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on Jn 1.29-34 on Mt 3:13-17

BAPTISM OF THE LORD / A

Lectio divina on Mt 3:13-17

The Lord bless his people with peace

Invoking
descend upon us the Holy Spirit that we may contemplate the mystery that the Word reveals to us and we can put into practice what we contemplate. Amen.

Read
13 Then Jesus came from Galilee to Jordan unto John to be baptized by him.
14 John tried to deter him, saying: "I am that I need to be baptized by you, and you come to me?". 15 But Jesus answered him, "Leave it for now, why it makes sense that we fulfill all righteousness. " So he let him do. Just 16
baptized, Jesus left the water: and lo, the heavens were opened for him and he saw the Spirit of God descending like a dove and coming upon him. 17 And a voice from heaven saying, "This is my Son, the Beloved: in him I am well pleased."

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Ez 1.1, 3.24 2Mac ss; 42,1-4.6-7 Is, Mk 9:9, Jn 1,32.34.51; At 7.55 to 56, 10, 34-38; 1Tess 2.19; 2 Thess 2.9, 3.13, 4.15, 1 Cor 15.23; Rom 6:1-11: Revelation 11:19; 19.11 to 21

Understanding
The Baptism of the Lord, together Epiphany and the Wedding at Cana, the Church's liturgy celebrates the "manifestation of the Lord" that Jesus Christ is manifested in the smallness of Re-Shepherd (Epiphany), beloved Son of the Father (Baptism), the Bridegroom of humanity (Wedding at Cana ). Baptism begins with the public life of Jesus and liturgically begins on Sunday in Ordinary Time.
The context of our passage is very clear: after infancy gospel of the Lord (from 1.1 to 2.23), with the genealogy of the Lord shall be submitted to the preaching of John the Baptist He is announcing that the Holy Spirit and Fire and carries with it the last time (3.1 to 12), then it is narrated by baptism (3:13-17) and the temptations of the Lord in the wilderness (4.1 -11). Now the baptism and temptation make a suitable and responsible way Jesus comes after the announcement of the Gospel in 4.12 to 25.
In the story of Jesus' baptism, Matthew takes the source of Mark (cf. Mk 1:9-11, Lk 3:21-22) and broke part of a dialogue between John and Jesus (Matthew 3:14-15) which explains why Jesus wanted to undergo the baptism of John.
The Baptism of Jesus is his official investiture as the Messiah, the beginning of his public ministry. but it is a Messiah who is without surprise, because the first act that does is to mingle with sinners.
The liturgy we celebrate the mystery of Christ to illuminate our baptism, as did that of Jesus "in the water and the Holy Spirit."

Meditation
v. 13: Then Jesus came from Galilee to Jordan unto John to be baptized by him. Jesus comes as one among many. In this verse is used paragìnetai the verb ("He went to him") which is also used at 3.1 but also John the Baptist to Jesus is more intense and meaningful. It wants to give the appearance, serious and solemn Messianic King, the Sovereign Savior.
Jesus is near "From Galilee," says Matthew as if to accompany the crowd of sinners and mingling with them, as if to indicate: "I do it first." It is humanity that is from Him, but He who comes to meet it, according to the logic of the Incarnation. Jesus comes from Galilee is the God-man who unites his people to share fully the expectations and hopes. In this his going there is an explicit declaration of intention to be baptized. In such open form, Matthew had not even told the Pharisees and Sadducees (3.7).
If the Magi had come from the Child and had recognized him, adored and honored him with gifts, Now the Man (Jesus) makes his Parousia itself divine, coming man John, by an act of extreme lowering, being "baptized", or receive a bath which shows, according to the preaching of John the Baptist, the intimate metanoia, repentance and conversion (Mt 3.13 b).
v. 14: John tried to deter him, saying: "It's me that I need to be baptized by you, and you come to me?". dialogue between John and Jesus is found only in Mt from 3.14 to 15 and indicates a certain embarrassment that John baptized Jesus in The embarrassment can be attributed to the superiority of Jesus and received his baptism by John (cf. . v.11) or character of the baptism of John "for the conversion." The explanation of John in Matthew 3.14 is ambiguous, and therefore the text is not a clear statement of the perfect innocence of Jesus is John's reaction of awe and reverence that it leads to rejection. The Evangelist John says, "prevented" to approach him, then refusing to give him the baptismal sign of penance: "I need to be baptized by you!" He's talking about "the greatest among those born of women", as Jesus proclaims himself (Matt. 11:11). Here is the recognition of diversity between the two and the awareness of the new (New Alliance) comes into the picture. "He who comes after me ... will baptize with the Holy Spirit and fire ... has a winnowing fan ... clean up ... collect ... burn ... "(vv. 11-12). The difference between the two can be perceived also by the family of origin (Priestly to John), place (Jerusalem, John, Nazareth in Galilee for Jesus) in their mode of conception ( announcement to his father, Zacharias, according to the ancient model, listing his mother, Mary), age of parents (older than John). Everything is at expressions of the transition between the old and new. Matthew prepares readers for the news of Christ: "You have heard it said, but I say to you" (Matthew 5).
v. 15: Jesus said to him: "Leave it for now, why it makes sense that we fulfill all righteousness. " So he let him do. Jesus' attitude is still to submit to God's saving plan (to fulfill all righteousness), respecting the (humble-kenosis) and time (the time-kairos). Jesus' answer is short and no replies: "Leave now!" is the beginning of the Parousia.
A parallel can be seen in John 13.7: the refusal to let wash the feet of Peter. Even there, the answer is no replica of Jesus: "What do I do now you do not know." The divine work deve'essere not prevented. While acknowledging the superiority of his baptism, Jesus it is said, however, willing to behave according to the needs of the baptism of John. The reason for this reaction is because of Jesus "fulfill all righteousness": the first is referred us to the Father and the Spirit in relation to himself, then to Jesus and John, and later also means the people of God's justice
God coincides with its fidelity to the promise of salvation. Then you can say that with the mission of Jesus inaugurated by His baptism, comes to fruition, "all righteousness", ie the integrated implementation of the will of God
v. 16: Once baptized, Jesus came out of the water: and lo, the heavens were opened for him and he saw the Spirit of God descending like a dove and coming upon him. The Lord manifesting itself dates back from the water. Here's the water that comes back with all its symbolism, Jesus falls into the water, dips, drops, drops ... this fall recalls his descent into the depths, an image that refers all'inabissarsi in death, the descent into hell . Jesus not only performs an act of penance, but his every move is a clear allusion to all that will live in the passion, death and resurrection! The "spirit" means the power of God descends upon Jesus in order to enable it to fulfill its mission, which has just started right with this power. We
note here the same thing with Mary in Luke 1:35, the parallel between the spirit of God and God's power: "The Holy Spirit will come upon you and the power of cover you with his shadow." The Spirit of God is presented in the form of a dove. The Jews represented the spirit of its own with that bird, "spirit" (ruach) in Hebrew is a feminine name. In the Song of Songs, the voice of the dove (2.12) is interpreted as the voice of the Holy Spirit. Since the rabbis in Israel to meet and guide, even Israel is sometimes compared to a dove in the Psalms: "We cover the silver wings of the dove its feathers and gold" (Ps 68.13), a dove pose a flight on large trees, "Elah away" (Ps 56.1).
In biblical tradition the dove is tied at the end of the flood. When the period in which the waters had destroyed life on earth, Noah let the dove out which returns with an olive branch in its beak, a sign that life goes on: the dove is the announcement of the end of the flood. Thus, the evocation of a dove - which features in some way the Holy Spirit - makes us realize that at that moment, that is when Jesus begins his mission down to the end, the flood ends, it ends the shipwreck of mankind: it is time decisive in which God intervenes in human history. The descent of Christ into the waters foreshadows his descent into hell and realized the words of the Psalmist (cf. Ps 74, 13-14), he crushes the head of the enemy. Baptism is not only foreshadows, but opens and anticipates the defeat of Satan and the release of Adam. From now on the task of John "the Baptist" ends and leaves the scene.
v. 17: And lo a voice from heaven saying, "This is my Son, the Beloved: in him I am well pleased." The Father's voice speaks only twice in the Gospel, Baptism and the Transfiguration. The first word he says is "Son", a term full of passion, "Beloved" is the second word. The
word "son" in Hebrew sounds with "well" that indicates not only the report (in the generic sense) with the earthly father, but also the affection towards those who are called "son". The people of Israel, that God loves once I picked out of pure love, is called "son", "Thus saith the Lord: Israel is my son" (Ex 4:22, cf. Is 1.2; Jer 31.8, Hos 11:1). King David and also called him "son", "I will be his father and he shall be my son" (2 Sam 7:14). The "servant" messianic (Isaiah 42:1), despite being presented as a creature loved by God, is never translated as "son" but with "slave." To discover God's love for Jesus, this is also called the "beloved."
Matthew says his "This is" not "you're" my beloved Son. Jesus is divine in nature and at the same time the new Adam, the beginning of a new humanity reconciled with God, with nature reconciled with God also, through immersion in the waters of the Christ. "The Beloved": in-greek ago I agapètòs, where the article serves to highlight the extraordinary power and significance of the title. This refers to Genesis 22, where the Jewish Jahid = the only, the monogenic (vv. 2:12:16) which is the sacrificial victim, the one that the Father gives to all men as Saint Paul reminds us: "He that spared not his own Son, but for all of us or handed to the cross (Romans 8:32).
From this moment with the Holy Spirit, Jesus approaches the Cross, proclaiming the gospel and make the sign of the Resurrection to regain the kingdom to the Father in favor of men. For this God is pleased. " In Jesus, sees the Father loved the Son, capable of genuine filial relationship with Him and a fraternal relationship with real people, and especially with the failures of history. In the beloved Son, the Father sees all of us, surrounded by means of our baptism into the paschal mystery of the Lord (Rom. 6.3 to 7), called to conform to the image of His Son (Rom 8:29).

The Gospel in the mind of the Church Fathers
Christ in baptism becomes light, we enter into his glory, and Christ was baptized, inabissiamoci with him to go with him to glory. John gives the baptism, Jesus came to him, perhaps to sanctify man by whom was baptized in water, but also certain to bury the old man completely in the water. Sanctifies the first Jordan to sanctify us and sanctifies us. And because it was spirit and flesh in the Spirit sanctifies and water. The Baptist does not accept the request, but Jesus insists. "I have need to receive baptism from you" (cf. Mt 3, 14), so does the lamp to the sun, the voice of the Word, the friend of the bridegroom, who is the greatest among those born of a woman who is the firstborn of every creature, who in the belly of mother jumped for joy at one who, still hidden in the womb, he received his adoration, the one that ran and would still ahead, the one who had already appeared and would see her at the time. "I must be baptized by you ', and also add," in your name. " He knew that he would receive the baptism of martyrdom and that, like Peter, was not only washed his feet. Jesus rises from the water and brings up all the whole cosmos. Split open and see the heavens, those heavens that Adam had closed for himself and all his descendants, those wide open skies and foreclosed as the paradise it was for the flaming sword. And the Spirit testifies to the divinity of Christ is symbolically presented above is the one who's all the same. A voice from the depths of heaven, from the same depth from which came at that time who received the testimony. The spirit appears visibly as a dove, and in this way, honor the deified body, and then God must not be forgotten that long before had also been a dove that he had announced the end of the flood. So we honor on this day Christ's baptism and celebrate this festival as it should. Purify totally and advanced in this purity. God is pleased with nothing so much as the conversion and salvation of man. For a man, in fact, have been rendered all the divine words to him were made and the mysteries of revelation. Everything has been done to make you to become a living force for other men. Be perfect lights in front of that immense light. You will be flooded with its heavenly rays. Will come to you, very clear and direct, the light of the Trinity, which so far have not received a single radius, from the only God, through Jesus Christ our Lord, to whom should be glory and power forever and ever. Amen. (Gregory Nazianzen, bishop, Disc. 39 for the Baptism of the Lord , 14-16. 20, PG 36, 350-351. 354. 358-359)

On this day, as we just heard was read while the reading of God, the Lord and Savior was baptized by John in the Jordan, and therefore it is not just a feast, but rather large and very large. For when our Lord deigned to receive baptism, the Holy Spirit descended upon him as a dove and the Father's voice was heard saying: "This is my beloved Son in whom I am well pleased" (Mt 3, 17).
Oh, what a great mystery in this heavenly baptism! The Father is heard from heaven, the Son
appears on earth, the Holy Spirit is manifested in form of a dove: in fact we can not speak of true baptism, nor of true forgiveness of sins is not where the truth of the Trinity, nor can we grant the remission of sins unless you believe in the perfect Trinity. L `one true baptism is that of the Church, which is given only once: we are immersed in it a` one time and get out clean and renovated, so we are liberated from the pure filth of sins, because renewed rise again, after having placed the decrepitude of sin. This bath of baptism makes the man whiter than snow, not in the skin of his body, but in the splendor of his spirit and candor of his soul. The heavens were opened, therefore the Baptism of Lord, to show that the washing of regeneration opens to believers the kingdom of heaven, according to this, t the ruling of the Lord: "No one, if not reborn from the water and the Holy Spirit, can enter the kingdom of heaven" (Jn 3 5). He enters so who is reborn and who does not neglect to keep the grace of their Baptism, and so, by contrast, will not enter anyone who is not reborn.
As our Lord came to give a new baptism for the salvation of the human and
for the remission of all sins, was pleased to receive himself, for the first baptism, not to lay the sins he had committed no sin but to sanctify the waters of baptism in order to erase the sins of all believers have been reborn in baptism. So he was baptized in the waters, because we were all washed our sin through Baptism. (Chromatius of Aquileia, Sermo 34, 1-3).

front of you I can not silent, I am indeed a voice, namely the 'voice of one crying in the wilderness, Prepare ye the way of the Lord "(Matt. 3:3). "I need it to be baptized by you, and you come to me" (Mt 3:14)? him, being born, I made fruitful the sterility of the mother who bore me, I was not able to speak and I opened my mouth to my father who had become mute, still a child, I received from you the gift of miracles. But thou, born of a virgin Mary, who didst, and so of which you only know the mystery, you have not touched her virginity, but you gave her to care for the dignity of Mother, the Virgin does not hinder your birth, or that the wronged virginity two things in themselves incompatible in a single converged event. What for you, the creator of nature, was not only possible but easy. I, man, I'm only sharing in the divine grace, but you are the same God, though man, good because you're madly in love and humanity. "I need it to be baptized by you, and you come to me?" You, you were in the beginning, and you were with God, and you were the same God, you who are the splendor of the glory of the Father and the perfect image of Father who is perfect; You are the "true light that enlightens every man who comes into this world" you, the essence of the world, where did you already were, and you got meat without changing its nature; you who came to live among us in the eyes of a servant of your servants, you, that you did with your holy name as a bridge between heaven and earth: thou come to me? You, so great a man like me? You, the King, the precursor? Lord, the servant? But even if you did not hesitate to take on our wretched nature, I can not forget the limits of that nature. I know of the abyss that separates the earth from its creator, the difference between the mud and the man who has shaped. As you know, the sun of justice, more than with your brilliance just me being a lamp of your grace. Although shrouded in white cloud of the body, I recognize your power. Conscious of my status as a servant, I proclaim your glory. I recognize the sublimity of your power, and I confess my meanness and abjection. "I am not worthy to untie the thong of your sandal" (Jn 1:27), how dare touch your head immaculate? How to stretch out my right hand on you, you stretched out the heavens as a skin and you've stabilized the land on the water? As I open my hand on your head servant of God? As you Monder, immaculate and pure from all sin? How rischiarerò the same light? What utter prayers on you, you listen to the prayers of those who do not you know? (A homily " attributed to St. Gregory of Neocaesarea, Bishop).

Some questions for personal reflection and comparison
We are obedient to the will of God, that is fulfilled all righteousness?
The logic of the Servant of God takes our lives as well? My
be "baptized" is a conform to this world, or instead is a continuous, though tiring journey of Christian Faith in Christ as a witness?
How I can be for others, and for me, man of Hope and trust in Him who can do everything, even in the most critical moments of life?
How are capable of performing in small gestures daily attention and love toward others?

Praying
Raccogliamoci silently reviewing our baptismal life and respond to the Lord with the words of the Psalmist (Ps. 28)

Give to the Lord, the sons of God,
give the Lord glory and power.
give the Lord the glory due his name,
worship the Lord in his holy hall.

The voice of the Lord is upon the waters, the Lord
the great waters.
The voice of the Lord is strength,
the Lord's voice is power.

the God of glory thunders,
in his temple all cry, "Glory." The Lord
sits on the ocean of the sky,
the Lord sitteth King forever.

contemplative act
think back to our baptism. Let us immersed in the new water that the divine love of the Trinity. Let us feel beloved radiating divine love to stay faithful to those we meet on our way.