Jonathan Beale

But he's also, I mean, John, like from a Christian interpretation, John is also telling people Jerusalem is going to be destroyed. Like he's saying, get ready. This is over. And so when Jesus, when Joshua crushes the Jordan this time, it's not Jericho that's going to be destroyed. It is Jerusalem that is going to be destroyed. Like the imagery is really prescient.

But it's not a ritual. It's recapitulation of the Red Sea, of the cross from the Jordan, of Elisha's sending for healing in the Jordan. It's not like he's making it up with his own. No, no, I'm not saying that. He's basically taking all of this and recapitulating it.

But it's not a ritual. It's recapitulation of the Red Sea, of the cross from the Jordan, of Elisha's sending for healing in the Jordan. It's not like he's making it up with his own. No, no, I'm not saying that. He's basically taking all of this and recapitulating it.

The crossing of the Red Sea is already a forgiveness of sins because the Egyptians remain in the water. The image is already there. When the Israelites cross the Red Sea, the Egyptians remain in the water and the Israelites come out at the end.

The crossing of the Red Sea is already a forgiveness of sins because the Egyptians remain in the water. The image is already there. When the Israelites cross the Red Sea, the Egyptians remain in the water and the Israelites come out at the end.

So if you understand sin as transgression, as the thing that doesn't fit, as the thing that isn't towards the purpose. If we get away from just the simple moral, this is good, this is bad. If we understand that what sin is, is that which is not aimed towards the purpose. So you have things that step out of the purpose.

So if you understand sin as transgression, as the thing that doesn't fit, as the thing that isn't towards the purpose. If we get away from just the simple moral, this is good, this is bad. If we understand that what sin is, is that which is not aimed towards the purpose. So you have things that step out of the purpose.

That is what the drowning of the Egyptian is because they are not moving towards Sinai. They're not forgiven. They're not moving towards Sinai. Right, they're not forgiven. No, they're not forgiven.

That is what the drowning of the Egyptian is because they are not moving towards Sinai. They're not forgiven. They're not moving towards Sinai. Right, they're not forgiven. No, they're not forgiven.

And Bishop Barron, I'd like to hear your... Well, in Matthew, it's amazing, because in Matthew, you really have this repetition of Exodus. You know, so, I mean, we'll get to it when we talk about it, but Christ is chased into Egypt, you know, to flee his brother, and then he comes back, when he comes back, he crosses the sea, he's baptized.

And Bishop Barron, I'd like to hear your... Well, in Matthew, it's amazing, because in Matthew, you really have this repetition of Exodus. You know, so, I mean, we'll get to it when we talk about it, but Christ is chased into Egypt, you know, to flee his brother, and then he comes back, when he comes back, he crosses the sea, he's baptized.

Then he goes to be tempted into the desert, and then he goes up the mountain to give the new law. That's where he does the Sermon of the Mount. And so that is really, the Christians really understand the baptism as this renewal. 40 days in the wilderness, 40 years in the wilderness. And so when you see Christ going in the water, it's a repetition of Genesis 1. It's so clear.

Then he goes to be tempted into the desert, and then he goes up the mountain to give the new law. That's where he does the Sermon of the Mount. And so that is really, the Christians really understand the baptism as this renewal. 40 days in the wilderness, 40 years in the wilderness. And so when you see Christ going in the water, it's a repetition of Genesis 1. It's so clear.

He goes down into the water, and then it says, when he comes up, the Spirit came down upon him as a dove. It's not just the Genesis 1, it's also the end of the flood. It's the Genesis 1, it's the end of the flood. It's Joshua, it's the Israelites going to the Sinai.

He goes down into the water, and then it says, when he comes up, the Spirit came down upon him as a dove. It's not just the Genesis 1, it's also the end of the flood. It's the Genesis 1, it's the end of the flood. It's Joshua, it's the Israelites going to the Sinai.

It's all of these images of water crossing that are in the Old Testament are recapitulated into this image of regeneration, which is the beginning of a new world. But you could say that that's ritually what it is for us that is that when we go into the water, we come out new. It is a new birth, a new beginning, like it's being born again, all of that imagery.

It's all of these images of water crossing that are in the Old Testament are recapitulated into this image of regeneration, which is the beginning of a new world. But you could say that that's ritually what it is for us that is that when we go into the water, we come out new. It is a new birth, a new beginning, like it's being born again, all of that imagery.

But Christ says that he's doing it for, he doesn't need it. He's doing it for us. He's doing it to show us what is real about himself.

But Christ says that he's doing it for, he doesn't need it. He's doing it for us. He's doing it to show us what is real about himself.

And we're going to get to the, when she meets Simeon in the temple, then we get the fullness of what you're saying, where Simeon tells her, you know, a sword will also pierce your heart. Like you are moving towards sacrifice of your own. It's not only your son that will be sacrificed, but you will also...