(15) Then he gives Christ's response. Note that John had done one thing, because he forestalled; and had said two things: "I need to be baptized by you, and do you come to me?" Yet Christ does not respond to these two things, but to the fact that he forestalled him; hence he says, Let it be so now . He says, now , because, according to Chrysostom, John was later baptized by Christ, not only with the baptism of fire but also of water. Or, Let it be so for now , that I be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the Passion: "I have another baptism with which to be baptized, and I am straitened until it be fulfilled" (Lk 12:50). John was also baptized with it by Christ, in as much as he died for justice, which is the same as dying for Christ. Or, Let it be so now , when I bear the form of a servant, let me fulfill the requirements of humility; because when I will appear glorious, I will baptize you with the baptism of glory.
Then Christ responds to the reverence and says, Let it be so now; for thus it is fitting for us to fulfill all justice . This is explained in three ways:
first, thus it is fitting to fulfill all justice , namely, through baptism. For it would come to pass that Christ would fulfill all justice both of the Law and of nature; but he willed to fulfill it in that way, because it is not fulfilled without baptism: "Unless a man be born again, he cannot enter the kingdom of heaven" (Jn 3:3).
Remigius explains it this way: for thus it is fitting for us to fulfill all justice . It behooves me to give an example of this sacrament, because the fullness of grace and of the virtues is given: "The river of God is full of water" (Ps 65:9), i.e., of grace.
Or another way: for thus it is fitting... , i.e., it is fitting to have perfect humility. The first degree is not to prefer oneself to an equal and to subject himself to one who is superior, which, of course, is a matter of necessity. The second is when he subjects himself to an equal. But it is perfect, when a prelate subjects himself to his inferior. And this is what he says: for thus it is fitting... , i.e., to fulfill perfect humility. But although there was this difference between them, Christ prevailed. Hence he consented , i.e., permitted him to be baptized by him: "That humility is genuine which obedience does not abandon; for to resist obstinately is a sign of pride" (Gloss); "Rebellion is as the crime of idolatry" (1 Sam 15:23). For Jeremiah and Moses are praised for finally consenting.
(16) Then when he says, When Jesus was baptized, he went up immediately from the water , four things that followed the baptism are mentioned. And it should be noted that as Christ in his baptism gave to others the example of being baptized, so in the things that follow the baptism he gives us to understand what we obtain. But there are four things which followed the baptism; namely, Christ's coming up from the water, the opening of the heavens, the appearance of the Holy Spirit and the witness of the Father.
The first is mentioned at He went up immediately from the water . He means this literally, because the river had deep beds. Yet in this is signified that those who are baptized ascend by their good works. He says, immediately , because those baptized in Christ put on Christ immediately: "For all of you who have been baptized in Christ, have put on Christ" (Gal 3:27). Furthermore, they obtain a heavenly inheritance: "We have been born anew to a living hope through the resurrection and to an inheritance which is imperishable" (1 Pt 1:3). And this is to say, the heavens were opened . This is not to be considered a bodily occurrence but by an imaginary vision. The heavens were opened . This signifies that the heavens had been closed to the human race by sin: "At the east of the garden of Eden he placed the Cherubim and a flaming sword, which turned every way to guard the way to the tree of life" (Gen 3:24). It is said that he placed the Seraphim, but it was opened by Christ.
But why were the heavens opened for him, since they had always been open for him? The answer, according to Chrysostom, is that the evangelist is speaking according to the general manner of speaking, because by the merit of baptism the heavens have been opened for us; just as a king says to his friend seeking a favor for someone: I grant you this.
It should be noted that there are three classes of men who reach heaven immediately after death: the baptized, as here; martyrs; hence (Acts 7:55): "Behold I saw the heavens opened and the Son of Man standing on the right hand of God's power"; and those who have performed penance, as in Acts (10:11): "As Peter was praying, the heavens were opened."
Then is mentioned the apparition of the Holy Spirit: And I saw the Spirit of God descending like a dove, and alighting on him . This is what befits the baptized, who receive the Holy Spirit within themselves: "He that is born of the Spirit is spirit" (Jn 3:6). And I saw , not with an imaginary vision; otherwise, he alone would have seen, the Spirit of God , i.e., a dove. Note that nothing bodily is said of God, so far as his substance is concerned, but by imaginary vision: "I saw the Lord seated upon a throne high and elevated..." (Is 6:1); or by signification: "The rock was Christ" (1 Cor 10:4); or by assuming into the unity of person: "The Word was made flesh" (Jn 1:14). In none of those ways is the Holy Spirit called a dove. That it is not by imaginary vision is evident, because it was seen generally by all; not by signification, because it had not previously existed; not by assuming it into the unity of his person. Therefore, there is a fourth way, which is when some form is newly produced to represent divine effects, as in Ex (3:2) the Lord appeared in fire and a bush; and in the giving of the Law in lightning and in thunder (Ex 19:16). Hence the dove existed to represent the influence of the Holy Spirit; thus, I saw the Spirit of God descending...
He appeared in the form of a dove for four reasons:
first, on account of charity; for the dove is an amorous animal: "The servant of the devil has certain gifts of the Holy Spirit in counterfeit, which the servant of God truly has. It is only the charity of the Holy Spirit that the unclean spirit cannot imitate" (Chrysostom); "Open to me, my sister, my love, my dove, my immaculate one" (S of S 5:2).
Secondly, on account of its innocence and simplicity: "Be wise as serpents, and simple as doves" (Mt 10:16).
Thirdly, because it has a groan for its song, and a man sanctified by the Holy Spirit should groan for his sins: "Her maidens lamented, moaning like doves" (Nah 2:7).
Fourthly, on account of their fertility; hence it was commanded in the Law that they should offer doves. This befits the baptized, because, as John (3:6) says: "That which is born of the spirit, is spirit." Descending as a dove . The emergence of divine gifts from God is always by descent, because the creature cannot receive except by descending into it: "Every best gift and every perfect gift is from above, descending from the Father of lights" (Jas 1:17). And alighting on him .
Note that the visible sending is always a sign of the invisible sending, and it signifies either grace newly received or an increase of grace: as in the apostles, when the Holy Spirit appeared in tongues, it signified an increase of grace. Furthermore, such a sending either signifies the grace then produced or previously produced. But in Christ it does not signify a new effect, because from the instant of his conception he was full of grace and truth; but the grace previously upon him was as man, not as God.
(17) Then, when he says, And lo, a voice from heaven saying , he presents the Father's testimony, This is my Son . Note that baptism makes men not only spiritual but also sons of God: "He gave them power to become sons of God" (Jn 1:12). Note, also, that the voice, as it were, expresses what the dove signified. Beloved , not as other creatures (Song of Songs 2:13), but as the natural Son: "The Father loves the Son, and shows him all that he himself is doing; and greater works than these will he show him, that you may marvel" (Jn 5:20). Ps 2 (v. 7) also signifies this: "You are my son, today I have begotten you." But because the saints are also loved by him, he adds, Son , by which he distinguishes "son" according to one meaning from the others. With whom I am well pleased . For in whatever one's good is reflected, in it something is pleased with it, as an artisan takes pleasure in his beautiful work of art, and as a man in his beautiful image reflected in a mirror. The divine goodness is in every individual creature; but never whole and perfect except in the Son and the Holy Spirit. Therefore, he is not totally pleased except in the Son, who has as much goodness as the Father. This is why he says, in whom , i.e., I am entirely pleased in him: "The Father loves the Son, and has given all things in his hands" (Jn 3:35).
But note that there seems to be a difference between this evangelist and the others, because Mk (1:11) and Luke (3:22) say: "You are my beloved son"; but Matthew says, He is my beloved Son and in you . But the idea is the same, because "You are" seems to be said directly to Christ; but he said it for the sake of the bystanders, because Christ was certain of the Father's love. Therefore, Matthew expressed the intention of the speaker and said, This is... Hence, he shows that it was said, as if to others: thus said Augustine.
Also one asks why Matthew and Mark say, "in whom I am," but Luke says, "in you." Augustine says that the Father is pleased, and men are pleased in the Son. Hence, others are pleased in me, i.e., to my honor, because some, seeing the Son, have given glory to the Father. Or, according to another sense: "In whom I am well pleased," i.e., my pleasure was to fulfill man's salvation; and this is why he says, "in you," i.e., "through you."
Note that in the baptism itself is not only represented the end and fruit, but even the form of baptism, which is, "In the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19). For the Son was in the flesh, the Father in the voice and the Holy Spirit in the form of a dove. Note, also, that what was separated from the others does not pertain to a division of activity on the part of a person of the trinity, since, as the essence is common, so the activity. But this is said by way of appropriation, because the whole Trinity created both the dove and the flesh. But they are referred to diverse persons.
4—1
Mt 4:1-11
1. Then Jesus was led by the spirit into the desert, to be tempted by the devil. 2. And when he had fasted forty days and forty nights, afterwards he was hungry. 3. And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. 4. Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. 5. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, 6. And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. 7. Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. 8. Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them. 9. And said to him: All these will I give thee, if falling down thou wilt adore me. 10. Then Jesus saith to him: Begone, Satan: for it is written: The Lord thy God shalt thou adore, and him only shalt thou serve. 11. Then the devil left him; and behold angels came and ministered to him.
It was shown above that Christ prepared himself for preaching by receiving baptism, but now by overcoming temptation. In regard to this he does two things: first, the victory over temptation; secondly, the calling of disciples to hear the doctrine (v. 18).
Regarding the first he does three things: first, he mentions certain preludes to the temptation; secondly, the onslaught of the temptation (v. 3); thirdly, the victory (v. 11).