In those days John the Baptist came, preaching in the wilderness of Judea 2 and saying, “Repent, for the kingdom of heaven has come near.” 3 This is he who was spoken of through the prophet Isaiah: | "Even as He hath revealed: “God announceth Yaḥyá to thee, who shall bear witness unto the Word from God, and a great one and chaste.” (Qur’án 3:39) By the term “Word” is meant Jesus, Whose coming Yaḥyá foretold. Moreover, in the heavenly Scriptures it is written: “John the Baptist was preaching in the wilderness of Judea, and saying, Repent ye: for the Kingdom of heaven is at hand.” By John is meant Yaḥyá." (Kitab-I-Iqan) |
"Christ announced that John the Baptist was Elias, who was to come before 117 Christ (Matt. 11:14). And the likeness of this station is as that of lamps kindled (from one another): for these in respect to their glasses and oil-holders, are different, but in respect to their light, One, and in respect to their illumination, One." (Tablets of 'Abdu'l-Baha)
“A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.’”[Isaiah 40:3] 4 John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey. | "John used to exhort the people, and to guide them to repentance from sin, and to fill them with the desire to await the manifestation of Christ. Whoever received the ablution of baptism, and repented of sins in absolute humility and meekness, would also purify and cleanse his body from outward impurities. With perfect yearning, night and day, he would constantly wait for the manifestation of Christ, and the entrance to the Kingdom of the Spirit of God." ('Abdu'l-Baha, SAQ) |
5 People went out to him from Jerusalem and all Judea and the whole region of the Jordan.6 Confessing their sins, they were baptized by him in the Jordan River. 7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham. 10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. | "Consider, likewise, that in the days of John the Baptist the purification of baptism served to awaken and admonish the people and to cause them to repent of all sin and to await the advent of the Kingdom of Christ. Elsewhere the priest sprinkles the baptismal water onto the forehead. But in neither case do these children experience any spiritual feelings. What good then can this do? Other peoples wonder and question why this infant is being plunged into the water, since it confers neither spiritual awareness nor faith nor awakening but is merely a custom that is being followed. In the time of John the Baptist, however, it was not so: John would first admonish the people, lead them to repent of sin, and exhort them to anticipate the advent of Christ. Then, whoever received the purification of baptism would repent of his sins with utmost meekness and humility, cleanse and purify his body likewise from outward defilements, and with perfect yearning await, night and day and from moment to moment, the advent of Christ and admittance into His Kingdom." ('Abdu'l-Baha - SAQ) |
11 “I baptize you with[b] water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with[c] the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire.” | "John, son of Zacharias, said what My Forerunner hath said: “Saying, repent ye, for the Kingdom of heaven is at hand. I indeed baptize you with water unto repentance, but He that cometh after Me is mightier than I, Whose shoes I am not worthy to bear.” Wherefore, hath My Forerunner, as a sign of submissiveness and humility, said: “The whole of the Bayán is only a leaf amongst the leaves of His Paradise.” And likewise, He saith: “I am the first to adore Him, and pride Myself on My kinship with Him.” (Baha'u'llah, ESW) |
Question: Given His innate perfection, what need did Christ have of baptism and what was the wisdom thereof?2
Answer: The essence of baptism is purification by repentance. John admonished and exhorted the people, caused them to repent, and then baptized them. It is evident then that this purification is a symbol of repentance from all sin, as though one were saying: “O God! Just as my body has been cleansed and purified from material defilements, so cleanse and purify my spirit from the defilements of the world of nature, which are unworthy of Thy divine threshold.” Repentance is the return from rebelliousness to obedience. It is after experiencing remoteness and deprivation from God that man repents and purifies himself. Thus, this purification is a symbol saying: “O God! Render my heart goodly and pure, and cleanse and sanctify it from all save Thy love.”3
As Christ desired that this custom instituted by John be practised by all at that time, He Himself submitted to it, that souls might be awakened and that the law which had issued from the former religion might be fulfilled. For even though this custom was instituted by John, it represented in reality the purification of repentance which has been practised in all the divine religions.4
It is not that Christ was in need of baptism, but He submitted to it because at that time this action was
praiseworthy and acceptable before God and presaged the glad-tidings of the Kingdom. However, He later said that true baptism was not with material water but with spirit and with water, and, elsewhere, with spirit and with fire.78 What is meant here by “water” is not material water, for elsewhere it is explicitly stated that baptism must be with spirit and with fire, and the latter makes it clear that the intention is not material fire and water, since baptism with fire is impossible.5
Therefore, by “spirit” is meant divine grace; by “water”, knowledge and life; and by “fire”, the love of God. For material water cleanses not the heart of man but his body. Rather, the heavenly water and spirit, which are knowledge and life, cleanse and purify the heart of man. In other words, the heart that partakes of the outpouring grace of the Holy Spirit and becomes sanctified is made goodly and pure. The purpose is that the reality of man be purified and sanctified from the defilements of the world of nature, which are vile attributes such as anger, lust, worldliness, pride, dishonesty, hypocrisy, deceit, self-love, and so on.6
Man cannot free himself from the onslaught of vain and selfish desires save through the confirming grace of the Holy Spirit. That is why it is said that baptism must be with the spirit, with water, and with fire—that is, with the spirit of divine grace, the water of knowledge and life, and the fire of the love of God. It is with this spirit, this water, and this fire that man must be baptized, that he may partake of everlasting grace. For otherwise, of what avail is it to be baptized with material water? No, this baptism with water was a symbol of repentance and of seeking remission of sins.7
But in the Dispensation of Bahá’u’lláh this symbol is no longer required, for its reality, which is to be baptized with the spirit and the love of God, has been established and realized. ('Abdu'l-Baha - SAQ)
"The performance of baptismal celebration would cleanse the body, but the spirit hath no share; but the divine teachings and the exhortations of the Beauty of Abha will baptize the soul. This is the real baptism. I hope that thou wilt receive this baptism." ('Abdu'l-Baha) more HERE.
Answer: The essence of baptism is purification by repentance. John admonished and exhorted the people, caused them to repent, and then baptized them. It is evident then that this purification is a symbol of repentance from all sin, as though one were saying: “O God! Just as my body has been cleansed and purified from material defilements, so cleanse and purify my spirit from the defilements of the world of nature, which are unworthy of Thy divine threshold.” Repentance is the return from rebelliousness to obedience. It is after experiencing remoteness and deprivation from God that man repents and purifies himself. Thus, this purification is a symbol saying: “O God! Render my heart goodly and pure, and cleanse and sanctify it from all save Thy love.”3
As Christ desired that this custom instituted by John be practised by all at that time, He Himself submitted to it, that souls might be awakened and that the law which had issued from the former religion might be fulfilled. For even though this custom was instituted by John, it represented in reality the purification of repentance which has been practised in all the divine religions.4
It is not that Christ was in need of baptism, but He submitted to it because at that time this action was
praiseworthy and acceptable before God and presaged the glad-tidings of the Kingdom. However, He later said that true baptism was not with material water but with spirit and with water, and, elsewhere, with spirit and with fire.78 What is meant here by “water” is not material water, for elsewhere it is explicitly stated that baptism must be with spirit and with fire, and the latter makes it clear that the intention is not material fire and water, since baptism with fire is impossible.5
Therefore, by “spirit” is meant divine grace; by “water”, knowledge and life; and by “fire”, the love of God. For material water cleanses not the heart of man but his body. Rather, the heavenly water and spirit, which are knowledge and life, cleanse and purify the heart of man. In other words, the heart that partakes of the outpouring grace of the Holy Spirit and becomes sanctified is made goodly and pure. The purpose is that the reality of man be purified and sanctified from the defilements of the world of nature, which are vile attributes such as anger, lust, worldliness, pride, dishonesty, hypocrisy, deceit, self-love, and so on.6
Man cannot free himself from the onslaught of vain and selfish desires save through the confirming grace of the Holy Spirit. That is why it is said that baptism must be with the spirit, with water, and with fire—that is, with the spirit of divine grace, the water of knowledge and life, and the fire of the love of God. It is with this spirit, this water, and this fire that man must be baptized, that he may partake of everlasting grace. For otherwise, of what avail is it to be baptized with material water? No, this baptism with water was a symbol of repentance and of seeking remission of sins.7
But in the Dispensation of Bahá’u’lláh this symbol is no longer required, for its reality, which is to be baptized with the spirit and the love of God, has been established and realized. ('Abdu'l-Baha - SAQ)
"The performance of baptismal celebration would cleanse the body, but the spirit hath no share; but the divine teachings and the exhortations of the Beauty of Abha will baptize the soul. This is the real baptism. I hope that thou wilt receive this baptism." ('Abdu'l-Baha) more HERE.
"Then it is evident that the dove which descended upon Christ was not a material dove, but it was a spiritual state, which, that it might be comprehensible, was expressed by a sensible figure. Thus in the Old Testament it is said that God appeared as a pillar of fire: this does not signify the material form; it is an intellectual reality which is expressed by a sensible image.
Christ says, “The Father is in the Son, and the Son is in the Father.” Was Christ within God, or God within Christ? No, in the name of God! On the contrary, this is an intellectual state which is expressed in a sensible figure.
We come to the explanation of the words of Bahá’u’lláh when He says: “O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing.” 2 This is the state of manifestation: it is not sensible; it is an intellectual reality, exempt and freed from time, from past, present and future; it is an explanation, a simile, a metaphor and is not to be accepted literally; it is not a state that can be comprehended by man. Sleeping and waking is passing from one state to another. Sleeping is the condition of repose, and wakefulness is the condition of movement. Sleeping is the state of silence; wakefulness is the state of speech. Sleeping is the state of mystery; wakefulness is the state of manifestation." ('Abdu'l-Baha - SAQ)
"… The story about the dove is simply a metaphor. No dove came down. Amongst the people, John the Baptist felt that the Holy Spirit was in Christ. The Holy Spirit was always with Christ. He knew about His mission from early childhood." (Words of ‘Abdu’l-Bahá: Star of the West, Vol. XIV, p. 274)
Christ says, “The Father is in the Son, and the Son is in the Father.” Was Christ within God, or God within Christ? No, in the name of God! On the contrary, this is an intellectual state which is expressed in a sensible figure.
We come to the explanation of the words of Bahá’u’lláh when He says: “O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing.” 2 This is the state of manifestation: it is not sensible; it is an intellectual reality, exempt and freed from time, from past, present and future; it is an explanation, a simile, a metaphor and is not to be accepted literally; it is not a state that can be comprehended by man. Sleeping and waking is passing from one state to another. Sleeping is the condition of repose, and wakefulness is the condition of movement. Sleeping is the state of silence; wakefulness is the state of speech. Sleeping is the state of mystery; wakefulness is the state of manifestation." ('Abdu'l-Baha - SAQ)
"… The story about the dove is simply a metaphor. No dove came down. Amongst the people, John the Baptist felt that the Holy Spirit was in Christ. The Holy Spirit was always with Christ. He knew about His mission from early childhood." (Words of ‘Abdu’l-Bahá: Star of the West, Vol. XIV, p. 274)