LESSON IV.--JULY 24.

THE BAPTISM OF JESUS.--MATT. 3:13-17.

      GOLDEN TEXT.-This is my beloved Son, in whom I am well pleased.--MATT. 3:17.
      TIME.--When Jesus was about thirty years old, or about A. D. 26. In the year 780 after the building of Rome.
      PLACE.--At the river Jordan, probably at the ford near Jericho.
      HELPFUL READINGS.--Mark 1:9-11; Luke 3:21-23; John 1:15-18.
      LESSON ANALYSIS.--1. Jesus and John; 2. Jesus Baptized; 3. Jesus Anointed.

INTRODUCTION.

      The great event of John's ministry was the baptism of Christ, not "a baptism of repentance for the remission of sins," but "to fulfill all righteousness." Nor can the Christian regard it otherwise than as a great epoch in the life of the Lord. These circumstances unite to give it importance: 1. With his baptism his ministry begins; 2. At his baptism he is anointed as the Christ; 3. At his baptism he is formally acknowledged as the Son of God; 4. God declares that he is well pleased with him in view of his act of obedience. From this time Nazareth is no longer his home, his old earthly relations have passed away, he is the Lord's Anointed, and his whole life is given to his work. [207]

      I. JESUS AND JOHN.--13. Then cometh Jesus from Galilee. Matthew has made no mention of Christ for the period of the residence at Nazareth, extending from the return from Egypt until now. The childhood and early manhood of the Lord is passed in silence. Luke mentions one incident that occurred at the age of twelve and declares that he lived in submission to his parents, an example to all children which ought to be diligently heeded. A royal child, with a wisdom at twelve that astonished the doctors of the law, and a consciousness, at least in part, of his great mission (see Luke 2:49), still he remained "subject to them," thus teaching by example all children to honor their parents. His home, until his mission began, was a town on a Galilean hill overlooking the valley of Esdraelon, the battle-ground of Palestine. Conjectures concerning his childhood and early manhood are vain, save that we know that his life was pure and sinless, that his home was a humble one, and that he wrought at the carpenter's trade along with Joseph, thus setting the example of honest industry. He may have visited Jerusalem many times at the great annual feasts but we have no testimony that he was there more than twice, once as an infant, a second time as a boy, before he entered upon his ministry. His earthly education was amid the quiet, yet lovely, scenes of his Galilean home, among plain and simple common people, not conspicuous for true, spiritual piety, and despised by the proud dwellers of Jerusalem. He had retained his home in Nazareth, with his parents, where he lived till he was now about thirty years old (Luke 3:23), the age at which the Levites began their ministry, and the rabbis their teaching. He left Nazareth, and came to Bethabara for the purpose of being baptized, thus commencing his ministry. The name Nazareth means a branch. It is a small city in Lower Galilee, about seventy miles north of Jerusalem, and nearly half-way from the Jordan to the Mediterranean. It was situated among the hills which constitute the southern ridges of Lebanon, just before they sink down into the plain of Esdraelon. Galilee. Galilee means a ring or a circle, and was probably first given to a small "circuit" among the mountains of Naphtali (Josh. 20:7), where were situated the twenty towns given by Solomon to Hiram, king of Tyre (1 Kings 9:11). The name may have contained originally an allusion to one or more of the circular plains of those mountains. It came afterward to be applied to the whole northern portion of Palestine north of Samaria, and which, according to Josephus, was very populous, containing no less than 240 towns and villages. To be baptized. His object in leaving Nazareth was to be baptized. As John was six months older than Jesus, and probably began his public ministry at the age of thirty, the same age that Christ was now, he had probably begun preaching about six months before. During this period the fame of his ministry had extended all over Palestine and We know that not only they of "Jerusalem and Judea round about Jordan" were baptized, but that the Galileans had come in great numbers. [208] Most all the apostles of Christ, if not all, were called of those who had been John's disciples and were baptized by him. Yet they were Galileans. It is likely that Jesus journeyed with a group of Galileans who descended to Bethabara to hear and obey the great preacher.

      II. JESUS BAPTIZED.--14. John forbade him. The objection that John made to the baptism of Christ implies some knowledge of him. Their mothers were cousins. We do hot know that they had any intercourse after the birth of Christ and there is no evidence that Jesus and John ever met. The home of Jesus was at Nazareth, seventy miles north of Jerusalem; there are grounds for believing that Zacharias lived at Juttah, near Hebron, to the south of Jerusalem. John, long before he began his ministry, retired to the wilderness. The Spirit had told John to proclaim the Redeemer and had given him a sign by which he should know him. He was waiting earnestly for him, and when Jesus came before him, be perhaps knew by the Spirit his godlike purity and may have believed that he was the Messiah, but as yet he "knew him not" (see John 1:33). He could not be certain until he saw the divine sign, yet the probability seemed so strong and Jesus was so pure and sinless that he felt that it was out of place for him to baptize him. I have need to be baptized of thee. These words were uttered under the conviction, not certainty, that Jesus was the Christ. If so, he was the one that baptized in the Holy Spirit. John had far more need of that baptism than of Jesus to be baptized in water.

      15. Suffer it to be so now. The term "now" implies that the relation of Jesus to his work made it proper that now he should be baptized. It is true that baptism was for sinners; Jesus was sinless; the candidates confessed their sins, while he had none to confess; but he had humbled himself, taken human form, accepted the burden of human duties, and must set a perfect example to men. He obeyed the Jewish law and it was needful also that he obey the Divine rite that John had inaugurated. There are two aspects in baptism; it is an act connected with the pardon of sins, and it is also an act of obedience; a sign of loyalty to God. Perfect righteousness demanded that he obey this ordinance. When he had ascended the throne and was wearing his heavenly crown it would not be proper, but "now," while he was in the flesh, "tempted in all points even as we," it was needful that he set an example of obedience. Thus it becometh us. In order to fulfill all righteousness, show forth a perfect obedience, set a perfect example, it became him to submit to the institution of baptism and it became John to administer it to him. "Us" refers to Jesus and John. The co-operation of the two was required in order to obedience. [209]

      III. JESUS ANOINTED. --16. And Jesus, when he was baptized. The baptism took place in the river Jordan, and was doubtless by immersion. Dr. Whitby, of the Church of England, on this passage says: "The observation of the Greek Church is this, that he who ascended out of the water must first descend into it. Baptism is therefore to be performed, not by sprinkling, but by washing the body." Dr. Schaff, the great pedobaptist scholar, says: "While the validity of baptism does not depend on the quantity or quality of water, or the mode of its application, yet immersion and emersion is the primitive and expressive mode to symbolize the idea of entire spiritual purification and renovation." Went up straightway out of the water. The Revision says "from the water," which is correct, as the preposition is apo; yet Mark uses ek in giving the same account, which the Revision correctly renders "out of." He and John had descended together to where the water was probably waist deep; he had been baptized, and came straightway, without delay, out of the water. He went up praying, as we learn from Luke 3:21. We find solemn prayer preceding, 1. Our Lord's baptism with the Spirit; 2. His choice of the Twelve (Luke 6:12); 3. His transfiguration (Luke 9:20); 4. His agony in the garden (Matt. 26:39). Lo, the heavens were opened unto him. The skies were parted, rolled back, so as to reveal, as it were, the throne of God. The expression used by Luke (3:21) and Matt. (3:16) is not so strong as that of Mark, correctly rendered in the margin of the English Bible rent or cloven. (Wicliffe, cleft.) The phrase as here used cannot possibly denote a flash of lightning, or the shining of the stars, or anything whatever but an apparent separation or division of the visible expanse of heaven; how occasioned or produced can only be conjectured. It seems to be in Mark spoken of as if beheld by Jesus only; but in Matthew and Luke the language is more general, and John expressly says that the Baptist was to see and did see the descent of the Spirit (John 1:32, 33).--J. A. Alexander. Spirit . . . descending like a dove. In form, and not, as some suppose, in motion merely, which would convey no definite idea. The choice of a dove as a visible emblem of the Spirit has been variously explained as referring to its gentleness, and the corresponding quality of Christ's own ministry (compare Matt. 12:19); to the brooding of the Spirit on the waters at the time of the creation (Gen. 1:2); to the dove which Noah sent forth from the ark (Gen. 8:8, 12); to the use of the same bird in sacrifice (Lev. 1:14). The truth taught by the visible descent was the personal union of the Son and Spirit, and the spiritual influences under which the Son was to perform his mission.--J. A. Alexander. The dove appears, not bearing an olive branch, but pointing out to us our deliverer from all evils, and [210]

THE FORD OF THE JORDAN [211]

suggesting the hopes of grace. For she leads not one man only out of an ark, but the whole world she leads up to heaven at her appearing.--Chrysostom. It was needful that the Holy Spirit should assume some visible form, in order that John might be aware of his presence. This had been foretold to him as the mark of the Christ, and it was of immense importance that he should recognize the Christ, in order to turn his followers to him. Besides, God seems to have determined to specially honor the baptism of the Son by the presence of the other persons of the Godhead. The Spirit descends upon the baptized Son, and the Father speaks from heaven to acknowledge him. It was also needful that he be filled with the Holy Spirit, to be the Lord's Anointed.

      17. A Voice from heaven. Three times God speaks from heaven in connection with the ministry of Christ-at his baptism, his transfiguration, and in the temple just before his passion. Thou art my beloved Son. The very words addressed to the Messiah in Psalm 2:7, and from which the Son of God became one of his standing appellations. Thus the baptism of Christ, besides the other purposes already mentioned, was the occasion of his public recognition and authoritative attestation as the Son of God and as the true Messiah, before he entered on the actual discharge of his official functions.---J. A. Alexander. No student should fail to observe the significance of the time chosen by God for the acknowledgment of the Son. It is just after he has humbled himself in an act of obedience, in baptism, that the Holy Spirit anoints him as the Christ, and God formally acknowledges him as his Son. No more forcible expression of the estimate set by God on this institution could be given. Do not this example and the New Testament harmonize in teaching--1. That we must be baptized if we would follow Christ; 2. That it is when we repent and are baptized that we receive the Holy Spirit (Acts 2:38); 3. That when we have obeyed the Lord he will recognize us as his children?

PRACTICAL AND SUGGESTIVE.

      If the sinless Jesus required baptism, no one can consistently claim that he is too pure or too spiritual to need it. Such claims are born of spiritual pride.

      It was as a dove that the Spirit descended on him--a most captivating symbolism. All along the ages it is the power of his gentleness and tenderness and meekness--his love, in short--that has been victorious. He has "wooed" and won.--Morison.

      The disciples of Christ are to be as harmless as doves. They will be if filled with the Spirit. The Spirit will not descend into a temple where evil and wrath are nourished. [212]

      Kings and prophets of Israel were anointed with oil before entering upon their office. Kings are still inaugurated by being thus anointed. Christ was anointed to be a Priest and a King, but anointed by the Holy Spirit. He was thus Christed. As David and Saul were anointed before they ascended the throne, so was Christ.

      There is a real distinction between the indwelling of the Spirit in the heart, and the baptism of the Holy Spirit. The baptism of the Spirit is that special influence upon men which was sent on the day of Pentecost, and in every true revival of religion since--a pervading Influence, a power from God, which moves the hearts of men, convincing them of sin, of righteousness, and of a judgment to come. It is not easy to describe it, but no one who has felt it can mistake it. It is this power which Christ sends, and by which the world is to be converted to God.--Peloubet.

      PLACE OF BAPTISM.--Probably at the ford near Jericho where John had been baptizing. Here the Israelites under Joshua passed over on dry ground (Josh. 3:17), and twice afterwards was it miraculously opened by Elijah and Elisha (2 Kings 2:8, 14). From John 1:28, it would seem that John was at Bethany (Bethabara of the common version), situated at this ford, on the eastern side of the river.--Bible Union Notes.

POINTS FOR TEACHERS.

      1. Outline what is narrated of Christ to this time. 2. Observe from whence and to where he comes. 3. Emphasize what he comes for, and why, and the difference between his baptism and that of the multitude. 4. Bring out the incidents of the baptism. 5. Point out the significance of the descent of the Holy Spirit. 6. Point out the significance of the divine voice. 7. Point out the reasons for the presence of all three persons of the Godhead. 8. Point out the full importance of this era in Christ's life; baptized, his work inaugurated, anointed, acknowledged. 9. Bring out the practical lessons for us.

Source: Barton Warren Johnson. The Christian International Lesson Commentary for 1887. Des Moines, IA: