And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased"

 

 Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire."  And with many other exhortations he preached to the people.  But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.  

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.  And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased."

 

- Luke 3:15-22 

 

Yesterday we read that in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying::  "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight.  Every valley shall be filled and every mountain and hill brought low; The crooked places shall be made straight and the rough ways smooth; And all flesh shall see the salvation of God."  Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."  

 

  Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire."   My study Bible explains that fire in this context has the primary meaning of the gift of the Holy Spirit, which is given to the world at Pentecost (Acts 2:1-4).  This further declares the judgment of Christ also, in which the faithless will burn (see 2 Thessalonians 1:6-10; 2:8).  My study Bible further asks that we note that this fire is one.  It is the same Power and the same Spirit which both enlivens the faithful and destroys the faithless.  

And with many other exhortations he preached to the people.  But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.  Herod had divorced his own wife, and then married his brother Philip's wife, Herodias.  As Philip was still living, John the Baptist denounced this marriage as unlawful according to Jewish practice.  For this, John was shut up in prison.

 

 When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.  And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased."  Jesus Himself, my study Bible explains, doesn't need baptism.  But in being baptized, our Lord accomplishes the following things.  First, He affirms John's ministry.  Second, He is revealed by the Father and the Holy Spirit to be the Christ, God's beloved Son.  Moreover, He identifies with His people by descending into the water with them.  Also, He prefigures His own death, and gives baptism its ultimate meaning.  Jesus entered the waters, and so sanctified the water itself for future baptism.  Furthermore, in being baptized, He fulfills the many types given in the Old Testament, such as when Moses led the people from bondage through the Red Sea (Exodus 14), and when the ark of the covenant was carried into the Jordan so that the people could enter the Promised Land (Joshua 3; 4).  Additionally, Jesus opened heaven to a world separated from God through sin.  

My study Bible has another long note regarding the Baptism of Christ.  From the beginning of the early Church, this event was celebrated on January 6th.  Indeed, in the earliest century of the Church, Baptism and the Nativity of Christ (Christmas) were celebrated together on that same date.  (In the Armenian Apostolic Church, this ancient practice continues.)  This event of Christ's Baptism is known as Epiphany, or more properly, Theophany, which literally means "God revealed."  The Son is revealed by the descent of the Holy Spirit, and by the voice of the Father.  My study Bible calls this the greatest and clearest public manifestation of God the Trinity in human history.  It also notes that the words spoken by the Father also apply to everyone who is baptized and lives faithfully, as sonship is bestowed by adoption (Galatians 4:4-7).  Moreover, the Holy Spirit appearing as a dove is not an incarnation.  It is, instead, a visible sign for the people.  This appearance further fulfills the type prefigured at the Flood.  Quoting from Theophylact, my study Bible notes, "Just as a dove announced to Noah that God's wrath had ceased, so too the Holy Spirit announces here that Christ has reconciled us to God by sweeping sin away in the flood waters of baptism."  If we pay close attention, we might consider the poetic celebration of the early Church, commemorating both the "birth" of Christ's public ministry (Baptism) with the birth of the Christ child (Nativity).  But let us remind ourselves that what is most important is this fuller revelation of God the Holy Trinity.  For without the activity of the Holy Spirit, how would any of this be possible?  Therefore the manifestation of the Spirit in the form of a dove, signifying peace (as will so much of Christ's ministry), is so important.  In the Creed, we declare that Christ was born of the Holy Spirit and the Virgin Mary and became Man.  At His Baptism, the Holy Spirit appeared in order to declare that He is the Christ, in  form of anointing, expressing the eternal reality of the Son, in combination with the Father's voice.  Let us pay close attention, for without the Holy Spirit, we would not indeed have a Church, a whole spiritual history both before and after Christ, nor the possibility of the Helper who comes to us and guides us into Christ's truth.  I recently watched a video special made about various saints, including John the Baptist.  Strangely enough, it did not include the Holy Spirit in its depiction of Christ's Baptism, a serious flaw.  For without the Spirit, we don't have the Baptism, we don't have the preaching of the Baptist nor his mission as forerunner to the Christ, we don't have Jesus, we don't have the journey of the ancient Israelites led by the pillar of fire.  Let us, today, consider this active importance of the Holy Spirit, at once necessary to our story, and at the same time alive and active in our world today.  For without the Spirit, we will neither have the judgment, which awaits the coming of Christ when He returns to our world at the end of the age (John 16:7-11).  For because of the Spirit, the Father and the Son can come and make their home in us also (John 14:15-24). 

Permit it to be so now, for thus it is fitting for us to fulfill all righteousness

 

The Baptism of Christ (Theophany), 15th century, Kythera.  Byzantine and Christian Museum, Athens, Greece (photo by the author)

 

 Then Jesus came from Galilee to John at the Jordan to be baptized by him.  And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"  But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness."  Then he allowed Him.

 

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."

 

- Matthew 3:13–17 

 

Yesterday we read that when John the Baptist saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not think to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire.  I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire."

 

  Then Jesus came from Galilee to John at the Jordan to be baptized by him.  And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"  But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness."  Then he allowed Him.  My study Bible notes here for us that Jesus does not need purification.  By making the purification of humanity His own, Jesus would wash away humanity's sin, grant regeneration, and reveal the mystery of the Holy Trinity.  So, in this light, Christ's baptism was necessary for the fulfillment of God's righteous plan of salvation.   It quotes from St. Gregory of Nyssa, "Jesus enters the filthy, sinful waters of the world and when He comes out, brings up and purifies the entire world with Him."

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  My study Bible reminds us that the Spirit of God hovered over the water at the first creation (Genesis 1:2).  Now, the Holy Spirit descends in the form of a dove  to anoint the Messiah, the Son of God, at the beginning of the new creation.  Jesus does not become the Son of God on this day; He is revealed to all as the Son of God on this day.  The Holy Spirit has always rested on Him.  In the Orthodox Churches, the feast day of Epiphany (meaning manifestation or revelation in Greek) or Theophany (a manifestation or "showing" of God), is celebrated on January 6th.  It commemorates this day, and points to the age to come.  In the earliest days of Christianity, the Church celebrated both Nativity (Christmas) and Christ's Baptism together on this day; in the Armenian Apostolic (Orthodox) Church, that tradition continues today.

 

  And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."  This is a quotation from Psalm 2:7, "You are My Son, / Today I have begotten You."  My study Bible asks us to note how the Baptism of Jesus reveals the great mystery of the Trinity -- the Father speaks, the Holy Spirit descends, the Incarnate Son is baptized.  

In the Baptism of Jesus, as my study Bible indicates, we can see that Christ takes on all the life of humanity, and, as Son, reveals that He is here to heal the world with holiness and grace.  The quotation from St. Gregory of Nyssa teaches us to understand how to see the Baptism of Jesus.  Although He does not need this baptism, for He has no sin, He is here in the world in order to restore humanity to God, and takes on everything that we are -- even all the creation in this natural body of water, the river Jordan -- and undergoes the transformation He will ask all of us to undergo.  To be "buried" in the water is symbolic of death, and we know that He is destined for death and Resurrection also, so that we may follow.  As He is covered in this water, He sanctifies and makes holy the waters of the world for Holy Baptism for all the rest of us.  So Jesus' public ministry, His first public act, begins here, with this revelation of the Trinity and His identity as Son, His participation in all the things that He will ask of us, so that we can follow Him.  Even as the Holy Spirit descends upon Him, revealing His identity as Son, so we also may become "sons of God" through adoption by baptism and chrismation, receiving the gift of the Holy Spirit.  All of this is made possible through Christ's ministry, and especially His voluntary death and Resurrection, the final and ultimate forever sacrifice offered to all of us in the Eucharist, so that we may participate in His life and righteousness, and be with Him.  Let us note how righteousness has figured already in these beginning readings of Matthew's Gospel (see the commentary from Monday and Tuesday).  Christ's righteousness is voluntary obedience -- faithfulness -- to God in all things.  In that faithfulness is love and loyalty.  He gives us the light of His life, so that we may follow in that light (John 8:12).  Let us note in the icon above, all the life of the world, in the life in the water, the disciples who observe and will distribute the New Covenant, John the Baptist the final and greatest prophet of the Old Covenant, even the "old man" under the water (Colossians 3:8-11), locks and keys that keep us in bondage, even the ax laid to the trees in judgment.  For Christ came for the life of not only humanity but all of creation (John 6:51).  In His righteousness of faithfulness, He fulfills His mission, so that we may follow and do the same, playing our own role in the redemption and renewal of the world through faithfulness.

 

 

And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them

 

 "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one:  I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.  Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.  O righteous Father!  The world has not known You, but I have known You; and these have known that You sent Me.  And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."

 

- John 17:20–26 

 

In our current reading, the lectionary is giving us what is known as Christ's High Priestly Prayer.   The setting is the Last Supper, just after Christ's Farewell Discourse to the disciples (John 14 - 16), and just prior to His arrest.  The first part of this prayer is found in Thursday's reading.  Yesterday we read the second part, and today we're given the third and final part of the prayer.  In yesterday's reading, we read that Jesus prayed, "I pray for them.  I do not pray for the world but for those whom You have given Me, for they are Yours.  And all Mine are Yours, and Yours are Mine, and I am glorified in them.  Now I am no longer in the world, but these are in the world, and I come to You.  Holy Father, keep through Your name those whom You have given Me, that they may be one as We are.  While I was with them in the world, I kept them in Your name.  Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.  But now I come to You and these things I speak in the world, that they may have My joy fulfilled in themselves.  I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world.  I do not pray that You should take them out of the world, but that You should keep them from the evil one.  They are not of the world, just as I am not of the world.  Sanctify them by Your truth.  Your word is truth.  As You sent Me into the world, I also have sent them into the world.  And for their sakes I sanctify Myself, that they also may be sanctified by the truth."

 

  "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one:  I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me."  My study Bible comments here regarding those who will believe.   It notes that the Church in every generation participates in the life and glory of the Trinity.  It remarks that Christians enjoy two kinds of unity:  with God and with one another, the latter being rooted in the former.  See Matthew 22:36-40.

"Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.  O righteous Father!  The world has not known You, but I have known You; and these have known that You sent Me.  And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."  My study Bible notes here that the ultimate goal of Christ's High Priestly Prayer, and indeed of life itself for all of us, is for the love of the Father to dwell in each person.  

Perhaps the most important statement we will read in all the Bible is just this one by Jesus, "that the love with which You loved Me may be in them, and I in them."  As He puts it here, this is a declaration of the intent of all of His ministry, His purpose, why He has "declared to them Your name, and will declare it."  It's intriguing that on the very eve of His arrest, which is imminent here, Jesus speaks of the future, that He will declare it [the Name of God the Father].  Perhaps the greatest declaration of the Name of the Father is Christ's glorification on the Cross, and His Resurrection.  But perhaps also this passage speaks to the ongoing activity of the Trinity in our world and in our midst (Luke 17:21).  Perhaps both are true, that Christ's witness to the Father will fully manifest in His sacrificial love for us and His Resurrection; but also at the same time, He will live in us, continually declaring the Name of God so that it dwells in us and through us in the world.  If we look closely at this last statement, it sums up Christ's whole prayer by couching everything in love.  Christ repeatedly speaks of unity between the Trinity and believers; in this we can assume the whole cosmos is a part of this mission.  But His final statement truly teaches us what He means:  "The world has not known You, but I have known You; and these have known that You sent Me.  And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."   The declaration of God's name is a pronouncement of love, of love going out and resting within the hearts that will receive it, and will reciprocate. Jesus speaks, then, of an entire created order couched, held, received, and permeated by love.  And in this love is our communion with Creator and one another -- even the great love of the Father for the Son is that in which we all may share.  May your life be blessed with the knowing of this love and its ever-flowing expression through us as well.  For so we also glorify God.

 

 

In Him was life, and the life was the light of men

 

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  

But as many as receive Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him. 

 

- John 1:1-18 

 

In our previous post (from before the Christmas/Nativity seasonal readings), Jesus taught the disciples, "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:  for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer to Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?   Or when did we see You sick, or in prison, and come to You?'  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'  Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life." 

 In the beginning was the Word, and the Word was with God, and the Word was God.  Today the lectionary begins a new cycle of Gospel readings from the Gospel of John.  John's Gospel answers the questions about who exactly Jesus is.  Here, the phrase in the beginning hearkens us to the creation story of Genesis, but, my study Bible points out, it speaks more clearly of the Creator.  Moreover, while Genesis spoke of the first creation, the Prologue of John (today's entire reading) reveals the new creation in Christ.  Was the Word (Greek Λογος/Logos) speaks of the Word who is the eternal Son of God.  My study Bible suggests that was indicates existence without a reference to a starting point.  This emphasizes the Word's eternal existence without beginning.  Logos, it adds, can mean "wisdom," "reason," and "action" as well as "word," and these all are attributes of the Son of God.  The Word was With God:  "With" shows that the Word (the Son of God) is a distinct Person from the Father; and also that He is in eternal communion with the Father.  The Word was God:  The Word, who is the Son of God, is co-equal and co-eternal with the Father, my study Bible teaches.   The Word is God with the same divinity as the Father.  Some twist and mistranslate this phrase to read "the Word was a god" but this merely states a heresy that the Son of God is a created being, and therefore not fully divine.  My study Bible calls this translation unsupportable, false, dishonest, and deceptive. 

 

 All things were made through Him, and without Him nothing was made that was made.  My study Bible notes that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2) and not simply an instrument or servant used by the Father.  It says that will, operation, and power are one in the Father, Son, and Holy Spirit.  So, therefore, the heavens and the earth are the works of the One who made them, while the Son was not made but is eternally begotten of the Father (Creed).

In Him was life, and the life was the light of men.  My study Bible states that only God has life in Himself.  So, therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  That the life was the light of men introduces humankind as receiver of the divine light.  As we may participate in the life of the Son, believers themselves become children of light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation of Israel saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his heavenly vision (Isaiah 6:1-5); and the light was revealed to the apostles at the Transfiguration (Matthew 17:1-5).  

And the light shines in the darkness, and the darkness did not comprehend it.  Darkness, my study Bible comments, indicates both spiritual ignorance as well as satanic opposition to the light.  Those who hate truth, it says, prefer ignorance for themselves and also strive to keep others ignorant as well (John 3:19).  The word comprehend means both "understand" and "overcome" in the Greek as well as the English translation.  So, therefore, darkness can never overpower the light of Christ, and neither can it understand the way of love. 

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light. This John is John the Baptist, not the author of our Gospel.  John the Baptist is also known as John the Forerunner, for his role that is described here.

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study Bible comments here that Christ offers light to every person, but the world and even many of His own refuse to receive Him.  So, therefore, they can neither know nor recognize Him.  It says that those who accept Him have His light.  An Orthodox hymn sung after hearing the Gospel and receiving communion declares, "We have seen the true light, we have received the heavenly Spirit."

 

 But as many as receive Him, to them He gave the right to become children of God, to those who believe in His name: . . .   My study Bible explains that right also means "authority."  This is an indication of a gift from God, and not an inalienable right.  Those who receive Christ may become children of God by adoption (Galatians 4:4-7) and by grace inherit everything Christ is by nature.  To believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior. 

. . . who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study Bible explains that to be adopted as a child of God is not a matter of ethnic descent (of blood) as in the Old Testament; nor are we children of God by natural birth (the will of the flesh), nor by one's own decision (the will of man).  To become a child of God is a spiritual birth by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested, my study Bible says, in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  My study Bible comments that the Word became flesh is a clarification of the way in which the Son and Word of God came to His people (verses 9-11), and points specifically to Christ's Incarnation.  It notes that the Word became fully human without ceasing to be fully God.  Christ assumed complete human nature:  body, soul, will, emotion, and even mortality; that is, everything that pertains to humanity except sin.  As God and Human Being in one person, Christ pours divinity into all of human nature -- for anything which was not assumed by Christ would not have been healed.  He dwelt among us:  In the Old Testament God's presence dwelt (literally "tabernacled" here in the Greek) in the ark of the covenant and later in the temple.  Here, we are given the understanding that the eternal Word comes to dwell in and among humanity itself.  His glory, my study Bible says, refers both to His divine power shown by His signs and wonders (John 2:11; 11:4, 40), and also to Christ's humble service to mankind, which was shown most fully and perfectly on the Cross (John 12:23-32; 13:31).  In each of these ways, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:   My study Bible explains here that the Son has no beginning, but has the Father as His source from all eternity.  Christ is called "only" begotten because there is no other born from the Father.  (It explains also that the Holy Spirit exists eternally from the Father through a different mystery called "procession"; see John 15:26).  Full of grace and truth:  This phrase is a qualifier both to "the Word" and "His glory."  "Grace" is described as Christ's uncreated energy which is given to us through His love and mercy.  "Truth" includes Christ's faithfulness to His promises and covenants and also to the reality of His words and gifts. 

And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.   In saying that we have all received of His fullness, my study Bible declares, the Scriptures confirm that God's grace can fill human nature to the extent of actually deifying it.  In Christ, therefore, God's children become gods by grace (John 10:34-35) without ceasing to be human.  A traditional metaphor used in patristic literature describes metal thrust into fire (such as in the making of a metal implement by a smith).  The metal takes on the properties of fire such as heat and light, but does not cease to be metal.  This is an image of how human nature can be permeated by God to take on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace. 

 

 No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  My study Bible explains that no one can see the nature, or essence, of God, for to see God is to die (Exodus 33:20).  Only One who is also divine can see God, and therefore the Son is the only One who can declare God.  This revelation of God's energies can be received by the faithful.  My study Bible illustrates with the example that Moses saw the "back" of God (Exodus 33:21-23); and Isaiah saw God's glory (Isaiah 6:1; John 12:41).

John's Gospel begins with images of black and white, in the language of light and darkness, just as soon as we're introduced to the true identity of Jesus Christ, the Logos (or the Word) who comes among us as incarnate human being.  These dark and light images are important, for Christ is also the one who brings judgment.  He is the One who speaks in the Revelation, who says He is the Alpha and the Omega, the First and the Last, the One who is, and who was dead, and who is alive forevermore.  In Revelation 1:16, He is described this way:  "He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength."  That sharp two-edged sword is the effect of the words of the Word, so to speak.  It is the sword of truth, the sword of judgment.  His words are the measure of all things.  In a world of proliferating and competing messages, directions, and one that denies to a large extent that any such absolute truth exists, the Word who is the Light offers us a clear message about which direction we're going in life.  We're either headed in the direction of the darkness or for the light.  It's not so much what you want to call yourself as you exist now, in a steady state.  It's all about what direction you're headed.  Do we prefer darkness?  Or do we prefer light?  In this context, you are either going one way or the other -- headed toward one end goal or the other.  Do we wish to take on the characteristics of the light, of the truth of Christ?  Or do we prefer the darkness?  Either choice heads us in one direction or another.  This light and darkness has also been called the way of life and the way of death (in the Didache, and these "two ways" are also found in Jewish tradition prior to that teaching).  Again, these goal posts are the directions we're headed, toward one or the other.  Repentance, of course, is turning around and heading in the opposite direction when we've found ourselves heading into darkness.  Do we love spiritual truth, or is ignorance our preference?  Like the very important example of metal taking on heat, we are capable of absorbing and living the qualities of the light, by aligning ourselves with it, participating in it, heading in Christ's ultimate direction to more fully participate in that grace.  In our previous reading from Matthew, Christ gives us the parable of the last judgment, with Him clearly in charge of the separation of the "sheep" and the "goats."  The goats are those moving toward the cliffs of darkness, and theirs is a failure of active compassion toward those who bear the image of Christ.  The sheep are those who follow Christ and hear His voice, a theme which will be central to John's Gospel.  It's important to remember that we are created with the capacity to take on qualities of that Light, to reflect it into the world, and merge more deeply into participation with the light.  For Christ the Logos comes into the world as a human being, to teach us that the Light is not an impersonal quality or object, but quite the opposite.  The Light is a Person, as He is also the Person who is the truth, another facet of John's Gospel (John 14:6).  In this case, the truth, the object of our fullness and end goal toward which we move, is entirely personal, and meant for us to come into relationship to, even to a marriage -- with His Bride as the Church, the faithful.  For the Light is also love, as John will write (1 John 4:8), and it is the life of humankind, even the life of the world.

 

He will baptize you with the Holy Spirit and fire

 

 Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire."  And with many other exhortations he preached to the people.  But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.  

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.  And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased."

 

- Luke 3:15–22 

 

In yesterday's reading, we read the Prologue to Luke's Gospel which was dedicated to Theophilus, and then began chapter 3:  "Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the world delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed."  . . .  Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:  "The voice of one crying in the wilderness:  'Prepare the way of the LORD; make His paths straight.  Every valley shall be filled and every mountain and hill brought low; the crooked place shall be made straight and the rough ways smooth; and all flesh shall see the salvation of God.' "Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."  

 

  Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire."  And with many other exhortations he preached to the people.   My study bible says that fire in this context has the primary meaning of the gift of the Holy Spirit, which is given to the world at Pentecost (Acts 2:1-4).  Moreover, my study bible says, in this passage it is a further declaration of the judgment of Christ, in which the faithless will burn (see 2 Thessalonians 1:6-10, 2:6).  It notes also that this fire is one:  it is the same Power and the same Spirit which both enlivens the faithful and destroys the faithless.  Images of this fire include the burning bush seen by Moses, which burned but did not consume the bush, and out of which He heard the voice of God (Exodus 3).  In the light of the New Testament, the burning bush is often seen as a "type" of Mary the Mother of God, who conceived by the Holy Spirit but in her purity of heart was not burned.

But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.  Herod had divorced his own wife, and married Philip's wife Herodias.  As Philip was still living, John the Baptist publicly criticized the marriage as unlawful, a contravention of Jewish law.  These sons of Herod the Great ruled for Rome, but came from a lineage of converts to Judaism and had been raised as Jews.

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.  And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased."  My study bible comments that Jesus Himself does not need baptism.  But in being baptized, Christ accomplishes several things.  First, He affirms the ministry of John the Baptist.  Second, Jesus is revealed by the Father (the voice . . . from heaven) and the Holy Spirit as the Christ, God's beloved Son.  He identified with His people by descending into the waters with them.  Jesus also prefigured His own death, which gives baptism its ultimate meaning.  Christ also entered the waters, which sanctifies water itself for baptism.  His Baptism is also a fulfillment of many types given in the Old Testament, such as when Moses led the people out of bondage through the Red Sea (Exodus 14), and when the ark of the covenant was carried into the Jordan so the people could enter the Promised Land (Joshua 3; 4).  Finally, Christ opened heaven to a world separated from God through sin. 

My study bible has a lengthy note regarding Christ's Baptism.  For the Eastern churches, the Baptism of Christ is celebrated on January 6th, and it is known commonly as Epiphany ("Revelation" or "Manifestation") or more properly as Theophany, a revelation or manifestation of God.  The Son is revealed by the descent of the Holy Spirit, and by the voice of the Father.  My study bible says that this is the greatest and clearest public manifestation of God as Trinity in human history.  A hymn of the Orthodox church for this day proclaims, "The Trinity was made manifest."  My study bible adds that the words spoken by the Father ("You are My beloved Son; in You I am well pleased") also apply to everyone who is baptized and lives faithfully, as we know that sonship is bestowed by adoption (Galatians 4:4-7).  The Holy Spirit appearing as a dove is not an incarnation, but is rather a visible sign for the people.   The appearance of the dove further fulfills the type which was prefigured at the Flood.  My study bible quotes Theophan:  "Just as a dove announced to Noah that God's wrath had ceased, so too the Holy Spirit announces here that Christ has reconciled us to God by sweeping sin away in the flood waters of baptism."  It's worth understanding Scripture through this lens of the lengthy note from my study bible.  Although the Baptism of Christ is rendered in two rather simple verses in Luke's Gospel, what we learn from this lengthy note on the final verse in today's reading is how deeply a brief event may impact on the entire timeline of spiritual history as presented in the whole of the Bible.  Scripture reflects and reflects and reflects upon itself, each reflecting facet illuminating other passages.  What was received one way may be understood in completely new ways by new events, and such is the way that the New Testament illuminates the events of the Old.  A New Testament passage taken on its own will have completely different meanings revealed through a careful reading of the Old Testament.  These are but some of the ways that Scripture works.  Therefore, in Christ's Baptism, an event that took a but a moment in real time has an effect that stretches backward -- and forward -- in time to impact the whole of an understanding of spiritual reality, and which continues to have meaning and grow in its impact upon our faith and our understanding of the nature of God and of God's revelation to the world through Jesus Christ.  For our earliest Christian ancestors, "Scripture" consisted only of the Jewish Scriptures, what we understand as the Old Testament Scriptures.  But within the context of the wider Greco-Roman world, there were already highly developed traditions in place of interpretation of religious texts, such as in Greek drama, poetry, and music.   The ancient myths were already understood as not simply literal histories, but also as allegories; moreover over time they were reworked to reveal more sophisticated insights and understanding, and also through the extensive lens of the well-developed discipline of philosophy.  And all of this went into the early Church, especially through the early Church Fathers, who were among the ranks of the most highly educated and sophisticated of their time.  When we read Scripture, as in today's example, we are to understand all of these influences and variable possibilities of insight and interpretation as not simply informing us about how we are to receive and understand what we read, but also giving us insight into the very nature of Scripture itself.  We should also understand our own insight from reading Scripture in this same context, and why it is worthwhile studying Scripture every day of our lives.  Regardless of the time at which we read, and depending on the choices we need to make and insights we may receive, the same passage of Scripture can help to illuminate conditions quite varied in our lives, from youth to extremely experienced old age.  At every stage of life, we're called upon for spiritual growth.  We will always have spiritual demands to meet regarding the growth of our soul, at each stage of life, and in daily affairs.  Just as Scriptures insights may be varied in terms of how Scripture works to illuminate itself, one part to another, and in conjunction with the wide variety of materials in the Church such as theology and liturgy and prayer, so these facets of illumination work at varied stages of our lives.  It is the nature of the Holy Spirit, also called "the breath of God," who is also responsible for our Scripture, which is called inspired.  Let us remember this as we read, and the enormity of the gift we're given in so small a space for an infinite universe of understanding.

This is My beloved Son, in whom I am well pleased. Hear Him!

Bulgarian icon of the Transfiguration

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist. 

- Matthew 17:1-13

Yesterday we read that, from the time of Peter's confession that He is the Christ,  Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said to Peter, "Get behind Me, Satan!  You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.  For what profit is it to a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His coming."

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  Luke's report says, "about eight days after" (Luke 9:28).   Both give us a clue about this event.  Matthew is possibly speaking of the number of days between Jesus' revelation of His suffering and this experience of the Transfiguration.  Six days was the number of days in Genesis in which God created all things, and rested on the seventh.  The eighth day is a term understood as the day of Resurrection, the new time born through the ministry of Christ.  The Transfiguration would be an experience of that for these three apostles, Jesus' inner circle of faith.  Jesus transfigured means that His divine nature was revealed and shown through His appearance.

His face shone like the sun, and His clothes became as white as the light. The Transfiguration is what is known as a Theophany, a Greek word meaning a manifestation of God.   This theophany is characterized by light, as God is light (1 John 1:5).  In these images of light -- his face shone like the sun, and His clothes became as white as the light -- we're given an expression of Jesus as God.  Oftentimes icons will depict the Transfiguration light as having a blue tinge to it, indicating its otherworldly, divine origin:  beyond this world, impossibly white, brighter than the full spectrum of earthly sunlight. 

And behold, Moses and Elijah appeared to them, talking with Him.  In Luke 9:31, we're told that Moses and Elijah speak to Jesus about His decease or departure, which in the original Greek is literally exodus.  My study bible says that Moses represents the Law and all those who have died, while Elijah represents the prophets and, as he did not experience death (2 Kings 2:11).   My study bible says that their presence shows that the law and the prophets, the living and the dead, all bear witness to Jesus as the Messiah, who is the fulfillment of the entire Old Testament.  Their presence also is a manifestation of the reality of the communion of the saints (Hebrews 12:1).  Both are immediately recognizable by the disciples, and they speak with Christ. 

Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."    The Feast of Tabernacles commemorated the time that Israel wandered in the desert following Moses to the promised land, living in temporary structures (tents, or "tabernacles").  It is also called the Feast of the Coming Kingdom.   In Peter's mind he has put together an understanding of the manifestation of the Kingdom there present with Christ, Moses, and Elijah, in which he and the other apostles also able to participate at this moment.

 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  God the Father bears witness from heaven to the identity of Christ as Son.  My study bible points out that the Father does not say, "This has become My beloved Son," but "This is My beloved Son."  It is a revelation of what has always been, an unveiling of spiritual reality for human perception.  As Christians, we affirm in the Creed that Christ fully shares in the essence of the Father, the Son is "true God of true God."   This bright cloud, my study bible reminds us, recalls temple worship and the cloud that went before the Israelites in the wilderness, the "visible sign of God being extraordinarily present."  This is what Peter has seen to signal that the Kingdom has come when he makes his statement about building tabernacles for Jesus, Moses, and Elijah.  At the Feast of Tabernacles, such booths or tabernacles or tents were built to serve as symbols of God dwelling among the just in the Kingdom.  This verse is also the full expression of Theophany, as the Trinity is revealed here:  Christ is transfigured and revealed as Son, the Father speaks to testify of Christ's sonship, and the Spirit is present in the dazzling light that both surrounds Christ and overshadowed the entire mountain.

And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.   These verses speak to us about the experience of spiritual revelation.  It might be only momentary, but it is eternal in its dimensions and also unforgettable, sparking deep feeling and response.  Christ's words, "do not be afraid"  are those spoken on many occasions by Himself or by divine messengers to the faithful in the Gospels and the entire New Testament.  To open their eyes and see Jesus only is once again a reaffirmation that "It is I; do not be afraid" (14:27).

Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.   After this taste of eternal reality, and their ability to understand Elijah and Moses speaking with Christ and alive in the communion of saints, the disciples are now able to understand Jesus' words that Elijah has come already.  They perceive that He's speaking to them of John the Baptist and that Malachi's prophecy (Malachi 4:5-6) refers to one who comes "in the spirit and power of Elijah" (Luke 1:17), rather than Elijah himself.

Have you ever had a "mountaintop" experience?  Jesus has led the apostles on a high mountain for this experience of the Transfiguration, just as He spoke upon a mountain when He delivered the Sermon on the Mount (Matthew 5 - 7).  These are experiences of closeness to God; perhaps we could say "touching God" in the sense of getting a taste of heaven or the heavenly life.  We might find those moments in our own prayer, or read about them in the experience in the lives of the saints.  We might find glimmers or lights of understanding as we browse through the Gospels, and suddenly a light is cast on a difficult situation in our personal life, helping us perhaps to make a decision we could not make before.  These are moments of clarity, in which the light from heaven can shine in our own lives and illuminate our minds, giving us an understanding to take us forward in life.  Without them we are depleted of our real inheritance, for we are taught by Jesus that we, too, are "sons of God" although not in the same ways that He is.  Nevertheless, this is our inheritance we are given as heirs of the Kingdom.  It is the bounty and the beauty bestowed upon us by Christ in His mission into the world, incarnate as Jesus, and living with us -- even dwelling among us as did God in the Old Testament time of the wilderness when Israel followed Moses.  In fact, there is another allusion made in the Gospels to this time and to the festival that still commemorates it for the Jews, the Feast of Tabernacles (Sukkot).  John 1:14 tells us that "the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth."  In the Greek, the word "dwelt" means literally "tented" (or tabernacled).  At the end of the Gospel of Matthew, Jesus' final words to the disciples are "I am with you always, even to the end of the age" (28:20).  The Transfiguration -- and the mountain top experiences we're given in the Gospels -- reveal to us a place of eternity, where there is no space or time.  John, Peter, and James understand Jesus speaking directly with Moses and Elijah.  Each understands immediately who the others are.  These moments of participation in Christ remain possible and available to us through this reality of Jesus still dwelling among us, and His promise that He is with us always.  In the icon above, as is traditional in many Transfiguration icons, the light around Christ appears in what is called a mandorla shape. This shape is an indication of the "space" of this mountain top experience, the place where we connect with the living Christ, where understanding comes and the presence of Christ lives for us.  This is the place where there is no space and time, and nothing bars us from Christ.  Let us take His word and invite it into our hearts to meet in the place where He dwells and is always with us.  This vivid experience, which will remain with the disciples through Christ's Passion and death on the Cross, is also shared with us through the Gospel.  When we see dismaying things in the world, let us keep it vividly in mind as well, so that we know and understand to whom we pray and with whom we also dwell.  Above all, let us remember the command of the Father to "Hear Him!"

The beginning of the gospel of Jesus Christ, the Son of God

Baptism icon (Epiphany "Revelation" or Theophany "Revelation of God"), Byzantine and Christian Museum, Athens, Greece

 The beginning of the gospel of Jesus Christ, the Son of God.  As it is written in the Prophets:

"Behold, I send My messenger before Your face,
Who will prepare Your way before You."
"The voice of one crying in the wilderness:
'Prepare the way of the LORD;
Make His paths straight.' "

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins.  Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.  Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.  And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit."

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased."

Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.

- Mark 1:1-13

On Saturday, we read the last part of what is frequently called Jesus' High Priestly Prayer, which He prayed at the Last Supper (for the earlier part of the prayer, see first this reading and then this one).   Jesus prayed, "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one:  I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.  Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.  O righteous Father!  The world has not known You, but I have known You; and these have known that You sent Me.  And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."

 The beginning of the gospel of Jesus Christ, the Son of God.   During our readings in Lent, the lectionary goes through Mark's Gospel, the earliest of the Gospels to be written.  My study bible explains that gospel literally means "good news" or "good tidings" -- ευαγγελιον/evangelion in Greek, from which the English word "evangelist" is derived.  One could also call it "good message."  One notes the word "angel" as part of its root; that is because the Greek word for angel αγγελος/angelos means literally "messenger."   This good message or good news refers not to Mark's writings per se, my study bible says, but rather to the story of the life, death, and Resurrection of Jesus Christ, the good news of our salvation.  Beginning, it says, points to the opening events of Christ's public ministry, namely the preparation by His forerunner, St. John the Baptist, and Christ's encounter with him.

 As it is written in the Prophets:  "Behold, I send My messenger before Your face, who will prepare Your way before You."  "The voice of one crying in the wilderness:  'Prepare the way of the LORD; make His paths straight.' "  Mark quotes from Malachi 3:1 and Isaiah 40:3, the words of the prophets who speak of the one sent as herald before the advent of the Christ.  These words speak of John the Baptist, also called Forerunner, and they tell us about his important place in the spiritual history of our faith, one who spans both the Old Testament and New, as the last and greatest of the prophets, and the one who prepares the people for the Christ.

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins.  Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.  St. John's baptism is one of repentance, in preparation for the Messiah.  This is John's message to the people:  to prepare the way of the Lord, and to make His paths straight.  It is achieved through this baptism, which is not Christian baptism, but rather one of repentance in preparation for the Christ (the Messiah).   Mark tells us just how successful and revered John was as a holy man, as all the land of Judea, and those from Jerusalem, went out to him and were all were baptized . . . confessing their sins.  It makes clear the levels of expectation that existed, and the impact of John's message of preparation.

 Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.  And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit."  My study bible comments that John is clothed in a manner which is similar to that of Elijah (2 Kings 1:8), which it says helps to show that he fulfills the prophecy of Elijah's return (which Jesus affirms in Matthew 17:12, Mark 9:13).  Let us note John's role as prophet:  he prophesies the baptism that is to come through Christ and the Holy Spirit.  Noteworthy also is John's remarkable humility.  Although widely known and honored by all the people, John not only lives a radical poverty which shows his total devotion to the work of God which he is to do as prophet, but his words reveal that all things for him exist in relation to the Christ and the work he is to do to proclaim His coming.

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased."  Mark's Gospel takes us quickly through the events of the beginning of the good news of the gospel of Jesus Christ.  This is the revelation of the Trinity through Christ's Baptism (called Epiphany or Theophany in the Eastern Churches), as it is a manifestation through the Father's voice ... from heaven revealing Christ as beloved Son, and the Spirit descending upon Him like a dove.

Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.  Again, Mark's Gospel is succinct in its treatment of this beginning of the gospel of Jesus Christ.  What is treated in much more detail in Matthew and Luke (Matthew 4:1-10, Luke 4:1-13) is given very quickly in Mark's Gospel.  It is noteworthy that in the original Greek, Mark uses a word that literally means "to throw" Jesus into the wilderness.  It emphasizes the abrupt and powerful action of the Holy Spirit, and the Spirit's effective presence in Christ's ministry.

The work of the Spirit, in today's reading, is effective and swift.  Let us note that the descent upon Christ of the Holy Spirit is not meant to be a historical event, rather it is a revelation or manifestation of what always has been, just as the identity of the Son is a revelation of what always has been.  But what is "historical" -- that is, based in time -- is the beginning of the ministry of Christ, and that is why Mark writes that this is "the beginning of the gospel of Jesus Christ, the Son of God."  We begin with Christ's Baptism by John the Baptist because this is truly the beginning of Christ's public ministry.  In the early Church, this Baptism and Christ's Nativity (Christmas) were celebrated on the same day (this remains the case in the Armenian Apostolic Church, which celebrates both Nativity and Baptism on January 6th).  This is precisely for the reason that the early followers of Christ understood very well that this, indeed, is the "birth" of Christ's ministry in the world, and it starts with this revelation or manifestation of the Trinity -- including Jesus' identity as "beloved Son" -- through the Baptism by John in the Jordan.   And just as at the physical birth of Jesus in the world, the Holy Spirit is present and at work, facilitating this ministry.   In the Creed, it is stated that the Son became human by the Holy Spirit and the Virgin Mary, and therefore we have the Spirit present and at work both in the physical birth of Christ and in the birth of Christ's public ministry, this beginning of the gospel of Jesus Christ.  It is most important that we understand the power of the Spirit at work, and the hand of God in all things related to Christ, including the Church and those gathered to Christ in faith.  This is a consistent understanding, therefore, in our faith, just as Mark quite clearly states that the Spirit is actively at work "birthing" this ministry:  God the Spirit "threw" (in the Greek) or "drove" (in the English translation) Jesus into the wilderness to begin His forty-day preparation for His ministry.  For forty days He is both tempted by the devil, and ministered to by the angels, while He is together with the wild beasts.  Importantly, as we are currently in Lent, let us note that this is the model and inspiration for our own period of prayer and fasting.  It is a time when we are to face our own challenges and to wrestle with them, placing them firmly in the hands of God, while we also may be ministered to by our angels and accompanies by the Holy Spirit at work in us.  Let us prepare for our celebration of His Resurrection, and also for our own "ministries" as faithful, as each of us play our own role in faith in relationship to Him, just as John the Baptist understood about himself.

Permit it to be so now, for thus it is fitting for us to fulfill all righteousness

Theophany or Baptism of Christ, Byzantine Museum, Athens, Greece (photo of the author)

 Then Jesus came from Galilee to John at the Jordan to be baptized by him.  And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"  But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness."  Then he allowed Him.  When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."

- Matthew 3:13-17

Yesterday we read that in those days John the Baptist came preaching in the wilderness of Judea, and saying, "Repent, for the kingdom of heaven is at hand!"  For this is he who was spoken of by the prophet Isaiah, saying:  "The voice of one crying in the wilderness:  'Prepare the way of the LORD; make His paths straight.' "  Now John himself was clothed in camel's hair, with a leather belt around his waist; and his food was locusts and wild honey.  Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins.  But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not think to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire.  I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry.  He will baptize you with the Holy Spirit and fire.  His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire."

 Then Jesus came from Galilee to John at the Jordan to be baptized by him.  And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"  But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness."  Then he allowed Him.  Jesus does not need purification.  As He makes the purification of humanity His own, my study bible notes, Christ will wash away humanity's sin, grant regeneration, and reveal the mystery of the Holy Trinity (as we read in the following verses).  Therefore Christ's baptism is necessary for the fulfillment of God's righteous plan of salvation.  My study bible quotes Gregory of Nyssa:  "Jesus enters the filthy, sinful waters of the world and when He comes out, brings up and purifies the entire world with Him." 

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.   My study bible says that the Spirit of God hovered over the water at the first creation (Genesis 1:2).  Now, the Holy Spirit descends in the form of a dove to anoint the Messiah (or Christ), the Son of God, at the beginning of the new creation.  It's important to understand this act does not "make" Christ the Son of God on this day; it is instead to be understood as a revelation of His divine identity.  The Holy Spirit has always rested upon Him.  In the Eastern Church, the feast day of this event is called Epiphany (meaning a manifestation or revelation) or Theophany (a manifestation of God).  This event is celebrated on January 6th, both commemorating this event and also pointing to the age to come.

And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."  My study bible says that this quotation is from Psalm 2:7:  "You are My Son, / Today I have begotten You."   This completes the fullness of the revelation of the Holy Trinity:  the Father speaks, the Holy Spirit descends, and the Incarnate Son is baptized.

It's an intriguing proposition to think about a manifestation of the Holy Trinity in this world and to human understanding.  Oh, we can't get a truly "full" manifestation; that would be impossible.  We cannot know God fully the way that God knows God.  But nevertheless, using the elements of this world, including human understanding and awareness, a manifestation of the three Persons of the Trinity is happening at Jesus' baptism.  This is quite a remarkable thing to consider.  It happens, not nominally through an act of Jesus, but rather through the baptism by John, done, in Christ's words, "to fulfill all righteousness."  What does this tell us about our God, and also about the true interdimensionality, if you will, of all of creation.  First of all, the very event of Christ's birth is one in which God manifests as human being in the world -- fully human and fully God.  But this event reveals something more, the Holy Trinity itself.  It teaches us, among other things, that where one Person of the Trinity is, there the others are also.  It teaches us about the communion that is present to us.  Indeed, it is Jesus Himself who will teach us that the kingdom of God is within us and among us (Luke 17:20-21).  Once again, it is also an affirmation that the energies of God -- that is, the actions or work of God -- are present to us in the world, and that they may manifest to us through even the created things of this world.  In other words, it is through human perception that we understand this event.  We as human beings cannot travel at will into the fullness of the presence of God as ontological being; that is, with the perception of God as pure Being in God's fullness.  Only God can do that.  But God can reach to God's creation and make the divine known to us in some way.  We are not separate from Creator.  This is the very definition and purpose of the Incarnation, and it is here present in the Theophany or Epiphany of God the Trinity -- Father, Son, and Holy Spirit.  The very purpose of the Incarnation is to destroy the separation between human beings and God.  Here, not only is Jesus revealed as the Christ and Son of God, but the relation of Father, Son, and Spirit is given to human beings to understand.  If we, as human beings, and creations of God, are limited in our capacity to perceive and to understand the infinitude of God, well so we are also created to be nevertheless in communion with God.  And it is love that links us all, just as the Father's voice declares that "this is My beloved Son."   Let us consider the power of love to destroy every barrier, even as Christ through the Cross will destroy the barrier of death.  For God so loved the world that God works even through all of creation:  the water and all that is in it, even every living thing sustained with it, in order to come closer to us, to be revealed to us, and to heal us within this communion of love.   Moreover, study bible tells us that today's event in our Gospel reading is a rebirth or renewal of the entire creation.  Therefore, we are reminded of what Genesis teaches us about that creation in the first place, that "God saw everything that He had made, and indeed it was very good" (Genesis 1:31).  That God works within all of creation through which God is revealed to us is an affirmation of that "very good" pronouncement of God, and a revelation to us as creatures.  We are not separate; in fact, we are called into deepening communion as that which is "very good" with our good God of love.  To fulfill all righteousness implies the fullness of communion, the proper  relatedness between all.  All of creation participates in this baptism, as we see in the icon:  there are angels present who watch and minister, we see the fish in the water, and down below is even a personified image representing the waters of the world that feed into this Jordan.  This is for every living thing; for the life of the "world" which is cosmos in the Greek.  Let us live that kind of life and remind ourselves often that indeed it is good.