Catechism Links[1]
Baptism of Jesus by John: 438
Baptism of the Holy Spirit compared to John's baptism: 720
importance of Jesus' Baptism: 536-537, 1223
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| “Baptism of Christ” by Bartolomé Esteban Murillo, c. 1655 |
Commentary:
Reading I: Isaiah 42:1-4, 6-7
Commentary on Is 42:1-4, 6-7
This passage begins what is known as the “First Song of the Servant of the Lord.” There are three more passages considered by some to be parts of one poem (Isaiah 49:1-6; Isaiah 50:4-7; and Isaiah 52:13—53:12). While there is some scholarly debate about the original intent of these poems, the prophetic view sees these songs a reference to the coming Messiah.
In this first song, Isaiah’s prediction brings us almost the exact words spoken by God as Jesus walks out of the Jordan following his baptism: “Here is my servant whom I uphold, my chosen one with whom I am pleased.” The image of God infusing his spirit is fulfilled as the Holy Spirit descends in the form of a dove at Jesus’ Baptism (Matthew 16:12; Mark 1:10; Luke 3:22). He goes on in v. 2-4 to describe the compassionate and loving character of the Messiah.
In v. 6-7, Isaiah focuses on the new covenant established with the people. “The expression ‘light to the nations’ (v.6) seems to find an echo in what Jesus says about his being ‘the light of the world’ (John 8:12; 9:5) and also in the Benedictus of Zechariah (Luke 1:78-79). There is an evocation of v.7 in Jesus’ reply to the messengers from John the Baptist who ask him whether he is ‘he who is to come’ (cf. Matthew 11:4-6; Luke 7:18-22); […] And so St. Justin will say commenting on vv. 6-7: ‘Everything that is said here, my friends, refers to Christ and to the peoples who have been enlightened by his presence.’ (Dialogus cum Tryphone, 122, 2)”[5]
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Commentary on Is 40:1-5, 9-11
This passage from Isaiah provides the first prophetic vision of John the Baptist: “A voice cries out: In the desert prepare the way of the LORD! Make straight in the wasteland a highway for our God” (see Matthew 3:3 which quotes this passage). Isaiah's prophecy then announces the coming of the Messiah and what a blessing he will be to the people. It uses language similar to that spoken by God as Jesus walks out of the Jordan following his baptism. He goes on in the first paragraph to describe the compassionate and loving character of the Messiah who is to come. In the second paragraph the prophet focuses on the new covenant that will be established with the people with the advent of the Messiah.
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Responsorial Psalm: Psalm 29:1-2, 3-4, 3, 9-10[6]
R. (11b) The Lord will bless his people with peace.
Commentary on Ps 29:1-2, 3-4, 3, 9-10
Psalm 29 is a hymn extolling the power of God. In these strophes the immense power of God in nature is described. His majesty encompasses the earth (“enthroned above the flood”) and his kingship is established over all the earth, forever. This psalm selection focuses our attention on the baptismal font as it addresses water, the symbol and source of life, in two of the three strophes..
CCC: Ps 29:2 2143
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R. (1) O bless the Lord, my soul.
Commentary on Ps 104:1b-2, 3-4, 24-25, 27-28, 29-30
Psalm 104 is a hymn of praise. Called one of the most remarkable songs in the psalter, it praises God for his great works and omnipotent power over all creation. There is a striking reference to rebirth in God whose Holy Spirit is a creative force with: “When you send forth your spirit, they are created, and you renew the face of the earth,” which many will recognized from the common Prayer of the Holy Spirit.
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Reading II: Acts 10:34-38
Commentary on Acts 10:34-38
In this selection from Acts, Peter is speaking in the house of Cornelius following the vision he was given showing him that nothing God created should be considered profane. This was pondered by Peter because it challenged the precepts of Jewish dietary laws and laws forbidding contact with Gentiles at certain times. It expands the invitation to salvation saying that God is for everyone, not just the Israelites. He then launches into the Good News which he starts with a description of the Baptism of the Lord and how the Holy Spirit descended. The passage concludes with Peter saying his mission is to reveal God’s love in his healing ministry.
CCC: Acts 10:35 761; Acts 10:38 438, 453, 486, 1289
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Commentary on Ti 2:11-14; 3:4-7
The letter to Titus speaks to the message he is to take to the Cretans. The first verses (11-14) are almost a hymn of praise, blessing God for his gift of salvation. We hear a prayer-like request for the moral strength to live the convictions and communal values St. Paul enjoined upon the community earlier (v. 1-11). The passage continues, in the 3rd Chapter, speaking about the gifts we are given as a consequence of Baptism, and how our Baptism is linked to Jesus' sacrifice. Baptism provides access to salvation and all are cleansed (justified) by it.
CCC: Ti 2:12 1809; Ti 2:13 449, 1041, 1130, 1404, 2760, 2818; Ti 2:14 802; Ti 3:5 1215; Ti 3:6-7 1817
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Gospel: Luke 3:15-16, 21-22
Commentary on Lk 3:15-16, 21-22
St. Luke’s description of the Baptism of the Lord begins with a disclaimer by the Baptist himself. Prophetic literature speaks of the return of Elijah as a forerunner to the Messiah (Malachi 3:19-24) and the description of the Baptist’s demeanor and appearance closely match that of Elijah (see 2 Kings 1:8 vs. Matthew 3:4). In this passage, St. John the Baptist emphatically denies he is the Messiah but identifies “one mightier” who will bear that title.
The story from Luke emphasizes the impact St. John the Baptist had on King Herod. His prediction with its predicted punishments (in v. 17-20) puts St. John in prison. This selection picks up the person of Jesus as God identifies him specifically as his “beloved Son.” This image is consistent with the other Synoptic Gospels (Matthew 3:13-17; Mark 1:7-11).
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Reflection:
The Baptism of Jesus, like our own baptism, marks a beginning and an end. For the Lord, it is the end of his preparation. He was born to a task. His self-imposed incarnation was for a purpose: he was to reveal God to all creation. All that we have been talking and hearing about since the Nativity of the Lord a few short weeks ago has pointed to this moment.
The stories we have heard, first about the Lord’s humble but miraculous birth to a virgin in Bethlehem, was to fulfill the prophecy of his coming. The whole weight of the Prophets was thrown behind that starlit birth in a manager. The world’s anticipation was recognized as the Magi came bearing gifts. It was not just to the Jews that the Light came into the world, but the whole of mankind.
In scripture during those days immediately following the angelic proclamation that the Prince of Peace had come to us, we heard how his father, St. Joseph, listened to those heavenly messengers and fled to Egypt with Mary, the Mother of God, and their new son. Scripture told us how Herod’s plot to stop God’s plan was foiled through the cries of the first martyrs, the Holy Innocents.
Those early years of the Lord’s life were not shared with us. He comes to the Baptismal bath now as a man of thirty, prepared to take up the mantle of the Messiah. He submits to the symbolic bath of St. John the Baptist, his cousin, and emerges, at once crowned with the Holy Spirit. Now joined with the Paraclete which he will leave us, the beginning is at an end and the work of the Lord is at hand.
For us too, the gift of new life in Baptism was both an end and a beginning. We were given by God as a gift of new life to our parents. If we were baptized, as most of us were, as infants, our parents stood up in front of the faith community to which they belonged and promised, as our proxies, in our place, that the faith we share would be the faith of their child.
We were brought to that bath as human children and came out of it changed, altered in essence. Like a piece of steel that is tempered in fire, there is no apparent difference between the tempered and un-tempered. But when tested, there is strength in that tempered steel not found in it before it passed through the fire. When we received baptism, the heart that beat within us was strengthened with the Holy Spirit. Just as Christ the Holy Spirt came to him at his baptism, we were given that same gift.
Something else happens as well. There is a drowning. Sin is washed away; again, like the impurities of metal are removed during the forging process, the soul is washed clean. The sins no longer exist. Something new rises out of that water, freed from the fallen nature that allowed Eve to be deceived by Satan, free from the fallen nature of disobedience to the Father. The old self dies in that bath, drowned in the love of God for his children.
Once transformed in the waters of Baptism, we were anointed with Holy Chrism. Upon our crowns was placed that sacred oil which set us aside now as something holy, something of God. Changed in character, we were now offered as a gift to the Son who saved us.
We were then presented with the Light of Christ from the New Fire of the Easter Candle and clothed in a white garment making us as new creations, now in Christ.
For those of us baptized as infants we do not remember the event that opened the gates of heaven for us. For those of us lucky enough to have been made new later in life, those effects were no doubt felt as they occurred. Old or young, when we went through that holy sacrament we were set on a new course. Like Jesus, that mission to proclaim the Gospel was placed before us and we are called to follow his example.
Today as we celebrate the Feast of the Baptism of the Lord, we are reminded of our own call to holiness. In Jesus’ life, this event marked a new beginning. We now embark upon our own continued journey. As we reflect upon our lives to this point, we are called once more to ask ourselves if we have done what God has called us to do. We are called, as a holy people, set aside for Christ, to take up the message given by the angels at the Lord’s birth. We are called, as the adopted sons and daughters of God, to bring that message of love and peace to all we meet. That is the journey upon which the Lord embarks; that is our mission as well.
Pax
[1] The Homiletic Directory does not provide links for the Baptism of the Lord. These references are taken from the Catechism of the Catholic Church, © 1994, United States Catholic Conference, Inc. – Libreris Editrice Vaticana, pp. 756
[3] The picture is “Baptism of Christ” by Bartolomé Esteban Murillo, c. 1655
[5] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, pp.60
[6] This option is offered by the USCCB but is not present for this solemnity in the Lectionary for Mass.
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