Glorifying God
Commentary
According to a recent Religion News Service article, a growing number of people say they believe in God, but not organized religion. For the first time since the 1930s, fewer than half of Americans say they belong to a church, synagogue, or mosque according to a Gallop report. 47% of Americans say they belong to a house of worship, which is down from 70% in the mid-1990s. When the poll began in 1937, 73% of the American population held membership in a house of worship. By the 2000s, this number declined to about 62%, and continues to fall. How much concern for alarm in decline does any given community of faith in America need to worry about?
Meanwhile, in a given community, two families have had infants and wish to respect their church’s tradition for a committed relationship to the God they worship. Both families are Christians. Both want the best for their infant in terms of God’s blessings.
One family attends a sacramental church which believes that infant baptism is a means of grace, or salvation. The child is baptized with a sprinkle of water by the pastor. The sponsors (godparents) and birth parents stand alongside the baptismal font and confess the words of the Apostles’ Creed in unison. They promise to make sure the child learns the Ten Commandments, creeds, prayers and rites or sacraments of that church. The child is given a baptism candle and a medallion along with a baptismal certificate to retain for life. The next step for this child will be Sunday school, then catechism classes, and confirmation Sunday. This will be a celebration on the level of high school graduation.
Across town, another infant is being “dedicated” by the pastor and church. The pastor lays hands on the child, prays for the child and the child’s parents. They pastor pledges on behalf of the congregation to support and nurture the family as they raise their child in God’s house of worship. Scripture is read. Maybe a certificate is given. The next step for this child will be to make a decision for Jesus Christ as his or her personal Savior. Confirmation ministry is not part of this church’s tradition, but Sunday school and summer Bible school are strongly encouraged.
Both of these families have one idea in common which ties all three of our texts together today. They all want to have their children and families glorify God. For Isaiah 43, God is active in the fate of God’s community. Acts 8 reminds us that the Spirit is a gift not to be marketed. Luke 3 points to Jesus identifying with those who seek baptism in his time.
Isaiah 43:1-7
Modern scholars have generally divided Isaiah into three sections. Isaiah 1-39 is the book of judgment before exile. Chapters 49-55, are the books of comfort to exiles, bringing assurance that Babylon their conqueror will be defeated by Persia (Deutero-Isaiah). Isaiah 56-66 is the book of promise and hope, written during the of eras Ezra and Nehemiah (Trito-Isaiah). To avoid long debated scholarly issues, it is fair to say that all three portions of Isaiah share there a common community witness known as the “Book of Isaiah” which has several common themes. For the sake of this article, the term “Isaiah” will be used (Sharp, 46-50).
“I am the Lord your God, the Holy One of Israel, your Savior” (43:3), is a portion of this text which summarizes some themes throughout the Isaiah book chapters. Essentially the holiness of God works both ways. To those who oppose God within and outside the Judean community, their plans are doomed to fail the divine will of the deity. On the other hand, people of faith who are broken, repentant and seek hope will obtain deliverance, hope and new life. This ties Isaiah to the New Testament gospels.
The holiness of God is a warning for people of faith or lack thereof of any age that, “spiritual complacency, political scheming, and arrogance [will] all fall before the incomparable power of Israel’s God” (Sharp, 50). The God who delivers his people from past times of bondage such as in Egypt has a stake in the future of the community of faith. This is accomplished through redeeming the people from any past sins, poor judgment, and rebellion on behalf of their leaders, as well as the community at large. God does care what happens to the people of faith to the point of honor and love.
This is a response to those who have been sold out by leaders who used the office of the monarchy in order to advance their own future, while selling out the masses to the latest superpower (Assyria or Babylon). As this relates to the current reality of declining organized religion numbers, power brokers come and go, but the God of scripture still loves and honors God’s people. Be it the industrial revolution, national leaders who create wars, or international business interests who place profits over human welfare, Isaiah promises the Holy One of Israel will have the last word (Brueggemann, 52-55).
Therefore, twice in this text we see the term, “Do not fear” (43:1,5). God is willing to gather those who feel lonely when their private “spiritual but not religious” existence lets them down during the next pandemic, outbreak of violence or economic downturn. This text encourages an ingathering of people of faith. This might include a Bible study or personal support group. It includes community worship as well as time of fellowship in between times of formal worship. The common thread here is to glorify the God of creation. A faith without a community will become lonely and will not be not able to view any transcending promises beyond the next threat or promise of material return. Israel’s God has a long track record of deliverance, home, and new life—even when the people themselves have disappointed God. Other power groups and false gods allow the people to perish alongside their rusted idol. Not so with God.
The Holy One of Israel according to Isaiah assures people who are lonely and isolated of all times, “Do not fear, for I am with you; I will bring your offspring from the east and from the west, I will gather you;” (43:5). All things are done for God’s glory throughout the book of Isaiah. God is sovereign and promises God’s presence regardless of where life’s journey takes a person. Why? Because God has a vested interest in God’s creation—the people of faith. [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Sharp, Carolyn J., Core Biblical Studies: The Prophetic Literature, Nashville, TN: Abingdon Press, 2019). Westermann, Claus, The Old Testament Library, Louisville, KY: Westminster John Knox Press, 1969)].
Acts 8:14-17
This text shifts the focus to Peter, John and Simon as they do ministry outside of Jerusalem. The Samaritans whom they encounter have received and positively responded to God’s Word. They have not been baptized by the Holy Spirit. Scholars find this to be a crux or puzzling question, since the Holy Spirit outpouring in Acts 2. Suffice it to say that there are diverse ways and experiences people of faith have in receiving the Holy Spirit. One need not go any further than John 20:22 as Jesus recently breathed the Spirit into his disciples.
Other issues this text raises are that of those who received John the Baptist’s baptism, but not yet that of Jesus’, which imparts the power of the Spirit. Again, diverse experiences in the faith are a fair conclusion as long as God of scripture is being glorified.
A larger issue surrounding this text is Simon the magician witnessing the Spirit being given through laying on of hands by the disciples. Simon’s efforts to offer money for the same power to provide the same Spirit to other people is totally out of line. Rather than glorify the God of the Hebrew Bible, Simon sought such power for personal gain. This raises the question in any organized religious group whether the message and power of the spirit has a financial price tag? I the church a “business?” Are staff in churches employees who are “hired and fired?” How is this to be distinguished from the disciples now apostles following their calling to deliver the good news of the crucified and risen Christ?
On one hand, most churches preach stewardship theology of financial giving as a “response” to salvation or deliverance from the God worshipped. On the other hand, is there a place to inquire regarding the cost of overhead, salaries, budgets etc. within a community of faith? Has the idea of financed organized religion runs its course and the Spirit is doing a new thing? Luke in the Book of Acts would respond with how is the ministry glorifying God? If the ministry points to God as the focus, it is not an example of Simon trying to purchase the power of the Holy Spirit?
Luke in the Book of Acts is celebrating a breakthrough into new areas of ministry to the Samaritans. Are there ministries any given church needs to explore to those who are normally considered to be “outsiders?” God is glorified in this ministry to the Samaritans. What sort of message could appeal to the “dones and nones” of the modern age who have heard the gospel message, attended worship and simply decided that church is not for them? Acts is good news in that the church can be faithful in its proclamation and outreach ministry. Ultimately it is the power of the Holy Spirit which moves peoples’ hearts and minds. [Sources: Holladay, Carl R., The New Testament Library: Acts, Louisville, KY: Westminster John Knox Press, 2016); Krodel, Gerhard A. Augsburg Commentary on the New Testament: Acts, Minneapolis, MN: Augsburg Fortress Press, 1996)].
Luke 3:15-17, 21-22
God’s Spirit anoints Jesus for his ministry as the same Spirit anoints us as people of faith for our ministry. This is both a summary of the text and could be an opening line of a sermon this text.
One immediate theme Luke brings to the event is Jesus praying here in Luke 3:21. He would pray at the Transfiguration (Luke 9:28). These are bookends for the Epiphany season in Luke’s gospel. Jesus also teaches a shorter version of the Lord’s prayer (Luke 11:1-4). Discipleship in Luke is a life of constant prayer is one theme to explore here.
This text follows a narration of the ministry of John the Baptist of repentance and forgiveness. One major difference between John’s baptism and that of Jesus is the Spirit descends on Jesus. The Greek word “pneuma” can mean the Spirit which sustains life as well as fiery wind which serves as a judging agent (Isaiah 29:5-6). This might explain John’s harsh words of introduction as Messiah. Luke 3:20 reports John to be in prison before Jesus’ baptism. This may be a literary tool of narration. It is reasonably implied that John baptized Jesus in John (Chen 53).
This spirit theme might be another path for preaching. Isaiah 61:1 initiates this tradition, “The Spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, and bind up the brokenhearted, to proclaim liberty to the captives and release to the prisoners.” Mary would receive the child through this same Spirit in Luke 1:35. Jesus would cite a similar Isaiah 61:1 text in his hometown of Nazareth (Luke 4:16-19), before he is rejected. On Baptism of our Lord Sunday, one question to explore is, “What Spirit is driving our congregation to accomplish to God’s glory during this Epiphany season?”
Another theme found in the Hebrew Bible (Old Testament) is the voice of God saying, “You are my Son the beloved, with you I am well pleased.” This text echoes Psalm 2:7, which is an enthronement song. Isaiah 42:1 is also referenced as showing God’s approval for the mission of this servant. In this case, the servant is a light to the peoples who have experienced injustice. That is, the servant will reverse the unfortunate plight many people find themselves in because God continues to be the Creator who gives breath to people (Isaiah 2:5). Jesus’ healing ministry will be concrete evidence of the nature of fulfilling the hopes of the people of faith as reported in Isaiah 42, and other servant songs. What is the spirit of a servant’s heart is another theme to pursue?
In modern times how does one reconcile the observation that some public servants make more money and have medical benefits whom those citizens they serve lack? Does a servant have to exist on leftovers, or are servants compensated according to other standards such as government pay scales? This again, points to the spirit of servanthood. For Luke, Jesus’ mission is in Luke 19:10, “The Son of Man came to seek out and to save the lost.”
One of the obvious questions many preachers may encounter every year on this day is, “Why does Jesus need to be baptized?” The assumption here is baptism washes away sin, and Jesus is born of a virgin, therefore is sinless. The gospels add the descending of the Holy Spirit upon this event, which sets Jesus’ baptism apart from previous such events by John the Baptist. Also, Jesus wishes to identify with the regular crowd of people whom he does ministry in first recognizing the legitimacy of John the Baptist. Second, he is receiving a commission from God during his baptism which will be confirmed at the close of this Epiphany Season on Transfiguration Day Luke 9). Jesus’ baptism includes the name of the Holy Spirit.
The first act of the Spirit will be to drive Jesus out into the wilderness for forty days and nights to be tempted by the devil (Luke 4). Would families be anxious to have loved ones baptized if there were more trials and testing ahead instead of a party in the church fellowship hall? If one interprets Jesus’ baptism through the lens of the Psalm 2 enthronement text, then this king is one who does experience the same temptations humans deal with every day. The “Epiphany” event here is to realize that this servant and king identifies with the people in the desire for baptism and faces more temptations in the future from the devil. This is also a way to glorify God in growing as a disciple of Jesus. Does a disciple of Jesus need to belong to an organized group of worshippers? [Sources: Carroll John T., The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane G., New Covenant Commentary Series: Luke, Eugene, OR: Cascade Books, 2017)]
Application
When churches practice baptism be it infant or adult baptism, do they envision the person is more than just a member, but are being commissioned for a mission of serving God the Father of both the Old and New Testaments? As applied to the opening “none and done” illustration, do those who no longer wish to be associated with organized religion, still have relatives who maintain church membership? This way while they can still use of the church fellowship hall for family events, or sanctuary for weddings, and baptisms? The community of faith remains a visible group of worshipers with accountability to one another as well as care during times of crisis. This is how God is gloried in all three texts today. As imperfect as any congregation may be, the Luke version of the Baptism of our Lord pushes the question, “What spirit are we carrying on any acts of worship, service, teaching and building maintenance?”
Alternative application
Do organizations and groups of people still need a John the Baptist sort of prophet to issue a wake-up call from God? Is there a role for people in the community to speak truth to power—even if it creates dissension ion and may result in such a voice being marginalized or excluded from the community? If so, where does a paid clergy or church worker fit into this sort of ministry? Does the spirit always have to be happy, affirming and catering the lowest common denominator or people’s interests, desires, or expectations? The Luke 3 text does open with certain expectations of a Messiah, which John quickly squelched? Are we squelching similar voices only to have people still choose to become “none and done” community members?
Meanwhile, in a given community, two families have had infants and wish to respect their church’s tradition for a committed relationship to the God they worship. Both families are Christians. Both want the best for their infant in terms of God’s blessings.
One family attends a sacramental church which believes that infant baptism is a means of grace, or salvation. The child is baptized with a sprinkle of water by the pastor. The sponsors (godparents) and birth parents stand alongside the baptismal font and confess the words of the Apostles’ Creed in unison. They promise to make sure the child learns the Ten Commandments, creeds, prayers and rites or sacraments of that church. The child is given a baptism candle and a medallion along with a baptismal certificate to retain for life. The next step for this child will be Sunday school, then catechism classes, and confirmation Sunday. This will be a celebration on the level of high school graduation.
Across town, another infant is being “dedicated” by the pastor and church. The pastor lays hands on the child, prays for the child and the child’s parents. They pastor pledges on behalf of the congregation to support and nurture the family as they raise their child in God’s house of worship. Scripture is read. Maybe a certificate is given. The next step for this child will be to make a decision for Jesus Christ as his or her personal Savior. Confirmation ministry is not part of this church’s tradition, but Sunday school and summer Bible school are strongly encouraged.
Both of these families have one idea in common which ties all three of our texts together today. They all want to have their children and families glorify God. For Isaiah 43, God is active in the fate of God’s community. Acts 8 reminds us that the Spirit is a gift not to be marketed. Luke 3 points to Jesus identifying with those who seek baptism in his time.
Isaiah 43:1-7
Modern scholars have generally divided Isaiah into three sections. Isaiah 1-39 is the book of judgment before exile. Chapters 49-55, are the books of comfort to exiles, bringing assurance that Babylon their conqueror will be defeated by Persia (Deutero-Isaiah). Isaiah 56-66 is the book of promise and hope, written during the of eras Ezra and Nehemiah (Trito-Isaiah). To avoid long debated scholarly issues, it is fair to say that all three portions of Isaiah share there a common community witness known as the “Book of Isaiah” which has several common themes. For the sake of this article, the term “Isaiah” will be used (Sharp, 46-50).
“I am the Lord your God, the Holy One of Israel, your Savior” (43:3), is a portion of this text which summarizes some themes throughout the Isaiah book chapters. Essentially the holiness of God works both ways. To those who oppose God within and outside the Judean community, their plans are doomed to fail the divine will of the deity. On the other hand, people of faith who are broken, repentant and seek hope will obtain deliverance, hope and new life. This ties Isaiah to the New Testament gospels.
The holiness of God is a warning for people of faith or lack thereof of any age that, “spiritual complacency, political scheming, and arrogance [will] all fall before the incomparable power of Israel’s God” (Sharp, 50). The God who delivers his people from past times of bondage such as in Egypt has a stake in the future of the community of faith. This is accomplished through redeeming the people from any past sins, poor judgment, and rebellion on behalf of their leaders, as well as the community at large. God does care what happens to the people of faith to the point of honor and love.
This is a response to those who have been sold out by leaders who used the office of the monarchy in order to advance their own future, while selling out the masses to the latest superpower (Assyria or Babylon). As this relates to the current reality of declining organized religion numbers, power brokers come and go, but the God of scripture still loves and honors God’s people. Be it the industrial revolution, national leaders who create wars, or international business interests who place profits over human welfare, Isaiah promises the Holy One of Israel will have the last word (Brueggemann, 52-55).
Therefore, twice in this text we see the term, “Do not fear” (43:1,5). God is willing to gather those who feel lonely when their private “spiritual but not religious” existence lets them down during the next pandemic, outbreak of violence or economic downturn. This text encourages an ingathering of people of faith. This might include a Bible study or personal support group. It includes community worship as well as time of fellowship in between times of formal worship. The common thread here is to glorify the God of creation. A faith without a community will become lonely and will not be not able to view any transcending promises beyond the next threat or promise of material return. Israel’s God has a long track record of deliverance, home, and new life—even when the people themselves have disappointed God. Other power groups and false gods allow the people to perish alongside their rusted idol. Not so with God.
The Holy One of Israel according to Isaiah assures people who are lonely and isolated of all times, “Do not fear, for I am with you; I will bring your offspring from the east and from the west, I will gather you;” (43:5). All things are done for God’s glory throughout the book of Isaiah. God is sovereign and promises God’s presence regardless of where life’s journey takes a person. Why? Because God has a vested interest in God’s creation—the people of faith. [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Sharp, Carolyn J., Core Biblical Studies: The Prophetic Literature, Nashville, TN: Abingdon Press, 2019). Westermann, Claus, The Old Testament Library, Louisville, KY: Westminster John Knox Press, 1969)].
Acts 8:14-17
This text shifts the focus to Peter, John and Simon as they do ministry outside of Jerusalem. The Samaritans whom they encounter have received and positively responded to God’s Word. They have not been baptized by the Holy Spirit. Scholars find this to be a crux or puzzling question, since the Holy Spirit outpouring in Acts 2. Suffice it to say that there are diverse ways and experiences people of faith have in receiving the Holy Spirit. One need not go any further than John 20:22 as Jesus recently breathed the Spirit into his disciples.
Other issues this text raises are that of those who received John the Baptist’s baptism, but not yet that of Jesus’, which imparts the power of the Spirit. Again, diverse experiences in the faith are a fair conclusion as long as God of scripture is being glorified.
A larger issue surrounding this text is Simon the magician witnessing the Spirit being given through laying on of hands by the disciples. Simon’s efforts to offer money for the same power to provide the same Spirit to other people is totally out of line. Rather than glorify the God of the Hebrew Bible, Simon sought such power for personal gain. This raises the question in any organized religious group whether the message and power of the spirit has a financial price tag? I the church a “business?” Are staff in churches employees who are “hired and fired?” How is this to be distinguished from the disciples now apostles following their calling to deliver the good news of the crucified and risen Christ?
On one hand, most churches preach stewardship theology of financial giving as a “response” to salvation or deliverance from the God worshipped. On the other hand, is there a place to inquire regarding the cost of overhead, salaries, budgets etc. within a community of faith? Has the idea of financed organized religion runs its course and the Spirit is doing a new thing? Luke in the Book of Acts would respond with how is the ministry glorifying God? If the ministry points to God as the focus, it is not an example of Simon trying to purchase the power of the Holy Spirit?
Luke in the Book of Acts is celebrating a breakthrough into new areas of ministry to the Samaritans. Are there ministries any given church needs to explore to those who are normally considered to be “outsiders?” God is glorified in this ministry to the Samaritans. What sort of message could appeal to the “dones and nones” of the modern age who have heard the gospel message, attended worship and simply decided that church is not for them? Acts is good news in that the church can be faithful in its proclamation and outreach ministry. Ultimately it is the power of the Holy Spirit which moves peoples’ hearts and minds. [Sources: Holladay, Carl R., The New Testament Library: Acts, Louisville, KY: Westminster John Knox Press, 2016); Krodel, Gerhard A. Augsburg Commentary on the New Testament: Acts, Minneapolis, MN: Augsburg Fortress Press, 1996)].
Luke 3:15-17, 21-22
God’s Spirit anoints Jesus for his ministry as the same Spirit anoints us as people of faith for our ministry. This is both a summary of the text and could be an opening line of a sermon this text.
One immediate theme Luke brings to the event is Jesus praying here in Luke 3:21. He would pray at the Transfiguration (Luke 9:28). These are bookends for the Epiphany season in Luke’s gospel. Jesus also teaches a shorter version of the Lord’s prayer (Luke 11:1-4). Discipleship in Luke is a life of constant prayer is one theme to explore here.
This text follows a narration of the ministry of John the Baptist of repentance and forgiveness. One major difference between John’s baptism and that of Jesus is the Spirit descends on Jesus. The Greek word “pneuma” can mean the Spirit which sustains life as well as fiery wind which serves as a judging agent (Isaiah 29:5-6). This might explain John’s harsh words of introduction as Messiah. Luke 3:20 reports John to be in prison before Jesus’ baptism. This may be a literary tool of narration. It is reasonably implied that John baptized Jesus in John (Chen 53).
This spirit theme might be another path for preaching. Isaiah 61:1 initiates this tradition, “The Spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, and bind up the brokenhearted, to proclaim liberty to the captives and release to the prisoners.” Mary would receive the child through this same Spirit in Luke 1:35. Jesus would cite a similar Isaiah 61:1 text in his hometown of Nazareth (Luke 4:16-19), before he is rejected. On Baptism of our Lord Sunday, one question to explore is, “What Spirit is driving our congregation to accomplish to God’s glory during this Epiphany season?”
Another theme found in the Hebrew Bible (Old Testament) is the voice of God saying, “You are my Son the beloved, with you I am well pleased.” This text echoes Psalm 2:7, which is an enthronement song. Isaiah 42:1 is also referenced as showing God’s approval for the mission of this servant. In this case, the servant is a light to the peoples who have experienced injustice. That is, the servant will reverse the unfortunate plight many people find themselves in because God continues to be the Creator who gives breath to people (Isaiah 2:5). Jesus’ healing ministry will be concrete evidence of the nature of fulfilling the hopes of the people of faith as reported in Isaiah 42, and other servant songs. What is the spirit of a servant’s heart is another theme to pursue?
In modern times how does one reconcile the observation that some public servants make more money and have medical benefits whom those citizens they serve lack? Does a servant have to exist on leftovers, or are servants compensated according to other standards such as government pay scales? This again, points to the spirit of servanthood. For Luke, Jesus’ mission is in Luke 19:10, “The Son of Man came to seek out and to save the lost.”
One of the obvious questions many preachers may encounter every year on this day is, “Why does Jesus need to be baptized?” The assumption here is baptism washes away sin, and Jesus is born of a virgin, therefore is sinless. The gospels add the descending of the Holy Spirit upon this event, which sets Jesus’ baptism apart from previous such events by John the Baptist. Also, Jesus wishes to identify with the regular crowd of people whom he does ministry in first recognizing the legitimacy of John the Baptist. Second, he is receiving a commission from God during his baptism which will be confirmed at the close of this Epiphany Season on Transfiguration Day Luke 9). Jesus’ baptism includes the name of the Holy Spirit.
The first act of the Spirit will be to drive Jesus out into the wilderness for forty days and nights to be tempted by the devil (Luke 4). Would families be anxious to have loved ones baptized if there were more trials and testing ahead instead of a party in the church fellowship hall? If one interprets Jesus’ baptism through the lens of the Psalm 2 enthronement text, then this king is one who does experience the same temptations humans deal with every day. The “Epiphany” event here is to realize that this servant and king identifies with the people in the desire for baptism and faces more temptations in the future from the devil. This is also a way to glorify God in growing as a disciple of Jesus. Does a disciple of Jesus need to belong to an organized group of worshippers? [Sources: Carroll John T., The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane G., New Covenant Commentary Series: Luke, Eugene, OR: Cascade Books, 2017)]
Application
When churches practice baptism be it infant or adult baptism, do they envision the person is more than just a member, but are being commissioned for a mission of serving God the Father of both the Old and New Testaments? As applied to the opening “none and done” illustration, do those who no longer wish to be associated with organized religion, still have relatives who maintain church membership? This way while they can still use of the church fellowship hall for family events, or sanctuary for weddings, and baptisms? The community of faith remains a visible group of worshipers with accountability to one another as well as care during times of crisis. This is how God is gloried in all three texts today. As imperfect as any congregation may be, the Luke version of the Baptism of our Lord pushes the question, “What spirit are we carrying on any acts of worship, service, teaching and building maintenance?”
Alternative application
Do organizations and groups of people still need a John the Baptist sort of prophet to issue a wake-up call from God? Is there a role for people in the community to speak truth to power—even if it creates dissension ion and may result in such a voice being marginalized or excluded from the community? If so, where does a paid clergy or church worker fit into this sort of ministry? Does the spirit always have to be happy, affirming and catering the lowest common denominator or people’s interests, desires, or expectations? The Luke 3 text does open with certain expectations of a Messiah, which John quickly squelched? Are we squelching similar voices only to have people still choose to become “none and done” community members?
