“By the tender mercy
Of our God,
From on high
διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, ἐν οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους,
Luke continued Zechariah’s canticle with an insistence on the mercy of their God. Zechariah said that by the heart felt tender mercy and compassion of their God (διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν), a new day or a sunrise (ἀνατολὴ) from on high (ἐξ ὕψους) would break out upon them or visit them (ἐν οἷς ἐπισκέψεται ἡμᾶς). As many of the prophets had pointed out already. the messiah or savior would come like a sunrise to break into their lives. So too, John, his son, would be part of this process that would culminate in Jesus.
“Just as he was coming up
Out of the water,
Descended upon him
Like a dove.”
καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ Πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·
The role of the Holy Spirit at the baptism of Jesus was very important. The four gospel stories show what happened to Jesus after he had been baptized Matthew, chapter 3:16, Luke, chapter 3:21-22, and John, chapter 1:32, are almost word for word the same as here. John did not mention a dove, while Luke called it a bodily form of a dove. Mark said that just as Jesus was coming up out of the water (καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος), he saw the heavens torn apart (εἶδεν σχιζομένους τοὺς οὐρανοὺς). The Spirit descended upon him like a dove (καὶ τὸ Πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν). The heavens opened up or broke open was a theme found among the prophets Isaiah, chapter 63:19, and Ezekiel, chapter 1:1. As Jesus came up from the water, not during the baptism itself, the Holy Spirit, as a dove, came to stay on Jesus. Just as the dove after the great flood in Genesis, chapter 8:8-12, heralded a new age, so too Jesus would preach the good news in this new age. With his prophetic vocation, Jesus was anointed with power to begin his public ministry of healing and exorcising. The later concept of the anointing of Jesus with the Spirit referred to this action of the dove, after his baptism in the Jordan. There was a clear distinction between the baptism of Jesus himself, and the specific dove bestowal of the Spirit that followed. Despite the fact that there was no indication of any real anointing in any of these baptismal accounts of Jesus, the coming of the Spirit, in the form of a dove, was considered a symbolic anointing of Jesus within the Judaic prophetic line. This incident functioned as the basis for an understanding of Jesus’ metaphorical anointing as “the anointed one,” “Christ.” This symbolic metaphorical anointing action gathered many of the Hebrew bible strands of a messianic king, a sacerdotal high priest, a servant, and a prophet into this one event. Within this process, the messianic time began with a pre-figuration of what was going to take place at the later Pentecost event, when the fullness of the Spirit came to all the followers of Jesus.
After the death and resurrection of Jesus, his followers expected him to return at any moment, certainly within their own lifetime. There was little motivation to write anything down for future generations. However, as the various eyewitnesses began to die, there was more concern. The missionary needs of the church grew, so that there was a demand for written versions of the founder’s life and teachings. The stages of this process included this first oral tradition stage. Then the stories and sayings of Jesus were passed on largely as separate self-contained units, but not in any order. There were some written collections of miracle stories, parables, and sayings, with the oral tradition continuing alongside these. Finally, there were the written proto-gospels that served as the sources for the canonical gospels. The final gospels were formed by combining proto-gospels, written collections and still-current oral tradition. All four gospels use the Hebrew Jewish scriptures, by quoting or referencing passages. They interpreted texts or alluded to various biblical themes. Their source was the Greek version of the scriptures, called the Septuagint, since they did not seem familiar with the original Hebrew.
“A skilled woodcutter
May saw down a tree
That is easy to handle.
He skillfully strips off all its bark.
Then with pleasing workmanship
He makes a useful vessel
That serves life’s needs.
He burns the castoff pieces of his work.
Thus he prepares his food.
He eats his fill.
But he takes a castoff piece
From among them,
That is useful for nothing,
A crooked stick,
Full of knots.
He carves with care in his leisure.
He shapes it with skill gained in idleness.
He forms it in the likeness of a human being.
He makes it like some worthless animal.
He gives it a coat of red paint.
He colors its surface red.
He covers every blemish in it with paint.
Then he makes a suitable niche for it.
He sets it in the wall.
He fastens it there with iron.
He takes thought for it.
Thus it may not fall.
Because he knows
That it cannot help itself.
It is only an image.
It has need of help.”
This is a satirical description of how these false images were made by a skilled woodcutter or carpenter. Obviously this carpenter makes some useful vessels for eating and other purposes. He takes a tree and strips the bark. He then burns the left over wood for cooking. However, he may take some of this useless crooked knotted wood and carve some images in his spare time. He will probably make an image of a human (εἰκόνι ἀνθρώπου) or an animal. Then he will paint it red to cover all the blemishes. After that, he will fasten it with iron on a wall niche in an area so that it will not fall off. He knows that his carved image needs help to sit on a wall. Clearly there is nothing divine about this process or the resulting useless image (εἰκὼν).