Feast: Commemoration of the Baptism of Our Lord Jesus Christ – II Class
Date: January 13, 2026 (Traditional Roman Calendar)
Propers: Tridentine Mass – Post-Epiphany, Octave Day of the Epiphany
Readings: Isaiah 60:1–6; John 1:29–34
“Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.” — Isaiah 60:1
“Behold the Lamb of God, behold Him who taketh away the sin of the world.” — John 1:29
As the Church continues to bask in the radiant mystery of the Epiphany, Holy Mother Church offers us today a profound meditation on the Baptism of Our Lord Jesus Christ — His Theophany, His public manifestation as the Anointed One of the Father and the spotless Lamb who shall take away the sin of the world. This mystery, commemorated on January 13 in the Traditional Roman Rite, fittingly concludes the octave of the Epiphany, binding together the Magi’s homage, the miracle at Cana, and the Lord’s Baptism in one luminous arc of revelation.
The Light That Shines in Darkness (Isaiah 60:1–6)
The first reading from the Prophet Isaiah resounds with triumphant beauty:
“Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.”
The Fathers have long seen in this passage not merely a poetic encouragement to the ancient city, but a prophetic foretelling of the Incarnation and manifestation of the Son of God. St. Jerome, commenting on this text, notes:
“This light is not of the sun or the moon, but of the true Sun of Justice, who has risen over the whole world, enlightening even those who sat in darkness and in the shadow of death.” (Commentary on Isaiah)
St. Leo the Great, in a sermon on the Epiphany, deepens this connection:
“The manifestation of Christ is the illumination of the world; the Shepherds were the first to receive it, the Magi followed with gifts, and in the Jordan, the voice of the Father confirms it, saying, ‘This is my beloved Son.’”
Isaiah’s prophecy reaches its fulfillment not only in the coming of the Gentile Magi, bearing gold, frankincense, and myrrh, but in the moment when Christ stands in the waters of the Jordan and the heavens open. Jerusalem, long in spiritual slumber, is called to arise — for her Bridegroom has come. And His glory will no longer be veiled.
Behold the Lamb: The Baptist’s Witness (John 1:29–34)
In the Gospel, we turn to the powerful and spare testimony of St. John the Baptist. Twice he declares, “Ecce Agnus Dei”— “Behold the Lamb of God.” He who was filled with the Holy Ghost from his mother’s womb now bears witness to Him whose way he has prepared. This is not merely recognition; it is revelation.
St. John Chrysostom, commenting on this passage, emphasizes the radical newness of this proclamation:
“He does not say: Behold the Son of God, or Behold the Word, but Behold the Lamb. For he was to be led to the slaughter, and by His blood to deliver us from the dominion of death.” (Homilies on the Gospel of John, Hom. 17)
Here, the shadow of Calvary looms already. The same Jesus who stands in the waters of the Jordan shall soon be lifted upon the Cross, the true Paschal Lamb prefigured in the Exodus. The Baptist, the last and greatest of the prophets, is given the singular privilege of identifying Him in His flesh, and of seeing the Spirit descend upon Him like a dove — a confirmation of the mission and the identity of Christ as the Messiah.
St. Augustine also draws attention to the imagery of the dove:
“As the dove is a symbol of peace and simplicity, the Holy Spirit comes in this form to show us that Christ comes not in terror, but in gentleness, calling sinners to Himself.” (Tractates on the Gospel of John, Tractate 5)
This descent of the Spirit and the voice of the Father — although not recorded in John’s Gospel but alluded to — complete the Trinitarian revelation begun at Christmas and Epiphany. The Father reveals His Son, the Son stands among sinners, and the Spirit rests upon Him.
Liturgical Significance and the Baptismal Mystery
The Propers of today’s Mass in the Traditional Rite underscore this threefold manifestation — to the Magi, in the Jordan, and at Cana. Each reveals Christ in a unique way: to the Gentiles, to the Jewish people, and to His disciples.
In the Offertory of the Mass for the Octave of the Epiphany, we pray:
“The right hand of the Lord hath wrought strength, the right hand of the Lord hath exalted me: I shall not die but live, and shall declare the works of the Lord.” (Psalm 117:16–17)
This exaltation is hidden beneath the humility of Christ submitting to baptism — not for His sake, but for ours. As St. Ambrose teaches:
“The Lord was baptized not to be cleansed Himself, but to cleanse the waters, so that those waters, purified by the flesh of Christ, might have the power of baptism.” (On the Sacraments, Book 3)
And again, the great Doctor of Milan says:
“He who had no need to be washed came to the waters, so that He might wash away our sins.”
Thus, today’s commemoration is not merely a historical remembrance but a renewal of the mystery of sanctification. It is the Church’s reminder that the very waters of baptism we received were once touched by the Word made Flesh, and from that moment onward, every sacramental washing carries the echo of the Jordan.
Conclusion: Manifestation and Mission
In this sacred octave’s close, the Church invites us to meditate deeply on the identity of Christ as both Light and Lamb. From Isaiah’s vision of a world illuminated by divine glory, to John’s powerful cry identifying the Lamb of God, we are drawn into the heart of the Epiphany mystery — the divine manifestation of Jesus Christ to the world.
Let us take the words of St. Gregory Nazianzen to heart:
“Christ is illumined; let us shine with Him. Christ is baptized; let us go down with Him, that we may also rise with Him.” (Oration 40, On the Holy Theophany)
May we, too, behold the Lamb with the eyes of faith, and arise — not in earthly splendor — but in the light of grace, walking in the path He has sanctified for us.