FEAST OF THE BAPTISM OF THE LORD (YEAR A)

1st Reading                Isaiah 42:1-4, 6-7

Psalm                           29:1a & 2, 3ac-4, 3b & 9c-10 (R. 11b)

R:// "The Lord will bless his people with peace"

2nd Reading             Acts 10: 34-38

Gospel                        Matthew 3:13-17

CLAIM YOUR PLACE IN THE JORDAN

Peace and Goodness, friends! Today is the 2nd Sunday of the year 2026. On a bigger level, today is the Feast of the Baptism of the Lord. This feast marks the end of the Season of Christmas and ushers us into the public ministry of Jesus. I believe that this feast also reminds us of our own baptism. I suggest we quickly look at the Gospel passage for today.

The Gospel passage is from Matthew 3:13-17. We find parallels in Mark 1:9-11 and Luke 3:21-22, but with subtle synoptic differences. I want us to point out three details from the passage of Matthew, although there is more for us to look at. The passage of Matthew 3:13-17 is the narrative of Jesus' Baptism in the Jordan by John the Baptist and the descent of the Holy Spirit in the form of a dove and voice from Heaven. 

The first thing we should look at is that when Jesus approached the Jordan, John the Baptist tried to stop him. The Greek text puts it in clear understanding. The Greek word translated as trying to stop him (Jesus) is "diekōlyen". This word means that John the Baptist repeatedly tried to prevent him. He did not do it once and ended it; he repeatedly tried to stop him. Why would he do this? The thinking of John would be that the Master should not be washed by the servant. What kind of washing is that? We know that in Jewish culture, it is the servant who washes the feet of the Master or prepares the bath for the Master. Why would John the Baptist think in a reverse? 

The Baptism of John was for repentance and goes in the line of washing away sin. Jesus is the Sinless one. He should do the washing, not John the Baptist. Jesus, the Sinless one (Amamartētos) should wash John the Baptist; the greater should wash the lesser. The issue of washing or Baptism in this context is more spiritual than physical. Jesus, the Sinless One, insists on standing in the muddy water with the crowds to be Baptised by John. That is the point. Jesus, in standing in the muddy water of the Jordan, is performing an act of solidarity. He is not there because he is dirty. He is there because we are there. He joins the "sinners' line" to let us know that from this moment on, He is on our side. 

The second detail is that Jesus tells John that this Baptism of his must happen to "fulfill all righteousness". The Greek word for righteousness is "dikaiosynē". This word means justice, but it is more than that. It means aligning perfectly with God's plan. The Baptism of John was a requirement for repentance (changing one's life). Jesus had nothing to repent for. So, why do it? Jesus is completing the puzzle. He speaks about the fact that righteousness is not only about following a list of rules. It is more about being where God wants you to be. For Jesus, that place was in the water with broken humanity. Jesus stands in your brokenness in the water as you seek change. He goes with you. Jesus fills up the gap between a Holy God and a struggling people. 

The final detail is that once Jesus comes out of the water, the heavens are "opened" (aneōchthēsan). That is the Greek word used to describe a sudden and divine revelation. The issue is that when the heavens opened, the sign that followed was not a crown or a sword. The sign is a Dove and Voice. Thus, "...he saw the Spirit of God descending like a dove and coming upon him" (Matt. 3:16). 

The descent of the Spirit as a Dove (hōsei periteran) sends us back to Genesis 1:2, thus, "The Spirit of God was hovering (měrahepet) over the face of the waters". Although the author of Genesis does not mention "dove" in Genesis 1:2, the Jewish Rabbis understand the action of hovering in relation to a dove. This is evident in the Talmud (Hagigah 15a), Jewish interpretations and teachings: "The Spirit of God hovered over the water like a dove that hovers over her young". The event being described is Creation in Genesis. If Matthew, a Jew, tells us that the Spirit is coming like a dove at Jesus' Baptism where water was used, then Matthew is telling us that the Spirit is signalling a New Creation. Just as the Spirit hovered over the waters at the first Creation, He now hovers over the waters of the Jordan to begin the re-creation of the world through the Messiah. 

The voice calls Jesus the "Son" (Huios). In the Jewish culture, the "Son" was the legal heir who had the full authority of the Father.  This is a Coronation. How? The declaration "This is my beloved Son, with whom I am well pleased" relates to Isaiah 42:1 and Psalm 2:7. These verses were read at coronations as the Father's Coronation Speech for the King. Both verses have been part of coronations and liturgies for kings. While in the Jordan, the voice audibly applies the title of Son and, by understanding, as King, to Jesus. 

Whatever the Father is, the Son is. Therefore, the man in the water being baptised is God's legal representative. He is God because He is God's Son. He has the power of a king to enact and declare, but the gentleness of a Dove. He is gentle with us.

Pax et Bonum