Chapter three of Luke’s Gospel introduces us to the time and ministry of Saint John the Baptist. He comes out of wilderness, going to all the regions about the Jordan, preaching a baptism of repentance for the forgiveness of sins. He gives guidance to the people seeking help in turning away from their previous lives in anticipation of the Messianic age, some are led to the misunderstanding that John himself is the Messiah but he will correct them.
15 As the people were in expectation, and all men questioned in their hearts concerning John, whether perhaps he were the Christ,
The multitudes surrounding John the Baptist are in a state of “expectation”. This was typical for most Jews of the first century AD. The Messianic prophecy timeline proclaimed in the Book of Daniel gives to points that narrows the window of when the Messiah will arrive. The Weeks of Years given to Daniel by the Archangel Gabriel in Daniel 9:24-27 and the Statue of Kingdoms in Nebuchadnezzar’s dream that Daniel correctly interprets with his God given gifts in Daniel 2.
The “weeks of years” from Daniel 9:24-27 outline a prophetic timeline of 490 years, starting from a decree to rebuild Jerusalem (commonly dated to 445/444 BC). Adding 483 years (the first 69 “weeks”) brings the timeline to around AD 30-33, aligning with Jesus’ ministry and crucifixion, seen as the fulfillment of the prophecy about the coming and cutting off of the Messiah.Nebuchadnezzar’s dream in Daniel 2 depicts a statue symbolizing successive empires—Babylon, Medo-Persia, Greece, and Rome—culminating in God’s eternal kingdom, represented by a stone that destroys the statue and fills the earth, fulfilled in Christ’s kingdom during the Roman era.
The Jews are filled to the brim with messianic fervour right at this moment and they see a figure dressed like Elijah preaching repentance, baptising people and saying he was sent by God. It is actually very understandable why they question in their hearts whether he is the Christ (christos), the Anointed one. He appears like everything they were waiting for.
16 John answered them all, “I baptize you with water; but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will baptize you with the Holy Spirit and with fire.
John answers all of those questioning whether he is the Christ by proclaiming that he only baptises with water. He is the forerunner for one that is actually mightier than he is. So however high they might hold John, He who is to come, is MUCH more important. He is repositioning their perception and goes further to illustrate just how distant he is from the one who is to come by asserting himself as lower than a slave in comparison to the frontrunner he precedes. He does this by saying he is not worthy to undo the strap of the frontrunners sandal. This was a job relegated to slaves or servants, John is not even worthy to do that for Jesus.
This Jesus, the frontrunner, will baptise with the Holy Spirit and fire. An outpouring of the Holy Spirit is promised by the prophets, Jesus will be the one to do it. He will also baptise with fire, fire is a typical symbol of purification and holiness, God’s throne and chariot as described in various theophanies of the Old Testament is usually on fire in some capacity or surrounded by it. Fire is also the method for sacrificial offerings in the Temple, the burning of incense and guided the Israelites in the wilderness, fire is not just perceived as holy but as the method to give offerings to God.
21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened,
Skipping a few verses ahead to 21 (the readings at Mass do this sometimes) we reach the baptism of Jesus. After all the people in attendance are baptised, Jesus himself was also baptised. Unlike the other Gospels, Luke does not give us the back and forth dialogue between Jesus and John but Luke does emphasise something not referenced elsewhere, after his baptism, Jesus prays. Luke makes a point of telling his audience that at every significant moment of Jesus’ life he is united to the Father in prayer.
Following Jesus’ prayer the heavens themselves are opened. Luke does not specify if everyone could see this, the Gospel of John indicates that only some could visually see the supernatural things occurring whereas others were blind to it. In Isaiah 63 we have the line “Oh that you would rend the heavens and come down” this became a common prayer of Jew’s, it was seen as a prayer of anticipation, that when the Day of the Lord came, he would open the heavens and come down to his people, this expectation is fulfilled in the opening of heaven at Jesus’ baptism. This marks Jesus’ incarnation as the conduit between earth and heaven itself.
22 and the Holy Spirit descended upon him in bodily form, as a dove, and a voice came from heaven, “Thou art my beloved Son; with thee I am well pleased.”
When the heavens are opened the Holy Spirit descends upon him “in bodily form, as a dove”. The Gospel authors emphasise this physical manifestation of the Holy Spirit as a dove. It is seen symbolically as like the dove that marks the end of the Deluge in the time of Noah, a great cleansing has occurred, a New Earth is here. The cleansing is not seen as of Jesus himself but of him sanctifying the waters of the earth for the true baptisms that will be the entry way into the New Covenant.
A voice comes down from heaven “Thou art my beloved Son; with thee I am well pleased.” It is not clear whether all those in attendance heard the words said by the Father in heaven or if they are just for Jesus’ ears but Peter will state in his second epistle that he personally heard the voice of the Father at the Transfiguration which was a similar scenario.
The Father calls Jesus his “beloved Son” although this is obviously language of great affection it points to sorrow that will occur in Jesus’ future. This is similar language to how Isaac is described, where the first pre-enactment of the crucifixion takes place on Mount Moriah in the time of Abraham.
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