Lecture 2 — Christ is baptized

^3:13^ Then Jesus came from Galilee to the Jordan, unto John, to be baptized by him. [n. 288]

^3:14^ But John prevented him, saying: I ought to be baptized by you, and you come to me? [n. 292]

^3:15^ And Jesus answering, said to him: suffer it to be so now. For so it becomes us to fulfill all justice. Then he allowed him. [n. 293]

^3:16^ And Jesus being baptized, immediately came out of the water: and behold, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him. [n. 296]

^3:17^ And behold a voice from heaven, saying: this is my beloved Son, in whom I am well pleased. [n. 302]

287. Above, the Evangelist introduced John the Baptist; now he introduces Christ, coming to the baptism of John.

And concerning this, he does two things:

first, he sets down those things preceding the baptism;

second, those things following the baptism, at and Jesus, being baptized.

Concerning the first, he sets down four things:

first, the marvelous humility of Christ;

second, the astonishment at this humility;

third, Christ’s satisfaction of this astonishment;

fourth, John agrees to the satisfaction.

The second is at but John prevented him; the third at and Jesus, answering; the fourth at then he allowed him.

Concerning the first, he sets down four things: the time, the people, the place, and the office.

288. The time, when he says, then, namely when John had his own light. For as the sun shines while the morning star is still visible, so Christ comes while John is preaching and baptizing (Luke 3:21). Can you bring forth the day star in its time, and make the evening star to rise upon the children of the earth? (Job 38:32). Or, then, when Christ was in his thirtieth year (Luke 3:23), that one may be given to understand that one ought not to take up the office of preaching and of leadership before the perfect age. Or, then, when, if he had followed the course of life which others do, he could have committed many sins. Hence he did not wish to be baptized at once, but observed the law for a long time, as though constituted under the law, and so that the Jews would not have a cause for scandal; for he did not come to destroy the law (Matt 5:17). But it could seem to someone that Christ had ended the law, because he had not been able to fulfill the law, and so he willed to observe it for a long time; and this is why he was not baptized so quickly.

289. The persons are set down when he says, then Jesus came . . . unto John, the Lord to the servant, the Creator to the creature; below, learn from me, because I am meek, and humble of heart (Matt 11:29).

290. The place, from Galilee. This fits mystically with having been baptized, because Galilee signifies ‘transmigration’: for it is necessary that those who are baptized transmigrate from vices to virtues; wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions (1 Pet 2:1).

Likewise, to the Jordan. The Jordan is interpreted as ‘descent’, and signifies humility, which the baptized should have in order to obtain grace. And gives grace to the humble (Jas 4:6).

291. The office is set down at to be baptized. God willed to be baptized by John for four reasons. First, so that the baptism of John might be preserved, since there were other men detracting from it (Matt 21:24). Second, so that by his touch he might consecrate all the water; and this is why baptism is said to be carried from the fount of the Savior; you will draw waters with joy out of the savior’s fountains (Isa 12:3). Third, that he might point out that he bore the true condition of a man in himself, because as he was made in the likeness of the body of sin (Rom 8:3), so he wished to be cleansed as though a sinner. Fourth, so that he might impose upon others the necessity of baptizing; for he wished first to observe what he imposed; Jesus began to do and to teach (Acts 1:1), contrary to those of whom it is said below, for they bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of their own they will not move them (Matt 23:4).

292. Next is set down the astonishment.

And note three things: first, John refused the honor offered to him; second, he confessed his own humility; third, his own weakness. The second is at but John prevented him; seek not of the Lord a pre-eminence, nor of the king the seat of honor (Sir 7:4). The third is at I ought to be baptized by you.

For he knew that he would baptize interiorly; and this is why he says, to be baptized, i.e., to be cleansed from original sin. So says the Gloss.

But against this is the fact that he was sanctified in the womb. But one should say that before Christ’s coming some were in a certain way cleansed, as regards personal infection, through circumcision and suchlike; but as regards the guilt and infection of the whole nature no one was cleansed before the passion of Christ.

And you come to me? Your knowledge is become wonderful to me: it is high, and I cannot reach it (Ps 138:6).

293. Next, Christ’s satisfaction is set down. Notice that John had done one thing, because he prevented him; and he had said two things: I ought to be baptized by you, and you come to me? And yet Christ did not respond to the first of those, namely to I ought to be baptized by you, but rather he responded to the fact that he prevented him; hence, suffer it to be so now.

And he says, now, because, according to Chrysostom, John was baptized by Christ afterwards, not only with the baptism of wind, but also of water. Or now, he says, because afterwards John was baptized with the baptism of the Holy Spirit. Or now, so that I may be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the passion; and I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished? (Luke 12:50). And John also was baptized by Christ with this baptism, insofar as he died for justice, which is the same as to die for Christ. Or, now, while I bear the form of a slave, fulfill in me the office of humility; because when I will appear in glory, then I will baptize you with the baptism of glory.

294. Next, Christ responds to this astonishment, and says, for so it becomes us to fulfill all justice, which can be explained in three ways. First, so it becomes us to fulfill all justice, namely by baptism; for it was going to happen that Christ would fulfill all justice, both of law and of nature; but he wished to fulfill all justice by this path, because without baptism justice is not fulfilled; amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God (John 3:3).

Remigius explains it this way: for so it becometh us to fulfill all justice. It becomes me to give an example of this sacrament, in which the plenitude of all justice is given, because the plenitude of grace and of the other virtues is given in this sacrament; the river of God is filled with water (Ps 64:10), that is, with grace.

Or in this way: for so it becomes us, that is, it becomes me to have perfect humility. The first step of humility is not to put oneself above one’s equal, and to subject oneself to one’s superior, which indeed is necessary. The second step is when one subjects oneself to one’s equal. But perfect humility is when the one who is superior subjects himself to his inferior; and this is for so it becomes us, that is, to fulfill perfect humility.

295. But although there was a dispute between them, Christ won. Hence, then he allowed him, that is, John permitted that he should be baptized by him. The Gloss: that humility is true which does not lack obedience; for stubbornly to resist is arrogance. It is . . . like the crime of idolatry, to refuse to obey (1 Sam 15:23), for thus Jeremiah and Moses are praised, who finally consented.

296. Next, when he says, and Jesus being baptized, immediately came out of the water, he sets down four things following upon the baptism. And one should know that just as Christ in his baptism gave an example of baptizing others, so in the things which followed he let it be understood that we should pursue baptism. Now, there are four things which follow, namely Christ’s coming out, the opening of heaven, the appearance of the Holy Spirit, and the testimony of the Father.

297. The first is at and Jesus being baptized, immediately came out of the water. And, literally, he says this because the river had deep hollows. Yet by this is signified that those who are baptized ascend through good works. And he says immediately because those baptized in Christ immediately put on Christ; for as many of you as have been baptized in Christ, have put on Christ (Gal 3:27). Likewise, they gain a heavenly inheritance; who according to his great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible (1 Pet 1:3–4); and this is and behold, the heavens were opened. This is not to be understood in a bodily way, but as a vision of the imagination.

298. And behold, the heavens were opened. And this signifies that heaven was closed to the human race by sin; he cast out Adam; and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life (Gen 3:24). It says that he placed a Seraphim, but it was opened by Christ.

But it is asked, why were the heavens opened, since they were always open to him?

And one should say, according to Chrysostom, that the Evangelist speaks according to the common manner of speech, because by the merit of his baptism the heavens were opened to us; just as a king says to a friend who begs a favor on behalf of another, I grant this to you.

And one should know that there three kinds of men who fly up to heaven immediately after death: the baptized, as here; martyrs, behold, I see the heavens opened, and the Son of man standing on the right hand of God (Acts 7:55); and those who carry through with penitence to the end; it is said that the heaven was opened to Peter while he prayed (Acts 10:19).

299. Next, the appearance of the Holy Spirit is set down; hence, and he saw the Spirit of God descending as a dove, and coming upon him. This is what belongs to the baptized, who receives the Holy Spirit into himself; that which is born of the Spirit, is spirit (John 3:6), i.e., is spiritual. And he saw, not by a vision of the imagination, otherwise only he would have seen it, the Spirit of God, i.e., the dove.

And one should know that nothing bodily is said of God according to his own substance, but either by a vision of the imagination, I saw the Lord sitting upon a throne high and elevated (Isa 6:1), or by signification, and the rock was Christ (1 Cor 10:4), or by assumption into the unity of person, the Word was made flesh (John 1:14). But the Holy Spirit is called a dove in none of those ways. That it was not by a vision of the imagination is clear, because the vision was seen commonly by all. It was not by signification, because he had not been visible at first. It was not by an assumption into the unity of person. And therefore it was in a fourth way, which is when some appearance is newly formed for the representation of divine effects, as when the Lord appeared in fire and bramble (Exod 3:2); and in legislation, in lightnings, and thunder (Exod 19:16). Hence the dove was to represent the inflowing of the Holy Spirit; and this is and he saw the Spirit of God descending.

300. Moreover, he appeared in the form of a dove for four reasons. First, owing to its charity; for the dove is an amorous animal. Chrysostom: the servant of the devil also has in pretense all the other gifts which the servant of God has in truth; only the love of the Holy Spirit the unclean spirit cannot imitate. As: open to me, my sister, my love, my dove, my undefiled (Song 5:2). Second, owing to its innocence and simplicity; below, be therefore wise as serpents and simple as doves (Matt 10:16). Third, because the dove has a groan for a song; and the man sanctified by the Holy Spirit should groan because of sins; her bondwomen were led away mourning as doves, murmuring in their hearts (Nah 2:7). Fourth, owing to its fertility. Hence also it was commanded in the law that they offer a dove; and this pertains to the baptized, because that which is born of the Spirit, is spirit (John 3:6).

Descending as a dove. The flowing out of divine gifts from God into any creature whatsoever is always through a descent; because the creature cannot receive them except through a descent into that creature; every best gift, and every perfect gift, is from above, coming down from the Father of lights (Jas 1:17).

301. And coming upon him. Note: a visible sending is always the sign of an invisible sending, and it signifies either a newly received grace or the increase of grace; just as in the apostles, when the Holy Spirit appeared in tongues, it signified the increase of grace. Likewise, such a sending signifies either a grace then made, or a grace made before. Now, in Christ it did not signify a new effect, because he was full of grace and truth from the moment of his conception; but rather the grace which was upon him before was insofar as he was man, not insofar as he was God.

302. Next, when he says, and behold a voice from heaven, saying, the testimony of the Father is set down: this is my beloved Son.

Note that baptism not only makes men spiritual, but even makes them sons of God; he gave them power to be made the sons of God (John 1:12).

And one should know that this voice expressed, as it were, that which the dove signified. Beloved, not like other creatures (Wis 2:13), but as a natural Son; for the Father loves the Son, and shows him all things which he himself does: and greater works than these will he show him, that you may wonder (John 5:20). A Psalm also indicates this: the Lord has said to me: you are my Son, this day have I begotten you (Psalm 2:7).

But since the saints are also loved by him, he adds Son, by which he distinguishes the Son, according to one understanding, from others. In whom I am well pleased. For in whatever someone’s goodness shines out, something in it pleases him, just as a builder pleases himself by his own beautiful work of art, and just as when a man sees his own beautiful image in a mirror. The divine goodness is in each particular creature, but the perfect whole is never present except in the Son and the Holy Spirit; and therefore the whole does not please him except in the Son, who has just as much goodness as the Father; and this is in whom, i.e., I please myself well in him; the Father loves the Son: and he has given all things into his hand (John 3:35).

303. But note that there seems to be a certain contrariety between this Evangelist and the others, because Mark and Luke say, you are my beloved Son (Mark 1:11: Luke 3:22); but Matthew, this is my beloved Son, and they say, in you. But the thought is the same, because when it says, you are, this seems to be said directly to Christ; but he spoke for the sake of the others, because Christ was certain of the Father’s love. And so Matthew expresses the intention of the one speaking, and says, this is. Hence he represents it as though said to the others; so Augustine said.

304. Similarly, it is asked why Matthew and Mark say, in whom, but Luke says, in you. Augustine says that in the Son the Father pleases both himself and men. So because of this, in whom indicates that he pleases himself in men. Hence let him please others for me, i.e., to my honor, because those seeing the Son have glorified the Father. Or according to either sense: in whom I am well pleased, i.e., it pleased me to complete the salvation of men; and this is in you i.e., through you.

305. And note that in this baptism not only the end and fruit is represented, but also the form of baptism, which is **in the name of the Father, and of the Son, and of the Holy Spirit **(Matt 28:19). For the Son was there in the flesh, the Father in the voice, and the Holy Spirit in the form of a dove.

And note that the fact that these manifestations were formed separately does not regard the division of one person’s operation from the rest of the Trinity, since, as the essence is common, so is the operation; but this is said because of a certain appropriation, for the whole Trinity both created the dove and the flesh; but these things are referred back to different persons.