A comparison of the different accounts of Jesus’ baptism in the four Gospels reveals the development of early Christian faith and understanding of the significance of this event in the salvific mission of Jesus. In Mark, the earliest and simplest account, Jesus goes to John, is baptized by him, and at that point receives the Spirit of his mission (Mk 1:9-11).

Matthew’s Gospel was written with a sharp eye toward discovering the roots of Jesus’ messiahship in the Hebrew Scriptures. Mt 3:1-12 presents John the Baptist as the new Elijah who was expected to come before "the day of the Lord" (see Mal 4:5). John’s garments and life-style recall what was remembered about Elijah’s (see 2 Kgs 1:8). The dialog of vv 14-15 is Matthew’s unique contribution to the baptism account. In the same breath it emphasizes the superiority of Jesus over John (and over the whole Jewish order) and shows Jesus’ concern to respect and fulfill the Jewish law and practice.

Luke’s story, written for Christians of non-Jewish origins, plays down the role of John in the baptism itself in order to emphasize the coming of the Spirit and the prayer of Jesus (Lk 3:15-22). The Gospel of John (1:29-34), focusing on the divine origins of Jesus rather than on his human or Jewish roots, alludes to Jesus’ baptism by John, but avoids explicit mention of it.

John the Baptist sums up his mission as one of preparation. His baptism signifies everything humanly possible to turn to God, but lacks the power to bring the new life that only God’s Spirit can provide.

Mark’s account of the baptism of Jesus is the earliest and simplest version of the story. Jesus is depicted as making the pilgrimage from his home town to the place where John was baptizing (near the Dead Sea — a distance of about fifty to sixty miles). He arrives and is baptized like any other pilgrim, and at that point receives the Spirit of his mission.

As Mark describes it, Jesus alone saw the vision. The violent opening of the heavens alludes to Is 64:1, and is a sign of the coming of the new age. The dove was a symbol of love, and also of the people of Israel as God’s beloved (see Hos 11:11; Ps 74:19). The dove attests to Jesus’ becoming the representative of God’s new people in the Spirit. The voice from the heavens echoes Is:42:1 (in the first reading), and affirms that Jesus is truly the Lord’s chosen servant.

Luke’s Gospel account of the baptism of Jesus de-emphasizes the role of John, the meaning of whose baptism was clearly described earlier (v 3). In contrast to John’s baptism signifying personal repentance leading to, but not accomplishing, forgiveness of sins, Jesus baptism would have the power of God acting within it. Luke here is actually describing in a nutshell the whole messianic ministry of Jesus, not just a baptismal rite alone. Spirit and fire (v 16) allude to God’s judgment, separating the good from the evil and purifying — just as the harvester uses the wind to separate the grains of wheat from the chaff, and fire to get rid of the waste (v 17). There are many roots of this image in Jewish Scriptures (see Is 41:15-16; 29:5-6; 30:33; 33:11-16; 66:15-16; Dn 7:10; Amos 1:14) which would already be familiar to John’s hearers, and would make it clear to them that he was proclaiming the arrival of the messianic times — the final days of God’s judgment and purifying powers were at hand.

Luke’s story also gives an important place to the prayer of Jesus (v 21). Jesus’ prayer at significant moments of transition is a theme dear to Luke (see 5:16; 6:12; 9:18, 28-29; 11:1; 22:41-45) and is a model for the Church’s prayer (see Acts 1:14; 2:1; 3:42; 4:31).

The Spirit of Jesus’ ministry, which the Gospels associate with Jesus’ baptism in the Jordan, fulfills the role of the Spirit-filled servant in Isaiah. The people of Israel saw a reflection of their own mission to the world in this portrayal of the chosen servant, but we must see this image as a pale foreshadowing of the mission of Christ — and of the continuation of his body, the Church.

This psalm meditates upon the power and glory of the Lord in the awesome natural forces of a violent storm. Response: "The Lord will bless his people with peace."

Peter’s teaching to Cornelius and his family revolves around two main points: (1) progress from knowledge of Jesus to faith in him as the Anointed One (= Christ = Messiah); and (2) the portrayal of Jesus’ Spirit and his resurrection as the pattern for the Christian’s own possession of the Spirit and final resurrection.

1. What do the symbolic elements of water, wind (or breath), and fire say to you?

2. Discuss the similarities between the working of the Spirit in Jesus’ life as recorded in the Gospels, and in your own life.