ACC ~ Mark 1 v9 - 11

OVERVIEW:

The dove, wholly benign, injuring nothing, symbolizes innocence (CHRYSOSTOM), simplicity (BEDE) and grace (AUGUSTINE). Those who study the habits of the dove learn peace (BEDE). After the flood, by which the iniquity of the old world was cleansed away (after, so to speak, the baptism of the world), the dove proclaimed to the earth the tempering of the wrath of heaven (TERTULLIAN). The dove points to Jesus as the new Noah, the pilot of the nature that is everywhere in shipwreck (GREGORY THAUMATURGUS). In the opening of heaven a reconciliation is taking place between Creator and creation through the Redeemer by the testimony of the Holy Spirit (HIPPOLYTUS). In the baptism of Jesus, the Father bore witness, the Son received witness and the Holy Spirit gave confirmation—thus in the Jordan the triune mystery began to be disclosed (ORIGEN), the Son appearing as a man and the Spirit as a dove (AUGUSTINE). Jesus did not become Son only at his baptism, for he is eternally the Son of the Father (ORIGEN) in an abiding sonship that our temporal minds can approach only with wonder and awe (AMBROSE). Though the eternal Son had no external need of baptism, he freely submitted to John’s baptism (GREGORY NAZIANZEN, AMBROSE, AUGUSTINE).

1:9 | Baptized by John in the Jordan

THE HALLOWING OF WATER

GREGORY NAZIANZEN: As man he was baptized, [1] but he absolved sins as God. [2] He needed no purifying rites himself—his purpose was to hallow water. ORATION 29, ON THE SON. [3]

[1] Mt 3:16; Lk 3:21.

[2] Jn 1:29; Mt 9:2.

[3] TLG 2022.009.20.1-20.2; FGFR 258.

1:10a | The Heavens Opened

THE DIVINE-HUMAN RECONCILIATION

HIPPOLYTUS [1] : Do you see, beloved, how many and how great blessings we would have lost if the Lord had yielded to the exhortation of John and declined baptism? For the heavens had been shut before this. [2] The region above was inaccessible. We might descend to the lower parts, but not ascend to the upper. So it happened not only that the Lord was being baptized—he also was making new the old creation. He was bringing the alienated under the scepter of adoption. [3] For straightway “the heavens were opened to him.” A reconciliation took place between the visible and the invisible. The celestial orders were filled with joy, the diseases of earth were healed, secret things made known, those at enmity restored to amity. For you have heard the word of the Evangelist, saying, “The heavens were opened to him,” on account of three wonders. [4] At the baptism of Christ the Bridegroom, it was fitting that the heavenly chamber should open its glorious gates. [5] So when the Holy Spirit descended in the form of a dove, and the Father’s voice spread everywhere, it was fitting that “the gates of heaven should be lifted up.” [6] THE DISCOURSE ON THE HOLY THEOPHANY 106. [7]

[1] The authorship is uncertain, but it is attributed to Hippolytus.

[2] Due to the rejection of sin by the holy God.

[3] Those lost from the family of God are reincluded by adoption; cf. Rom 8:15.

[4] Father, Son and Holy Spirit all appear at the theophany of Jesus’ baptism.

[5] A reconciliation is taking place between the Creator and creation through the Redeemer by the testimony of the Holy Spirit. The bride is welcoming the groom into the bridal chamber. Those alienated from the family of God are being reincluded by adoption.

[6] Ps 24:7.

[7] TLG 2115.026, 6.1-16; ANF 5:236; cf. AEG 1:303.

THE NEW NOAH

GREGORY THAUMATURGUS: And stretching forth slowly his right hand, which seemed both to tremble and to rejoice, John baptized the Lord. Then his detractors who were present, with those in the vicinity and those from a distance, connived together, and spoke among themselves asking: “Was John then superior to Jesus? Was it without cause that we thought John greater, and does not his very baptism attest this? Is not he who baptizes presented as the greater, and he who is baptized as the less important?” But just as they, in their ignorance of the mystery of the divine economy, [1] babbled about with each other, the holy One who alone is Lord spoke. He who by nature is the Father of the only begotten (who alone was begotten in unblemished fashion) instantly rectified their blunted imaginations. He opened the gates of the heavens and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing him out right there as the new Noah, even the maker of Noah, and the good pilot of the nature [2] which is in shipwreck. And he himself calls with clear voice out of heaven, and says: “This is my beloved Son,” [3] —Jesus, not John: the One baptized, and not the one baptizing; the One who was begotten of me before all time, and not the one who was begotten of Zechariah; the One who was born of Mary after the flesh, and not the one who was brought forth by Elizabeth beyond all expectation; the One who was the fruit of the virginity which he yet preserved intact, not the one who was the shoot from a sterility removed; the One who had his encounter with you, and not the one brought up in the wilderness. This is my beloved Son, in whom I am well pleased: my Son, of the same substance with myself, and not of a different; of the same essence with me according to what is unseen, and of the same essence with you according to what is seen, yet without sin. THE FOURTH HOMILY, ON THE HOLY THEOPHANY, OR OF CHRIST’S BAPTISM. [4]

[1] Thomas Torrance describes the divine economy as “the patristic expression for the orderly way in which God communicates himself to us within the structures of space and time, in which he remains what he is eternally in himself while communicating himself to us really and truly and without reserve in Jesus Christ and in his Spirit.” In John Thompson, ed., Modern Trinitarian Perspectives (New York: Oxford University Press, 1994), 25.

[2] Of humanity.

[3] Mt 3:17; 17:5; Mk 1:11; 9:7; Lk 9:35.

[4] PG 10.1188; ANF 6:70-71**. The authorship of this work is disputed. It has also been attributed to Gregory of Antioch cf. ANF 10:326; 331.

1:10b | The Spirit Descending upon Him

THE DESCENT OF THE SPIRIT

AMBROSE: John, who baptized, stood by, and behold, the Holy Spirit descended as a dove. Not a dove descended, but “as a dove.”… Descended for what reason? Not that the Lord Jesus himself might seem to be in need of the mystery of sanctification, but that he himself might sanctify, that the Spirit also might sanctify. THE SACRAMENTS 1.6. [1]

[1] Cetedoc 0154(M), 1.5.17.22.33; FC 44:274-75*. Christ was baptized not because he was needy but that he might be set apart for the messianic ministry.

JOHN’S BAPTISM AND CHRIST’S

AUGUSTINE: Those who receive the baptism of Christ need not seek the baptism of John. Those who received the baptism of John did indeed seek the baptism of Christ. … No baptism was necessary for Christ, but he freely received the baptism of a servant (John) to draw us toward his baptism. TRACTATE ON JOHN 5.5.3, 4. [1]

[1] Cetedoc 0278, 5.5.25; FC 78:112**.

1:10c | Like a Dove

THE IMAGE OF INNOCENCE

ORIGEN: A dove—a tame, innocent and simple bird. Hence we are taught to copy the innocence of doves. HOMILIES ON LUKE, HOMILY 27. [1]

[1] TLG 2042.016, 27.160.6-8; AEG 1:307.

THE ABSENCE OF GALL

TERTULLIAN: The Holy Spirit came in the form of a dove in order that the nature of the Holy Spirit might be made plain by means of a creature of utter simplicity and innocence. For the dove’s body has no gall in it. So after the deluge, by which the iniquity of the old world was purged away, after, so to speak, the baptism of the world, the dove as herald proclaimed to the earth the tempering of the wrath of heaven—sent forth from the ark and returning with an olive branch, [1] which is a sign of peace among the nations. ON BAPTISM 8. [2]

[1] Cf. Gen 8:11.

[2] Cetedoc 0008, 8.12; AEG 1:304*.

THE GENTLE DELIVERANCE

CHRYSOSTOM: But why in the form of a dove? The dove is a gentle and pure creature. Since then the Spirit, too, is “a Spirit of gentleness,” [1] he appears in the form of a dove, reminding us of Noah, to whom, when once a common disaster had overtaken the whole world and humanity was in danger of perishing, the dove appeared as a sign of deliverance from the tempest, and bearing an olive branch, published the good tidings of a serene presence over the whole world. [2] All these things were given as a type of things to come. … In this case the dove also appeared, not bearing an olive branch, but pointing to our Deliverer from all evils, bringing hope filled with grace. For this dove does not simply lead one family out of an ark, but the whole world toward heaven at her appearing. [3] And instead of a branch of peace from an olive tree, she conveys the possibility of adoption [4] for all the world’s offspring in common. THE GOSPEL OF ST. MATTHEW, HOMILY 12.3. [5]

[1] Cf. Gal 5:22, which lists the fruit of the Spirit.

[2] Cf. Gen 8:11.

[3] The dove of Noah led one family to deliverance, while the dove of Jesus’ baptism led the whole family of God throughout the world to eternal peace.

[4] Adoption is into the family of God by faith.

[5] NPNF 1 10:77**, TLG 2062.152, 57. 205.25-35, 41-47; cf. GMI 15. The same phrase, “like a dove,” appears in Matthew, Mark and Luke.

THE VISIBLE WORD

AUGUSTINE: Why did the Son of God appear as a man and the Holy Spirit as a dove? [1] Because the Son of God came to show humanity a pattern for living, whereas the Holy Spirit made his appearance to bestow the gift which enables excellent living. [2] Moreover, both appearances surely came in a visible manner for the sake of carnal eyes. For we must pass by degrees through the visible sacraments from those things which are seen with the physical eyes to those things which are understood spiritually by the mind. For human words make a sound and then pass away. But when the divine Word is expressed, that which is signified by the words does not pass away. [3] QUESTIONS, QUESTION 43. [4]

[1] Mt 3:16; Mk 1:10; Lk 3:22; Jn 1:32.

[2] Cf. Rom 8:2, 10; Gal 6:8.

[3] Cf. Is 55:11.

[4] Cetedoc 0289, 43.1; FC 70:74-75*.

THE GIFT

AUGUSTINE: The dove is not for sale; it is given gratis. Hence it is called grace. TRACTATE ON JOHN 10.6.3. [1]

[1] Cetedoc 0278, 10.6.24; FC 78:217.

A STRANGER TO MALICE

BEDE: The image of a dove is placed before us by God so that we may learn the simplicity favored by him. So let us meditate on the nature of the dove, that from each one of its features of innocence we may learn the principles of a more becoming life. The dove is a stranger to malice. So may all bitterness, anger and indignation be taken away from us, together with all malice. The dove injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, as do almost all smaller birds. Let us see that our teeth are not weapons and arrows. [1] HOMILIES ON THE GOSPELS 1.12. [2]

[1] Ps 57:4 (LXX 56:5).

[2] Cetedoc 1367, 1.12.197; HOG 1:120**.

1:11a | A Voice from Heaven

THE TRIUNE WITNESS

ORIGEN: In the Jordan the Trinity was manifested to humanity. The Father bore witness, the Son received witness, and the Holy Spirit gave confirmation. FRAGMENTS ON MATTHEW 58. [1]

[1] GLCS 41.1.38; AEG 307. Origen remarks in his Homilies on Genesis: “Then for the first time the mystery of the Trinity began to be disclosed” (Homily 2.5, FC 71:84).

THE TRIUNE PRESENCE

AUGUSTINE: The Trinity appears very clearly: the Father in the voice, the Son in the man, the Spirit in the dove. TRACTATE ON JOHN 6.5.1. [1]

[1] Cetedoc 0278, 6.5.11; FC 78:133.

THREE IN ONE

AUGUSTINE: In the Scripture many details are mentioned distinguishably of each of the triune Persons individually, such as cannot be said of them jointly, even though they are inseparably together, as when they are made manifest by corporeal sounds. So in certain passages of Scripture and through certain created beings they are shown separately and successively, as the Father in the voice which is heard: “Thou art my Son,” [1] and the Son in the human nature which he took from the Virgin, [2] and the Holy Spirit in the physical appearance of a dove. [3] These are mentioned distinguishably, it is true, but they do not prove that the Three are separated. To explicate this, we take as an example the unity of our memory, our understanding, our will. Although we list these distinguishably, individually and in their various functions, there is nothing we do or say which proceeds from one of them without the other two. [4] However, we are not to think that these three faculties are compared to the Trinity so as to resemble it at every point, for a comparison is never given such importance in an argument that it exactly fits the thing to which it is compared. Besides, when can any likeness in a created being be applied to the Creator? LETTER 169, TO EUODIUS. [5]

[1] Cf. Ps 2:7; Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 5:5.

[2] Mt 1:23, 25; Lk 2:7.

[3] Mt 3:16; Mk 1:10; Lk 3:22; Jn 1:32.

[4] As memory, understanding and will are three and can be conceived distinguishably, nothing we do or say proceeds from one of them without the other two. In this way God is three yet one.

[5] Cetedoc 0262, 169.44.2.615.5; FC 30:54-55.

1:11b | My Beloved Son

THE FATHER’S VOICE

HIPPOLYTUS [1] : For this reason did the Father send down the Holy Spirit from heaven upon the One who was baptized. … For what reason? That the faithfulness of the Father’s voice might be made known. … Listen to the Father’s voice: “This is my beloved Son, in whom I am well pleased.” This is he who is named the son of Joseph, who according to the divine essence is my only begotten. “This is my beloved Son,” yes, none other than the One who himself becomes hungry, yet feeds countless numbers. He is my Son who himself becomes weary, yet gives rest to the weary. [2] He has no place to lay his head, [3] yet bears up all things in his hand. He suffers, yet heals sufferings. He is beaten, yet confers liberty upon the world. [4] He is pierced in his side, [5] yet repairs the side of Adam. THE DISCOURSE ON THE HOLY THEOPHANY 7. [6]

[1] The authorship is uncertain.

[2] Cf. Mt 11:28-29.

[3] Cf. Mt 8:20; Lk 9:58.

[4] Heb 1:3; cf. Lk 4:18; 2 Cor 3:17.

[5] Jn 19:34.

[6] ANF 5:236*; TLG 2115.026, 7.5-6, 9-10, 12-20. The paradox of his sonship is that under the conditions of the incarnation he must endure suffering, hunger and oppression.

ONE WITHOUT BEGINNING

ORIGEN: This is spoken to him by God, with whom all time is today. For there is no evening with God, as I see it, and there is no morning—nothing but time that stretches out, along with his unbeginning and unseen life. The day is today with him in which the Son was begotten. Thus the beginning of his birth is not to be found, as neither is the day of it. [1] COMMENTARY ON JOHN 1.32. [2]

[1] The Word did not become Son only at a specific time, such as his baptism, for he was eternally the Son of the Father.

[2] TLG 2042.005, 1.29.204.3-8; ANF 9:314*.

THE ETERNAL RELATION

AMBROSE: These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, [1] the Father begets without changing his nature. Yet this begottenness is of himself. In ages inconceivably remote the true God has begotten one who is truly God. EXPOSITION OF THE CHRISTIAN FAITH 1.10.67. [2]

[1] Within the categories of the temporal.

[2] Cetedoc 0150, 1.10.49; NPNF 2 10:212**. His begottenness is eternal, not in time.

1:11c | With Thee I Am Well Pleased

THE WATERS SANCTIFIED

EPHREM THE SYRIAN: Today the Source of all the graces of baptism comes himself to be baptized in the river Jordan, there to make himself known to the world. Seeing him approach, John stretches out his hand to hold him back, protesting: Lord, by your own baptism you sanctify all others; yours is the true baptism, the source of perfect holiness. How can you wish to submit to mine? But the Lord replies, I wish it to be so. Come and baptize me. Do as I wish, for surely you cannot refuse me. Why do you hesitate, why are you so afraid? Do you not realize that the baptism I ask for is mine by every right? By my baptism the waters will be sanctified, receiving from me fire and the Holy Spirit. … See the hosts of heaven hushed and still, as the all-holy Bridegroom goes down into the Jordan. No sooner is he baptized than he comes up from the waters, his splendor shining forth over the earth. The gates of heaven are opened, and the Father’s voice is heard: “This is my beloved Son in whom I am well pleased.” All who are present stand in awe as they watch the Spirit descend to bear witness to him. O come all you peoples, worship him! Praise to you, Lord, for your glorious epiphany which brings joy to us all! The whole world has become radiant with the light of your manifestation. HYMNS ON NATIVITY (EPIPHANY) 14. [1]

[1] CSCO 186-187:218-224; JF B 28-29.

VARIED TERMS CONVEY THE SAME MEANING

AUGUSTINE: Whichever of the Evangelists may have preserved for us the words as they were literally uttered by the heavenly voice, the others [1] have varied the terms only with the object of setting forth the same sense more familiarly, so that what is thus given by all of them might be understood as if the expression were: In You I have set my good pleasure; that is to say, by You I am doing what is my pleasure. HARMONY OF THE GOSPELS 2.14.31. [2]

[1] The other Evangelists. Augustine is asking whether the voice said “with Thee” (Mk 1:11), “with whom” (Mt 3:17) or “in Thee” (Lk 3:22).

[2] Cetedoc 0273, 2.14.31.132.11; NPNF 2 6:119-20*. Here we are taught not to be too literalistic in reading the Gospels, for all three Evangelists mean substantially the same thing.