Matteo 3:13 Commento

At the start of this chapter, concerning the baptism of John, begins the gospel (Mar 1:1); what went before is but preface or introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Act 1:22, beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star - John the Baptist (Mat 3:1). 1. The doctrine he preached (Mat 3:2). 2. The fulfilling of the scripture in him (Mat 3:3). 3. His manner of life (Mat 3:4). 4. The resort of multitudes to him, and their submission to his baptism (Mat 3:5, Mat 3:6). 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (Mat 3:7-10), and so to bring them to Christ (Mat 3:11, Mat 3:12). II. The more glorious shining forth of the Sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John (Mat 3:13-15). 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven (Mat 3:16, Mat 3:17).

Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold, the Sun of righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there where John was baptizing; for to him resorted those who waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way, in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek. Now in this story of Christ's baptism we may observe, I. How hardly John was persuaded to admit of it, Mat 3:14, Mat 3:15. It was an instance of Christ's great humility, that he would offer himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ began to preach, he preached humility, preached it by his example, preached it to all, especially the young ministers. Christ was designed for the highest honours, yet in his first step he thus abases himself. Note, Those who would rise high must begin low. Before honour is humility. It was a great piece of respect done to John, for Christ thus to come to him; and it was a return for the service he did him, in giving notice of his approach. Note, Those that honour God he will honour. Now here we have, 1. The objection that John made against baptizing Jesus, Mat 3:14. John forbade him, as Peter did, when Christ went about to wash his feet, Joh 13:6, Joh 13:8. Note, Christ's gracious condescensions are so surprising, as to appear at first incredible to the strongest believers; so deep and mysterious, that even they who know his mind well cannot soon find out the meaning of them, but, by reason of darkness, start objections against the will of Christ. John's modesty thinks this an honour too great for him to receive, and he expresses himself to Christ, just as his mother had done to Christ's mother (Luk 1:43); Whence is this to me, that the mother of my Lord should come to me? John had now obtained a great name, and was universally respected: yet see how humble he is still! Note, God has further honours in reserve for those whose spirits continue low when their reputation rises. (1.) John thinks it necessary that he should be baptized of Christ; I have need to be baptized of thee with the baptism of the Holy Ghost, as of fire, for that was Christ's baptism, Mat 3:11. [1.] Though John was filled with the Holy Ghost from the womb (Luk 1:15), yet he acknowledges he had need to be baptized with that baptism. Note, They who have much of the Spirit of God, yet, while here, in this imperfect state, see that they have need of more, and need to apply themselves to Christ for more. [2.] John has need to be baptized, though he was the greatest that ever was born of woman; yet, being born of a woman, he is polluted, as others of Adam's seed are, and owns he had need of cleansing. Note, The purest souls are most sensible of their own remaining impurity, and seek most earnestly for spiritual washing. [3.] He has need to be baptized of Christ, who can do that for us, which no one else can, and which must be done for us, or we are undone. Note, The best and holiest of men have need of Christ, and the better they are, the more they see of that need. [4.] This was said before the multitude, who had a great veneration for John, and were ready to embrace him for the Messiah; yet he publicly owns that he had need to be baptized of Christ. Note, It is no disparagement to the greatest of men, to confess that they are undone without Christ and his grace. [5.] John was Christ's forerunner, and yet owns that he had need to be baptized of him. Note, Even they who were born before Christ in time depended on him, received from him, and had an eye to him. [6.] While John was dealing with others about their souls, observe how feelingly he speaks of the case of his own soul, I have need to be baptized of thee. Note, Ministers, who preach to others, and baptize others, are concerned to look to it that they preach to themselves, and be themselves baptized with the Holy Ghost. Take heed to thyself first; save thyself, Ti1 4:16. (2.) He therefore thinks it very preposterous and absurd, that Christ should be baptized by him; Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at. 2. The overruling of this objection (Mat 3:15); Jesus said, Suffer it to be so now. Christ accepted his humility, but not his refusal; he will have the thing done; and it is fit that Christ should take his own method, though we do not understand it, nor can give a reason for it. See, (1.) How Christ insisted upon it; It must be so now. He does not deny that John had need to be baptized of him, yet he will now be baptized of John. Aphes arti - Let it be yet so; suffer it to be so now. Note, Every thing is beautiful in its season. But why now? Why yet? [1.] Christ is now in a state of humiliation: he has emptied himself, and made himself of no reputation. He is not only found in fashion as a man, but is made in the likeness of sinful flesh, and therefore now let him be baptized of John; as if he needed to be washed, though perfectly pure; and thus he was made sin for us, though he knew no sin. [2.] John's baptism is now in reputation, it is that by which God is now doing his work; that is the present dispensation, and therefore Jesus will now be baptized with water; but his baptizing with the Holy Ghost is reserved for hereafter, many days hence, Act 1:5. John's baptism has now its day, and therefore honour must now be put upon that, and they who attend upon it must be encouraged. Note, They who are of greatest attainments in gifts and graces, should yet, in their place, bear their testimony to instituted ordinances, by a humble and diligent attendance on them, that they may give a good example to others. What we see God owns, and while we see he does so, we must own. John was now increasing, and therefore it must be thus yet; shortly he will decrease, and then it will be otherwise. [3.] It must be so now, because now is the time for Christ's appearing in public, and this will be a fair opportunity for it, See Joh 1:31-34. Thus he must be made manifest to Israel, and be signalized by wonders from heaven, in that act of his own, which was most condescending and self-abasing. (2.) The reason he gives for it; Thus it becomes us to fulfil all righteousness. Note, [1.] There was a propriety in every thing that Christ did for us; it was all graceful (Heb 2:10; Heb 7:26); and we must study to do not only that which behoves us, but that which becomes us; not only that which is indispensably necessary, but that which is lovely, and of good report. [2.] Our Lord Jesus looked upon it as a thing well becoming him, to fulfil all righteousness, that is (as Dr. Whitby explains it), to own every divine institution, and to show his readiness to comply with all God's righteous precepts. Thus it becomes him to justify God, and approve his wisdom, in sending John to prepare his way by the baptism of repentance. Thus it becomes us to countenance and encourage every thing that is good, by pattern as well as precept. Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began first to do, and then to teach; and his ministers must take the same method. Thus Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it. With the will of Christ, and this reason for it, John was entirely satisfied, and then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty. II. How solemnly Heaven was pleased to grace the baptism of Christ with a special display of glory (Mat 3:16, Mat 3:17); Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to confess their sins (Mat 3:6); but Christ, having no sins to confess, went up immediately out of the water; so we read it, but not right: for it is apo tou hudatos - from the water; from the brink of the river, to which he went down to be washed with water, that is, to have his head or face washed (Joh 13:9); for here is no mention of the putting off, or putting on, of his clothes, which circumstance would not have omitted, if he had been baptized naked. He went up straightway, as one that entered upon his work with the utmost cheerfulness and resolution; he would lose no time. How was he straitened till it was accomplished! Now, when he was coming up out of the water, and all the company had their eye upon him, 1. Lo! the heavens were opened unto him, so as to discover something above and beyond the starry firmament, at least, to him. This was, (1.) To encourage him to go on in his undertaking, with the prospect of the glory and joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon. (2.) To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him. 2. He saw the Spirit of God descending like a dove, or as a dove, and coming or lighting upon him. Christ saw it (Mar 1:10), and John saw it (Joh 1:33, Joh 1:34), and it is probable that all the standers-by saw it; for this was intended to be his public inauguration. Observe, (1.) He saw the Spirit of God descended, and lighted on him. In the beginning of the old world, the Spirit of God moved upon the face of the waters (Gen 1:2), hovered as a bird upon the nest. So here, in the beginning of this new world, Christ, as God, needed not to receive the Holy Ghost, but it was foretold that the Spirit of the Lord should rest upon him (Isa 11:2; Isa 61:1), and here he did so; for, [1.] He was to be a Prophet; and prophets always spoke by the Spirit of God, who came upon them. Christ was to execute the prophetic office, not by his divine nature (says Dr. Whitby), but by the afflatus of the Holy Spirit. [2.] He was to be the Head of the church; and the Spirit descended upon him, by him to be derived to all believers, in his gifts, graces, and comforts. The ointment on the head ran down to the skirts; Christ received gifts for men, that he might give gifts to men. (2.) He descended on him like a dove; whether it was a real, living dove, or, as was usual in visions, the representation or similitude of a dove, is uncertain. If there must be a bodily shape (Luk 3:22), it must not be that of a man, for the being seen in fashion as a man was peculiar to the second person: none therefore was more fit than the shape of one of the fowls of heaven (heaven being now opened), and of all fowl none was so significant as the dove. [1.] The Spirit of Christ is a dove-like spirit; not like a silly dove, without heart (Hos 7:11), but like an innocent dove, without gall. The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird of prey, but in the shape of a dove, than which no creature is more harmless and inoffensive. Such was the Spirit of Christ: He shall not strive, nor cry; such must Christians be, harmless as doves. The dove is remarkable for her eyes; we find that both the eyes of Christ (Sol 5:12), and the eyes of the church (Sol 1:15; Sol 4:1), are compared to doves' eyes, for they have the same spirit. The dove mourns much (Isa 38:14). Christ wept oft; and penitent souls are compared to doves of the valleys. [2.] The dove was the only fowl that was offered in sacrifice (Lev 1:14), and Christ by the Spirit, the eternal Spirit, offered himself without spot to God. [3.] The tidings of the decrease of Noah's flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace with God brought by the Spirit as a dove. It speaks God's good will towards men; that his thoughts towards us are thoughts of good, and not evil. By the voice of the turtle heard in our land (Sol 2:12), the Chaldee paraphrase understands, the voice of the Holy Spirit. That God is in Christ reconciling the world unto himself, is a joyful message, which comes to us upon the wing, the wings of a dove. 3. To explain and complete this solemnity, there came a voice from heaven, which, we have reason to think, was heard by all that were present. The Holy Spirit manifested himself in the likeness of a dove, but God the Father by a voice; for when the law was given they saw no manner of similitude, only they heard a voice (Deu 4:12); and so this gospel came, and gospel indeed it is, the best news that ever came from heaven to earth; for it speaks plainly and fully God's favour to Christ, and us in him. (1.) See here how God owns our Lord Jesus; This is my beloved Son. Observe, [1.] The relation he stood in to him; He is my Son. Jesus Christ is the Son of God, by eternal generation, as he was begotten of the Father before all the worlds (Col 1:15; Heb 1:3); and by supernatural conception; he was therefore called the Son of God, because he was conceived by the power of the Holy Ghost (Luk 1:35); yet this is not all; he is the Son of God by special designation to the work and office of the world's Redeemer. He was sanctified and sealed, and sent upon that errand, brought up with the Father for it (Pro 8:30), appointed to it; I will make him my First-born, Psa 89:27. [2.] The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love (Col 1:13); he has lain in his bosom from all eternity (Joh 1:18), had been always his delight (Pro 8:30), but particularly as Mediator, and in undertaking the work of man's salvation, he was his beloved Son. He is my Elect, in whom my soul delights. See Isa 42:1. Because he consented to the covenant of redemption, and delighted to do that will of God, therefore the Father loved him. Joh 10:17; Joh 3:35. Behold, then, behold, and wonder, what manner of love the Father has bestowed on us, that he should deliver up him that was the Son of his love, to suffer and die for those that were the generation of his wrath; nay, and that he therefore loved him, because he laid down his life for the sheep! Now know we that he loved us, seeing he has not withheld his Son, his only Son, his Isaac whom he loved, but gave him to be a sacrifice for our sin. (2.) See here how ready he is to own us in him: He is my beloved Son, not only with whom, but in whom, I am well pleased. He is pleased with all that are in him, and are united to him by faith. Hitherto God had been displeased with the children of men, but now his anger is turned away, and he has made us accepted in the Beloved, Eph 1:6. Let all the world take notice, that this is the Peace-maker, the Days-man, who has laid his hand upon us both, and that there is no coming to God as a Father, but by him as Mediator, Joh 14:6. In him our spiritual sacrifices are acceptable, for his the Altar that sanctifies every gift, Pe1 2:5. Out of Christ, God is a consuming Fire, but, in Christ, a reconciled Father. This is the sum of the whole gospel; it is a faithful saying, and worthy of all acceptation, that God has declared, by a voice from heaven, that Jesus Christ is his beloved Son, in whom he is well pleased, with which we must by faith cheerfully concur, and say, that he is our beloved Saviour, in whom we are well pleased.

In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Luk 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Luk 1:13. He is called by some of the Jewish writers (m), John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mat 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him "John", who is surnamed , "the Baptist"; and Ben Gorion having spoken of him, says (o), this is that John who , "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned, in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Jos 15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that "they do not bring up small cattle in the land of Israel, but they bring them up , "in the wilderness which is in Judea".'' The Jews have an observation (q) of many things coming from the wilderness; "the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'' So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Luk 3:23 an age in which ecclesiastical persons entered into service, Num 4:3. It was indeed, as Luke says, Luk 3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests. (m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2. (q) Shirhashirim Rabba, fol. 13. 3.

Then cometh Jesus,.... That is, when John had been some time preaching the doctrine of repentance, and administering the ordinance of baptism; for which, time must be allowed, since he went into all the country about Jordan, and preached unto them, and baptized such large numbers: very probably it might be six months from his first entrance on his ministry; since there was this difference in their age, and so might be in their baptism and preaching. Now when John had given notice of the Messiah's coming, and so had prepared his way; had declared the excellency of his person, the nature of his work, and office, and had raised in the people an expectation of him, then cometh Jesus from Galilee; from Nazareth of Galilee, Mar 1:9 where he had lived for many years, as the Jews (q) themselves own; in great obscurity, in all obedience to God, in subjection to his parents, exercising a conscience void of offence towards God and man, and employing his time in devotion and business: from hence he came to Jordan to John, who was baptizing there; which shows the great humility of Christ, who comes to John, and does not send for him, though John was his servant, and he was his Lord and Master; and also his cheerful and voluntary subjection to the ordinance of baptism, since of himself, of his own accord, he took this long and fatiguing journey; for Nazareth, according to David de Pomis (r), was three days journey from Jerusalem, though somewhat nearer Jordan; the end and design of his coming was to be baptized of him. It may reasonably be inquired what should be Christ's view in desiring to be baptized; it could not be to take away original or actual sin, since he had neither; nor has baptism any such efficacy to do this, in those who have either or both: but, it was to show his approbation of John's baptism, and to bear a testimony of it, that it was from heaven; and also that he himself might receive a testimony both from heaven, and from John, that he was the Son of God and true Messiah, before he entered upon his public ministry, into which he was in some measure initiated and installed hereby; and moreover, to set an example to his followers, and thereby engage their attention and subjection to this ordinance; and, in a word, as he himself says, to fulfil all righteousness. (q) Toldos Jesu, p. 6. (r) Tzemach David, fol. 141. 2.

Behold, the mother of our Lord and His brethren said to Him, John Baptist baptizes for the remission of sins; let us go and be baptized by him. But He said to them, what sin have I committed that I should go and be baptized by him? Unless, haply, the very words which I have said are only ignorance.

In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.

This is the water which flowed continuously down for the people from the "accompanying rock; "for if Christ is "the Rock," without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

By this act Jesus showed himself to be “meek and lowly in heart,” coming to those inferior to him, doing all that followed in order to humble himself and become obedient “unto death.” It is not always the case that the one who baptizes is greater than the one who is baptized. Ananias was not greater than Paul. And while Philip baptized, Peter gave the Spirit through the laying on of hands.

In Jesus Christ we behold a complete man. Thus in obedience to the Holy Spirit the body he assumed fulfilled in him every sacrament of our salvation. He came therefore to John, born of a woman, bound to the law and made flesh through the Word. Therefore there was no need for him to be baptized, because it was said of him: “He committed no sin.” And where there is no sin, the remission of it is superfluous. It was not because Christ had a need that he took a body and a name from our creation. He had no need for baptism. Rather, through him the cleansing act was sanctified to become the waters of our immersion.

(Ambrosiaster. Serm. x. 5.) Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, Jordan, was driven backwards; (Ps. 114:3.) before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin.

(Hom. x. 1.) Because after His baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.

With the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered; why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.

(Verse 13, 14.) Then Jesus came from Galilee to the Jordan to John to be baptized by him. But John tried to prevent him, saying: I need to be baptized by you, and you come to me? But Jesus answered and said to him: The Savior accepted baptism from John for three reasons. First, to fulfill all righteousness and humility of the Law, because he was born as a human. Second, to confirm the baptism of John with his own baptism. Third, as Jordan sanctified the waters, by the descent of the dove, the Holy Spirit would show forth the coming in the baptism of believers.

For three reasons the Savior accepted baptism from John. First, because he was born a man, that he might fulfill all justice and humility of the law. Second, that by his baptism he might confirm John’s baptism. And third, that by sanctifying the waters of the Jordan through the descent of the dove, he might show the Holy Spirit’s advent in the baptism of believers.

Also that by being Himself baptized, He might sanction the baptism of John.

(non occ. cf. Ambrosiast. Serm. xii. 4.) The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for ush. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ's blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour's baptism, hath filled the basins of all pools, and the courses of all fountains. (in Joann. Tract. v. 3.) He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.

Many raise the question, What in fact was the nature of this baptism with which the Lord was baptized? What did it amount to, the baptism of our Lord and Savior Jesus Christ, who, for the sake of the salvation of all, became human? As such he was to show himself to be the beginning of a certain paradoxical life on account of which he is called Adam, since for Adam’s sake and for the rest of those who have arisen from Adam he becomes the beginning of everlasting life, in the same way that Adam was the original of this temporary and mortal life. This Jesus, I say, recapitulated in himself everything that pertains to our salvation. For just as he both died and rose again, we also shall do so, in the same way. Since necessarily we were to be symbolically transferred from this present life by baptism and settled in that life which is to come, he saw to it that this baptism should be fulfilled first of all in himself. In his providential dispensation of things, he had received, before all others, this baptism of adoption which is by water and the Spirit. He thereby showed this baptism to be great and honorable, in that he himself, first of all, truly accepted it. Moreover, he himself identified himself with that part of society outside the law of grace, in which we also take part. For it was fitting that the Lord, in humility of spirit, should become subject both to the prophet and Baptist, like a common person from among the people. He was baptized that he might hallow the waters and bestow upon us, through the basin, regeneration and adoption and remission of sins and all the other blessings that came to us through baptism, prefiguring them in himself. As God, however, he is the One “who takes away the sin of the world,” and as such he has no need of baptism.

Then, that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught. He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it.

In this verse is contained person, place, time, and office. Time, in the word Then. The Persons are described in the words, came Jesus to John; that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, from Galilee to Jordan. Galilee means 'transmigration.' Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means 'descent.' The office to be performed; that He might be baptized of him; not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.

That is, when He was thirty years old, showing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him. Jesus is pure, yet He is baptized in order to wash us, and to show us that if we intend to be baptized we must first be cleansed. Otherwise we might stain our baptism, being easily sullied afterwards because of our evil habits. John forbade Him so that those who saw the baptism would not think that Christ was being baptized unto repentance like one of the multitude. Saying, It is I that needeth to be baptized of Thee. The Forerunner was in need of cleansing by the Lord; for as he was descended from Adam, he too carried with him the stain of disobedience. But when Christ took flesh, He cleansed all mankind. And comest Thou to me? John did not dare to say, "Art Thou baptized by me?" but "Comest Thou to me?" such reverence did he have for the Lord.

(non occ.) Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.

Earlier the evangelist introduced John baptizing, now he introduces Christ coming to John's baptism. In regard to this he does two things: first, he mentions things which preceded the baptism; secondly, those which followed. In regard to the first, four things are mentioned: first, the marvelous humility of Christ; secondly, reverence for his humility; thirdly, Christ's response to this reverence; fourthly, John consents to this response. In regard to the first, four things are mentioned: the time, the person, places and the service. The time, when he says, "Then," i.e., John having his own light. For as the sun rises, when the morning star is still visible, so Christ, when John was preaching and baptizing (Lk 3:21); "Do you bring forth the morning star in its season and make the evening star rise over the face of the earth?" (Jb 38:32). Or "Then," when Christ was in his thirtieth year (Lk 3:23), to give us to understand that one should not assume the office of preaching or prelacy before the perfect age. Or "Then," when in conformity with the course of other men 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 established under the Law, and so that the Jews would have no cause for scandal, because he did not come to abolish the Law (Mt 5:17). But it could seem to someone that Christ would have ended the Law, because he could not fulfill it; and therefore, he wished to observe it for a long time. That is why he was not baptized so soon. The persons are mentioned, when he says, "Christ came to John," the Lord to the servant, the Creator to the creature: "Learn of me, because I am meek and humble of heart" (Mt 11:29). The places, "from Galilee." These places befit those baptized, because Galilee signifies transmigration. For it behooves the baptized to transmigrate from vices to virtues: "Put away all malice and all guile and insincerity and envy and all slander" (1 Pt 2:1). Also, "to the Jordan," which is interpreted descent and signifies humility, which ought to be in the one to be baptized in order to receive grace: "He gives his grace to the humble" (Jas 4:6). The office is mentioned, "to be baptized." God willed to be baptized by John for four reasons: first, to defend John's baptism, because some were speaking ill of it (Mt 21:24). Secondly, that by his touch he might consecrate all water; and therefore, baptism is said to be made from the fountains of the Savior: "You will draw water joyfully from the fountains of the Savior" (Is 12:3). Thirdly, to demonstrate the true condition of man in himself, because, as he was "in the likeness of the flesh of sin" (Rom 8:3), so he willed to be cleansed as though a sinner. Fourthly, to place on others the necessity of being baptized, for he willed first to observe the things he imposed on others: "Jesus began to do and to teach" (Acts 1:1), contrary to those of whom it is said below (23:4): "They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with a finger."

PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12) In those days--of Christ's secluded life at Nazareth, where the last chapter left Him. came John the Baptist, preaching--about six months before his Master. in the wilderness of Judea--the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.

BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him--Moses rashly anticipated the divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for forty years more (Exo 2:11, &c.). Not so this greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His public work, and calmly awaiting the time appointed of the Father. Now it had arrived; and this movement from Galilee to Jordan is the step, doubtless, of deepest interest to all heaven since that first one which brought Him into the world. Luke (Luk 3:21) has this important addition--"Now when all the people were baptized, it came to pass, that Jesus being baptized," &c.--implying that Jesus waited till all other applicants for baptism that day had been disposed of, ere He stepped forward, that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass "whereon yet never man sat" (Luk 19:30), and lay in a sepulchre "wherein was never man yet laid" (Joh 19:41), so in His baptism, too. He would be "separate from sinners."