Luke 3:22Meaning & Commentary from the Church Fathers

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.

However, this is our affirmation: He was not divided from Himself during His baptism or in receiving the Holy Spirit, as we know Him to be God, spotless, and the Most Holy: we testify that ‘of His fullness we have all received.’ The Holy Spirit indeed emanates from God the Father, yet also belongs to the Son. He is frequently referred to as the Spirit of Christ, though He originates from God the Father. The Apostle Paul confirms this, saying in his era, ‘Those who are in the flesh cannot please God; but you are not in the flesh, but in the spirit, if so be that the Spirit of God dwells in you. But if any man have not the Spirit of Christ, he is none of his.’ Moreover, ‘And because you are sons, God has sent forth the Spirit of His Son into your hearts, who cries, “Abba, Father.”’ Thus, the Holy Spirit proceeds from God the Father, while the only-begotten Word, being inherently and truly the Son, radiant with the Father’s glory, grants Him to His creations and bestows Him upon the worthy. Indeed, He declared, ‘All that the Father has is Mine.’ Let us pose this question to those who distort the true faith: ‘How can He who received the Spirit, if He is, as you claim, man and Son separately, baptize with the Holy Spirit and Himself impart the Holy Spirit to those being baptized? The capacity to bestow the Spirit upon humanity is a divine attribute, not assigned to any created being, but solely belonging to Almighty God.’ Nevertheless, the One who conferred this was indeed a man, for John's wise words affirm: ‘After me comes the Man who was before me...He will baptize you with the Holy Spirit and with fire.’ Thus, just as it is improper for the Word of God, viewed as God, to undergo holy baptism and partake of the Spirit, so too it is unreasonable to assert that the ability to baptize with the Holy Spirit belongs to a mere man, who lacks anything higher than ourselves. How then does this mystery hold truth? It is that for our benefit, He took on a form fitting our needs. The Divine Word became man, as noted in the words of Paul, ‘He who was in the form of God the Father, did not regard equality with God something to be grasped, but took the form of a servant, made in the likeness of men, and humbled Himself unto lowliness.’ Thus, let us inquire: who is He that was initially like God the Father and could be seen as equal to Him but took the form of a servant, becoming like humans and enduring poverty? Is He not of David's lineage, as asserted, whom they view separately, as another Son, distinct from the Word of God the Father? If this is the case, let them demonstrate how He ever stood on equal footing with the Father. Let them illustrate how He took on the guise of a servant, or what is interpreted as the form of a slave, or how He emptied Himself. For what could be more impoverished than human nature? The exact likeness of God the Father, displaying His image, shining in equality with Him, who is naturally free, and upon whom the yoke of kingship rests, is He who assumed the form of a servant, i.e., became man, and made Himself poor, consenting to experience all human suffering except sin. Nevertheless, they might challenge, how was He baptized and received the Spirit? To this, we respond that He had no need for holy baptism, being entirely pure and unblemished. Nor did He require the Holy Spirit, for the Spirit, coming from God the Father, is from Him and shares His substance. Therefore, we must delve into a detailed exposition of this divine economy. In His love for humanity, God has arranged a means of salvation and life for us. By believing in the Father, the Son, and the Holy Spirit, and professing this publicly, we cleanse ourselves of sin, are enriched by the fellowship of the Holy Spirit, partake in the divine nature, and receive the grace of adoption. Hence, it was essential that the Word of the Father, upon humbling Himself to emptiness and consenting to take on our likeness, should serve as the model and method for all that is good. For it follows that He, who is preeminent in all things, must also exemplify these truths. Therefore, so that we might grasp the true power of holy baptism and understand the blessings we gain through this profound grace, He Himself commenced this act; and after receiving baptism, He offered prayer, teaching us, my cherished ones, that perpetual prayer is most suitable for those deemed worthy of holy baptism. Therefore, emulating Christ, let us approach the grace of holy baptism, so we may find confidence to pray continually, lifting holy hands to God the Father, that He may open the heavens for us and send down the Holy Spirit, welcoming us into the family of God. For at Christ’s baptism, it was proclaimed as if through Him, humanity was received into sonship, declaring, ‘This is My beloved Son, in whom I am well pleased.’ For He who is the true and natural Son, the only begotten, having taken our likeness, is distinctly acknowledged as the Son of God—not to acquire it for Himself, for He has always been the Son—but to establish glory for us. As our firstborn, first begotten, and second Adam, it is said, ‘In Him all things were made new.’ For though the oldness from Adam has been removed, we have received the newness that is in Christ: to whom, along with the Father, be glory and dominion with the Holy Spirit, forever. Amen.

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.

And I saw and testified that this one is the Son of God” (John 1:33).

What does the sign of the Spirit's descent upon Jesus signify? It was not a grant of something He lacked, but rather, to phrase it differently, a visible infusion of His divine nature into His humanity. As Athanasius the Great stated, He sent the Spirit from heaven as God and received Him on Earth as man. The imagery of the dove represents the divine meekness of the Teacher, reminiscent of the dove that conveyed peace between heaven and earth to the progenitor of humanity after the Flood. It is unclear from the Gospel whether others witnessed this divine manifestation aside from John. The ancient interpreters of Scripture generally agree that the Spirit’s appearance in dove form was not limited to John alone. However, the vision of the opened heavens was given solely to Stephen, witnessed by many. The events at the Jordan were profoundly significant for John's ministry. He, who had previously shunned the desire to know matters beyond his calling, now embraced with eagerness the message about the coming and intensified his preaching of repentance and the imminent kingdom of heaven.

In Luke’s account, there is no mention of any observer. However, the Baptist later confirmed that he was privileged to witness these moments (John 1:31, etc.). Regarding the crowd around John during this occasion, we can infer from the Baptist's statements that their experience parallelled that of the companions of the apostle Paul at his miraculous encounter (Acts 9:7). The significance of this moment in the Savior's life is underscored by the fact that, as noted in Luke’s Gospel, He emerged from the water and prayed. Throughout His public ministry, at critical junctures in His life, Christ engaged in prayerful communication with His heavenly Father, including prior to the selection of the twelve apostles (Luke 6:12), during the transfiguration on the mountain (9:28-29), and in the garden of Gethsemane before His suffering began.

Luke frequently emphasizes the prayers of Jesus, particularly during key moments, such as at the Transfiguration (9:29) and in other passages (5:16; 6:12; 9:18,28; 11:1; 21:36). It seems that during these moments, He may have offered prayers to His heavenly Father, echoing the words revealed to the prophet David: "Behold, I am coming... To do Thy will, O God" (Psalm 39:8-9; see also Hebrews 10:7). He possibly prayed for God to bless His initiation of the work of purification and redemption of humanity from sin, a work He commenced in His baptism. Even before He completed His prayer, the Gospel of Mark recounts miraculous signs that followed His emergence from the water: the heavens opened, the Holy Spirit descended upon Him in the form of a dove, and the voice of God the Father was heard, proclaiming Him as His beloved Son.

These miraculous phenomena are consistently reported by the evangelists in a way that challenges even critical skepticism, which instead of denying the events, attempts to reinterpret them. Critics may accept that the heavens opened, the dove appeared, and the voice was heard, yet propose that at Jesus' baptism, the cloudy sky was lit up by lightning, creating an illusion of openness, and when He arose from the water, the thick clouds parted, allowing a ray of sunshine to shine through, while the dove’s appearance was coincidental, and the thunder was mistaken for the voice of the Father. Such explanations are purely speculative. Observations by travelers indicate that thunderstorms are infrequent in the Jordan desert, and if a storm did arise, birds, particularly timid ones like doves, tend to hide. There is no textual indication of clouds and lightning, suggesting these ideas stem from critics’ inventions to dismiss the miraculous.

Now the inquiry shifts to understanding the true significance of the miracles associated with Jesus' baptism. From ancient times to the present, scholars have largely maintained that the miraculous signs accompanying Jesus' baptism were non-sensory and had an internal spiritual nature. Figures such as Origen (against Celsus 1, 10, § 9) and Theod. Monsuetes spoke of a "spiritual contemplation." This view has been echoed by Jerome, Augustine, and more modern scholars like Farrar and Russian theologians like Vishnyakov. While significant in countering negative critiques, this perspective may not hold. It reflects an ancient tendency to interpret Scripture allegorically, which does not align with the Gospel text. The signs described by the evangelists are portrayed as actual, observable events, not merely internal visions or experiences.

The first of the miraculous signs was the opening of the heavens. Mark employs an expression indicating this was an observable event: “And Jesus, rising up from the water, saw the heavens opening.” The evident nature of the phenomenon, marked by the divine light that spread across the sky, can be further illuminated by the tradition that Christ was baptized at night, perhaps making the spectacle more breathtaking. There are historical records suggesting the Jordan was ablaze at this time (as noted by St. Justin the Martyr), underscoring the extraordinary nature of the event. Matthew adds that as Jesus came out of the Jordan, “the heavens were opened unto Him.” Some interpreters argue that since the opening was addressed to Jesus alone, it must have been an internal vision. However, this interpretation is weak; rather, “to Him” should be understood as for His sake or glorification.

Both Mark and Luke do not specify to whom the heavens were opened, presenting it as an objective reality: “the heavens were opened.” This wording indicates that a vision is improbable, as recognized by early church fathers like St. John Chrysostom. Their interpretations were further supported by more recent exegetes. The visible aspect of the miracle aligns with God's plan of redemption. Before the fall, humanity enjoyed close communion with God, illustrated by His visible presence in paradise. Sin disrupted this communion, yet heaven was not permanently closed. With the cleansing of sins, it must be reopened, which through Christ, the door was accessible once again, as He accepted the sins of the world at His baptism.

The second miraculous sign was the descent of the Holy Spirit in the form of a dove. It is crucial to consider the texts of Matthew and Luke, while Mark's account remains consistent. Matthew notes that "he saw the Spirit of God descending like a dove." The absence of a subject in the verb "saw" has led some interpreters to imply that John the Baptist is the intended subject, but grammatically, the focus is on Jesus. The mention of John seeing the Spirit should be seen as an interpretive addition rather than textual. Furthermore, this event was not a mere internal occurrence; it was visible for all present, including John, who beheld the Holy Spirit’s descent alongside Jesus. While not all evangelists describe the presence of a crowd at Jesus' baptism, we cannot definitively state whether others witnessed this event.

The different accounts of the Holy Spirit's descent reflect varying narrative choices by the evangelists rather than contradictions. Notably, they all affirm the descent of the Holy Spirit "like a dove." The consistency of this wording implies a collective recognition of its significance. Luke's description, stating the Holy Spirit appeared "in bodily form," indicates the concrete nature of the miracle. The dove symbolizes meekness, purity, innocence, and love—qualities reflective of Christ's sinless nature. On Pentecost, the Holy Spirit manifested as divided tongues of fire, representing the diverse spiritual gifts given to the apostles. At His baptism, the fullness of the Holy Spirit was imparted to Jesus, depicted in the dove, which aligned with John the Baptist's acknowledgment that Jesus, as the one who speaks God’s words, receives the Spirit without measure (John 3:34).

A notable objection raised by Strauss questions the necessity of the Holy Spirit’s descent upon Christ at His baptism, given His divine status. Ebrard counters that the Holy Spirit entered into a new relationship with Jesus at His baptism, akin to the new relationship established with the disciples on Pentecost. Thus, the Holy Spirit’s descent coincided with a solemn anointing for His Messianic mission, confirmed by the divine voice proclaiming Him as the beloved Son.

Mark and Luke document the Father’s voice directed towards Jesus: "Thou art My beloved Son," while Matthew frames it for the audience: "This is My beloved Son." This distinction is minor, as the essence of the proclamation remains intact. Since the voice could have been spoken in Hebrew, a more elliptical form may have been utilized, making variance in wording plausible. Matthew's audience, primarily composed of Jews with high regard for John the Baptist, may explain his phrasing to affirm the uniqueness of Christ, emphasizing that He is truly the only-begotten Son of God. The phrase "My beloved Son" reinforces Christ's unique and exclusive divine filiation.

In this divine proclamation, God applied a near-literal repetition of Isaiah’s prophecy (42:1), which affirmed His pleasure in His chosen servant. Jesus conveyed this relationship to His disciples, declaring that all authority was given to Him by the Father, and illuminated the intimate connection between the Father and the Son (Luke 10:22). John the Baptist, too, interpreted the Father’s voice in this light, confirming his insights that the Father loves the Son and entrusts everything to Him (John 3:35).

Thus, the miraculous signs accompanying the baptism of Jesus bear immense theological weight. In summary, the baptism of our Lord stands as a pivotal moment not only in His earthly ministry but also in the overarching narrative of humanity; through baptism, He took upon Himself the sins of the world and consecrated Himself to His Messianic mission. This event also uniquely revealed the mystery of the Holy Trinity: the Father’s voice, the Son in the Jordan, and the Holy Spirit descending as a dove. Consequently, this occasion is historically commemorated as the Feast of the Epiphany.

As the sinless God-man, He did not require this rite of repentance, but as the Lamb of God who takes away the sins of the world, He desired to publicly reveal His purpose. By submitting to John's baptism, He demonstrated His acceptance of humanity's sins and indicated that John's baptism symbolized His mission to purify humanity through His life, teachings, and sacrificial death.

This marked Christ's initial appearance to the world in the fullness of His humanity. In our love and reverence for the God-man, we are naturally compelled to envision the human form in which the Divine dwelt. Therefore, it is valuable to explore the accounts and traditions that attempt to describe His appearance, which has been interpreted by countless artists over the centuries. The Gospel writers, being close witnesses to His earthly ministry, did not provide detailed depictions of Christ, leaving the early Church to rely on various traditions reflecting the community’s diverse perspectives.

In light of the prophecy from Isaiah, which states that “there is in Him no form, nor majesty; and we have seen Him, and there was no form in Him that drew us to Him” (Isaiah 53:2), and the Psalms, “All who see Me are abased,” the persecuted Church envisioned its Divine Founder as a figure of humiliation, lacking any outward beauty (Isaiah 52:14, Isaiah 63:2). Justin the philosopher remarked that Christ had no attractiveness and described Him as unsightly. His observations are seen as referencing prophecies that depicted Christ’s suffering state, which do not entail an assumption of unattractiveness in His features. According to Clement of Alexandria’s account, Christ also bore a humble appearance, while Tertullian asserted that He lacked even ordinary human beauty. Origen described Him as “small in stature” and noted that “His only beauty was in His soul and life.”

Eventually, however, the Christian Gnostics, who were not averse to pagan art, began to conceive a different image of Christ. They crafted representations based on a portrait traditionally believed to have been made at Pilate's command. By the third century, such images had made their way into the private chapel of Emperor Severus, alongside representations of revered kings and holy figures such as Abraham and Orpheus. Initially, the Church avoided any depictions of Christ, resulting in symbolic representations, such as the fish symbol that cleverly embodies the Greek initials for “Jesus Christ, Son of God, Savior.” Over time, representations of Jesus as a child emerged, followed by images depicting His crucifixion. A notable relic was a statue noted by Eusebius in Paneas, where a bronze figure of a woman kneeling in supplication opposite a similarly posed man was believed to represent Christ.

While this statue has not survived, it shows that, during Eusebius’ time, images considered to reflect the Savior's likeness, as well as that of Apostles Peter and Paul, were recognized. The ancient Church’s concept of Christ's appearance, rooted in the prophecies of Isaiah, eventually gave way to a view that celebrated His beauty as a reflection of His Divine purity and perfection. Gregory of Nyssa applied majestic descriptions from the Song of Songs not just to His teachings but also to His person. Jerome, too, shifted the ideal of Christ's appearance from that of the suffering servant in Isaiah to the psalmist's exaltation, “You are more beautiful than the sons of men” (Psalm 44:3).

The splendor of Christ's divine essence must surely have attracted those who beheld Him; otherwise, the apostles would not have followed Him so readily. John Chrysostom viewed that the Father bestowed upon His Son a beauty far exceeding that given to mortal man. Augustine eloquently described the beauty of Christ at various stages of His life, expressing the sentiment that although we possess no definitive image of His appearance the diversity seen in artistic representations stemmed from the artist's vision.

Beginning in the fifth century, more detailed representations of Christ emerged, inspired by accounts from notable figures like Moses of Choren. According to legend, King Abgar of Edessa had asked for a portrait of Jesus; when the artist could not capture His likeness due to the radiance of His face, Christ provided the cloth He used to wipe His face. This cloth bore a miraculous image of His countenance, fostering various legends, including Veronica’s act of kindness in giving her veil for Jesus to wipe His face as He carried the cross. The veil, imbued with the image of Christ marked by sorrow, has profoundly influenced Orthodox iconography.

There are other ancient representations, including a stone medallion depicting a youthful, beardless Christ, alongside a medal-like depiction featuring long hair. These artifacts coincide with the age of narratives attributing physical descriptions to Christ, such as those found in Lentulus’ letter to the Roman Senate. Although its authenticity is disputed, it conveyed the perception of Christ in the Western Church.

When Jesus arrived at the Jordan River, John, inspired by the Spirit of God, recognized Him as the awaited Messiah. Acknowledging the divine majesty of the One before him, John’s customary strength faltered. John stated, “I need to be baptized by you, and do you come to me?” (Matt. 3:14), illustrating his understanding that he was in the presence of the sinless Messiah. Having immersed himself in fasting and prayer, John's spiritual illumination allowed him to see Jesus as the fulfillment of the hopes he had nurtured.

John had communicated his assurance that God's response to Israel's plight had arrived in the form of the Messiah, though not yet recognized. He expressed to the gathered crowd, “There stands among you One whom you do not know” (John 1:26). This reaffirmed Christ’s superior lineage and divine mission, marking not just his ministry but the dawning recognition of the true Messiah among His people.

In John’s prophetic contemplation, he realized he was witnessing the arrival of, “the Lamb of God who takes away the sins of the world” (John 1:29), echoing the prophecies of Isaiah that envisioned the Messiah bearing the transgressions of the people. Despite John's hesitations, Jesus reaffirmed His desire for baptism, stating, “Leave it now, for in this way we must fulfill all righteousness.” This act of baptism, ordained by God through John's ministry, was essential for establishing a covenant, thus embodying the fulfillment of God’s law.

Having received baptism, Jesus emerged transformed, illuminated by divine glory. His previous obscurity was eclipsed, marking a significant transition in His life—He came forth as the Christ, the Son of God. Following His baptism, the heavens opened, and a voice from heaven declared, “This is My beloved Son, in whom I am well pleased.” (Matt. 3:17). This event signified the anointing of Christ to proclaim good news and deliverance, establishing His ministry. All earlier years were, metaphorically, buried in the waters of the Jordan, as He stepped into His new life and mission.

Empowered by the Holy Spirit, and with a commitment to do God's will, Christ withdrew into solitude for forty days in the wilderness, preparing spiritually for His impending ministry, during which He triumphed over evil forces.

Through baptism, John prepared the way for the people's acceptance of the Savior; it was also through this act that the Lord chose to commence His public ministry for the salvation of humanity. Jesus was without sin, and His flesh partook of the Holy Spirit, much like the flesh brought forth by the Holy Spirit at the dawn of creation. He underwent baptism not because He needed cleansing, as the Venerable John Damascene states, but rather to take upon Himself the cleansing humanity required, to subdue the serpents, drown sin, bury the old Adam in the waters, sanctify the Baptist, fulfill the law, reveal the mystery of the Trinity, and ultimately provide us with the model of baptism. In His baptism, the Lord manifested to Israel and the entire world as the promised Messiah, confirmed unequivocally by God's voice and the descent of the Holy Spirit. When Jesus came to John, the Forerunner recognized Him prophetically as the Messiah and exclaimed, "I need to be baptized by You, and do You come to me?" According to Blessed Theophylact, John felt the necessity to purify himself before the Lord, acknowledging that, as a descendant of Adam, he shared in the stain of disobedience: “I am but a man, merely a partaker of divine grace, while You are both God and man. How is it that You, who are so great, come to me, who am so small? I fully realize Your authority and I do not hide my own unworthiness. When I baptize others, I do so in Your name so they may believe in You, but how shall I baptize You? In the name of the Father? Yet you contain all the Father within You. In the name of the Son? But there is no other Son of God but You. In the name of the Holy Spirit? But He is ever with You, as You are consubstantial with Him. If it pleases You, O Lord, then baptize me, the Baptist” (St. Gregory of Neocaesarea). Jesus, embodying the majesty of the Son of God yet the humility of the Son of Man, understood fully His purpose and replied to John: "Permit it now, for it is proper for us to fulfill all righteousness." He indicated that this moment required humility, as He took upon Himself humanity and received baptism to cleanse it from sin, making righteousness complete and serving as a sacrifice for their iniquities, a gesture representing their anointing in Him (St. Isidore Pelusiot). The Forerunner did not stand in the way of fulfilling God’s purpose. “I sanctify Myself for the sake of man.” Jesus entered the Jordan, immersed Himself, and as He emerged, He prayed. "And behold, the heavens were opened to Him, and the Holy Spirit descended in a bodily form, like a dove, and a voice came from heaven, saying, 'You are My beloved Son; in You I am well pleased.'" This entire occurrence confirmed to John and others attentive to God's ways that Jesus was the true Messiah, as foreshown. “Behold, My servant, whom I uphold, My chosen one, in whom My soul delights; I have put My Spirit upon him; he will bring forth justice to the nations,” declared God through the prophet Isaiah (Isaiah 42:1). “The Spirit of the Lord God is upon Me; because the Lord has anointed Me to bring good news to the poor; He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and the opening of the prison to those who are bound,” said the Messiah of Himself through the same prophet (Isaiah 61:1; Luke 4:18). As noted by St. John Chrysostom, the Holy Spirit signified Christ's identity to all present almost as if pointing Him out. From that point, John no longer preached merely about the one who was to come, but about the Messiah who had arrived.

Regarding the question of why the Holy Spirit appeared in the likeness of a dove, the early Church Fathers observed that this form was most suitable for both the Holy Spirit and the Lord Christ. "The dove is a creature of meekness and purity, and the Holy Spirit, being the Spirit of meekness, manifested in that form" (St. John Chrysostom); “the Spirit descended in the form of a dove, embodying Christ's pure and true humanity” (St. Cyril of Jerusalem). Additionally, "Just as the dove in the time of Noah signified the end of the flood by bringing back an olive branch, so too does the Holy Spirit announce the forgiveness of sins in the form of a dove; the olive branch there, the mercy of our God here" (Blessed Theophylact). The descent of the Holy Spirit is more profoundly intended as well, with the Fathers instructing us to understand it with divine propriety. "Let no one presume," says St. Athanasius of Alexandria, “that Christ received without already possessing the Spirit, for He sent the Spirit from above as God, and yet also received it as a man.” Or, as St. John Chrysostom clarifies, “the Holy Spirit descended upon Jesus not as something new bestowed upon Him at that moment, but to reveal the Son of David who had been proclaimed.” The Orthodox Church firmly believes that the Lord Jesus Christ was baptized by immersion in the waters of the Jordan, as indicated by His rising from the water, a detail highlighted by the Evangelists Matthew (3:16) and Mark (1:10), which naturally implies His descent into the water, as noted by the Patriarch of Constantinople, Jeremiah. Blessed Jerome remarks: “Our Savior Jesus Christ, not needing purification through baptism Himself but instead purifying all waters through His own baptism, as soon as He lifted His head from the stream, received the Holy Spirit.” In ancient hymns dedicated to the baptism of the Lord and John the Baptist, the tradition affirming the immersion of the Savior is clearly articulated. It is expressed in various phrases, such as Jesus "appearing in the streams of Jordan," "standing in the waters," "immersed in Jordanian water," "clothed with the waters of Jordan," "washing away the ancient cauldron in the numerous streams," "drowning the sinful in the Jordan waters," "burying our transgressions in the waters of the Jordan." More explicitly, it is said, "covering the nakedness of mud that shrouded Adam, You Yourself being covered in the waters of the Jordan." Moreover, John the Baptist is described as having "immersed" the Lord in the waters of the Jordan, or more emphatically, as having "plunged the head of Christ into the waters." All these statements collectively provide a clear understanding of the baptism of Jesus Christ through the complete immersion of His body and head in the Jordan.