The texts from the Roman Catholic Lectionary today mark the end of the Christmas Season with the Feast of The Baptism of the Lord.
The Reading from the Prophet Isaiah introduces The Servant of the Lord.
* [42:1–4] Servant: three other passages have been popularly called “servant of the Lord” poems: 49:1–7; 50:4–11; 52:13–53:12. Whether the servant is an individual or a collectivity is not clear (e.g., contrast 49:3 with 49:5). More important is the description of the mission of the servant. In the early Church and throughout Christian tradition, these poems have been applied to Christ; cf. Mt 12:18–21.
* [42:3] Bruised reed…: images to express the gentle manner of the servant’s mission.
* [42:4] Coastlands: for Israel, the world to the west: the islands and coastal nations of the Mediterranean. (Isaiah, CHAPTER 42 | USCCB, n.d.)
Psalm 29 acknowledges God’s supremacy by ascribing glory and might to God alone.
* [Psalm 29] The hymn invites the members of the heavenly court to acknowledge God’s supremacy by ascribing glory and might to God alone (Ps 29:1–2a, 9b). Divine glory and might are dramatically visible in the storm (Ps 29:3–9a). The storm apparently comes from the Mediterranean onto the coast of Syria-Palestine and then moves inland. In Ps 29:10 the divine beings acclaim God’s eternal kingship. The Psalm concludes with a prayer that God will impart the power just displayed to the Israelite king and through the king to Israel. (Psalms, PSALM 29 | USCCB, n.d.)
The Reading from the Acts of the Apostles presents Peter’s Speech.
* [10:34–43] Peter’s speech to the household of Cornelius typifies early Christian preaching to Gentiles.
* [10:34–35] The revelation of God’s choice of Israel to be the people of God did not mean he withheld the divine favor from other people.
* [10:36–43] These words are more directed to Luke’s Christian readers than to the household of Cornelius, as indicated by the opening words, “You know.” They trace the continuity between the preaching and teaching of Jesus of Nazareth and the proclamation of Jesus by the early community. The emphasis on this divinely ordained continuity (Acts 10:41) is meant to assure Luke’s readers of the fidelity of Christian tradition to the words and deeds of Jesus.
* [10:36] To the Israelites: Luke, in the words of Peter, speaks of the prominent position occupied by Israel in the history of salvation.
* [10:38] Jesus of Nazareth: God’s revelation of his plan for the destiny of humanity through Israel culminated in Jesus of Nazareth. Consequently, the ministry of Jesus is an integral part of God’s revelation. This viewpoint explains why the early Christian communities were interested in conserving the historical substance of the ministry of Jesus, a tradition leading to the production of the four gospels. (Acts of the Apostles, CHAPTER 10 | USCCB, n.d.)
The Gospel of Matthew proclaims The Baptism of Jesus.
* [3:13–17] The baptism of Jesus is the occasion on which he is equipped for his ministry by the holy Spirit and proclaimed to be the Son of God.
* [3:14–15] This dialogue, peculiar to Matthew, reveals John’s awareness of Jesus’ superiority to him as the mightier one who is coming and who will baptize with the holy Spirit (Mt 3:11). His reluctance to admit Jesus among the sinners whom he is baptizing with water is overcome by Jesus’ response. To fulfill all righteousness: in this gospel to fulfill usually refers to fulfillment of prophecy, and righteousness to moral conduct in conformity with God’s will. Here, however, as in Mt 5:6; 6:33, righteousness seems to mean the saving activity of God. To fulfill all righteousness is to submit to the plan of God for the salvation of the human race. This involves Jesus’ identification with sinners; hence the propriety of his accepting John’s baptism.
* [3:16] The Spirit…coming upon him: cf. Is 42:1.
* [3:17] This is my beloved Son: the Marcan address to Jesus (Mk 1:11) is changed into a proclamation. The Father’s voice speaks in terms that reflect Is 42:1; Ps 2:7; Gn 22:2. (Matthew, CHAPTER 3 | USCCB, n.d.)
Kathy Kemler comments that today’s sacred scripture seems like an invitation to be open to receive these words and engage with the Giver.
I have been invited through retreat and reflection days to imagine that God is saying this to me: “You are my beloved daughter with whom I am well pleased.” Admittedly, it is difficult for me to imagine this and reflect on “How am I pleasing to you, God?” Is it when I spend time exclusively with you? When I give you the first fruits of the day? When I am kind to your people? When I do my very best to be a good friend, a great Mom, and a loving wife? When am I a good steward of my gifts of time, treasure, and talent? When I do the corporal works of mercy? Or does it have nothing to do with my “doing.”? Do I please you because I am? Do I please you because I am a creation of Yours in Your image? (Kemler, 2026)
Don Schwager quotes “Jesus came to be baptized by John”, by Chromatius (died 406 AD)
"John's baptism was looking toward repentance. Its purpose was to bring hearers to the point of experiencing conviction for their offenses. John, however, did not want anyone to draw the conclusion that Jesus himself also came to the Jordan to repent of his sins. So he sets this point straight from the outset by calling him both Lamb and Redeemer of all the sin that is in the world. He who is able to take away the sins of the whole world was himself without sin.
"Jesus therefore descended to fulfill all the observances of the law, and in this context he was baptized by John in Galilee at the Jordan. But John, recognizing the Lord as his God through the Holy Spirit, declared that he was unworthy to bear his sandals. He excused himself from doing what he was directed to do, because he could not conceive that baptism was necessary for the One whom he knew had come to blot out the sins of the world. He rather pleaded that he himself ought to be baptized by Christ, saying, 'It is I who should be baptized by you, and do you come to me?' It is as if he were saying, 'I am a man. You are God. I am a sinner because I am a man. You are sinless because you are God. Why do you want to be baptized by me? I do not refuse the respect you pay me, but I am ignorant of the mystery. I baptize sinners in repentance. But you have no taint of sin. So why do you want to be baptized? Why do you want to be baptized as a sinner, who came to forgive sins?' This is what John in effect was saying to the Lord." (excerpt from TRACTATE ON MATTHEW 12:1)
[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome described him as a "most learned and most holy man."] (Schwager, n.d.)
The Word Among Us Meditation on Matthew 3:13-17 comments that John did not live long enough to witness Jesus’ death and resurrection. But if he had heard Jesus pray, “Father, forgive them,” from the cross, John would have witnessed firsthand the full significance of Jesus’ baptism. Jesus was baptized, not for his own sins, but for ours and those of the whole world.
Today, then, is a day to thank the Lord for your own Baptism. Through this great sacrament, you were joined to Jesus in his death and resurrection. You were freed from the burden of guilt that Jesus loaded on his own shoulders. You were cleansed of sin and made righteous. And just as the Father said to Jesus, so he says to you: “You are my beloved child” (see Matthew 3:17). May he forever be praised!
“Lord, thank you for the new life I received at my Baptism!” (Meditation on Matthew 3:13-17, n.d.)
Friar Jude Winkler comments that the reading from Isaiah is the first of the Songs of the Suffering Servant described as being gentle and meek and bringing justice to all the world. The sages could not fit the suffering servant to heroes of Israel but Jesus uses the vocabulary to refer to Him. Cornelius, as a God fearer, was sympathetic to the Jews and Judaism. His household received the gift of the Spirit even as Gentiles. In Matthew’s Gospel account of the Baptism of Jesus, the Baptist claims to be unworthy but Jesus reassures him that all must be done. The dove, as the symbol of Love, between the Father and the Son connects to the Songs of the Suffering Servant. Friar Jude notes the whole Trinity is part of Christian Baptism, an invitation in the family of God.
Father Richard Rohr describes how the creation story found in the book of Genesis is good news. Our creation story declares that we were created in the very “image and likeness” of God, and out of generative love (Genesis 1:27, 9:6). This starts us out on an absolutely positive and hopeful foundation.
This creation story, which some modern scholars think was written down nearly five hundred years before Jesus lived, has no intention or ability to be a scientific account. It’s an inspired account of the source, meaning, and original goodness of creation. Thus, it is indeed “true.” Both Western rationalists and religious fundamentalists must stop confusing true with that which is literal, chronological, or visible to the narrow spectrum of the human eye. Many assume the Bible is an exact snapshot—as if caught on camera—of God’s involvement on Earth. But if God needed such literalism, God would have waited for the 19th century of the Common Era to start talking and revealing through “infallible” technology. [2]
Science often affirms what were for centuries the highly suspect intuitions of the Scriptures and mystics. We now take it for granted that everything in the universe is deeply connected and linked, even light itself, which interestingly is the first act of creation (Genesis 1:3). Objects—even galaxies!—throughout the entire known universe are in orbits and cycle around something else. There’s no such thing in the whole universe as autonomy. It doesn’t exist. That’s the illusion of the modern, individualistic West, which imagines the autonomous self to be the basic building block and the true Seer. [3] (Rohr, n.d.)
We reflect on the Christmas Season today as we contemplate our anointing in Baptism to be priest, prophet, and leader in the community as heirs to Jesus ministry.
References
Acts of the Apostles, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved January 11, 2026, from https://bible.usccb.org/bible/acts/10?34
Isaiah, CHAPTER 42 | USCCB. (n.d.). Daily Readings. Retrieved January 11, 2026, from https://bible.usccb.org/bible/isaiah/42?1
Kemler, K. (2026, January 11). Daily Reflection January 11, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved January 11, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-january-11-2026
Matthew, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved January 11, 2026, from https://bible.usccb.org/bible/matthew/3?13=#48003013
Meditation on Matthew 3:13-17. (n.d.). Word Among Us. Retrieved January 11, 2026, from https://wau.org/meditations/2026/01/11/1477950/
Psalms, PSALM 29 | USCCB. (n.d.). Daily Readings. Retrieved January 11, 2026, from https://bible.usccb.org/bible/psalms/29?1
Rohr, R. (n.d.). A Brilliant Start. Center for Action and Contemplation. Retrieved January 11, 2026, from https://cac.org/daily-meditations/a-brilliant-start/
Schwager, D. (n.d.). Jesus Humbly Submitted to Baptism by John. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 11, 2026, from https://www.dailyscripture.net/daily-meditation/
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