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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 3:21–38. His two-level outline is real structure in the source text, so it is rendered as structure.
The evangelist mentioned John's imprisonment before Christ's being baptized, though it was nearly a year after it, because he would finish the story of John's ministry, and then introduce that of Christ. Now here we have,
I.A short account of Christ's baptism, which had been more fully related by St. Matthew. Jesus came, to be baptized of John, and he was so, Luk 3:21, Luk 3:22.
1.It is here said that, when all the people were baptized, then Jesus was baptized: all that were then present. Christ would be baptized last, among the common people, and in the rear of them; thus he humbled himself, and made himself of no reputation, as one of the least, nay, as less than the least. He saw what multitudes were hereby prepared to receive him, and then he appeared.
2.Notice is here taken of Christ's praying when he was baptized, which was not in Matthew: being baptized, and praying. He did not confess sin, as others did, for he had none to confess; but he prayed, as others did, for he would thus keep up communion with his Father. Note, The inward and spiritual grace of which sacraments are the outward and visible signs must be fetched in by prayer; and therefore prayer must always accompany them. We have reason to think that Christ now prayed for this manifestation of God's favour to him which immediately followed; he prayed for the discovery of his Father's favour to him, and the descent of the Spirit. What was promised to Christ, he must obtain by prayer: Ask of me and I will give thee, etc. Thus he would put an honour upon prayer, would tie us to it, and encourage us in it.
3.When he prayed, the heaven was opened. He that by his power parted the waters, to make a way through them to Canaan, now by his power parted the air, another fluid element, to open a correspondence with the heavenly Canaan. Thus was there opened to Christ, and by him to us, a new and living way into the holiest; sin had shut up heaven, but Christ's prayer opened it again. Prayer is an ordinance that opens heaven: Knock, and it shall be opened unto you.
4.The Holy Ghost descended in a bodily shape like a dove upon him; our Lord Jesus was now to receive greater measures of the Spirit than before, to qualify him for his prophetical office, Isa 61:1. When he begins to preach, the Spirit of the Lord is upon him. Now this is here expressed by a sensible evidence for his encouragement in his work, and for the satisfaction of John the Baptist; for he was told before that by this sign it should be notified to him which was the Christ. Dr. Lightfoot suggests that the Holy Ghost descended in a bodily shape, that he might be revealed to be a personal substance, and not merely an operation of the Godhead: and thus (saith he) was made a full, clear, and sensible demonstration of the Trinity, at the beginning of the gospel; and very fitly is this done at Christ's baptism, who was to make the ordinance of baptism a badge of the profession of that faith in the doctrine of the Trinity, Father, Son, and Holy Ghost.
5.There came a voice from heaven, from God the Father, from the excellent glory (so it is expressed, Pe2 1:17), Thou art my beloved Son. Here, and in Mark, it is expressed as spoken to Christ; in Matthew as spoken of him: This is my beloved Son. It comes all to one; it was intended to be a notification to John, and as such was properly expressed by, This is my beloved Son; and likewise an answer to his prayer, and so it is most fitly expressed by. Thou art. It was foretold concerning the Messiah, I will be his Father, and he shall be my Son, Sa2 7:14. I will make him my First-born, Psa 89:27. It was also foretold that he should be God's elect, in whom his soul delighted (Isa 42:1); and, accordingly, it is here declared, Thou art my beloved Son, in whom I am well pleased.
II.A long account of Christ's pedigree, which had been more briefly related by St. Matthew. Here is,
1.His age: He now began to be about thirty years of age. So old Joseph was when he stood before Pharaoh (Gen 41:46), David when he began to reign (Sa2 5:4), and at this age the priests were to enter upon the full execution of their office, Num 4:3. Dr. Lightfoot thinks that it is plain, by the manner of expression here, that he was just twenty-nine years old complete, and entering upon his thirtieth year, in the month Tisri; that, after this, he lived three years and a half, and died when he was thirty-two years and a half old. Three years and a half, the time of Christ's ministry, is a period of time very remarkable in scripture. Three years and six months the heavens were shut up in Elijah's time, Luk 4:25; Jam 5:17. This was the half week in which the Messiah was to confirm the covenant, Dan 9:27. This period is expressed in the prophetical writings by a time, times, and half a time (Dan 12:7; Rev 12:14); and by forty-two months, and a thousand two hundred and threescore days, Rev 11:2, Rev 11:3. It is the time fixed for the witnesses' prophesying in sackcloth, in conformity to Christ's preaching in his humiliation just so long.
2.His pedigree, Luk 3:23, etc. Matthew had given us somewhat of this. He goes no higher than Abraham, but Luke brings it as high as Adam. Matthew designed to show that Christ was the son of Abraham, in whom all the families of the earth are blessed, and that he was heir to the throne of David; and therefore he begins with Abraham, and brings the genealogy down to Jacob, who was the father of Joseph, and heir-male of the house of David: but Luke, designing to show that Christ was the seed of the woman, that should break the serpent's head, traces his pedigree upward as high as Adam, and begins it with Ei, or Heli, who was the father, not of Joseph, but of the virgin Mary. And some suggest that the supply which our translators all along insert here is not right, and that it should not be read which, that is, which Joseph was the son of Heli, but which Jesus; he was the son of Joseph, of Eli, of Matthat, etc., and he, that is, Jesus, was the son of Seth, of Adam, of God, Luk 3:38. The difference between the two evangelists in the genealogy of Christ has been a stumbling-block to infidels that cavil at the word, but such a one as has been removed by the labours of learned men, both in the early ages of the church and in latter times, to which we refer ourselves. Matthew draws the pedigree from Solomon, whose natural line ending in Jechonias, the legal right was transferred to Salathiel, who was of the house of Nathan, another son of David, which line Luke here pursues, and so leaves out all the kings of Judah. It is well for us that our salvation doth not depend upon our being able to solve all these difficulties, nor is the divine authority of the gospels at all weakened by them; for the evangelists are not supposed to write these genealogies either of their own knowledge or by divine inspiration, but to have copied them out of the authentic records of the genealogies among the Jews, the heralds' books, which therefore they were obliged to follow; and in them they found the pedigree of Jacob, the father of Joseph, to be as it is set down in Matthew; and the pedigree of Heli, the father of Mary, to be as it is set down here in Luke. And this is the meaning of hōs enomizeto (Luk 3:23), not, as it was supposed, referring only to Joseph, but uti sancitum est lege - as it is entered into the books, as we find it upon record; by which is appeared that Jesus was both by father and mother's side the Son of David, witness this extract out of their own records, which any one might at that time have liberty to compare with the original, and further the evangelists needed not to go; nay, had they varied from that, they had not gained their point. Its not being contradicted at that time is satisfaction enough to us now that it is a true copy, as it is further worthy of observation, that, when those records of the Jewish genealogies had continued thirty or forty years after these extracts out of them, long enough to justify the evangelists therein, they were all lost and destroyed with the Jewish state and nation; for now there was no more occasion for them.
One difficulty occurs between Abraham and Noah, which gives us some perplexity, Luk 3:35, Luk 3:36. Sala is said to be the son of Cainan, and he the son of Arphaxad, whereas Sala was the son of Arphaxad (Gen 10:24; Gen 11:12), and there is no such man as Cainan found there. But, as to that, it is sufficient to say that the Seventy Interpreters, who, before our Saviour's time, translated the Old Testament into Greek, for reasons best known to themselves inserted that Cainan; and St. Luke, writing among the Hellenist Jews, was obliged to make use of that translation, and therefore to take it as he found it.
The genealogy concludes with this, who was the son of Adam, the son of God. (1.) Some refer it to Adam; he was in a peculiar manner the son of God, being, more immediately than any of his offspring, the offspring of God by creation. (2.) Others refer it to Christ, and so make the last words of this genealogy to denote his divine and human nature. He was both the Son of Adam and the Son of God that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God.
Historical interpretation
Eleven Centuries of Reception
22 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.
The Lord was baptized. The heavens were opened, and the Holy Spirit came down upon him. A voice from the heavens thundered and said, “This is my beloved Son, in whom I am pleased.” We should say that heaven was opened at the baptism of Jesus and for the plan of forgiving sins. These are not the sins of him “who had committed no sin, nor was deceit found in his mouth.” The heavens were opened and the Holy Spirit came down for the forgiveness of the whole world’s sins. After the Lord “ascended on high, leading captivity captive,” he gave them the Spirit. The Spirit had come to him, and he gave the Spirit at the time of his resurrection, when he said, “Receive the Holy Spirit. If you forgive anyone’s sins, they will be forgiven him. If you retain them for anyone, they will be retained.” But “the Holy Spirit came down upon the Savior in the form of a dove.” The dove is a gentle bird, innocent and simple. Hence we too are commanded to imitate the innocence of doves. Such is the Holy Spirit: pure, swift, and rising up to the heights.
From the first moment of his descent from the glories of heaven to earthly things, he did not disdain to put on man’s flesh although he was the Son of God. Although he himself was not a sinner, he did not disdain to bear the sins of others. Having put aside his immortality for a time, he suffered himself to become mortal, in order that though innocent he might be slain for the salvation of the guilty. The Lord was baptized by his servant, and he, although destined to grant the remission of sins, did not disdain to have his body cleansed with the water of regeneration.
(De unit. Eccles.) the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing them together, when they fly abroad, hanging side by side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a law of unanimity in every way.
(De Dec. Nic. Syn.) The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering, and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed.
But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In thee I am well pleased.
Christ is born; the Spirit is his forerunner. Christ is baptized; the Spirit bears him witness. Christ is tempted. The Spirit leads him up. Christ performs miracles. The Spirit accompanies him. Christ ascends. The Spirit fills his place.
(in Orat. 39.) Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water.
Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water.
In a matter which has been related by others, Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all were baptized, it came to pass. Our Lord was baptized not that He might be cleansed by the waters but to cleanse them, that being purified by the flesh of Christ who knew no sin, they might possess the power of baptism.
But the cause of our Lord's baptism He Himself declares when He says, Thus it becomes us to fulfil all righteousness. But what is righteousness, except that what you would have another do to you, you should first begin yourself, and so by your example encourage others? Let none then avoid the laver of grace, since Christ avoided not the laver of repentance.
Now the Spirit rightly showed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be innocent as doves. The grace of baptism requires peace, which under the emblem of an olive branch the dove once brought to that ark which alone escaped the deluge.
We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in the body. And because the Father did not take the body, He wished therefore to prove to us that He was present in the Son, by saying, Thou art my Son.
Now let us consider the mystery of the Trinity. We say, “one God,” but we confess the Father, and we confess the Son. For although it is written, “You shall love the Lord thy God and serve him alone,” the Son denied that he is alone, saying, “I am not alone, for the Father is with me.” Nor is he alone now, for the Father bears witness that he is present. The Holy Spirit is present, because the Trinity can never be separated from Itself. Then “heaven was opened, the Holy Spirit descended in bodily shape like a dove.”
Why like a dove? For the grace of the washing requires simplicity, so that we may be innocent like doves. The grace of the washing requires peace, as in an earlier image the dove brought to the ark that which alone was inviolable by the flood. He of whom the dove was the image, who now deigned to descend in the form of a dove, taught me that in that branch, in that ark, was the image of peace and of the church. In the midst of the floods of the world the Holy Spirit brings its fruitful peace to its church. David too taught, he who perceived the sacrament of baptism and said with the Spirit of prophecy, “Who will give me wings like a dove?”
We saw the Spirit, but in bodily form, let us also see the Father. Because we cannot see, let us hear. Our merciful God is present. He will not forsake his temple. He wishes to build up every soul, he wishes to mold it for salvation, he wishes to convey living stones from earth to heaven. He loves his temple. Let us love him. If we love God, let us keep his commandments. If we love him, we shall know him. He who says that he knows him and keeps not his commandments is a liar. For how can he who does not love Truth love God, for God is Truth? Therefore let us hear the Father, for the Father is invisible. Yet the Son is invisible according to his divinity, for no one has seen God at any time. So, while the Son is God, he is not seen as the Son, insofar as he is God. Yet he wished to show himself in the body. Because the Father did not wear a body, therefore the Father wished to prove to us that he is present in the Son, saying, “You are my beloved Son. In you I am well pleased.” If you wish to learn that the Son is always present with the Father, read the voice of the Son saying, “If I go up into heaven, you are there. If I go down into the grave, you are present there.” If you seek evidence of the Father, you have heard it from John. Believe him by whom Christ believed he must be baptized, to whom the Father entrusted his Son, saying with a heavenly voice, “This is my beloved Son, in whom I am well pleased.”
Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John's baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer.
But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels.
The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i. e. from His deity to His humanity.
That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet showed antiquity, but the Spirit's descent denoted something new.
Or to show the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offences, gentleness was necessary; but having obtained grace, there remaineth for us the time of trial and judgment.
Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, Thou art my beloved Son.
But it is most strange that He should receive the Spirit when He was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the Spirit from his mother's womb, (Luke 1:15.) what must we believe of the man Christ, the very conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i. e. the Church, in which the baptized especially receive the Holy Spirit.
(de Con. Ev. lib. ii. c. 14.) But the words of Matthew, This is my beloved Son, and those of Luke, Thou art my beloved Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to show that by the words, This is my beloved Son, it was meant rather to declare to the hearers, that He was the Son of God. For that was not revealed to Christ which He knew, but they heard it who were present, and for whom the voice came.
But how then, they object, was he baptized and received the Spirit? We reply that he had no need of holy baptism. He was wholly pure and spotless, and the holiest of the holy. He did not need the Holy Spirit, for the Spirit that proceeds from God the Father is from him and equal to him in substance. Now, at last, we must explain God’s plan of salvation. God, in his love of humankind, provided for us a way of salvation and of life. Believing in the Father, Son and Holy Spirit, and making this confession before many witnesses, we wash away all the filth of sin. The communication of the Holy Spirit enriched us, made us partakers of the divine nature and gained for us the grace of adoption as God’s children. It was necessary, therefore, that the Word of the Father become for our sakes the pattern and way of every good work when he humbled himself to emptiness and deigned to assume our likeness. For it follows that he who is first in everything must set the example in this too. He commences the work himself in order that we may learn about the power of holy baptism and learn how much we gain by approaching so great a grace. Having been baptized, he prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism.
AGAIN come, that fixing our mind intently upon the Evangelic Scriptures, we may behold the beauty of the truth. Come let us direct the penetrating and accurate eyes of the mind unto the mystery of Christ; let us view with wonder the admirable skill of the divine economy: for so shall we see His glory. And thus to act is for our life: as He Himself assures us, when speaking unto God the Father in heaven, "Those things are life eternal: to know Thee Who alone art true; and Jesus Christ, Whom Thou hast sent." How therefore was He sent? and what was the manner of His coming unto us? For being by nature God That filleth all, how, as the blessed John the Evangelist said, "was He in the world," Himself being Lord? And how was He sent by the Father, when as God He is the Creator and Sustainer of all things? for all things were established by Him.
The wise John the Evangelist then teaches us, saying, "And the Word was made flesh." But perchance some one will say, 'What then? Having ceased to be the Word, did He change into being flesh? Did He fall from His Majesty, having undergone a transformation unto something which previously He was not?' Not so, we say. Far from it. For by nature He is unchangeable and immutable. In saying, therefore, that the Word became flesh, the Evangelist means a man like unto us. For we also are often called flesh ourselves. For it is written, "And all flesh shall see the salvation of God," meaning thereby that every man shall see it. While therefore He immutably retains that "which He was, yet as having under this condition assumed our likeness, He is said to have been made flesh.
Behold Him, therefore, as a man, enduring with us the things that belong to man's estate, and fulfilling all righteousness, for the plan of salvation's sake. And this thou learnest from what the Evangelist says: "And it came to pass that when all the people were baptized, Jesus also was baptized, and prayed." Was He too then in need of holy baptism? But what benefit could accrue to Him from it? The Only-begotten Word of God is Holy of the Holy: so the Seraphim name Him in their praises: so every where the law names Him: and the company of the holy prophets accords with the writings of Moses. What is it that we gain by holy baptism? Plainly the remission of our sins. But in Jesus there was nought of this; "for He did no sin: neither was guile found "in His mouth," as the Scripture saith. "He was holy, harmless, undefiled, separate from sins, and made higher than the heavens," according to the words of the divine Paul.
But yes! perchance some one will say, who has been ill instructed in the faith, 'Was it then God the Word that was baptized? Was He in need of being made partaker of the Holy Ghost? Not at all. Therefore it is that we affirm, that the man who was of the seed of David, and united unto Him by conjunction, was baptized and received the Spirit.' The Indivisible therefore is divided by you into two sous: and because He was baptized when, thirty years old, He was made holy, as you say, by being baptized. Was He therefore not holy until He arrived at His thirtieth year? Who will assent to you, when thus you corrupt the right and blameless faith? For "there is one Lord Jesus Christ," as it is written. But this we affirm: that He was not separate from Him, and by Himself when baptized and made partaker of the Holy Ghost: for we know, both that He is God, and without stain, and Holy of the Holy: for we confess that "of His fulness have all we received." For the Holy Spirit indeed proceedeth from God the Father, but belongeth also to the Son. It is even often called the Spirit of Christ, though proceeding from God the Father. And to this Paul will testify, saying, at one time, "They that are in the flesh cannot please God: but ye are not in the flesh, but in the spirit, if so be the Spirit of God dwelleth in you. But if any one have not the Spirit of Christ, he is none of His." And again, "But because ye are sons, God hath sent the Spirit of His Son into your hearts, crying, Father, our Father." The Holy Spirit therefore proceedeth indeed as I said from God the Father, but His Only-begotten Word, as being both by nature and verily Son, and resplendent with the Father's dignities, ministereth It to the creation, and bestoweth It on those that are worthy. Yea verily He said, "All things that the Father hath are mine."
But let us retort upon those who pervert the right belief this question; 'How can He Who received the Spirit, if He be, according to your phrase, a man, and the Son separately and by Himself, baptize with the Holy Ghost, and Himself give the Holy Spirit to them who are baptized?' For to be able to impart the Spirit to men suiteth not any one whatsoever of things created, but, together with God's other attributes, is the distinct property of Almighty God alone. But He Who gave It was man: for the wise John said, "After me cometh a Man, Who was before me . . . He shall baptize you with the Holy Ghost and with fire." As therefore it is unbefitting God the Word, |46 regarded as God the Word, to draw near unto holy baptism, and be made partaker of the Spirit, so in like manner it is altogether incredible, or rather impossible to believe that the ability to baptize men with the Holy Ghost, is the act of a mere man with nothing in Him superior to ourselves.
How then will the mystery be true? In that for our aid He assumed a kind of adaptation. The divine Word became man, even "He Who was in the form of God the Father, and thought it not robbery to be equal unto God," as most wise Paul says, "but took the form of a slave, being made in the likeness of men, and humbling Himself to poverty." Enquire therefore Who He was that was first in the likeness of God the Father, and could be regarded as on an equality with Him, but took the form of a slave, and became then a man, and besides this made Himself poor. Was it He of the seed of David, as they argue, Whom they specially regard separately and by Himself as the other Son, distinct from the Word of God the Father? If so, let them show that He ever was on an equality with the Father. Let them show how He assumed the form of a slave. Or what shall we say was that form of a slave? And how did He empty Himself? For what is poorer than human nature? He therefore Who is the exact image of God the Father, the likeness, and visible expression of His person, Who shines resplendent in equality unto Him, Who by right of nature is free, and the yoke of Whoso kingdom is put upon all creation,----He it is Who took the form of a slave, that is, became a man, and made Himself poor by consenting to endure these human things, sin only excepted.
But how then, they object, was He baptized, and received also the Spirit? To which we reply, that He had no need of holy baptism, being wholly pure and spotless, and holy of the holy. Nor had He need of the Holy Ghost: for the Spirit That proceedeth from God the Father is of Him, and equal to Him in substance. We must now therefore at length hear what is the explanation of the economy. God in his love to man provided for us a way of salvation and of life. For believing in the Father, Son, and Holy Ghost, and making this confession before many witnesses, we wash away all the filth of sin, and are enriched by the communication of the Holy Spirit, and made partakers of the divine nature, and gain the grace of adoption. It was necessary therefore that the Word of the Father, when He humbled Himself unto emptiness, and deigned to assume our likeness, should become for our sakes the pattern and way of every good work. For it follows, that He Who in every thing is first, must in this also set the example. In order therefore that we may learn both the power itself of holy baptism, and how much we gain by approaching so great a grace, He commences the work Himself; and, having been baptized, prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism.
And the Evangelist says that the heavens were opened, as having long been closed. For Christ said, "Forthwith shall ye see the heavens opened, and the angels of God ascending and descending upon the Son of man." For both the flock above and that below being now made one, and one chief Shepherd appointed for all, the heavens were opened, and man upon earth brought near to the holy angels. And the Spirit also again came down as at a second commencement of our race: and upon Christ first, Who received it not so much for His own sake as for ours: for by Him and in Him are we enriched with all things. Most suitably therefore to the economy of grace does He endure with us the things of man's estate: for where otherwise shall we see Him emptied, Whose in His divine nature is the fulness? How became He poor as we are, if He were not conformed to our poverty? How did He empty Himself, if He refused to endure the measure of human littleness?
Having taken therefore Christ as our pattern, let us draw near to the grace of holy baptism, that so we may gain boldness to pray constantly, and lift up holy hands to God the Father, that He may open the heavens also unto us, and send down upon us too the Holy Ghost, to receive us as sons. For He spake unto Christ at the time of holy baptism, as though having by Him and in Him accepted man upon earth to the sonship, "This is My beloved Son, in Whom I am well pleased." For He Who is the Son by nature and in truth, and the Only-begotten, when He became like unto us, is specially declared to be the Son of God, not as receiving this for Himself:----for He was and is, as I said, very Son:----but that He might ratify the glory unto us. For He has been made our firstfruits, and firstborn, and second Adam: for which reason it is said, that "in Him all things have become new:" for having put off the oldness that was in Adam, we have gained the newness that is in Christ: by Whom and with Whom, to God the Father, be glory and dominion with the Holy Ghost, for ever and ever, Amen.
Today, then, is another kind of birth of the Savior. We see him born with the same sort of signs, the same sort of wonders, but with greater mystery. The Holy Spirit, who was present to him then in the womb, now pours out upon him in the torrent. He who then purified Mary for him now sanctifies the running waters for him. The Father who then overshadowed in power now cries out with his voice. He who then, as if choosing the more prudent course, manifested himself as a cloud at the nativity now bears witness to the truth. So God says, “This is my beloved Son, in whom I am well pleased. Hear him.” Clearly the second birth is more excellent than the first. The one brought forth Christ in silence and without a witness. The other baptized the Lord gloriously with a profession of divinity. From the one, Joseph, thought to be the father, absents himself. At the other, God the Father, not believed in, manifests himself. In the one the mother labors under suspicion because in her condition she lacked a father. In the other she is honored because God attests to his Son.
Today, then, he is baptized in the Jordan. What sort of baptism is this, when the one who is dipped is purer than the font, and where the water that soaks the one whom it has received is not dirtied but honored with blessings? What sort of baptism is this of the Savior, I ask, in which the streams are made pure more than they purify? For by a new kind of consecration the water does not so much wash Christ as submit to being washed. Since the Savior plunged into the waters, he sanctified the outpouring of every flood and the course of every stream by the mystery of his baptism. When someone wishes to be baptized in the name of the Lord, it is not so much the water of this world that covers him but the water of Christ that purifies him. Yet the Savior willed to be baptized for this reason—not that he might cleanse himself but that he might cleanse the waters for our sake.
(sup. Ezech. Hom. 8.) Or else, Every one who by repentance corrects any of his actions, by that very repentance shows that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that I have made man, (Gen. 6:7.) He (so to speak) displeased Himself in the sinners whom He had created. But in Christ alone He pleased Himself, for in Him alone He found no fault that He should blame Himself, as it were, by repentance.
Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country.
For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished.
As if He said, In Thee have I appointed My good pleasure, i. e. to carry on by Thee what seems good to Me.
It happened, however, when all the people were being baptized, and Jesus having been baptized and praying, heaven was opened. The Lord was baptized not to be cleansed by the waters himself, but desiring to cleanse the waters themselves, which having been washed by his flesh, of course ignorant of sin, might assume the right of baptism, and what so many baptisms under the law could not do against the evil of transgression, might conceive the power of regenerative sanctification. Hence, when he said the entire people had been baptized, he added nothing great. But having said that Jesus was baptized and praying, he stated heaven was opened. Because while the Lord descended into the waters of the Jordan in the humility of the body, by the power of his divinity, he opened the gates of heaven for us. And while the innocent flesh was dipped in the cold waters, the fiery sword, once opposed to the guilty, was extinguished. For indeed, was heaven opened to Him at that time, whose eyes beheld the innermost parts of the heavens? But the power of baptism is shown there, from which anyone who emerges, the gate of the heavenly kingdom is declared to him. Also as that which Jesus, whose are all things that are of the Father, is remembered to have prayed when baptized, it is not doubted that it was done to instruct us, for whom after the bath of baptism, so that the hall of heaven may be opened, it is necessary to live not idly but to persevere in fasting, prayers, and almsgiving. For although all sins are released in baptism, yet the frailty of the flesh is not yet strengthened. For as after crossing the Red Sea we indeed rejoice over the Egyptians slain, but in the desert of worldly conversation, other enemies come upon us who, with the leading and cooperating grace of Christ, are conquered by our efforts until we reach the promised country of eternal life.
(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.
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Summary
Luke 3:21 marks a pivotal moment in the Gospel narrative, depicting Jesus' baptism by John in the Jordan River. Uniquely, Luke highlights that Jesus was praying when this event occurred, immediately before the heaven was opened, the Holy Spirit descended, and the Father's voice affirmed Him as His beloved Son. This passage signifies the formal inauguration of Jesus' public ministry, His solidarity with humanity, and a profound Trinitarian manifestation, setting the stage for His redemptive mission.
Context
Literary Context
This verse immediately follows Luke's account of John the Baptist's ministry, which focused on a "baptism of repentance for the forgiveness of sins" Luke 3:3. John's preaching prepared the way for the Messiah, calling people to turn from their sins and bear fruit consistent with repentance Luke 3:7-14. The narrative then transitions directly to Jesus' arrival among the baptized, culminating in this verse and the subsequent divine affirmation in Luke 3:22. This sequence emphasizes Jesus' humble identification with those John baptized, even though He was sinless, and underscores the divine approval of His mission. The passage also serves as a crucial bridge to Jesus' genealogy in Luke 3:23-38, establishing His human lineage and connecting Him to Adam, the son of God, thereby framing His redemptive work for all humanity.
Historical & Cultural Context
Baptism, while not entirely new in Jewish tradition (e.g., ritual washings for purification), took on a new eschatological significance with John the Baptist. His baptism was a unique prophetic act, signifying a decisive break with past sin and a preparation for God's imminent kingdom. It was a public declaration of repentance and a commitment to a new way of life. The Jordan River, where these baptisms took place, held historical and symbolic significance as the entry point into the Promised Land for the Israelites under Joshua, now serving as a symbolic gateway into the new covenant. For Jesus to submit to John's baptism, a ritual for sinners, was a profound act of humility and identification with the very people He came to save. This act would have been understood by contemporary audiences as a public endorsement of John's ministry and, more importantly, as the formal commencement of Jesus' own prophetic and messianic work.
Key Themes
Luke 3:21 contributes significantly to several overarching themes in Luke's Gospel. Firstly, it highlights Jesus' identification with humanity, demonstrating His solidarity with sinners by undergoing a baptism of repentance, even though He was without sin. This act fulfills "all righteousness" Matthew 3:15. Secondly, Luke uniquely emphasizes the importance of prayer in Jesus' life and ministry, noting that Jesus was "praying" when the heavens opened. This sets a pattern for Luke, who frequently portrays Jesus in prayer before significant events, such as His transfiguration Luke 9:28 or His agony in Gethsemane Luke 22:41. Thirdly, the passage introduces the theme of divine affirmation and anointing, as the opening of heaven, the descent of the Holy Spirit, and the Father's voice immediately follow, marking Jesus' divine commission for His messianic mission Luke 3:22. This Trinitarian manifestation underscores the divine authority behind Jesus' subsequent ministry.
Exposition and Analysis
Key Word Analysis
This verb, translated "it came to pass," is a common Lukan narrative device that signifies an event occurring or coming into being. Here, it emphasizes the factual and divinely orchestrated nature of Jesus' baptism and the subsequent heavenly phenomena. It signals a transition point, marking the commencement of a new phase in God's redemptive plan.
Translated "praying," this word denotes a specific act of prayer directed to God, involving supplication and worship. Luke's inclusion of this detail is unique among the synoptic Gospels and highlights Jesus' deep communion with the Father at this crucial moment. It suggests an active, intimate engagement with God that precedes and accompanies divine revelation.
Meaning "was opened," this verb describes the action concerning "the heaven." Used in the passive voice, it indicates that the opening was not a natural occurrence but a direct, supernatural act initiated by God. This signifies a breaking through of the divine into the human realm, a moment of profound revelation and access to God's presence and power.
Verse Breakdown
"Now when all the people were baptized"
This clause sets the scene, placing Jesus within the broader context of John's widespread baptismal ministry. It establishes that Jesus did not seek special treatment but joined the multitude, identifying with humanity in a public act of humility. The phrase "all the people" emphasizes the extensive nature of John's influence and the communal aspect of the repentance movement.
"it came to pass, that Jesus also being baptized, and praying"
This is the core action of the verse. The phrase "it came to pass" (a Lukan characteristic) introduces the central event. "Jesus also being baptized" underscores His solidarity with humanity. The unique Lukan detail "and praying" is crucial, indicating that Jesus was in active communion with God during His baptism, suggesting His awareness of the profound significance of this moment and His reliance on the Father. This prayer precedes and perhaps precipitates the divine response.
"the heaven was opened"
This final clause describes the immediate, supernatural consequence of Jesus' baptism and prayer. The passive voice ("was opened") signifies a divine action, a direct intervention from God. The opening of "heaven" (or "sky") indicates a parting of the veil between the earthly and divine realms, signaling a moment of direct communication and manifestation of God's presence and approval. It is a dramatic visual sign of God's readiness to act.
Literary Devices
Luke's account of Jesus' baptism employs several powerful literary devices. Symbolism is prominent, as Jesus' act of baptism, though He was sinless, symbolizes His identification with humanity's need for cleansing and His submission to God's righteous plan. The "opened heaven" is a clear instance of Divine Intervention, portraying a direct, supernatural act of God breaking into the earthly realm, signifying His active presence and approval. This event also serves as Foreshadowing, setting the stage for Jesus' public ministry and the subsequent revelation of the Holy Spirit and the Father's voice in the very next verse, which together constitute a profound Trinitarian manifestation. The emphasis on Jesus "praying" highlights His intimate relationship with the Father, a recurring motif in Luke, and underscores the spiritual depth of this foundational moment.
Theological and Thematic Connections
Luke 3:21 is a foundational text for understanding Jesus' identity and mission, revealing a profound theological truth about His relationship with the Father and the Spirit. His humble submission to baptism, a ritual for sinners, demonstrates His solidarity with humanity and foreshadows His ultimate identification with human sin on the cross. The unique detail of Jesus praying underscores the importance of communion with God as a prerequisite for divine revelation and empowerment, a pattern Jesus consistently models throughout Luke's Gospel. The opening of heaven signals God's direct intervention and affirmation, marking the formal inauguration of Jesus' public ministry and revealing the Trinitarian nature of God as Father, Son, and Holy Spirit work in perfect unity for redemption. This event establishes Jesus' divine authority and anointing for His messianic work, providing the spiritual foundation for all that follows in His earthly ministry.
Reflection and Application
Luke 3:21 offers profound insights for contemporary believers, inviting us to consider the depth of Jesus' humility and the power of a life rooted in prayer. Jesus, though sinless, chose to identify with humanity in its brokenness, stepping into a ritual meant for sinners. This radical act of solidarity challenges us to embrace humility, to meet people where they are, and to participate in God's redemptive work without a sense of superiority. Furthermore, Luke's unique emphasis on Jesus praying at this pivotal moment underscores the vital role of prayer in our own lives. It suggests that significant spiritual breakthroughs, divine guidance, and anointing often accompany fervent, consistent communion with God. Just as Jesus' prayer opened the heavens, our prayers can open channels for God's power and presence in our lives, enabling us to walk in His will and receive His affirmation. This passage encourages us to seek God's face in every major transition and decision, trusting that He will meet us and affirm our steps as we align with His purposes.
Questions for Reflection
FAQ
Why was Jesus baptized if He was sinless?
Jesus' baptism was not for the remission of His own sins, as He was perfectly righteous. Instead, it served several crucial purposes. Firstly, it was an act of humble identification with humanity, demonstrating His solidarity with sinners whom He came to save. By undergoing a ritual meant for repentance, He showed His willingness to stand with His people. Secondly, as Jesus Himself stated to John in Matthew 3:15, it was to "fulfill all righteousness," meaning to perfectly align with and fulfill God's will and redemptive plan. This act marked the formal inauguration of His public ministry and His anointing by the Father and the Holy Spirit for His messianic work.
Why does Luke uniquely mention Jesus praying at His baptism?
Luke's Gospel places a strong emphasis on Jesus' prayer life, portraying Him as a man deeply reliant on and in communion with the Father. The detail that Jesus was "praying" when the heaven was opened highlights the intimate connection between prayer and divine revelation or empowerment. For Luke, prayer is not merely a ritual but an active, transformative engagement with God that often precedes pivotal moments in Jesus' ministry. It suggests that Jesus' anointing and the Father's affirmation were, in part, a response to His fervent communion, serving as a model for believers to seek God's presence and guidance through prayer, especially at significant junctures in life.
Christ-Centered Fulfillment
Luke 3:21, depicting Jesus' baptism and the subsequent Trinitarian manifestation, is profoundly Christ-centered, revealing the Messiah's identity and the nature of His redemptive work. Jesus' humble submission to John's baptism, though sinless, foreshadows His ultimate identification with humanity's sin on the cross, where He became sin for us so that we might become the righteousness of God in Him 2 Corinthians 5:21. This act of solidarity marks the beginning of His public ministry, demonstrating that the Son of God came not to be served, but to serve and give His life as a ransom for many Mark 10:45. The opening of heaven and the descent of the Holy Spirit upon Him signify His divine anointing as the promised Messiah, the one through whom God's new covenant would be established Luke 4:18-19. The Father's voice, declaring Him "My beloved Son, in whom I am well pleased!" Luke 3:22, affirms His unique divine sonship and sets Him apart as the one Mediator between God and humanity 1 Timothy 2:5. Thus, Jesus' baptism is not merely a historical event but a foundational revelation of His person and mission, inaugurating the saving work that culminates in His death, resurrection, and the outpouring of the Spirit on all believers, making us adopted children of God through Him Romans 8:15-17.