Introduction
Another year, another baptism of our Lord. And Luke’s feels even shorter than many of the rest. So, what on earth are we going to preach about with so few lines? Well, there’s actually a number of differences between Luke and the other baptism accounts and it helps us to ponder some ways at looking at this text.
Luke’s Baptism
Luke really uses Jesus’ baptism as the transition from the ministry of John to the ministry of Jesus. In fact, in the missing verses of our text for this week, John is arrested and imprisoned in order to show that now we are moving onto Jesus. As Amy Jill Levine and Ben Witherington III note, “At the same time, Luke makes it clear that Jesus and John were not engaged in rival movements; Jesus only began his mission after John had been imprisoned.”[1]
Now, here’s the first part of the oddity. We hear that John has been arrested and then we hear that “all the people were baptized, and when Jesus also had been baptized…” We do not see the baptism; we hear about it passively but in the context that Jesus is baptized with all the other people. But all of that occurs after the missing verses say that John was arrested. Now while those verses are very likely just an author’s/editor’s note about what will happen to John, the fact that Luke does not emphasize that Jesus is baptized by John opens up a possibility of if Jesus was in fact baptized by John. Do we jump back and forth in time in these verses or was Jesus baptized by a follower of John after his imprisonment? Or does it matter?
Levine and Witherington note, “The import is not the person performing the ritual, but that Jesus, together with the others at the Jordan, participated. One could even read Luke’s Gospel and conclude that John did not baptize Jesus; John’s Gospel suggests exactly that, since the Fourth Gospel has a baptizer, but no baptism of Jesus.”[2]
But here’s the second and more important oddity, “Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove.” It is after the baptism and when Jesus is praying that the heavens open. Unlike Mark and Matthew (see footnote for John)[3] when the heavens as/while he’s coming out of the water, in Luke it seems to be after the fact, while he is praying.
First off, praying is a small theme in Luke. Jesus prays in 5:16; 6:12; 9:18; 11:1; 22:32. Jesus shows that he is in communication and connection with his father and models prayer for his disciples (there would certainly be a way to use this as a sermon about prayer).
Second, this scene in particular is also a connection to Ezekiel 1:1, “In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the river Chebar, the heavens were opened, and I saw visions of God.” Many commentators point out that there is a clear connection to the style of writing, “In the fifteenth year of the reign of the Emperor Tiberius… (3:1).”
But it’s not just the style. It is also the whole scene and context. It is also a prophet who is receiving the Spirit of God to give a message to God’s exiled people. Now in Ezekiel it is the Babylonian exile away from Israel. But in Luke, from the many introductions that we hear of Emperors, governors, and decrees, we know that the people of Israel are not a freed people either. They are occupied by Rome and there is a loss of identity and autonomy. There is a loss of freedom as this outside force demands and imposes changes. Thus, Jesus’ first public words in this Gospel (in the next chapter) will be from another prophet of the exile, “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor (Luke 4:18-19).”
Now with this point, you might rightfully say that Luke is drawing on the Markan and or/Matthaen source and therefore we should be looking at those for the connection to Ezekiel. However, Luke is playing into this theme more than any of the other Gospel writers. From the beginning of this chapter with the crowd on the bank of the river listening to John, to the dates and political context being listed for comprehension, Luke wants us to make a connection with Jesus receiving the Spirit of the Lord like the great prophets before him. The Spirit that promises freedom and liberation from all that would oppress, restrict, and harm.
And the final part of this oddity is that, for Luke, baptism is not directly associated with receiving the Holy Spirit. Because of Acts, Luke talks about baptism more than any other Gospel author. And in these occurrences, the Spirit is not guaranteed to come during baptism, and it is not suggested that baptism is even necessary at all to receive the Spirit. For example:
The Day of Pentecost (Acts 2:1-4)
The disciples, who were presumably baptized by John or Jesus or never baptized, receive the Holy Spirit in a dramatic outpouring at Pentecost, empowering them to proclaim the Gospel in multiple languages.
The Samaritans (Acts 8:14-17)
After the Samaritans come to believe and are baptized by Philip, Peter and John come to Samaria and lay hands on the Samaritans and only then do they receive the Holy Spirit.
Saul/Paul’s Conversion (Acts 9:17-18)
After Saul’s dramatic encounter with Jesus on the road to Damascus, Ananias lays hands on him, and he is filled with the Holy Spirit. Baptism immediately follows.
The Ephesian Disciples (Acts 19:1-7)
Paul encounters believers in Ephesus who had received John’s baptism but were unaware of the Holy Spirit. After being baptized in the name of the Lord Jesus, Paul lays hands on them, and they receive the Holy Spirit, evidenced by speaking in tongues and prophesying.
Why does all this matter and what does this mean?
First, in just the few verses, Luke has made drastic theological statements and decisions. This is not just a short throwaway passage. Significance abounds here. Jesus as one of us, is baptized along with us, but has come for us as prophet and Messiah for God’s people empowered by the Spirit of liberation and freedom that comes to him in prayer.
But second and more importantly, it means that every person’s faith journey is different and that there is no set path on this journey.
Preaching Possibilities
Belovedness
There is always a sermon on belovedness. When we hear these words being spoken from the heavens, we can hear it being spoken for us as well. Especially when we connect this text with the Isaiah reading. That is always a good message for our folks to hear.
Baptism vs Faith Journey
But where I may try to go is here. Faith is not a one-size-fits-all journey. As Scripture shows us, the Holy Spirit meets people in unexpected ways and at different times, often outside the paradigms we create. While baptism holds a central place in our understanding of God’s promises, the varied biblical accounts remind us that the Spirit’s movement cannot be confined to a specific formula or timeline.
Consider Jesus’ baptism in Luke, the Spirit descends upon him as he is praying after his baptism. This moment of divine affirmation transcends the act of baptism itself, showing the relational depth between Jesus and God. Similarly, the disciples receive the Holy Spirit not in baptism but in the wind and fire of Pentecost, a moment tied to communal worship and God’s outpouring of grace. Saul, later Paul, experiences the Spirit in healing before his baptism, demonstrating that God meets us where we are and transforms us in God’s own time.
These accounts push us to reconsider rigid frameworks. Yes, baptism is a gift of grace and an outward sign of God’s promises, but it is not the sole point where God acts. The Spirit’s work is mysterious and diverse, tailored to each person’s journey.
In our own lives, where has the Spirit surprised us? Where have we encountered God’s presence outside expected places? Perhaps it was through a friend’s support during a crisis, a moment of quiet prayer, or an unexpected act of kindness. Perhaps it was in the rejuvenating energy felt when standing up to injustice, the joy felt in a moment of connection with a stranger, or words upon your lips that you didn’t know how to say. These experiences remind us that faith is a relationship with the Spirit of God rather than a checklist or right steps.
The diversity of these journeys of faith in scripture reflect the richness of God’s grace, the wildness of the Spirit, and ensures that we know that no one is left out of the community because they didn’t follow the “right path.” It unites us in a community where each story contributes to the tapestry of God’s kingdom. Whether baptized as an infant, coming to faith later, or still questioning, the Spirit is alive and working in you, drawing you into deeper relationship with God and with each other.
The wind blows where it wills (John 3:8). God is always present, always active, always leading us closer to divine love, no matter where we are in the journey.
[1] Amy Jill Levine & Ben Witherington III, Luke, 91.
[2] Levine & Witherington, 91.
[3] It is vaguely suggested in the Gospel of John that it happens at the baptism but it’s unclear if Jesus was ever baptized (John 1:29-34).
Micah Krey 
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