiphany = Manifestation / Revelation / Appearance because at Jesus' baptism a manifestation takes place (the coming down of the Holy Spirit in the form of a dove) and a revelation is given (the divine voice's approval of Jesus as the Beloved Son).