But John stayed him, saying: I ought to be baptized by thee, and comest thou to me?

“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.”

“But John forbad him, saying,.... It appears from hence, that John knew Christ before he baptized him, and before he saw the Spirit descending and abiding on him, Joh 1:33 wherefore that was not a signal, whereby he should first know him but whereby his knowledge of him should be confirmed; which knowledge of him he had, not through his kindred to him, or by any conversation he had with him before, but by immediate, divine revelation: upon which account he "forbad him"; refused to administer the ordinance to him; earnestly entreated that he would not insist upon it; desired to be excused being concerned herein: and this he did, partly lest the people should think Christ was not so great a person as he had represented him to be; yea, that he was one of the penitent sinners John had admitted to his baptism; and chiefly because of the majesty and dignity of Christ's person, who he knew stood in no need of such an outward ordinance; and because of his own unworthiness to administer it to him, as is evident from what follows, I have need to be baptized of thee; not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, was filled with the Holy Ghost from his mother's womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him; when it was his duty and privilege to come to him daily for fresh supplies of grace, and always to trust in him for life and salvation; and comest thou to me? who am of the earth, earthly, when thou art the Lord from heaven; "to me", a poor sinful creature, when thou art the Holy One of God; "to me", who am thy servant, when thou art Lord of all; "to me", who always stand in need of thy grace, when thou art God all sufficient.”

“But John forbade him--rather, "was (in the act of) hindering him," or "attempting to hinder him." saying, I have need to be baptized of thee, and comest thou to me?--(How John came to recognize Him, when he says he knew Him not, see Joh 1:31-34). The emphasis of this most remarkable speech lies all in the pronouns: "What! Shall the Master come for baptism to the servant--the sinless Saviour to a sinner?" That thus much is in the Baptist's words will be clearly seen if it be observed that he evidently regarded Jesus as Himself needing no purification but rather qualified to impart it to those who did. And do not all his other testimonies to Christ fully bear out this sense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the beautiful spirit in which it was borne--"Lord, must I baptize Thee? Can I bring myself to do such a thing?"--reminding us of Peter's exclamation at the supper table, "Lord, dost Thou wash my feet?" while it has nothing of the false humility and presumption which dictated Peter's next speech. "Thou shall never wash my feet" (Joh 13:6, Joh 13:8).”