Matthew 3:14

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

In this verse is contained person, place, time, and office. Time, in the word, "Then."

That is, when He was thirty years old, shewing 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.

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.

"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.

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."

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.

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.

The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for us. [ed. note: This is the doctrine of S. Austin, in Joan. iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke ii, 83, &c. &c. vid. Pusey on Baptism, p. 279. ed. 2] 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.

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.

Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

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.

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

But since John's baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ's coming to the Jordan to have been on this account, John cried to Him, "I have need to be baptized of Thee, and comest Thou to me?" As if he had said,

That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven.

John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man.

Beautifully said is that "now," to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, "Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood."

In this he shews that Christ after this baptized John; which is expressly told in some apocryphal books. [ed. note: Apocryphis ap. Aquin. in secretioribus libris, in the present text of Pseudo-Chrys ost. The same opinion is imputed to S. Gregory Naz. S. Austin, &c. but apparently without reason, vid. Tillemont Memoirs St. Joan. B. note 7. It was an objection familiar with the heretics whether the Apostles were baptized, vid. Tertull. in Bapt. 12] Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for "so it becometh us to fulfil all righteousness." Not that by being baptized He fulfils all righteousness, but "so," in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, "All things that Jesus began both to do and to teach." [Acts 1:1] Or thus, "all righteousness," according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.

"Righteousness;" but he adds neither "of the Law;" nor "of nature," that we may understand it of both.

Or thus; "It becometh us to fulfil all righteousness," that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, "then he suffered Him," that is, at last consented to baptize Him.

After these there were not wanting a Marcus and a Colarbasus, composing a novel heresy out of the Greek alphabet. For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.” 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 περιστερά, ( peristera ), it has in itself this number DCCCI. These men run through their Ω, Ψ, Χ, Φ, Υ, Τ, through the whole alphabet, indeed, up to Α and Β, and compute ogdoads and decads. So we may grant it useless and idle to recount all their trifles. …

How many, therefore, are the pleas of nature, how many the privileges of grace, how many the solemnities of discipline, the figures, the preparations, the prayers, which have ordained the sanctity of water? First, indeed, when the people, set unconditionally free, escaped the violence of the Egyptian king by crossing over through water , it was water that extinguished the king himself, with his entire forces. What figure more manifestly fulfilled in the sacrament of baptism? The nations are set free from the world by means of water , to wit: and the devil, their old tyrant, they leave quite behind, overwhelmed in the water . Again, water is restored from its defect of “bitterness” to its native grace of “sweetness” by the tree of Moses. That tree was Christ, restoring, to wit, of Himself, the veins of sometime envenomed and bitter nature into the all-salutary waters of baptism. …

4. As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon. And not only did He approach John as Lord without royal retinue; but even like a mere man, and one involved in sin, He bent His head to be baptized by John. Wherefore John, on seeing so great a humbling of Himself, was struck with astonishment at the affair, and began to prevent Him, saying, as ye have just heard, “I have need to be baptized of Thee, and comest Thou to me?” What doest Thou, O Lord? Thou teachest things not according to rule. …

O ye who are the friends of Christ, and the friends of the stranger, and the friends of the brethren, receive in kindness my speech to-day, and open your ears like the doors of hearing, and admit within them my discourse, and accept from me this saving proclamation of the baptism of Christ, which took place in the river Jordan, in order that your loving desires may be quickened after the Lord, who has done so much for us in the way of condescension. For even though the festival of the Epiphany of the Saviour is past, the grace of the same yet abides with us through all. Let us therefore enjoy it with insatiable minds; for insatiate desire is a good thing in the case of what pertains to salvation, yea, it is a good thing. Come therefore, all of us, from Galilee to Judea, and let us go forth with Christ; for blessed is he who journeys in such company on the way of life. …

Now, those who were baptized in the baptism of John, by whom Christ was Himself baptized, were not regenerated; but they were prepared through the ministry of His forerunner, who cried, “Prepare ye the way of the Lord,” for Him in whom only they could be regenerated. For His baptism is not with water only, as was that of John, but with the Holy Ghost also; so that whoever believes in Christ is regenerated by that Spirit, of whom Christ being generated, He did not need regeneration. Whence that announcement of the Father which was heard after His baptism, “This day have I begotten Thee,” referred not to that one day of time on which He was baptized, but to the one day of an unchangeable eternity, so as to show that this man was one in person with the Only-begotten. …

Chapter 13. 15. For the Lord Jesus might, if He had so thought fit, have given the power of His baptism to some one or more of His chief servants, whom He had already made His friends, such as those to whom He says, "Henceforth I call you not servants, but friends;" that, as Aaron was shown to be the priest by the rod that budded, so in His Church, when more and greater miracles are performed, the ministers of more excellent holiness, and the dispensers of His mysteries, might be made manifest by some sign, as those who alone ought to baptize. But if this had been done, then though the power of baptizing were given them by the Lord, yet it would necessarily be called their own baptism, as in the case of the baptism of John. …

30. Matthew then continues his narrative in the following terms: “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering, said unto him, Suffer it to be so now; for thus it becometh us to fulfil all righteousness. Then he suffered Him.” The others also attest the fact that Jesus came to John. The three also mention that He was baptized. But they omit all mention of one circumstance recorded by Matthew, namely, that John addressed the Lord, or that the Lord made answer to John.

32. Again, the account of the dove given in the Gospel according to John does not mention the time at which the incident happened, but contains a statement of the words of John the Baptist as reporting what he saw. In this section, the question rises as to how it is said, “And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Spirit.” For if he came to know Him only at the time when he saw the dove descending upon Him, the inquiry is raised as to how he could have said to Him, as He came to be baptized, “I ought rather to be baptized of Thee.” For the Baptist addressed Him thus before the dove descended. …

1. The lesson of the Gospel hath set before me a subject whereof to speak to you, beloved, as though by the Lord’s command, and by His command in very deed. For my heart hath waited for an order as it were from Him to speak, that I might understand thereby that it is His wish that I should speak on that which He hath also willed should be read to you. Let your zeal and devotion then give ear, and before the Lord our God Himself aid ye my labour. For we behold and see as it were in a divine spectacle exhibited to us, the notice of our God in Trinity, conveyed to us at the river Jordan. …

14. But that you may know, my brethren, that not from a necessity of any chain of sin did the Lord come to this John, as the other evangelists say when the Lord came to him to be baptized, John himself said, “Comest Thou to me? I have need to be baptized of Thee.” What did He reply to him? “Suffer it to be so now: let all righteousness be fulfilled?” What meaneth this, “let all righteousness be fulfilled”? I came to die for men, have I not to be baptized for men? What meaneth “let all righteousness be fulfilled”? Let all humility be fulfilled. What then? Was not He to accept baptism from a good servant who accepted suffering at the hands of evil servants? Give heed then. …

2. Did John hear this that he might know Him whom he had not known, or that he might more fully know Him whom he had already known? For if he had been entirely ignorant of Him, he would not have said to Him when He came to the river to be baptized, “I have need to be baptized of Thee, and comest Thou to me?” He knew Him therefore. But when did the dove descend? When the Lord had been baptized, and was ascending from the water. But if He who sent Him said, “Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He which baptizeth with the Holy Ghost,” and he knew Him not, but when the dove descended he learned to know Him, and the time at which the dove descended was when the Lord was going up from the water; but John had known the Lord, when the Lord came to him to the water: it is made plain to us that John after a manner knew, and after a manner did …

7. Mark, brethren; before our Lord Jesus Christ came to His baptism (for it was after the baptism that the dove descended, whereby John recognized something that was peculiar to Him, since he was told, “Upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He that baptizeth with the Holy Ghost”), John knew that He it was that baptizeth with the Holy Ghost; but that it should be with this peculiarity, that the authority should not pass from Him to another, notwithstanding He confers it, this is what he learnt there. …