From Background Notes [BN] for February 25th/26th written by Pastor Bob Brown:
What did Jesus mean?
1. John no doubt had in mind the nature of his baptismal rite when he initially resisted Jesus' arrival to be baptized by him. This was a baptism of “repentance” which had as its goal the forgiveness of sins by God. The crowds who gathered there were prevailed upon by John "to bring forth fruit worthy of repentance" (Matthew 3:8; Luke 3:8) and not merely rely on their pedigree from Abraham. Then comes Jesus whom John discerns (even before the heavens open) to be different than all the others he has been baptizing. Why would such a person require baptism? Why wouldn't God arrange John's baptism by Jesus instead?
2. Had John been listening to his own message? Did not John tell the crowds that the One Coming would baptize with Holy Spirit and fire? Did John really think that Jesus would baptize him in “water”? Or was John asking for the “Spirit and fire” baptism?
3. When Jesus responds to John's resistance, Matthew captures his words with the Greek expression aphes arti which comes from the verb aphiēmi with following range of meanings: "cancel, forgive, remit, allow, let be, tolerate, leave, forsake, let go." Used with the word arti, which means "now, at the present time, at once, just now," it has the sense of "let it be so for now." We might say "just leave it!" What seemed out of place to John, given his limited understanding of everything which lay ahead for Jesus, was entirely within reason for Jesus. If John truly believes his own message--Jesus is stronger and more worthy--then he will submit in obedience to whatever Jesus asks, however out of place it seems. Recall Peter at the Last Supper, when Jesus wishes to wash his feet and Peter resists (John 13:5-14). By accepting the baptism of repentance, Jesus allows himself to be "counted among sinners" (Isaiah 53:12), identified with them in their own repentance, looking ahead to the day when he would "endure the cross and despise the shame" (Hebrews 12:1-2). In so doing, Jesus as "anointed one," would become not only King, but also sympathetic High Priest, sharing the infirmities of human nature (Hebrews 4:14-16; 5:7-9).
4. Though he is God's Son, yet he submits to John's baptism, identifying with fallen humanity in all of its frailty, weakness and sin. As Hebrews so eloquently articulates this theme:
9 But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. 10 For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. 11 For he who sanctifies and those who are sanctified all have one origin. That is why he is not ashamed to call them brothers, 12 saying, "I will tell of your name to my brothers; in the midst of the congregation I will sing your praise." 13 And again, "I will put my trust in him." And again, "Behold, I and the children God has given me." 14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted (Hebrews 2:9-18).
"He is not ashamed to call them brothers," captures the heart of Jesus' baptism by John. Sharing in that baptism symbolized "sharing in flesh and blood." He needed to be "made like his brothers in every respect" so that he could accomplish redemption for behalf of the human race as their High Priest.
5. When Jesus speaks about his baptism as something "fitting for us to fulfill all righteousness," he uses language which pertains to both the work of a king and of a priest. The Greek word for "righteousness" is dikaiosunē, a term we have met in previous studies in these Background Notes. From a Jewish point of view, the root word tzadîq and related terms like tzedek, tzedekah, point to the notion of the covenant and God's faithfulness to keep his end of the bargain with His people, as well as their need to remain committed to Him. When Yahweh proves Himself a reliable covenant partner (and He always has), He is seen as "righteous" and causing "righteousness" to prevail in His world and among His people. The term also appears in law court settings, where the "righteous" judge makes certain that justice is done, wrongs are righted, and a proper verdict is rendered for the one who stands before the court. When the judge rules "favorable," it is said that he "justifies" the parties involved, either as innocent or guilty. When the judge decrees a remedy for a case where injury is involved, he is said to "justify" the grievance, putting the parties “to rights.” When Jesus comes to the waters of baptism, his role as king and priest will be affirmed. By identifying with the people, he takes their case, alongside them, bearing their sins and sharing their suffering in such a way that he can appear before God as their representative, intercessor, and High Priest. Through his association with a "baptism of repentance," Jesus acquires an authenticity which will be vindicated by God's words, "You are my beloved Son." He who identifies with sinners, so as to take away their sins, is the one beloved by God. As a priest, Jesus confirms the covenant on his people's behalf; as a king, he ensures that "righteousness" prevails throughout his kingdom, forgiving sins, setting the prisoner free and securing a favorable verdict in the courtroom of God. His baptism becomes the place where these important realities are dramatized through powerful symbolic actions. And that is why Jesus asks John to baptize him.
6. Jesus would one day speak about “another baptism” he would need to undergo. On a certain occasion, the James and John would request that they be seated on either side of Jesus when he finally came into his kingdom. In reply, Jesus asks of them, “Do you know what you are asking?” He then utters these remarkable words:
“Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" And they said to him, "We are able." And Jesus said to them, "The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared" (Matthew 20:22-23).
It has been generally accepted that the “baptism” to which Jesus referred was his coming death. As we have noted, the baptism of Jesus symbolized his acceptance of God’s will to be for Israel its Savior and Messiah.
Beyond the waters of the Jordan would be the shadow of the cross, the baptism Jesus would undergo “to fulfill all righteousness.”[BN, 7-8]
Join us this week in Study & Worship at ChicagoFirstChurch of the Nazarene –
* Saturday 6:00pm
* Sunday 8:30am & 11:00am, 5:30pm
Join us this week in Study & Worship at ChicagoFirstChurch of the Nazarene –
* Saturday 6:00pm
* Sunday 8:30am & 11:00am, 5:30pm
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