Lecture 2
Lectio 2
Christ is baptized
Christus baptizatus
3:13 Then Jesus came from Galilee to the Jordan, unto John, to be baptized by him. [n. 288]
3:13 Tunc venit Iesus a Galilaea in Iordanem ad Ioannem, ut baptizaretur ab eo; [n. 288]
3:14 But John prevented him, saying: I ought to be baptized by you, and you come to me? [n. 292]
3:14 Ioannes autem prohibebat eum dicens: ego a te debeo baptizari, et tu venis ad me? [n. 292]
3:15 And Jesus answering, said to him: suffer it to be so now. For so it becomes us to fulfill all justice. Then he allowed him. [n. 293]
3:15 Respondens autem Iesus dixit ei: sine modo. Sic enim decet nos implere omnem iustitiam. Tunc dimisit eum. [n. 293]
3:16 And Jesus being baptized, immediately came out of the water: and behold, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him. [n. 296]
3:16 Baptizatus autem Iesus, confestim ascendit de aqua: et ecce aperti sunt ei caeli, et vidit Spiritum Dei descendentem sicut columbam, et venientem super se. [n. 296]
3:17 And behold a voice from heaven, saying: this is my beloved Son, in whom I am well pleased. [n. 302]
3:17 Et ecce vox de caelo dicens: hic est Filius meus dilectus, in quo mihi conplacui. [n. 302]
287. Above, the Evangelist introduced John the Baptist; now he introduces Christ, coming to the baptism of John.
287. Supra introduxit Evangelista Ioannem baptizantem, nunc introducit Christum ad baptismum Ioannis venientem:
And concerning this, he does two things:
et circa hoc duo facit.
first, he sets down those things preceding the baptism;
Primo ponit ea quae praecesserunt baptismum;
second, those things following the baptism, at and Jesus, being baptized.
secundo consequentia ad baptismum, ibi baptizatus autem Iesus.
Concerning the first, he sets down four things:
Circa primum ponuntur quatuor.
first, the marvelous humility of Christ;
Primo mira Christi humilitas;
second, the astonishment at this humility;
secundo humilitatis admiratio;
third, Christ’s satisfaction of this astonishment;
tertio Christi satisfactio admirationi;
fourth, John agrees to the satisfaction.
quarto Ioannes satisfactioni consentit.
The second is at but John prevented him; the third at and Jesus, answering; the fourth at then he allowed him.
Secundum ibi Ioannes autem prohibebat eum; tertium ibi respondens autem Iesus; quartum ibi tunc dimisit eum.
Concerning the first, he sets down four things: the time, the people, the place, and the office.
Circa primum quatuor ponuntur: tempus, personae, loca et officium.
288. The time, when he says, then, namely when John had his own light. For as the sun shines while the morning star is still visible, so Christ comes while John is preaching and baptizing (Luke 3:21). Can you bring forth the day star in its time, and make the evening star to rise upon the children of the earth? (Job 38:32). Or, then, when Christ was in his thirtieth year (Luke 3:23), that one may be given to understand that one ought not to take up the office of preaching and of leadership before the perfect age. Or, then, when, if he had followed the course of life which others do, he could have committed many sins. Hence he did not wish to be baptized at once, but observed the law for a long time, as though constituted under the law, and so that the Jews would not have a cause for scandal; for he did not come to destroy the law (Matt 5:17). But it could seem to someone that Christ had ended the law, because he had not been able to fulfill the law, and so he willed to observe it for a long time; and this is why he was not baptized so quickly.
288. Tempus, cum dicit tunc, scilicet Ioanne lumen suum habente. Sicut enim sol oritur adhuc apparente lucifero, ita Christus Ioanne praedicante et baptizante, Lc. III, 21. Iob XXXVIII, 32: numquid producis Luciferum in tempore suo, et vesperum super fines terrae consurgere facis? Vel tunc quando Christus fuit in trigesimo anno, Lc. III, 23, ut daret intelligi quod officium praedicationis, et praelationis non debet aliquis sumere ante perfectam aetatem. Vel tunc quando secundum cursum aliorum multa peccata poterat perpetrasse. Unde noluit statim baptizari, sed multo tempore legem servavit, quasi constitutus sub lege, et ut Iudaei non haberent causam scandali, quia non venit solvere legem, infra V, 17. Sed posset alicui videri, quod ideo Christus terminasset legem, quia non potuisset legem implere; et ideo voluit diu observare; et ideo non ita cito baptizatus est.
289. The persons are set down when he says, then Jesus came . . . unto John, the Lord to the servant, the Creator to the creature; below, learn from me, because I am meek, and humble of heart (Matt 11:29).
289. Ponuntur personae, cum dicitur venit Iesus ad Ioannem, Dominus ad servum, Creator ad creaturam; infra XI, 29: discite a me, quia mitis sum et humilis corde.
290. The place, from Galilee. This fits mystically with having been baptized, because Galilee signifies ‘transmigration’: for it is necessary that those who are baptized transmigrate from vices to virtues; wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions (1 Pet 2:1).
290. Loca a Galilaea. Ista mystice conveniunt baptizatis, quia Galilaea significat ‘transmigrationem’: oportet enim baptizatos transmigrare de vitiis ad virtutes; I Petr. II, v. 1: deponentes omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones.
Likewise, to the Jordan. The Jordan is interpreted as ‘descent’, and signifies humility, which the baptized should have in order to obtain grace. And gives grace to the humble (Jas 4:6).
Item, in Iordanem. Iordanis interpretatur ‘descensus,’ et significat humilitatem, quae debet esse in baptizando ad gratiam percipiendam; Iacob. IV, 6: humilibus autem dat gratiam.
291. The office is set down at to be baptized. God willed to be baptized by John for four reasons. First, so that the baptism of John might be preserved, since there were other men detracting from it (Matt 21:24). Second, so that by his touch he might consecrate all the water; and this is why baptism is said to be carried from the fount of the Savior; you will draw waters with joy out of the savior’s fountains (Isa 12:3). Third, that he might point out that he bore the true condition of a man in himself, because as he was made in the likeness of the body of sin (Rom 8:3), so he wished to be cleansed as though a sinner. Fourth, so that he might impose upon others the necessity of baptizing; for he wished first to observe what he imposed; Jesus began to do and to teach (Acts 1:1), contrary to those of whom it is said below, for they bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of their own they will not move them (Matt 23:4).
291. Ponitur officium ut baptizaretur. Deus voluit baptizari a Ioanne quatuor rationibus. Primo ut baptismum Ioannis conservaretur, quia illi aliqui detrahebant, infra XXI, v. 24. Secundo, ut suo tactu totam consecraret aquam; et ideo baptismus dicitur fieri de fontibus Salvatoris; Is. XII, 3: haurietis aquas in gaudio de fontibus salvatoris. Tertio, ut demonstraret in se veram conditionem hominis, quia sicut fuit in similitudinem carnis peccati, Rom. VIII, 3, ita voluit mundari quasi peccator. Quarto, ut aliis imponeret necessitatem baptizandi: prius enim voluit servare quae imposuit; Act. I, 1: coepit Iesus facere et docere, contra illos de quibus infra XXIII, 4: alligant onera gravia et importabilia, et imponunt in humeros hominum: digito autem suo nolunt ea tangere.
292. Next is set down the astonishment.
292. Consequenter ponitur admiratio.
And note three things: first, John refused the honor offered to him; second, he confessed his own humility; third, his own weakness. The second is at but John prevented him; seek not of the Lord a pre-eminence, nor of the king the seat of honor (Sir 7:4). The third is at I ought to be baptized by you.
Et nota tria. Primo enim Ioannes recusat honorem sibi oblatum; secundo confitetur suam humilitatem; tertio suam infirmitatem. Secundum ibi Ioannes autem prohibebat eum; Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris. Tertium ibi ego a te debeo baptizari.
For he knew that he would baptize interiorly; and this is why he says, to be baptized, i.e., to be cleansed from original sin. So says the Gloss.
Cognoscebat enim quod interius baptizaret; et ideo dicit baptizari idest ab originali peccato mundari: ita dicit Glossa.
But against this is the fact that he was sanctified in the womb. But one should say that before Christ’s coming some were in a certain way cleansed, as regards personal infection, through circumcision and suchlike; but as regards the guilt and infection of the whole nature no one was cleansed before the passion of Christ.
Sed contra, quia erat sanctificatus in utero. Sed dicendum quod ante adventum Christi aliqui quodammodo mundati sunt quantum ad infectionem personae per circumcisionem, et huiusmodi; sed quantum ad culpam et infectionem totius naturae nullus mundatus fuit ante passionem Christi.
And you come to me? Your knowledge is become wonderful to me: it is high, and I cannot reach it (Ps 138:6).
Et tu venis ad me? Ps. CXXXVIII, 6: mirabilis facta est scientia tua ex me, confortata est, et non potero ad eam.
293. Next, Christ’s satisfaction is set down. Notice that John had done one thing, because he prevented him; and he had said two things: I ought to be baptized by you, and you come to me? And yet Christ did not respond to the first of those, namely to I ought to be baptized by you, but rather he responded to the fact that he prevented him; hence, suffer it to be so now.
293. Consequenter ponitur Christi satisfactio. Nota quod Ioannes unum fecerat, quia prohibebat; et duo dixerat: ego a te debeo baptizari, et tu venis ad me? Et tamen Christus ad unum non respondit, ad hoc scilicet ego a te; sed respondit ad hoc quod prohibebat: unde sine modo.
And he says, now, because, according to Chrysostom, John was baptized by Christ afterwards, not only with the baptism of wind, but also of water. Or now, he says, because afterwards John was baptized with the baptism of the Holy Spirit. Or now, so that I may be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the passion; and I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished? (Luke 12:50). And John also was baptized by Christ with this baptism, insofar as he died for justice, which is the same as to die for Christ. Or, now, while I bear the form of a slave, fulfill in me the office of humility; because when I will appear in glory, then I will baptize you with the baptism of glory.
Et dicit modo, quia, secundum Chrysostomum, Ioannes postmodum baptizatus est a Christo, non solum baptismo flaminis, sed etiam aquae. Vel sine modo, hoc dicit, quia postmodum baptizatus est Ioannes baptismo Spiritus Sancti. Vel sine modo, ut baptizer baptismo aquae, quia alio baptismo habeo baptizari, scilicet baptismo passionis; Lc. XII, v. 50: baptismo habeo baptizari, et quomodo coarctor usque dum perficiatur? Et isto etiam Ioannes baptizatus est a Christo, inquantum mortuus est pro iustitia, quod idem est quod mori pro Christo. Vel sine modo, quando gero formam servilem, implere me humilitatis officium: quia quando apparebo gloriosus, tunc baptizabo te baptismo gloriae.
294. Next, Christ responds to this astonishment, and says, for so it becomes us to fulfill all justice, which can be explained in three ways. First, so it becomes us to fulfill all justice, namely by baptism; for it was going to happen that Christ would fulfill all justice, both of law and of nature; but he wished to fulfill all justice by this path, because without baptism justice is not fulfilled; amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God (John 3:3).
294. Consequenter respondet Christus admirationi, et dicit sic enim decet nos implere omnem iustitiam. Quod exponitur tripliciter. Primo sic decet nos implere omnem iustitiam, scilicet per baptismum: futurum enim erat, quod Christus impleret omnem iustitiam, et legis, et naturae; sed voluit per istam viam implere, quia sine baptismo non impletur; Io. III, 3: nisi quis natus fuerit denuo, non potest videre regnum Dei et cetera.
Remigius explains it this way: for so it becometh us to fulfill all justice. It becomes me to give an example of this sacrament, in which the plenitude of all justice is given, because the plenitude of grace and of the other virtues is given in this sacrament; the river of God is filled with water (Ps 64:10), that is, with grace.
Remigius sic exponit: sic enim decet nos implere omnem iustitiam. Decet me dare exemplum huius sacramenti, in quo datur plenitudo omnis iustitiae, quia datur plenitudo gratiae et aliarum virtutum; Ps. LXIV, 10: flumen Dei repletum est aquis, scilicet gratiarum.
Or in this way: for so it becomes us, that is, it becomes me to have perfect humility. The first step of humility is not to put oneself above one’s equal, and to subject oneself to one’s superior, which indeed is necessary. The second step is when one subjects oneself to one’s equal. But perfect humility is when the one who is superior subjects himself to his inferior; and this is for so it becomes us, that is, to fulfill perfect humility.
Vel sic: sic enim decet etc., idest, decet me habere perfectam humilitatem. Primus gradus est non praeferre se pari, et subiicere se maiori, quod quidem est necessitatis. Secundum cum subiicit se aequali. Perfecta autem, quando praelatus se subiicit inferiori: et hoc est sic enim decet etc., idest perfectam humilitatem implere.
295. But although there was a dispute between them, Christ won. Hence, then he allowed him, that is, John permitted that he should be baptized by him. The Gloss: that humility is true which does not lack obedience; for stubbornly to resist is arrogance. It is . . . like the crime of idolatry, to refuse to obey (1 Sam 15:23), for thus Jeremiah and Moses are praised, who finally consented.
295. Sed cum esset inter eos talis altercatio, Christus vicit. Unde tunc dimisit eum etc., hoc est permisit ut ab eo baptizaretur. Glossa: vera est humilitas quam non deserit obedientia: pertinaciter enim resistere, superbiae est. I Reg. XV, 23: quasi scelus idololatriae nolle acquiescere: sic enim laudantur Ieremias et Moyses qui finaliter consenserunt.
296. Next, when he says, and Jesus being baptized, immediately came out of the water, he sets down four things following upon the baptism. And one should know that just as Christ in his baptism gave an example of baptizing others, so in the things which followed he let it be understood that we should pursue baptism. Now, there are four things which follow, namely Christ’s coming out, the opening of heaven, the appearance of the Holy Spirit, and the testimony of the Father.
296. Consequenter cum dicit baptizatus autem Iesus confestim ascendit de aqua, ponuntur quatuor consequentia ad Baptismum. Et sciendum,quodsicut Christus in suo Baptismo dedit exemplum baptizandi aliis, ita in consequentibus Baptismum dedit intelligere quae nos consequamur. Sunt autem quatuor consequentia, scilicet ascensus Christi, aperitio caeli, apparitio Spiritus Sancti, et protestatio Patris.
297. The first is at and Jesus being baptized, immediately came out of the water. And, literally, he says this because the river had deep hollows. Yet by this is signified that those who are baptized ascend through good works. And he says immediately because those baptized in Christ immediately put on Christ; for as many of you as have been baptized in Christ, have put on Christ (Gal 3:27). Likewise, they gain a heavenly inheritance; who according to his great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible (1 Pet 1:3–4); and this is and behold, the heavens were opened. This is not to be understood in a bodily way, but as a vision of the imagination.
297. Primum ibi baptizatus autem Iesus confestim ascendit de aqua. Et ad litteram hoc dicit, quia fluvius habebat alveos altos. In hoc tamen significatur, quod illi qui baptizantur ascendunt per bona opera. Et dicit statim, quia immediate baptizati in Christo induunt Christum; Gal. III, 27: quicumque enim in Christo baptizati estis, Christum induistis. Item adipiscuntur haereditatem caelestem; I Petr. I, 3: regeneravit nos in spem vivam per resurrectionem in haereditatem incorruptibilem: et hoc est et aperti sunt caeli. Hoc non est intelligendum corporaliter, sed imaginaria visione.