Then cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him.

“(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.”

“(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.”

“Above, the Evangelist introduced John baptizing; now he introduces Christ coming to the baptism of John. And concerning this he does two things. First he sets down the things that preceded the baptism; second, the things that followed upon the baptism, at the words but Jesus, having been baptized. Concerning the first, four things are set down. First, Christ's wondrous humility; second, the admiration at that humility; third, Christ's satisfaction given to that admiration; fourth, John's consent to that satisfaction. The second is at but John was preventing him; the third at but Jesus, answering; the fourth at then he permitted him. Concerning the first, four things are set down: the time, the persons, the places, and the office. The time, when he says then, namely, while John still had his own light. For just as the sun rises while Lucifer still appears, so did Christ while John was preaching and baptizing, Luke 3:21. Job 38:32: "Canst thou bring forth Lucifer in its time, and make the evening star to rise upon the children of the earth?" Or then, when Christ was in his thirtieth year, Luke 3:23, so as to give one to understand that no one ought to take up the office of preaching and of prelacy before a mature age. Or then, when according to the course of others he could have committed many sins. Hence he did not wish to be baptized at once, but for a long time kept the law, as one placed under the law, and so that the Jews might have no occasion for scandal, since he did not come to dissolve the law, below 5:17. But it might seem to someone that Christ delayed being baptized because he could not have fulfilled the law; and this is why he wished to observe it for so long, and why he was not baptized so quickly. The persons are set down when it is said Jesus came to John — the Lord to the servant, the Creator to the creature; below 11:29: "Learn from me, because I am meek and humble of heart." The places, from Galilee. These things agree mystically with the baptized, because Galilee signifies a passing-over: for it is fitting that the baptized pass over from vices to virtues; 1 Peter 2:1: "Laying away all malice, and all guile, and dissimulations, and envies, and all detractions." Likewise, into the Jordan. Jordan is interpreted as descent, and signifies the humility that ought to be present in the one being baptized so that grace may be received; James 4:6: "But to the humble he giveth grace." The office is set down, that he might be baptized. God willed to be baptized by John for four reasons. First, so that the baptism of John might be preserved in honor, because some were disparaging it, below 21:24. Second, so that by his touch he might consecrate all water; and therefore baptism is said to be made from the fountains of the savior; Isaiah 12:3: "You shall draw waters with joy out of the saviour's fountains." Third, so that he might demonstrate in himself the true condition of man, because just as he was in the likeness of sinful flesh, Romans 8:3, so he willed to be cleansed as though a sinner. Fourth, so that he might impose upon others the necessity of being baptized: for he wished first to keep what he imposed; Acts 1:1: "Jesus began to do and to teach," against those of whom it is said below, 23:4: "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." Next the admiration is set down. And note three things. For first John refuses the honor offered to him; second he confesses his own humility; third his own weakness. The second is at but John was preventing him; Ecclesiasticus 7:4: "Seek not of man the leadership, nor of a king the seat of honor." The third is at I ought to be baptized by thee. For he knew that Christ baptized inwardly; and therefore he speaks of being baptized, that is, cleansed from original sin — so says the Gloss. But against this, one might object, since John was sanctified in the womb. But it must be said that before the coming of Christ some were in a certain way cleansed as to the infection of the person, through circumcision and the like; but as to guilt and the infection of the whole nature, no one was cleansed before the passion of Christ. And comest thou to me? Psalm 138:6: "Thy knowledge is become wonderful to me: it is high, and I cannot reach to it." Next Christ's satisfaction is set down. Note that John had done one thing, in that he was preventing him; and he had said two things: I ought to be baptized by thee, and comest thou to me? And yet Christ did not answer to the one, namely to this: I by thee; but he answered to that which he was preventing, whence: suffer it to be so now. And he says now, because, according to Chrysostom, John was afterward baptized by Christ, not only with the baptism of the spirit, but also of water. Or suffer it to be so now, he says this because John was afterward baptized with the baptism of the Holy Spirit. Or suffer it to be so now, that I may be baptized with the baptism of water, because I have another baptism with which to be baptized, namely the baptism of the passion; Luke 12:50: "I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished?" And with this baptism too John was baptized by Christ, inasmuch as he died for justice, which is the same as to die for Christ. Or suffer it to be so now, meaning: while I bear the form of a servant, let me fulfill the office of humility; because when I shall appear glorious, then I will baptize thee with the baptism of glory. Next Christ answers the admiration, and says thus: for so it becometh us to fulfil all justice. Which is expounded in three ways. First, thus it becometh us to fulfil all justice, namely through baptism: for it was to come to pass that Christ would fulfill all justice, both of the law and of nature; but he willed to fulfill it by this way, because without baptism it is not fulfilled; John 3:3: "Unless a man be born again, he cannot see the kingdom of God," etc. Remigius expounds it thus: thus it becometh us to fulfil all justice — it becomes me to give an example of this sacrament, in which the fullness of all justice is given, because the fullness of grace and of the other virtues is given; Psalm 64:10: "The river of God is filled with water," namely of graces. Or thus: thus it becometh us etc., that is, it becomes me to have perfect humility. The first degree is not to prefer oneself to an equal, and to subject oneself to a greater, which indeed is a matter of necessity. The second, when one subjects oneself to an equal. But the perfect degree is when a superior subjects himself to an inferior: and this is thus it becometh us etc., that is, to fulfill perfect humility. But since there was such a contest of wills between them, Christ prevailed. Hence then he permitted him, etc., that is, he permitted that he be baptized by him. The Gloss: true humility is that which obedience does not forsake; for to resist stubbornly belongs to pride. 1 Kings 15:23: "As the sin of witchcraft, is to rebel," that is, to refuse to acquiesce; for thus are Jeremiah and Moses praised, who in the end gave their consent. Next, when it says but Jesus, having been baptized, forthwith came out of the water, four things consequent upon the baptism are set down. And it should be known that just as Christ in his own baptism gave an example of baptizing for others, so in the things following upon the baptism he gave us to understand what we should follow after. Now there are four consequent things, namely the ascent of Christ, the opening of heaven, the appearance of the Holy Spirit, and the declaration of the Father. The first is at but Jesus, having been baptized, forthwith came out of the water. And to the letter this is said because the river had deep channels. In this, however, it is signified that those who are baptized ascend by good works. And he says forthwith, because those baptized immediately put on Christ in Christ; Galatians 3:27: "For as many of you as have been baptized in Christ, have put on Christ." Likewise they obtain a heavenly inheritance; 1 Peter 1:3: "He hath regenerated us unto a lively hope... unto an inheritance incorruptible": and this is and the heavens were opened. This is not to be understood corporeally, but by an imaginary vision. And the heavens were opened to him. And this signifies that heaven had been closed to the human race through sin; Genesis 3:24: "And he placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life." It is said that he placed the Seraphim, but it was opened through Christ. But it is asked, why were the heavens opened to him, since they had always been open to him? And it must be said, according to Chrysostom, that the Evangelist speaks according to the common manner of speaking, because by the merit of his baptism the heavens were opened to us: just as a king, when a friend of his asks a favor on behalf of another, says: I grant this to you. And it should be known that there are three kinds of men who fly straight to heaven immediately after death: those baptized, as here; martyrs, whence Acts 7:56: "Behold, I see the heavens opened, and the Son of man standing on the right hand of God"; and those who have completed penance, of whom it is said, Acts 10:19, that to Peter praying heaven was opened. 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 is fitting for the baptized, who receive the Holy Spirit into themselves; John 3:6: "That which is born of the Spirit, is spirit," that is, is spiritual. And he saw — not by an imaginary vision, otherwise he alone would have seen it — the Spirit of God, that is, the dove. And it should be known that nothing corporeal is said of God according to his substance, but either through an imaginary vision, Isaiah 6:1: "I saw the Lord sitting upon a throne high and elevated," etc., or through signification, 1 Corinthians 10:4: "And the rock was Christ," or through assumption into the unity of the person, John 1:14: "The Word was made flesh." But in none of these ways is the Holy Spirit called a dove. That it is not by an imaginary vision is clear, because it was seen commonly by all. Not by signification, because it had not previously existed as such. Not by assumption into the unity of the person. And therefore there is a fourth way, which is when some species is newly formed for the representation of divine effects, as in Exodus 3:2 the Lord appeared in fire and a bush; and in the giving of the law, in lightning and thunder, Exodus 19:16. Hence the dove served to represent the influence of the Holy Spirit: and this is and he saw the Spirit of God descending. Now he appeared in the form of a dove for four reasons. First, on account of charity; for the dove is a loving animal. Chrysostom: "Even the servant of the devil has, in pretense, other gifts which the servant of God has in truth: only the charity of the Holy Spirit can the unclean spirit not imitate." Song of Songs 5:2: "Open to me, my sister, my love, my dove, my undefiled." Second, on account of innocence and simplicity; below 10:16: "Be ye therefore wise as serpents, and simple as doves." Third, because it has a moaning in place of song; and man, sanctified through the Holy Spirit, ought to groan for his sins; Nahum 2:7: "And her handmaids led her away mourning, as doves." Fourth, on account of fecundity. Whence also it was commanded in the law that they should offer a dove: and this befits the baptized, because, as John 3:6 says, "that which is born of the Spirit, is spirit." Descending as a dove. The emanation of divine gifts from God into any creature whatsoever is always by way of descent, because a creature cannot receive except by a descent into it; James 1:17: "Every best gift, and every perfect gift, is from above, coming down from the Father of lights." And coming upon him. Note: a visible mission is always a sign of an invisible mission, and it signifies either grace newly received or an increase of grace: just as in the apostles, when the Holy Spirit appeared in tongues, it signified an increase of grace. Likewise such a mission signifies either grace then made, or grace made before. In Christ, however, it did not signify a new effect, because from the instant of his conception he was full of grace and truth; but the grace which then rested upon him was so inasmuch as he was man, not inasmuch as he was God. Next, when it says and behold a voice from heaven, saying, the declaration of the Father is set down: this is my beloved Son. Note that baptism makes men not only spiritual, but also sons of God; John 1:12: "He gave them power to be made the sons of God." And it should be known that this voice, as it were, expresses that which the dove signified. Beloved — not as other creatures are, Wisdom 2:13, but as a natural son; John 5:20: "For the Father loveth the Son, and sheweth him all things which himself doth: and greater works than these will he shew him, that you may wonder." This is also signified by Psalm 2:7: "The Lord hath said to me: Thou art my son, this day have I begotten thee." But because the saints too are loved by him, he adds Son, by which he distinguishes the Son, according to one understanding, from the others. In whom I am well pleased. For in whomever the good of someone shines forth, in that one something is pleasing to himself, just as a craftsman is pleased with himself in his own beautiful work, and as when a man sees his own beautiful image in a mirror. The divine goodness is present in every particular creature; but it is never wholly perfect except in the Son and the Holy Spirit; and therefore the whole is not pleasing to himself except in the Son, who has as much of goodness as the Father: and this is in whom, that is, I am well pleased in myself in him; John 3:35: "The Father loveth the Son: and he hath given all things into his hand." But note that a certain contrariety seems to exist between this Evangelist and the others, because Mark 1:11 and Luke 3:22 say, "Thou art my beloved son"; but Matthew says, "This is my beloved son," and, "in whom." But the meaning is the same, because what is said, thou art, seemed to be said directly to Christ; but he said it on account of others, because Christ was certain of the Father's love. And therefore Matthew expressed the intention of the one speaking, and says this is, etc. Hence he shows it to have been said, as it were, to others; thus said Augustine. Likewise it is asked, why do Matthew and Mark say in whom I am, while Luke says in thee? Augustine says that the Father is pleased in the Son both in himself and for the sake of men. On account of this, therefore, what is said, in whom, signifies that he is pleased in men. Hence, that he may please others through me, that is, to my honor, because some, seeing the Son, glorified the Father. Or according to both senses: in whom I am well pleased, that is, my pleasure was to fulfill the salvation of men: and this is in thee, that is, through thee. And note that in this baptism there is represented not only the end and the fruit, but also the form of baptism, which is, in the name of the Father, and of the Son, and of the Holy Spirit, below. For the Son was in the flesh, the Father in the voice, the Holy Spirit in the form of a dove. And note that this — that they occurred separately — does not pertain to a division of the operation of the persons of the Trinity, since, just as there is a common essence, so too there is a common operation; but this is said on account of a certain appropriation, because the whole Trinity both created that dove and created the flesh; but these things are referred to the different persons.”

“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.”

“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.”

“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."”

“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.”