Introduction
What is the meaning of the baptism of Jesus? Here is the record given in Matthew 3:13-17:
Then Jesus came from Galilee to the Jordan, where John was, to be baptized by him. But John tried to prevent it, saying: “I need to be baptized by You, and You come to me?” Jesus answered him: “Allow it now; for it is expedient that in this way we fulfill all righteousness.” Then John consented. After being baptized, Jesus immediately came out of the water; and the heavens were opened at that moment and he saw the Spirit of God descending like a dove and coming upon Him. And a voice was heard from heaven saying: “This is My beloved Son in whom I am well pleased.”
The passage immediately presents us with a mystery: at first John the Baptist resists the idea of baptizing Jesus. But in the end, he allows it. Why does he resist him and why does he change his mind? Furthermore, what is the significance of the opening of the heavens, the descent of the Spirit, and the voice from heaven?
background
The record of John the Baptist and the baptism of Jesus appear not only in Matthew 3:13-17, but also in Mark 1:9-11 and Luke 3:21-22. Also, John 1:29-34 overlaps with these passages. He describes the descent of the Spirit on Jesus (v. 33), which took place when Jesus was baptized. But he does not directly describe the baptism itself.
The verses that directly describe the baptism of Jesus by John do not fully explain their meaning. The Gospels invite us to see the event of Jesus’ baptism in relation to a larger context. Each of the gospels describes the ministry of John the Baptist and the meaning of his baptism more fully. Each also alludes to the Old Testament background, and each awaits a baptism that Jesus himself will bring, the baptism with the Holy Spirit: «He will baptize them with the Holy Spirit and with fire.» (Matt 3:11).
The story of redemption
The Gospels situate the baptism of Jesus in the context of the unfolding of the millennial history of redemption, which is carried out according to God’s plan. The background of this story is found in Genesis 1 – 3, in the events of creation and the fall. The fall of Adam is followed by the first promise of redemption, which is found in Genesis 3:15, the promise of a «seed of her»the seed of the woman, which already points to Christ (Gal 3:16).
John the Baptist explains his baptism as «the baptism of repentance for the forgiveness of sins» (Mr 1:4). His central message is: «Repent, for the kingdom of heaven has drawn near» (Mt 3:2). The call to repentance runs through every page of the Old Testament because human sin dishonors God, makes us guilty, and breaks fellowship with the God who created us. Repentance on the part of man is necessary, but also atonement to deal with the guilt of sin. In the Old Testament, the need for atonement is symbolized by animal sacrifices, which represent the removal of sin through the death of an innocent substitute. These sacrifices foreshadow the coming of Christ as the ultimate atoning substitute. Juan says: «There is the Lamb of God who takes away the sin of the world» (Jn 1:29; cf. v. 36). The Old Testament also describes ceremonies that use the water as a symbol of washing and cleansing from sin (Lev 1:9; 8:6; 11:32; 15:5-33). These ceremonies also point to Christ, whose blood cleanses us (Heb 9:12-22). John uses water in baptism, which signifies cleansing and forgiveness of sins.
God called John the Baptist to serve as a forerunner of the Messiah: «I, verily, baptize you with water for repentance, but The one who comes after me he is mightier than I, whose sandals I am not worthy to remove; He will baptize them with the Holy Spirit and with fire.» (Matt 3:11). The gospels indicate that John is the fulfillment of the prophecies of Isaiah 40:3 and Malachi 3:1 about a prophetic forerunner (Mt 3:3; Mr 1:2-3). John proclaims that “the kingdom of heaven has drawn near” (Mt 3:2).
God has always ruled the world (Ps 103:19), but the «Kingdom of heavens» it comes when God culminatingly exercises His power to bring about the salvation of His people. John announces that this decisive time of salvation is «near». Jesus, the one greater than John, actually brings this kingdom inaugurally by casting out demons and curing diseases (Mt 12:28; Lk 7:22-23). But the decisive events that bring salvation are the death and resurrection of Jesus.
Thus, the Bible gives us an understanding of the unique role of John the Baptist in the history of redemption. He is in charge of «prepare the way» to Jesus (Matt 3:3). You stand on the cusp of a new era in which God’s saving rule will be exercised and salvation will be accomplished by Jesus, once and for all.
John’s objection
With this larger context in view, we are ready to appreciate more deeply the baptism of Jesus by John. John is preparing people for the coming of Jesus by calling him to repentance. When Jesus himself approaches John, he recognizes the superiority of Jesus: «I need to be baptized by You, and You come to me?» (Matt 3:14). John’s objection makes a lot of sense, since he is baptizing with «the baptism of repentance for the forgiveness of sins» (Mr 1:4). Jesus has no sin and does not need forgiveness. He has nothing to regret. So it seems John’s baptism is totally inappropriate for Jesus. Compared to Jesus, Juan is the one who needs to repent and be baptized: «I need to be baptized by you». Jesus, unlike the people who come to John, is himself the one who will baptize, with a much greater baptism than John’s:
I, indeed, baptize you with water for repentance… He will baptize you with the Holy Spirit and with fire (Mt 3:11).
Jesus’ response
Not surprisingly, Juan feels he must oppose it. However, Jesus answers the objection: «Allow it now; because it is fitting that we fulfill all justice thus» (Matt 3:15). What does it mean? This is a mysterious statement, and yet it satisfies John: «So John consented». Jesus says that his baptism will be «to fulfill all justice». The word «achieve» it fits with the whole set of what is happening. The coming of John the Baptist himself fulfills the Old Testament prophecies that foretold that he would come as a forerunner (Is 40:3; Mal 3:1). The coming of Jesus is the fulfillment of the ancient promises of climactic redemption, promises that began with Genesis 3:15. Jesus brings with him the saving rule of the kingdom of God. Jesus being baptized is one aspect of fulfillment, and one aspect of bringing «all justice»the deep righteousness that belongs to God and His kingdom.
But as is the baptism of Jesus a «fulfillment of all justice»? The Jews come seeking repentance. They come for the forgiveness of sins. Jesus is sinless, as we have noted (2 Cor 5:21; Heb 4:15; 1 Pet 2:22). but it is «The lamb of God» (Jn 1:29), the carrier of sin. He identifies with the sinful people of Israel, and identifies with their sin, because he becomes both the last sacrifice and the last High Priest (Heb 8-10).
The baptism of Jesus is an act of humility. He allows himself to be counted as if he were a sinner, along with everyone else. This act prefigures the moment of the cross, when he will die for the sins of the people of Israel and, indeed, for the sins of all His own. As 2 Corinthians 5:21 says: «Who knew no sin, made it sin for us, that we might become the righteousness of God in Him». compliance with «all justice» includes not only Jesus being justly obedient to His Father’s will, but providing by His perfect righteousness for us, «so that we become the righteousness of God». This act of exchange, in which Jesus took on our sin and gave us the righteousness of it, is symbolically enacted and anticipated when He is baptized by John.
The coming of the Spirit
When Jesus is baptized, he is carrying out the Father’s plan, established before the foundation of the world (1 Pet 1:20). In response, God the Father acts as a sign of approval. «And the heavens opened up at that moment». That opening means, in a visual way, the opening of the way to God. Jesus, as Son, is always in communion with the Father, but this openness manifests the reality of that communion.
From that opening descends «the Spirit of God». The physical movement visually symbolizes that the Spirit, in the form of a dove, is the Spirit of God himself, coming from God’s dwelling place in heaven. The spirit «comes to perch on him». This rest means the same thing that Jesus talks about in Luke 4: 18-19: “The Spirit of the Lord is upon me, / because he has anointed me to announce the gospel to the poor.” Jesus carries out his public ministry in the power of the Spirit: «But if I cast out demons by the Spirit of God, then the kingdom of God has come to you.» (Matt 12:28).
Does Jesus always have the Spirit?
The coming of the Spirit to «rest on him» pose a question. whatNo Did Jesus have the Spirit before this time? According to the biblical doctrine of the Trinity, each person of the Trinity is fully God. Jesus is God, as John 1:1 affirms. God the Son is always in intimate communion with God the Father and God the Holy Spirit. The three persons are one God, and they dwell in each other. Jesus always has the Spirit, because he is God. So any additional work of the Holy Spirit refers to the Human nature of Jesus, not His divine nature.
Notice that John the Baptist is «filled with the Holy Spirit even from his mother’s womb» (Luke 1:15). Surely the same is true of the human nature of Jesus, who is greater than John the Baptist (cf. Lk 2:40, 52). That is, the Holy Spirit indwells the human nature of Jesus from the beginning.
So, what is the new thing that happens in the baptism of Jesus? The Holy Spirit comes to do a new work at the to equip to Jesus for His public ministry, according to Luke 4:18-19. This new work is again regarding his human nature. With respect to his human nature, Jesus is in some ways like a prophet or a king, who receives the Holy Spirit for the purpose of ministering to others.
the voice of the father
Along with the descent of the Spirit comes «a voice from heaven». It is the voice of God the Father. «This is My beloved Son in whom I am well pleased.» (Matt 3:17). This voice includes two main texts of the Old Testament, Psalm 2:7 and Isaiah 42:1. Psalm 2:7 anticipates the coming of Jesus as king in the line of David. Isaiah 42:1 describes Jesus in advance as «My Servant, whom I uphold». In Isaiah 53, the servant is the one who brings salvation to the people by dying for their sins. God the Father delights in the obedience of his Son, and what he says…