If baptism is taken as the basis for the forgiveness of sins, why then did Jesus insist to be baptized by His cousin John?

By: Allan Elutin Ecleo

Non-Catholics insist that baptism is only for those who are already at the right age, the ones who could already be aware of what’s going on when they’re going through this rite, rationalizing that baptism is only for the forgiveness of sins, and attributing to Jesus’ baptism in the Jordan River as an adult as the basis of argument.

If baptism is essential for the forgiveness of sins, why did Jesus insist on being baptized by his cousin, John? Was Jesus contaminated by sin? And if baptism, as St. Peter wrote, “now saves you … through the resurrection of Jesus Christ” (1 Peter 3:21), why would the Messiah regard it suitable, even vital, to be baptized? What was the heart of the Lord’s baptism in the Jordan River?

Otherwise, if baptism’s goal is for the forgiveness of sin as non-Catholics contend, then that would be relentless baptism on their part on a major consideration that humans have the tendency to sin every day if not every hour.

The Son had no need of baptism - just as he had no need to be born, to suffer, or die- but did so as to make Himself known to mankind.  Baptism was the messianic manifestation, a sign for the Church first, and then the world.  (Titus 3:4-7; Acts 10:34-38; Psalm 104:1b-2, 3-4; Psalm 104:24-25; Psalm 104:27-28, 29-30)

When Jesus approached the waters, “He was regarded a carpenter,” but the proclamation of the Father and the descent of the Holy Spirit in the form of a dove presented Him to be far more than a wood worker. (Luke 3:21-22, Psalm 29:1-4; Isaiah 42:1-4) 

In opposition to Heresies, St. Irenaeus concentrated on the partaking of those who believe in Christ in the anointing of the Savior. The correlation between the baptism and anointing , an essential Messianic concept, is already apparent in the New Testament, as articulated in the Acts of the Apostles:   “…how God anointed Jesus of Nazareth with the Holy Spirit and power.” (Acts 10:38).  As St. Irenaeus wrote, this same anointing is given to those who are baptized into Christ. The Holy Spirit, having come down upon the Son, has become accustomed in fellowship with Him to dwell in the humanity, to rest with His creatures, and to dwell in the workmanship of God, working the will of the Father in them, and regenerating them from their old practices into the likeness of Jesus.

Some looked into the mystery and meaning of the Jordan River, which was already, at the time of Christ, the place of various key episodes in the history of Israel. Just as “no one is good, except the one only God, the Father,” likewise “no river is good except the Jordan,”  St. Hippolytus said. St. Gregory of Nyssa said in his treatise with regard to the Baptism of Jesus, “For Jordan alone of rivers, receiving in itself the first-fruits of sanctification and benediction, conveyed in its channel to the whole world, as it were from some fount in the type afforded by itself, the grace of Baptism.” Just as Joshua had entered the Promised Land by crossing the Jordan, Jesus unlock the way to heaven through entering and dividing the same waters.

St. Ephrem in his beautiful hymn that he wrote connected the Lord’s baptism with the womb of Mary and the sacrament of the Eucharist: “See, Fire and Spirit in the womb that bore you! See, Fire and Spirit in the river where you were baptized! Fire and Spirit in our Baptism; in the Bread and the Cup, Fire and Holy Spirit!”

Jesus being the Light of the World dwelt first in the womb of the Virgin- who was thus “baptized” by her Son - and then in the womb of the Jordan; He emerged from both as the Incarnate Word, the Savior of humanity. Consequently, those who are baptized become the children of Mary and partakers of the body, blood, soul, and divinity of her Son. 

The Baptism of the Lord marks the beginning of what is called the public ministry of Jesus. He was thirty years old.  It is also called the Theophany, in the Eastern Christian churches, Catholic and Orthodox; the manifestation of the fullness of God; the wondrous revealing of the Holy Trinity. As the Incarnate Word of the Father was immersed in the Waters, the voice of the Father is heard and the Holy Spirit descends. The Trinity is revealed (Luke 3). 

For the consecration of Christ is the greater consecration of another element. For when the Savior is washed, then already for our baptism all water is cleansed and the fount purified, that the grace of the laver may be administered to the peoples that come after. Christ therefore takes the lead in baptism, so that Christian peoples may follow after him with confidence. (St. Maximus of Turin, 423 AD)

The church points to this Manifestation in the river of Jordan, this Epiphany in the waters, as the event wherein the full plan of God for His Church and the entire creation was made known. Everybody is called to become a manifestation, an Epiphany of God in a world stumbling along in the darkness of sin.

Jesus’ baptism manifests the very life of the Holy Trinity to the whole world and unlocks the door, through Jesus Christ, into a communion, a partaking in the life of the Trinity through Baptism into His Body, the Church. The waters of the Jordan are made sacred by the Son and now all water is made sacred. Just as the Spirit hovered over the waters of the original creation, the Spirit hovers over the waters where the Son is immersed by John (Luke 3:15-16)

One of the first elements of creation - created by the Father through the Son - is now re-created through the Incarnate Son, and becomes the matter of the Sacrament of New Life for all men and women. The Word Incarnate stands in the waters of the very earth which was created through Him, and begins the re-creation. Into these waters, through which the people of Israel were once delivered, the entire human race is now invited to follow Jesus. What was once the means of God's judgment and purification at the time of Noah, now fills the Baptismal fount where men and women are delivered from sin and made new!

The Church is given new waters for her saving and sanctifying mission. The Trinity, the Communion of Divine persons in perfect unity, is revealed. In the great liturgical prayer of the East the Church proclaims: "When Thou, O Lord was baptized in the Jordan, the worship of the Trinity was made manifest... O Christ our God who has appeared and enlightened the world, Glory to Thee." In his baptism in the Jordan, Jesus is not sanctified for He is without sin, we are capacitated now in Him to become "sons (and daughters) in the Son". 

The Baptism (which means immersion in the Greek word) in the Jordan also commemorates the full salvation and sanctification of all matter. Before it is all over, the whole world will be immersed in God, transformed, and be freed from sin and made new. That is why in the Eastern Christian churches, Orthodox and Catholic, priests in areas close to bodies of water lead a procession to them and bless them. Used for the new birth of Baptism, all waters have become holy now because the Son has been immersed in them.

By descending into the waters of the Jordan, Jesus, who shares our humanity, formulates that living water flow with healing mercy (Psalm 3:9-10). His Divine Life is now mediated through the Sacraments in the life of the Church, His Body. The Word descends and begins the re-creation of the universe. This is an ongoing work which will only be complete when He returns. His creations who are baptized into Him are called to partake in this continuing redemptive mission. The Lord’s public mission and ministry commenced at the waters of Jordan. Nevertheless, it continues through His Church, of which all are made members through Baptism.  Salvation is from the LORD! May your blessing be upon your people!

Thus, everybody’s vocation therefore is to reveal the Love of the Trinity to the entire human race, to bring them to the Waters of Baptism so as to encounter the Lord and experience New Life and be integrated into the new humanity of the Church, the Body of Christ. Everyone is called to partake in His ongoing redemptive mission until He returns to make all things new (Isaiah 42:6-7; Isaiah 40:9-11;  (Titus 2:11-14)

References: 

1. Carl E. Olson, "Why did Jesus insist on being baptized?", The answers of several early Church Fathers, January 12, 2013 03:10, www.catholicworldreport.com/Blog/1879/why_did_jesus_insist_on_being_baptized.aspx
2. Deacon Keith Fournier, The Theophany or Baptism of the Lord: Why Was Jesus Baptized? What Does it Mean?, http://www.catholic.org/news/national/story.php?id=53841 

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