Luke 3:21

The evangelist mentioned John's imprisonment before Christ's being baptized, though it was nearly a year after it, because he would finish the story of John's ministry, and then introduce that of Christ. Now here we have,

I. A short account of Christ's baptism, which had been more fully related by St. Matthew. Jesus came, to be baptized of John, and he was so, Luk 3:21, Luk 3:22.

1. It is here said that, when all the people were baptized, then Jesus was baptized: all that were then present. Christ would be baptized last, among the common people, and in the rear of them; thus he humbled himself, and made himself of no reputation, as one of the least, nay, as less than the least. He saw what multitudes were hereby prepared to receive him, and then he appeared.

2. Notice is here taken of Christ's praying when he was baptized, which was not in Matthew: being baptized, and praying. He did not confess sin, as others did, for he had none to confess; but he prayed, as others did, for he would thus keep up communion with his Father. Note, The inward and spiritual grace of which sacraments are the outward and visible signs must be fetched in by prayer; and therefore prayer must always accompany them. We have reason to think that Christ now prayed for this manifestation of God's favour to him which immediately followed; he prayed for the discovery of his Father's favour to him, and the descent of the Spirit. What was promised to Christ, he must obtain by prayer: Ask of me and I will give thee, etc. Thus he would put an honour upon prayer, would tie us to it, and encourage us in it.

3. When he prayed, the heaven was opened. He that by his power parted the waters, to make a way through them to Canaan, now by his power parted the air, another fluid element, to open a correspondence with the heavenly Canaan. Thus was there opened to Christ, and by him to us, a new and living way into the holiest; sin had shut up heaven, but Christ's prayer opened it again. Prayer is an ordinance that opens heaven: Knock, and it shall be opened unto you.

4. The Holy Ghost descended in a bodily shape like a dove upon him; our Lord Jesus was now to receive greater measures of the Spirit than before, to qualify him for his prophetical office, Isa 61:1. When he begins to preach, the Spirit of the Lord is upon him. Now this is here expressed by a sensible evidence for his encouragement in his work, and for the satisfaction of John the Baptist; for he was told before that by this sign it should be notified to him which was the Christ. Dr. Lightfoot suggests that the Holy Ghost descended in a bodily shape, that he might be revealed to be a personal substance, and not merely an operation of the Godhead: and thus (saith he) was made a full, clear, and sensible demonstration of the Trinity, at the beginning of the gospel; and very fitly is this done at Christ's baptism, who was to make the ordinance of baptism a badge of the profession of that faith in the doctrine of the Trinity, Father, Son, and Holy Ghost.

5. There came a voice from heaven, from God the Father, from the excellent glory (so it is expressed, Pe2 1:17), Thou art my beloved Son. Here, and in Mark, it is expressed as spoken to Christ; in Matthew as spoken of him: This is my beloved Son. It comes all to one; it was intended to be a notification to John, and as such was properly expressed by, This is my beloved Son; and likewise an answer to his prayer, and so it is most fitly expressed by. Thou art. It was foretold concerning the Messiah, I will be his Father, and he shall be my Son, Sa2 7:14. I will make him my First-born, Psa 89:27. It was also foretold that he should be God's elect, in whom his soul delighted (Isa 42:1); and, accordingly, it is here declared, Thou art my beloved Son, in whom I am well pleased.

II. A long account of Christ's pedigree, which had been more briefly related by St. Matthew. Here is,

1. His age: He now began to be about thirty years of age. So old Joseph was when he stood before Pharaoh (Gen 41:46), David when he began to reign (Sa2 5:4), and at this age the priests were to enter upon the full execution of their office, Num 4:3. Dr. Lightfoot thinks that it is plain, by the manner of expression here, that he was just twenty-nine years old complete, and entering upon his thirtieth year, in the month Tisri; that, after this, he lived three years and a half, and died when he was thirty-two years and a half old. Three years and a half, the time of Christ's ministry, is a period of time very remarkable in scripture. Three years and six months the heavens were shut up in Elijah's time, Luk 4:25; Jam 5:17. This was the half week in which the Messiah was to confirm the covenant, Dan 9:27. This period is expressed in the prophetical writings by a time, times, and half a time (Dan 12:7; Rev 12:14); and by forty-two months, and a thousand two hundred and threescore days, Rev 11:2, Rev 11:3. It is the time fixed for the witnesses' prophesying in sackcloth, in conformity to Christ's preaching in his humiliation just so long.

2. His pedigree, Luk 3:23, etc. Matthew had given us somewhat of this. He goes no higher than Abraham, but Luke brings it as high as Adam. Matthew designed to show that Christ was the son of Abraham, in whom all the families of the earth are blessed, and that he was heir to the throne of David; and therefore he begins with Abraham, and brings the genealogy down to Jacob, who was the father of Joseph, and heir-male of the house of David: but Luke, designing to show that Christ was the seed of the woman, that should break the serpent's head, traces his pedigree upward as high as Adam, and begins it with Ei, or Heli, who was the father, not of Joseph, but of the virgin Mary. And some suggest that the supply which our translators all along insert here is not right, and that it should not be read which, that is, which Joseph was the son of Heli, but which Jesus; he was the son of Joseph, of Eli, of Matthat, etc., and he, that is, Jesus, was the son of Seth, of Adam, of God, Luk 3:38. The difference between the two evangelists in the genealogy of Christ has been a stumbling-block to infidels that cavil at the word, but such a one as has been removed by the labours of learned men, both in the early ages of the church and in latter times, to which we refer ourselves. Matthew draws the pedigree from Solomon, whose natural line ending in Jechonias, the legal right was transferred to Salathiel, who was of the house of Nathan, another son of David, which line Luke here pursues, and so leaves out all the kings of Judah. It is well for us that our salvation doth not depend upon our being able to solve all these difficulties, nor is the divine authority of the gospels at all weakened by them; for the evangelists are not supposed to write these genealogies either of their own knowledge or by divine inspiration, but to have copied them out of the authentic records of the genealogies among the Jews, the heralds' books, which therefore they were obliged to follow; and in them they found the pedigree of Jacob, the father of Joseph, to be as it is set down in Matthew; and the pedigree of Heli, the father of Mary, to be as it is set down here in Luke. And this is the meaning of hōs enomizeto (Luk 3:23), not, as it was supposed, referring only to Joseph, but uti sancitum est lege - as it is entered into the books, as we find it upon record; by which is appeared that Jesus was both by father and mother's side the Son of David, witness this extract out of their own records, which any one might at that time have liberty to compare with the original, and further the evangelists needed not to go; nay, had they varied from that, they had not gained their point. Its not being contradicted at that time is satisfaction enough to us now that it is a true copy, as it is further worthy of observation, that, when those records of the Jewish genealogies had continued thirty or forty years after these extracts out of them, long enough to justify the evangelists therein, they were all lost and destroyed with the Jewish state and nation; for now there was no more occasion for them.

One difficulty occurs between Abraham and Noah, which gives us some perplexity, Luk 3:35, Luk 3:36. Sala is said to be the son of Cainan, and he the son of Arphaxad, whereas Sala was the son of Arphaxad (Gen 10:24; Gen 11:12), and there is no such man as Cainan found there. But, as to that, it is sufficient to say that the Seventy Interpreters, who, before our Saviour's time, translated the Old Testament into Greek, for reasons best known to themselves inserted that Cainan; and St. Luke, writing among the Hellenist Jews, was obliged to make use of that translation, and therefore to take it as he found it.

The genealogy concludes with this, who was the son of Adam, the son of God. (1.) Some refer it to Adam; he was in a peculiar manner the son of God, being, more immediately than any of his offspring, the offspring of God by creation. (2.) Others refer it to Christ, and so make the last words of this genealogy to denote his divine and human nature. He was both the Son of Adam and the Son of God that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)

when all the people were baptized--that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (Luk 19:30), and lay in a sepulchre "wherein was never man yet laid" (Joh 19:41), so in His baptism He would be "separate from sinners."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_3:21

Jesus also being baptized--

Meeting of Jesus with John

The people, I read, mused, wondering if John were the expected Messiah.

John, too, mused, we may be sure. Words! words! words! at the end of each long sultry day, as he laid him down in some rocky cave what time the sun sank suddenly and the stars hung like balls of fire in the purple sky, and the cry of the wild beast was heard as he stole forth to drink at the fords of the Jordan. I can baptize them with water. I can tell them to repent. Poor forlorn sheep upon the mountains--where shall they find their shepherd? I am the voice crying in the wilderness--where is the Divine Prophet? I baptize with water--who will give them the fiery baptism of the soul? Who will help them to seek, and nerve them to act? And then came One on a certain still morn, early, it may be, before the heat of the day, with only a few zealous stragglers about, waiting for baptism, and John met Him by the Jordan river. Needless to explain. Soul met soul. John knew his Master as surely as did frail Peter when he cried out, Depart from me, for I am a sinful man; or doubting Thomas when, heart-struck, he murmered, My Lord, and my God! I have need, were Johns first words--yea, we all have need face to face with Jesus--I have need to be baptized of Thee. And then came the first words of Christs ministry, they struck the keynote of the gospel, Suffer it to be so now, for thus it becometh us to fulfil all righteousness. The heart of Christianity lies there; Christ the Companion of man, the Example of man. The Saviour, because the revelator of a Divine union between God and man, a spiritual life in man. And on the morrow the Baptist saw Him walking by the river, and pointing Him out, exclaimed, Behold the Lamb of God! &c. Message to the Ages! Call to every Pilgrim of the night! Be of good cheer, thy help is nigh. God in Christ is your Saviour, because Christ in human nature means Christ in you, the Divine power revealed in every man, as he is able to receive and use it. Let that vision remain with us. Blessed gleam of the morning light I Behold Jesus going down into the Jordan to be baptized, one with us, never more to be separated from us--Great Elder Brother, dear Friend! Close to us in the waters of purification, close to us in the burden and heat of the day, close to us in the shadow of our Gethsemane, close to us in the Calvary of our pain, the Lamb of God that taketh away the sins of the world. (H. R. Haweis, M. A.)

Christ and John

The relation between Jesus and John resembles two stars following each other at a short distance, both passing through similar circumstances. The announcement of the appearing of the one follows close upon that of the appearing of the other, it is the same with their two births. This relation repeats itself in the commencement of their respective ministries; and lastly, in the catastrophes which terminate their lives. And yet, in the whole course of the career of these two, there was but one personal meeting--at the baptism of Jesus. After this moment, when one of these stars rapidly crossed the orbit of the ether, they separated, each to follow the path that was marked out for him. (F. Godet, D. D.)

Jesus baptized

I. 1. The preaching of John the Baptist was the sign that the active ministry of the Messiah was now to begin. The Incarnate Word had been hidden among men. His presence must now be manifested and His kingdom set up.

2. His first act in passing from His hidden to His active life, is to identify Himself with that sinning race in whose likeness He had come.

3. This humiliation was temporary and voluntary--Suffer it to be so now, i.e., for the present time; for thus it becometh us--not it is necessary--to fulfil all righteousness.

4. Notice how He who in His boyhood must be about His Fathers business, in His manhood must fulfil all righteousness.

II. 1. There is a deep sense in which this undergoing the baptism of John was a fulfilling all righteousness. It was a revelation that mans nature needs not merely improvement but renewal. Baptism represents the death of the old man and the resurrection of the new.

2. It is that He who thus humiliated Himself for us may fulfil all righteousness in us that we pray, By Thy baptism,… good Lord, deliver us. (Canon Vernon Hutton, M. A.)

The significance of Christs baptism

One purpose of His baptism our Lord Himself mentions, in order to satisfy the scruples of the reluctant Baptist; Suffer now, for thus it becometh us to fulfil all righteousness. The first and obvious sense of this is, that since the baptism of John was of God, it became Him, as being born in the people to whom God had given it, to submit Himself to it as the ordinance of God. But then, other grounds might be included in this, as involved in the character and person of Him who thus submitted Himself. The words may have been left, on purpose, undefined, in order to comprehend the more. He added not, says St. Jerome, the righteousness of the law, or of nature, that we might understand both. The righteousness fulfilled was in Him humility surpassing all thought, in that while God He received the baptism of the sinners whose nature He had taken; in Him it was love, which is the fulfilling of the law, in that He received that which He needed not, that they who need it might the more gladly receive it; and so it may be also that He was baptized, not only to give an example of obedience, or healthfully to shame those who to their destruction would have disdained it, but in it to fulfil all righteousness by cleansing the sinful nature in the likeness whereof He had come, and to impart to it as a whole the righteousness which He should afterwards communicate, one by one, to those who came to the baptism which He had thus consecrated. And again, all righteousness may thereby have been fulfilled in it, in that an everlasting righteousness was thereby brought in, and the element consecrated whereby the justifying efficacy of His meritorious Cross and Passion were to be conveyed to all believers. The one sense will not exclude the other; as of all our blessed Saviours actions and words, it is to be believed that they have a manifold depth and meaning, of which each application brings out but one portion; these gifts are a precious stone, whithersoever it turneth, it prospereth. (E. B.Pusey, D. D.)

Christ submitting to baptism

In presenting Himself for baptism, Jesus had to make, as others did (Mat_3:6; Mar_1:7), His confession of sins. Of what sins, if not of those of His people and of the world in general? He placed before John a striking picture of them, not with that pride and scorn with which the Jews spoke of the sins of the heathen, and the Pharisees of the sins of the publicans, but with the humble and compassionate tones of an Isaiah (chap. 63.), a Daniel (chap. 9.), or a Nehemiah (chap. 9.), when they confessed the miseries of their people, as it the burden were their own. He could not have gone down into the water after such an act of communion with our misery, unless resolved to give Himself up entirely to the work of putting an end to the reign of sin. He did not content Himself with making a vow. He prayed, the text tells us; He besought God for all that He needed for the accomplishment of this great task, to take away the sin of the world. He asked for wisdom, for spiritual strength, and particularly for the solution of the mystery which family records, the Scriptures, and His own holiness had created about His person. We can understand how John, after hearing Him confess and pray thus, should say, Behold the Lamb of God, which taketh away the sin of the world! (F. Godet, D. D.)

Christs baptism gives virtue to ours

His last action, or rather passion, was His baptizing with blood; His first was His baptization with water: both of them wash the world from their sins. Yea, this latter did not only wash the souls of men, but washeth that very water by which we are washed; from hence is that made both clean and holy, and can both cleanse and hallow us. (Bishop Hall.)

The scene of Christs baptism

A river that had never been navigable, flowing into a sea that had never known a port? A river almost equal in length to our own Thames, but with no great city gathered upon its banks, and winding through no grand or picturesque scenery Such was the river of God, of which the Hebrew psalmist sung; the sacred river of Old Testament story, upon which Lot, the wandering emigrant, once lifted up his eyes; which Jacob, returning from exile, crossed with his staff, and over which had passed the descendants of the patriarchs twelve sons--a mighty nation, emancipated, and brought from afar, to inherit the land. Since then, along its shores, the tide of many a momentous battle had rolled; its waters had washed the leper clean; and among its pink oleanders and yellow marigolds, prophets had lingered in meditation, or listened at midnight to messages from heaven that made their skin creep. It was while standing on its brink that Elijah, the chief of an illustrious line, had been swept up in the chariot of the whirlwind; and by the sound of its waves, David, the prince of kings, had both thundered in victorious fight, and wept in misery. But now, at last, there is a new thing--a surprising thing. At one of the upper fords of this ancient river, the Redeemer of the world appears: not working marvellous works, or drawing crowds around Him by the magic of His gracious words, but meekly applying to receive at the hands of the reforming preacher of the day, who had been pronouncing the nation morally unclean, and calling it to repentance--a most humiliating rite; a rite which was understood to express the recipients conviction of sin, and his need of purification. (N. R. Wood.)

The baptism of Christ

There is one thing for us to remember, in conclusion: namely, that the baptism which St. John preached, but which he hesitated to administer to the spotless and holy Jesus, had its meaning most fully expressed only when it became administered to Him; for what was it intended to set forth? The nations conscious burthen of sin! And who, of all the multitudes that flocked to be baptized, felt that burthen as Christ did? Some there were, doubt less, among the throng, who mourned truly and deeply their transgressions and the transgressions of the time; devout men, like the greyhaired Simeon, who had long been dissatisfied with themselves and with the existing state of things; but not one, even of the most profoundly stirred and quickened of these, felt the ugliness and horror of their sins, and of Israels corruption, as He felt it. He not only confessed and repented with the people, but for them; suffering in His righteous soul what they ought to have suffered, and did not, nay, could not; offering to God what they ought to have offered, and failed to offer, nay, were unable to offer--an adequate feeling of sin, an adequate sorrow and atonement for it. They truly confessed and repented only in Him; in Him was presented the perfect confession and repentance, of which, at their very best, they fell far short. (N. R. Wood.)

Johns baptism reached its fullest expression in Christs submission to it

See the mother, in the midst of a group of little ones, mingling her tearswith theirs, at the fathers grave. They feel that they have lost something precious; but it is she alone who feels, as she stands bowed among them, how much they have lost. They all kneel together on the sod, and the eyes of all are alike swimming with grief: but what is their impression of the bereavement they have sustained, in comparison with hers? What is their anguish for themselves, compared with her anguish for the fatherless ones? Weep as the children may, the full bitterness of their loss is borne, not by the children, but by the mother who weeps with them. So when Christ joined with the multitude in their baptism of contrition, to none of them were their sins half so burdensome and oppressive as they were to Him; none of them endured, under their deepest convictions, the half of that which He endured for them. The meaning of St. Johns baptism reached its fullest expression in His submission to it, upon whom there was laid the iniquity of all; who, being at once the sinless one and the loving one, saw sins and sinners with Gods eyes, and felt, in reference to them, with Gods heart. (N. R. Wood.)

The baptism of Jesus

The cry of John the Baptist was: Repent; and his baptism was that of repentance. What, then, was the meaning of our Lords baptism? It could not signify that He repented. It was a symbolical act followed by that of which it was the symbol--the baptism of the Holy Ghost. Learn--

I. THE IMPORTANCE OF THE ORDINANCE OF BAPTISM. That to which our Lord submitted cannot be considered indifferent by any of His disciples.

II. ORDINANCES OF GODS APPOINTING, REVERENTLY AND INTELLIGENTLY SUBMITTED TO, ARE OFTEN THE CHANNELS OF BLESSING. Being baptized and praying, the heaven was opened, &c. Rites unintelligently or superstitiously performed often hide the truth and lead into dangerous error; but when understood as symbolizing or declaring a living truth they are often important aids in teaching truth, and in stimulating to the acquiring of spiritual blessing. (D. Longwill.)

The baptism of Christ

It was--

I. THE PROCLAMATION OF HIS HUMAN RELATIONSHIP TO MAN AND TO GOD.

II. By this act tie bound together in submission to His Fathers WILL THE OLD AND NEW DISPENSATIONS, AND RECOGNIZED HIMSELF AS THE CENTRAL POINT OF HISTORY.

III. IT CONSECRATED HIM KING OF THE THEOCRATIC KINGDOM, AND PROCLAIMED TO ALL MEN THAT HIS ORGANIZATION OF THAT KINGDOM HAD BEGUN.

IV. HOW DOES CHRISTS BAPTISM SPEAK TO US? We have rites of consecration, but these are not the parallels in our lives to this moment in the life of Jesus. There are hours of consecration in our lives of which none know but God and ourselves. (Stopford A. Brooke, M. A.)

The inauguration

Christs example shows that obedience to the Divine Spirit of the time ever brings fuller disclosures and attestations of the Divine blessing. The heavens are opened to every obedient man, and the Spirit of God descends on the last as on the first. Johns baptism had gone no further than repentance; but Christ, standing with the dove resting upon Him, showed that there was a baptism unto holiness. By Johns baptism men were put into a right relation to the past: but as they followed Christ they were put into a right relation to the future; from the negative condition of repentance they passed to the affirmative attitude of holiness. This is the culmination of human history. We have come through man, servant, prophet, messenger, up to Son. The very nomenclature is pregnant with sublime moral significance. We pass from made, to begotten, from upright to beloved, from the us of the creating Trinity to the my of the benignant Father, from the very good of the first Adam to the well-pleased of the second. (J. Parker, D. D.)

The inauguration of Christ

The baptism of Christ was, first of all, the public announcement and inauguration of Christ to His work. John the Baptist had conic to bear witness of the Light, and now his work was nearly done. One last act remained to be done, the solemn setting apart of the Christ to His redeeming work. The baptism closed our Lords private life and began His public ministry. He who had gone down into the water known to men as the Son of Mary, came up thence declared to be the Son of God,

The baptism, with the opened heavens, and the Spirit descending like a dove, and abiding on Jesus, and the witness borne by the voice of God Himself, was the sublime inauguration of the Saviour of the world to His great mission. From that hour Johns prophetic work was done. It expired, to use Davisons beautiful image, as Old Testament prophecy had expired, with the gospel upon its tongue. (G. S. Barrett, B. A.)

The people were baptized

There are many of every sort of people--as we may read--saved in the gospel, but of Pharisees we find none but one, namely, Nicodemus; no sort of men are further from the kingdom of God than proud justiciars. For as a vessel full of one liquor is not capable of another, so the soul which is filled with a vain conceit of her own righteousness, is not capable of the grace of Christ. Grace entereth not into such a soul, because it is full, neither doth grace find any place to dwell therein. There is no place for grace to enter in, where merit hath possession: what thou attributest to merits, is wanting to grace. I will none of that merit which excludes grace. (Bishop Cowper.)

The Baptism of Christ

1. He would hereby honour the ministry of man, in that He submits Himself unto it, and seeketh to it with much pains and labour.

2. As He was baptized, not by an angel or prince, but by a homely man that lived like an hermit in an austere manner of life for diet and clothing; so must not we account baser of the sacraments for the meanness of the man, if a lawful minister, seeing Christ refused not the sacrament at Johns hands; neither must we from the meanest minister, seeing the least in the kingdom of God is greater than John.

3. Christ was content to wash in a common water, in the flood Jordan; He feared no infection from it, though Naaman the leper were washed there; though the Pharisees and hypocrites washed there: yet He takes no exception, contracts no uncleanness; so the wickedness of another communicant doth not prejudice him that is rightly prepared, though he communicate with him in the sacrament, yet not in his sin. Although He undertook not the sacrament as a sacrament of regeneration, or as a symbol of new life, yet He did--

(1) As it was a sacrament of Christian society (1Co_12:13), for as by it the faithful are set into His body, so would He by it be set into the body of the saints, and take on Him the common mark and privilege of His members; even as we see kings and princes, by whom all hold their freedom, will sometimes be made free, and so receive a public testimony of association from their people; and lo, here our Prince in the colours of a common soldier.

(2) As baptism is a symbol of affliction, so He would undertake it; so Mar_10:38) Christ calls His cross and death by the name of baptism.

(3) Christ would be baptized, not to wash Himself, but us; not to put off sin as we, but to put on our sin, that so our sin in Him might be washed away, that He might sanctify this sacrament. Again, this is for our instruction, to note the excellency and dignity of this sacrament, and what esteem we ought to have it in; the Lord comes to the servant a tedious journey to seek it; yet many of us, when it is brought to us, turn our backs upon it. What price set they upon it who flee forth of the Church when this sacrament is to be administered? Shall Christ that needed it not, come to it, and shall we that need it run from it? This I will add to what I have elsewhere largely delivered, that whosoever do not present themselves with due reverence and meditation, but run out carelessly and profanely when baptism is administered, they be far from Christs example, and little comfort can they have of their baptism, but may well fear, lest those mysteries and benefits offered and sealed to a member of the congregation belong not to them; for if they did they would own them, and not run contemptuously from them; as good never baptized, as never meditate on it. But, were thyself to take no good by the sacrament, in calling to mind thine own covenant made in baptism, with the fruit in thyself, yet good order requires thy presence.

1. Because the ordinance belongs not only to the infants parents and sureties, but to the whole congregation, as the entering of a free man into a corporation is by the whole.

2. God looks it should be graced, and not scorned by turning thy back upon it. Were it not a most irreverent contempt to run out from the Word? and is it not also to run from the seal? especially the blessed Trinity being met to such a purpose, to seal such benefits to a member of that congregation?

3. Thy presence is requisite to help the infant by prayer, to join with the congregation in prayer and in praise for the ingrafting of a member into Christs body. But what law or ordinance was there for baptism, to which Christ must be subjected?

It was decreed by the whole Trinity.

1. That Christ should be initiated by this ceremony, wherein also He must manifest Himself the Author of all purity and cleanness.

2. John had preached it, and showed the necessity of it by Divine authority.

3. He would not only subject Himself to His Fathers ordination, but also for our sakes, the virtue of whose baptism depends upon His, as also give us help by His example, and therefore would Himself do that which He commanded others to do.

4. Christ as Mediator, and in our stead, was to be made our righteousness 1Co_1:30); three ways:

(1) In being made an offering for us, by which He was to abolish our sin and curse, and by His most perfect obedience satisfy the whole law for us.

(2) By applying that righteousness purchased by His blood, which else we could never have had benefit by.

(3) By appointing and sanctifying means and instruments for that application, called the ministry of the Spirit, whereof one branch is the laver of water in the Word. And thus, as in our stead, He stood in the general, bound by the will and ordinance of God, in Himself to sanctify baptism for us. (T. Taylor, D. D.)

The baptism of Christ

I. St. Matthew gives us THE REASON WHY THIS BAPTISM TOOK PLACE. Suffer it to be so now, He said to John, for thus it becometh us to fulfil all righteousness. He was anxious to obey every Divine law, to conform to every Divine institution, to work out and complete a righteousness extensive as the Divine commands. And this answer exhibits the Saviour to us in two characters, each illustrating the propriety of His baptism.

1. He stands here as the Representative of His people. Now they are an unclean people. We argue from His appearing in their form, that He was the Representative of His sinful people; and then we argue from His being their Representative, that it became Him to be baptized.

2. He was also their Head; standing in the relation to them of a Leader or Chief. The Captain of our salvation puts on Himself the garb in which He arrays His soldiers. The Commander submits first to the oath that He enjoins on His followers.

II. Let us look now at His BAPTISM ITSELF.

1. The first circumstance that strikes us in it, is His simple obedience to the Divine law. It bids you obey the Divine law, not scan it. It bids you do the will of God, not criticise it. The will of God must be done, and every command of God obeyed.

2. And notice the humility manifested here, the amazing condescension of Christ. He was now coming forth among men to make known His high pretensions. And how does He appear? Working miracles and doing wonders? Bursting forth like the sun in his brightness, glorious in his apparel, travelling in the greatness of his strength? No; He cometh from Galilee to Jordan unto John to be baptized of him. We can hardly form one faint idea of the extent of this degradation. Not indeed a sinner, but appearing as one, assuming a character He had bidden angels and archangels loathe. The manger, the stable, the carpenters hut and the carpenters toil--they were all as nothing; no word of His had poured contempt on any one of them: but to be the thing He had branded; to come forth into sight as though He were the character He abhorred; verily, brethren, this was the infinite abasement of an infinite God.

3. And mark also the devotion the Saviour manifested on this occasion.

III. We come now to our third subject--THE WONDERFUL EVENT WHICH ATTENDED THE SCENE OF HUMILIATION WE HAVE BEEN CONTEMPLATING. It came to pass, says the evangelist, that Jesus also being baptized and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.

1. Observe here the greatness of Christ; His dignity. And it is a remarkable fact that throughout His life, whenever we see Him signally abased, we generally see His Father putting on Him signal honour. He is born in a manger, but a star in the heavens proclaims His advent, and over Him are ringing the songs of angels.

2. We see here also the Messiahship of Christ. First comes the voice of prophecy, marking out the future Messiah as one on whom the Spirit of the Lord was to descend and rest; one who, at His entrance on His office, was to be anointed with the spirit, just as earthly monarchs and priests were anointed with the holy oil. Besides, in all this there was a special reference to John himself.

3. But this event establishes another point. While it proves the reality of our Lords Messiahship, it declares His qualifications for the discharge of this office. The Spirit descended on Him in Jordan to qualify Him for what we may call the moral part of His great work; to enable Him to reach the mind of man, and influence and rule it. He Himself tells us so. Led by the Spirit He had received, He first goes into the wilderness to have His own faith and obedience put to the test; and when He had been taught there by His own experience, what this Spirit could do for the suffering and tempted, He begins His public ministry at Nazareth by declaring the qualifications bestowed on Him for the discharge of His office. The Spirit of the Lord, He says, is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised. And this Spirit abode on Him. St.

Matthew informs us that the dove rested, as well as descended on Him; and St. Luke speaks of Him as going up from the river into the wilderness, full of the Holy Ghost. His blessed gifts are made over to Him, placed at His disposal; and for this purpose, that He may communicate them to whomsoever He will.

4. We are taught also here the high estimation in which the anointed Saviour is held by His Father; the complacency and delight with which He regards Him. From a review of this history we learn, first, the importance which God attaches to His own ordinances, the honour He puts on them. We see here also the insufficiency of ordinances. Baptism, though administered by a prophet and received by Christ, was powerless; or if it had any efficacy, that efficacy was limited; it evidently left much undone. It could not touch the soul of Jesus; it did not qualify Him for His mediatorial work. To accomplish these ends, the Holy Ghost comes down from on high, rests and abides on Him. (C. Bradley, M. A.)

And praying.

Christ praying

To most, if not to all of us, the fact that our Saviour prayed is in itself a wonder. This does not, however, seem to have struck the gospel-writers. Prayers of Christ precious, as showing how completely human He became, living like ourselves, a life of dependence, of communion, and of submission.

I. THE OCCASION ON WHICH THE SAVIOUR IS HAS SAID TO HAVE PRAYED. AS undergone by Christ, the rite of baptism would seem to have had a twofold meaning.

1. It was intended to be symbolic of His entire oneness with the race He came to save.

2. It was intended to be emblematic of His complete consecration to the salvation of the race to which He came.

II. THE REASONS WHICH LED HIM TO PRAY.

1. We are not to suppose that Christs praying on this occasion

(a) arose from any doubt in His mind as to the propriety of the work on which He was entering;

(b) sprang out of any misgiving as to His own appointment to it;

(c) was due to any uncertainty as to His personal fitness for it. No, but--

2. Bearing in mind the meaning of the baptism with which His prayer was associated, we may imagine that His prayer on this occasion would spring--

(a) from His pure passion for the glorification of the Father;

(b) from His intense longing for the salvation of the world;

(c) from His vivid anticipation of the difficulties which lay before Him;

(d) from His keen prevision of the sorrows that awaited Him.

III. THE RESPONSE WHICH CAME TO OUR SAVIOURS PRAYER.

1. There was a special communication of the Divine Spirit.

2. There was a special assurance of the Divine complacency. Practical lesson: PRAYER A PREPARATION FOR SERVICE. (B. Wilkinson, F. G. S.)

For the first, He was now baptized, and in regard of that He prayed, and teacheth us--

1. In that He first was baptized, and then prayed, that we must be first cleansed and sanctified, and then pray: men must lift pure hands with pure hearts in every place (Isa_1:16). In receiving the sacrament a holy heart knows that he hath to do with God, and lifteth itself above sensible elements; it labours to approve itself to God, and looks not at men, but at God and His covenant, and renews itself with faith, repentance, and invocation.

2. In that Christ goeth to God for a blessing upon the sacrament received, we learn that all the grace, holiness, and efficacy of any sacrament is to be obtained, continued and increased by the means of prayer.

For the second, Christ prayed in respect of that He was to do.

1. He was now to be declared that great Prophet of His Church Deu_18:18). And the whole ministry of the New Testament was now to be delivered and consecrated in Him, and therefore undertaking this great work, He goeth to His Father for blessing and success in it.

2. He was now in a solemn manner by sundry testimonies from heaven to be set apart for the work of redemption, and the salvation of man being lost: a ministry which men and angels were all too weak for; and no marvel, if He pray to His Father for sufficient strength and grace to undergo the same.

3. He knew that the heavens were to be opened, and therefore He will be in prayer, to show the power of prayer, that it pierceth the heavens, and entereth the presence of God, and prevaileth for a blessing.

4. The Spirit was to descend upon Him, and therefore He would be in prayer to teach us that the prayers of Gods children are of that force that they bring down the Holy Ghost with all graces upon earth.

5. That faithful prayer doth cause God to give some evident testimony upon those with whom He is well pleased.

6. That whatever we take in hand, we must reverently undertake it with prayer, but especially two things above others.

(1) The part of Gods holy worship.

(2) The duties of our callings.

2. Such is our weakness, as when we do anything the best we can, we had need to pray to do it better, and for pardon that we have done it no better: which if it be true in external things and duties, wherein we are better acquainted; much more in spiritual, wherein our ability is much less.

3. We never receive so much favour from God, but we still stand in need to crave more; nor never so little, but that we have much to be thankful for. This doctrine serves to reprove such as content themselves with the work of Gods worship; that come to the word and sacraments, but beg not a blessing of God beforehand; whereas Christ Himself contented not Himself with the outward means, but prayed for a blessing. And this is the very cause why men find so little taste, strength, and power in these ordinances, because Gods blessing goes not with the means; and therefore it is sundered from His own ordinances, because it is not asked. Is it any marvel, that when men come carelessly, carnally, and profanely, without reverence and religion to the exercises of religion, that they go away as brutishly as they come; and the longer they thus profane Gods holy things, the more senseless and incurable they grow by them, more hardened and hopeless. What good hath many a man gotten by customable coming to the word and sacraments many years together? for their knowledge, babes may pose them in principles; for their conscience, we may as soon prevail with children of three years old, to sit reverently and attentively, as some of three or fourscore, who in the morning are so sleepy, as it were fitter they were at home in their beds, or take order to bring their beds with them: and for their profitableness in their places, or reformation of anything in public, or in their private families, or their own person, God nor man can see no such thing. Now would I ask these men as old as they be, how often they can remember they have humbled themselves before God, that He would bless the Word unto them, and them to understand it, and make conscience of it, to reform their ways, to comfort their consciences? Alas, dead men! this is a strange motion to them; and now we conclude, no blessing asked, none obtained, but a curse accompanied them further to harden them: whereas humble and feeling prayer would have opened the heavens and fetched down the Spirit to have accompanied the ordinance; and so some testimony would have been seen, that God had been better pleased with them and their work.

3. It is a notable fence against sin: for, as the more sin prevails, the less can a man pray; for the more he prays, the less is he overtaken with sin. When the true man is assaulted, if he cry for help, the thief runs away; and so doth sin (a thief which ever doggeth and besetteth us to rob us and steal away grace) if we can cry mightily to God.

4. Acquaint thyself with God; for the times come when nothing will stand by thee but His help; and therefore use prayer, to be familiarly acquainted with Him: know Him now in the time of thy prayer, that He may know thee in the day of thy distress. (T. Taylor, D. D.)

Conduct without prayer

He knoweth truly how to live well, who knoweth how to pray well. But best actions without prayer, which obtain grace to them, are like bodies without spirits: yea, as the body without breathing cannot live to do any work competent to a natural life: so the soul, without prayer, can do no work that truly is spiritual. (Bishop Cowper.)

The heaven was opened.

No wit followeth, that we speak of those three admirable events, which followed the prayer of Christ.

1. The sensible opening of the heavens.

2. The visible descending of the Holy Ghost.

3. The audible voice of God the Father, witnessing to many both eye and ear-witnesses the solemn instalment and induction of Christ into His office and work of mediation and ministry. Wherein we must know, that as there never was in all the world so high and excellent an office as Christs was (for the greatest of kings, and the high priest, who yet were with great state and observation anointed and deputed to their offices, were but shadows of this), even so God would have Christ entered into it with such magnificence and glory as never man was, nor creature is capable of. At the coronation of a prince, with what glory, pomp, and sumptuousness, even to admiration, is he brought forth with his nobles and subjects! But all this is but earthly glory, from earthly men to an earthly king. But now at the coronation of the Prince of Peace, God sets Himself from heaven to honour it; and for this purpose He doth more familiarly, and yet more gloriously reveal Himself unto all mankind, than He had ever before done from the creation of the world; and never was any ceremony in all the world so honoured as this baptism of Christ was. The ancient sacrifices of Gods institution were honoured by- manifest signs of His gracious presence, as by the fire which came from heaven continually to consume them: the Ark was honoured with special signs of His glorious presence, sitting between the cherubims, answering by oracle and voice unto cases propounded: the Temple itself at Jerusalem, at Solomons prayer and dedication, was filled with the glory of God, manifested in that cloud that filled the House of the Lord (1Ki_8:10), and this cloud still watched over the Tabernacle (Exo_40:34). But these were all but shadows to this, wherein the Lord did not cloud and vail His presence, or reveal His presence in some sign; but the Divine Majesty manifested itself distinctly, as we may say, in person, yea, in the distinction of all the three Persons, the Father testifying His delight in His dear Son, the Son standing in Jordan, and receiving His Fathers testimony; and the Holy Ghost descending in the visible shape of a dove. It seemeth therefore to be true, that the heaven was sensibly divided and rent in twain, even as the earth was when Korah and his company were swallowed up.

Now the reasons why the heavens were opened were sundry.

1. To manifest the truth and certainty of the other signs which followed, that seeing the heavens opened, they might not conceive that either the dove or the voice came from any other place.

2. To show that howsoever Christ stood there as a weak man, and in similitude of sinful flesh, yet He was the Lord from heaven heavenly, of whom was verified (Joh_3:31) He that is come from heaven is above all.

3. That as His person, so likewise His doctrine was Divine and heavenly (Luk_3:34). He whom God hath sent, speaketh the words of God: and this was the special work of His doctoral office, to reveal the will of His Father. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, hath declared Him (Joh_1:18). The power also and grace, whereby He wrought miracles, was not from Beelzebub, but from heaven.

4. To show that His office, into which He was now entered, was and is to open heaven again for us, who by sin had shut it against ourselves; He hath made our way unto the throne of grace. And thus this second Adam standeth in opposition with the first; He shut us out of paradise, a token that we were shut out of heaven: but this lets us into the paradise of God again. The heavens are opened by His passion, not by His baptism Heb_10:19). They are opened by His death as by a common cause, which must be specially and singularly applied, and that is by baptism: therefore it is said, We are baptised into His death (Rom_6:3-4), that is, to have benefit by His death. Note hence, that Christ by fulfilling all righteousness, hath set heaven open unto us, and consequently the justification of a sinner is not only by the obedience of His passion, but also by His active obedience in fulfilling the law. (T. Taylor, D. D.)

Like a dove upon Him

The dove-like descent of the Spirit on Christ

Hence then, we may observe, that the religion of Jesus consists in a dove-like temper. This observation we will endeavour to illustrate. That we may proceed with safety, we will give no indulgence to imagination, but will strictly follow the allusions which we find in Scripture.

1. The dove is an emblem of purity. In the law of Moses this was reckoned a clean bird, and it was selected for an offering in the ceremony of purification. His precepts, His doctrines, His example teach us to be holy, undefiled, and separate from sinners.

2. Christ directs His disciples to be harmless as doves. The same meek and inoffensive spirit which was in Him must also be in us.

3. The dove, in the book of Canticles, is an emblem of cheerfulness and joy. Lo, the winter is past and gone, the flowers appear on the earth; the time of the singing of birds is come: the voice of the turtle is heard in our land. The dove-like temper of the gospel is sweet, serene, and pleasant.

4. Doves are distinguished by their mutual fidelity and love. To this social and affectionate property there are frequent allusions in Scripture. The bridegroom, in the book of Canticles, calls the bride by this, among other endearing names: O my dove, let me see thy face, and hear thy voice, for thy voice is sweet, and thy face is comely. People in affliction are described as mourning like doves who have lost their companions. Mutual love is the temper of the gospel.

5. The dove is a defenceless bird. Hence she is described as dwelling in the clefts of the rocks, and in the secret places of the stairs; and as flying to her windows in times of danger. In this view she is an emblem of Christian faith and humility. True believers, sensible of their weakness, and of the dangers which attend them, trust not in themselves, but in the power and grace of their Saviour.

6. The excellent glory, which descended like a dove and rested on Jesus, might be intended to represent the beauties of His Church, adorned and dignified by the graces of His Spirit. The dove, which is a beautiful bird, is a natural emblem of the virtuous and good works which distinguish the Christian character. Though ye have lien among the pots, yet ye shall be as the wings of a dove, covered with silver, and her feathers with yellow gold.

7. The dove, which is a fruitful bird, is, by Isaiah, made an emblem of the increase of the Church in her happy and prosperous periods. Then converts shall fly unto Gods altar, as doves to their windows. (J. Lathrop. D. D.)

The Spirit likened to a dove

1. Our subject suggests to us that the Spirit of Christ usually comes to the soul in a mild and gentle manner. His operations are as His fruits, dovelike, sweet, and kind. The benevolent and friendly nature of the dispensation which Christ was about to introduce, was intimated in the manner of the Spirits descent. The law, which was a ministration of death and condemnation, was delivered to the people with circumstances of terror and amazement. As His manner of teaching, so the doctrines which He taught were kind and gracious.

2. Our subject farther teaches us, that they only are led by the Spirit of God, who are of a dove-like temper. It is absurd then to impute to an uncommon influence of the Spirit any error of conduct, excess of passion, extravagance of zeal, or bitterness of censure; for the Spirit comes like the dove.

3. Our subject reminds us of our obligation to adorn with good works our Christian character, and to recommend to the choice of others the religion which we profess. We should resemble the dove, whose wings are covered with silver, and her feathers with yellow gold. The beauty of religion much depends on our maintaining the more amiable and engaging virtues; such as charity, peaceableness, humility, and meekness.

4. Our subject teaches us our obligation to labor for the increase of Christs Church--not only to enter into it ourselves, but also to encourage others to come and join themselves to it. (J. Lathrop. D. D. )

In semblance of a dove

I. The Holy Ghost descended in a bodily shape LIKE A bow.

1. The dove was a bird of purity. You know it was used by the poor in sacrifices, and therefore was considered clean.

2. The Holy Spirit is like a dove because it is a harmless creature. The dove never hurts the tiniest bird with which it comes into contact. The Holy Spirit is not compared to the eagle, nor to the hawk, nor to the vulture--birds of prey; but to the dove--a harmless creature.

3. The Holy Ghost is like a dove because the dove is such a gentle creature. His influences are most benign.

4. The Holy Spirit is like the dove, too, because the dove has very keen eyesight. In the Book of Canticles we read, Thou hast doves eyes. Doves are remarkable for great keenness of vision. The Holy Spirit searcheth all things.

5. The Holy Spirit is like the dove because the dove was an emblem of peace and of spring. The dove brought the olive leaf back in her mouth, indicating to Noah that the waters had subsided, and that the deluge of wrath would soon be gone. The dove, too, is mentioned in the Canticles as being a herald of spring: The time of the singing of birds is come, and the voice of the turtle is heard in the land. And whenever the Holy Spirit comes to a mans heart, there is a sign that that heart will be at peace with God.

6. The Holy Ghost, lastly, is like a dove because the dove was given to mourning. I did mourn as a dove, says Isaiah. The Spirit also helpeth our infirmities--takes our infirmities upon Himself. His work is of a loving nature.

II. Secondly, we have THE CHARACTERISTICS OF CHRIST. Much is taught in the connection of the text concerning the mission of Christ, while our text itself gives the chief elements of His character. First of all, we have something concerning His mission. It was divinely ordained, for God sent the Holy Spirit to testify to the world that He was commissioned by Him to undertake mans redemption. We have here the purpose of His mission. Heaven was opened, and the Holy Ghost descended. It was the purpose of Christ to open heaven. The first Adam closed heaven against us. But the character of Christ was developed by the influence of the Holy Ghost. Jesus did not achieve His work by virtue of the divinity that was in Him only, but by virtue of the Spirits graces upon Him. The dove was harmless. Christ said, I am meek and lowly in heart. The dove was given to mourning. Jesus was a Man of sorrows and acquainted with grief. The dove wag innocent. Jesus Christ was purity personified. Which of you convinceth Me of sin? said He. He was holy, harmless, undefiled, and in an emphatic sense, the dove was emblematic of Him.

III. IT is so ALSO WITH A CHRISTIAN. There is no true character which is not built up by the influence of the Holy Spirit. The dove is defenceless. It has nothing to protect it except the rocks, and when pursued its only refuge is to fly thither. The Christian has nothing to protect himself against the wiles of the devil and the allurements of the world, except the Rock of Ages. The dove keeps to its own company. It is delighted when it is with its fellows. So the Christian feels at home when he gets among characters of like nature. The dove mourns in the absence of its mate; and the character which the Holy Spirit gives to us is such as to make us mourn when our Lord Jesus is away, so that we have no rest if we be separated from Him. You cannot have this character except by the personal application of the Holy Spirit to your heart. (T. Gamble.)

The Holy Spirit descending like a dove

I. First, as the brooding of the Spirit of God upon the face of the deep produced order and life in the beginning, so does He impart new life to the soul, and open the eyes of the understanding, that we may behold the wonders of Gods law.

II. Again: In the fact that the Holy Ghost descended upon the Lord Jesus in the form of a dove, we are reminded that quietness is often essential to many of the operations of grace. A very restless person Will never be very godly, and a very godly one will never be very restless. Be still, and know that I am God.

III. Another point suggested by the text is, that as the dove is an appropriate emblem of love, so the soul which is influenced by the blessed Spirit will abound in love to God, and love to His people. The steeple of an old village church was to be pulled down, in order to prepare the way for some modern improvements, and a long rope was fastened near the top of it, that it might be kept from crushing the building in its fall. Soon everything was ready, and the master-carpenter shouted aloud to the men to pull. As the old steeple began to tremble, and sway from side to side, a beautiful white dove was observed to fly round and round, not daring to go in at its accustomed place, and yet evidently unwilling to depart. She seemed to be aware that a great calamity was about to happen, while a hundred voices shouted, See that dove! Poor thing! the head carpenter observed, she must have young ones up in the steeple. Again the workmen gave a vigorous tug at the rope, and the old steeple reeled and tottered. The distress of the poor dove became so great, that every one felt sorry for her, and not a word was spoken. The bird hovered a moment on her wings, and at the instant that the creaking timbers began to topple over, she darted into the steeple and was hid from view. When the rubbish was cleared away, she was found lying between her two young ones--all three crushed to death I The devoted bird was willing to die with and for them, but she could not save them. There was a spectacle of devoted love--love even unto death!

IV.

I remark, in the fourth place, that the descent of the Holy Spirit, in the form of a dove, should remind us that gentleness is a distinguishing mark of Christian character in which most of us have very much to learn.

Audubon, the ornithologist, relates this incident in his autobiography: A man, who was once a pirate, assured me that several times, while at certain wells dug in the burning, shelly sands, the soft and melancholy notes of the doves awoke in his heart feelings which had long slumberbed, melting his heart to repentance.

So deeply was he moved by them--the only soothing sounds he had ever heard during his life of horrors--that through them he was induced to escape from his vessel, abandon his turbulent companions, and return to a family deploring his absence, and he now lives in peace in the midst of his friends.

I beseech you by the gentleness of Christ, was St. Pauls exhortation to the Christians of Corinth (2Co_10:1); and, Gentleness, he assures the Galatians (v. 22), is one of the prominent fruits of the Spirit. Henry Martyn, whose temper was naturally not the gentlest, wrote in his journal, I walked into the village where the boat stopped for the night, and found the worshippers of Call by the Sound of their drums and cymbals. I did not speak to them on account of their being Bangalees; but being invited to walk in by the Brahmins, I went within the railings, and asked a few questions about the idol. The Brahmin, who spoke bad Hindostanee, disputed with great heat, and his tongue ran faster than I could follow, and the people shouted applause. I continued to ask my questions, without making any remarks upon the answers … The man grew quite mild, and said it was good words, and asked me seriously, at last, was idol-worship true or false? I felt it a matter of thankfulness that I could make known the truth of God, though but a stammerer; and this I also learned, that the power of gentleness is irresistible. Once more: the dove has always been the type of purity, and the Holy Spirit is the purifier of the heart. When He gains an entrance into it, sin and uncleanness must depart. (J. N. Norton, D. D.)

The Holy Spirit like a dove

So here the Spirit would appear in the shape of a dove, to note--

1. What kind of Spirit Christs was.

2. What kind of gifts they were which were collated and bestowed upon Him: and--

3. What was the fruit of those gifts. (J. Taylor, D. D.)

The Divine Spirit in the ministry

Note, as Christ was set apart both by the ministry of man, and by the Spirit, by the visible appearance of which God would manifest that He was fitted thereunto; so in all those that are set apart by man to the ministry, must be an apparent descending of the Spirit though not in visible shape, yet in evident gifts and graces. (J. Taylor, D. D.)

The Spirit of God like unto Himself

The Spirit of God is everywhere like to Himself, both in the head and members, as the same juice is in the root and branches, in the tree and fruits. Look what were the fruits of the Spirit in Christ, the same also are in the members (Gal_5:23). (J. Taylor, D. D.)

The Divine Trinity engaged in redemption

Here, then, for our further comfort, we have to consider how the three Persons of the Blessed Trinity concur together to work the great work of our redemption; for here is the Father designing, ordaining, proclaiming; here is the Son accepting, and the Holy Ghost anointing. (Bishop Cowper.)

The Holy Ghost as dove

The Spirit that descended on Jesus like a dove was to become, and became, when breathed abroad by Him, a consuming fire (Luk_3:16). Why, in its descent upon Him, was it the gentle brooding of a dove? May we not answer with a word, that in Him it encountered no sinful force, no mass of evil passion or unworthy disposition, to contend with; but only beautiful germs to develope, only rights, sympathies, and aspirations to encourage, and direct, and intensify? Yes; it found in Him only that which was accordant and congenial; the Holy Child to be expanded into the Holy Man; nothing contrary to it, the withstanding of which would have struck out a flame; nothing to burn against and burn up, in order to His perfecting; no false will of affections to be resisted by and to resist, until it was conquered. The Spirit from above just lighted and spread its wings, and sat brooding upon the Divine simplicity of the wholehearted Nazarene. True, He had to endure in Himself a fiery baptism, as the result of the descent upon Him from above. But it was through His contact, thus Spirit-charged, with the bad element surrounding Him, that He suffered what He suffered; not through the contact of the Spirit with any bad element in Him. It met with nothing in Him to cause a painful flame; touching which it had to become a purging devouring fire. It abode upon Him like a dove brooding over its nest. (S. A. Tipple.)

Thou art My beloved Son, in Thee I am well pleased

The voice from heaven

I. THE PERSON WHOSE VOICE IT WAS IS GOD THE FATHER; for He saith, Thou art My beloved Son. Every testimony receives validity and authority from the testator, therefore this must needs be sound and good. God had given testimony to Christ by many famous men, even all the prophets, and now lately by John Baptist, who was greater than a prophet, that Christ was greater than he; yea, more, had given testimony of Him by a multitude of heavenly angels (Luk_1:30; Luk_13:1-35). But not content with all this, He gives from heaven His own testimony of Him.

1. To strike us with reverence in receiving this testimony, which hath this privilege above other parts of Scripture, that it was uttered by Gods own mouth, not by men or angels.

2. To confirm us in the truth of the testimony, proceeding from Him who is prima veritas, truth itself (not only true) in His essence, and much more in His words and works, who cannot be deceived, nor deceive us.

3. To show the necessity of believing this testimony, being the first and only principle in Christian religion, without which foundation laid can be no religion nor salvation, as we see in the Jews and Turks. That we might more firmly believe in the Son of God for life, Gods own mouth testifieth so honourably of Him.

4. That such a glorious commendation of this testimony might stir up our best attention and affections in the unfolding of it, we have here the word of a King which was never stained, and that not uttered by any herald or a lord chancellor, but from His own mouth, which carrieth more weight with it. If God speak, woe to him that hears not.

II. THE PLACE WHENCE--FROM HEAVEN. For these reasons:

1. For more authority to the person of Christ, whom God from heaven doth honour. And if God thus honour Him, how ought we to honour Him? 2Pe_1:17.) He received of God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son; which was verified not only in the time of His Transfiguration, but here also.

2. Because the testimony contains the sum of the whole gospel, to declare that the doctrine of the gospel, which Christ delivered to the world, was from heaven, because God from heaven so testifieth it to be. Wherein it differs from the doctrine of the Law, which, although God renewed from heaven in the tables of stone, yet was it written in the heart of man by nature. So was not the gospel. But as after the Fall it was immediately delivered by God to Adam in the promise, so here by the same voice from heaven confirmed to be Divine and heavenly.

3. In respect of us, that we should more carefully attend to the testimony itself proceeding from the excellent glory, and that from the mouth of the God of glory sitting in His chair of estate, seeing the word of a King in that place is more regarded. The contempt of the Law given upon Mount Sinai, in the hand of angels, was required at their hands; how shall they then escape that despise Him that speaketh from heaven? (Heb_2:2-3.) The Law being transgressed, the gospel from heaven moderateth and pardoneth a man; but the gospel from heaven being despised, what can plead for him?

4. To show the extent of the gospel, that it is to be preached, and binds to the faith of it all the people under heaven. And herein it was not to be inferior to the Law, which God would have acknowledged His own by uttering it from heaven, and that not before He had sent Moses down, lest it should have been thought to be His, although it was so loud and piercing, as it could not possibly be but Divine, not human.

III. THE MANNER OF THE TESTIMONY--BY AN AUDIBLE AND SENSIBLE VOICE. HOW the Father uttereth this voice it is needless to inquire, seeing we know that He who made the tongue can either speak without a tongue or by secret inspiration and revelation, as to Isaiah (2Ki_20:4). or frame a tongue and organs of voice at His pleasure, to utter and make known His will and good pleasure to His creatures, or speak by creatures, as angels in human shape, or other creatures--sensible, as Balaams ass; or insensible, as the bush of fire. It is much more material to inquire into the end and use of it, which was to make the Son of God known unto the world, that the faith of men might be fixed on Him for salvation.

1. Hence, note, in that the Lord from heaven teacheth by voice His wonderful care, that will not suffer us to want any means to help us in the knowledge of the means of salvation. He had taught them and us before, by the sense of sight, seeing the heavens opened, and the Spirit visibly descending; and now He teacheth the ear by a voice, for He knows our dulness, security, slow ness of heart to believe, and applies Himself every way to help us. He setteth out His glory by His works and creatures; He addeth His Word confirmed by many powerful miracles; to his audible Word He hath annexed His visible Word, the sacraments; He hath set up a constant ministry in His Church, and every way fitted it to the edification of His people, as so He may now say, What could I do more for thee, O Israel? Is God thus careful of our profiting every way? Then how damnable and excuseless shall the carelessness of the most be in the matter of their salvation I In which regard it had been good for many a man that God had never made His will known to him, that he never had heard the Word, or received the sacraments, for all but tend to his deeper condemnation, because of his neglect and formal use. When our Saviour said of Judas, It had been good for him he had never been born, did not He in effect say the same, It bad been good for him he had never been a disciple of Christ, never had heard Christ, or preached Christ, because the more excellent means he had, the greater was his sin and judgment. Again, hereby God cleareth His righteous judgment in the just damnation of the wicked and unbelievers. O Israel, thy destruction is of thyself. Say not, What can I remedy it, if God will not save me? Nay, what can God do more than He hath done? He hath given thee strong and excellent means, and preached the gospel from heaven by His own mouth, and sent it to all nations under heaven in their own language in an audible and intelligible voice. If thou wilt now wilfully refuse the means, thy blood be upon thy own head; that which will die, let it die. Thou art in the sea of thy sins, ready to be drowned, good help is offered, but thou refusest it, and must die in thy sin. Thy case is that of Jerusalem: How often would I have gathered thee, and thou wouldst not!

2. Note, that it is Gods pleasure that we should be taught the matter of salvation by voice, and attend to that. Here was a visible opening of the heavens, a glorious presence of the Spirit in the shape of a dove resting on Christ; but when the Lord will have Christ published and proclaimed the Messiah, this must be done by voice.

Thou heardest a voice, but sawest no image, therefore take heed to thyself, and corrupt not thyself by any image (Deu_4:12; Deu_4:14).

1. Herein His mercy hath appointed a familiar and fit instruction, meet for our weakness, not coming to His Church in His own Majesty.

2. Herein He advanced our nature, teaching us great mysteries by such as ourselves, sanctifying the tongues of men, and not angels.

3. Herein He magnifies His power, who by so weak means worketh salvation. Earthen vessels are used, that the power may be seen to be of 2Co_4:7). The voice of men by Gods power conquers the world.

4. Hereby He tries our obedience, whether we will yield to a weak voice, whereas He might force us by power. Reasons: If God look on us in our selves, and in the common mass, we are so covered over with sin, as He must needs pronounce of us as once He did of mankind, It repenteth Me that I have made man. He must needs bring the curse of the Law on our necks. But looking on us through Christ, He changeth His voice, that as when we behold a thing through a red, or green, or coloured glass, everything looks as the colour of the glass. So God beholding us through Christ, we receive the dye and tincture of His blood and obedience, and so are justified and accounted innocent and pure. And thus, as it is said of the Church (Eze_16:14),we recover our former beauty, which is made perfect through His beauty. (T. Taylor, D. D.)

Thirty years of age

Years of silence and preparation

In the humble home at Nazareth Jesus spent thirty years; most marvellous in this, that nothing marvellous is recorded of them. Goodness was so perfect, duty so evenly performed, the lustre of holiness so mild and steady, that brothers and sisters and rude Nazarene neighbours came to take all this as a matter of course, saw in it nothing superhuman; and when at last the disguise was laid aside, and the prophet-king of Israel, the promised Messiah, stood unveiled, they could still only stupidly ask, Is not this Jesus, the carpenter? Imagination may strive to withdraw the veil which inspiration has left drawn over these thirty years--the precious episode of the visit to Jerusalem. For some minds the attempt will have an irresistible fascination, to others it will be utterly distasteful; and neither may judge the other. But faith and love should never lose sight of the lessons which speak in the very silence of those years. Ten times as much of life as our Lord Jesus occupied in public ministry He spent in private life, preaching no sermon, initiating no public movement, working no miracle. The Divine ideal of perfect holiness in childhood, youth, and manhood was realized during thirty years in a life of obscure privacy, mechanical toil, and home affection and duty. (E. R.Conder, D. D.)

Thirty years of preparation, and about three years of work I how contrary to our notions of a wise economy of the working powers of a human life! There may possibly be a reference to the age at which, according to the law, the Levites were to enter upon their ministrations; but when we consider the short time during which the actual ministry lasted, we may certainly draw the conclusion that in order to do a great work in a short time long and patient preparation is necessary; and that they who would be useful ministers of the Church of Christ should grudge no time and no amount of labour to fit themselves for the great work committed to them. (Bishop Harvey Goodwin.)

The author of the New Phoedo considers thirty years of age the epoch for the departure of youth; by which he does not, of course, intend to signify incipient decay, our frames being as young as they were five years before, while the mind has been ripening; by youth he means the growing and progressive season, the departure of it being visible only inasmuch as we have become, as it were, fixed and stationary. The qualities that peculiarly belong to youth, its quick, throbbing fancies, its exuberance of energy and feeling, cease, by his reckoning, to be our distinctions at thirty.

Maynard, in the play, speaks of himself as almost thirty--warning thirty. Warning thirty? repeats his companion, half-mockingly, half-inquiringly. The other explains, Tis half the journey, Tom. Depend on it, after thirty, tis time to count the milestones. At the age of thirty, according to Lord Lytton, the characters of most men pass through a revolution; we have reduced to the sober test of reality the visions of youth; we no longer chase frivolities or hope for chimeras; and we may now come with better success than Rasselas to the Choice of Life. Ever to be noted is the pregnant fact that when our Lord began to be about thirty years of age, then began His work in earnest, His ministry in public. To many that age is the signal for selfish indulgence in regrets. To Him it struck the hour of hard work--work that should cease but in death. (F. Jacox.)

The achievements of youth

Almost everything that is great has been done by youth. For life in general there is but one decree. Youth is a blunder; manhood a struggle; old age a regret. Do not suppose that I hold that youth is genius; all that is genius, when young, is Divine. Why, the greatest captains of ancient and modern times both conquered Italy at five-and-twenty! Youth, extreme youth, overthrew the Persian empire. Don John of Austria won Lepanto at twenty-five--the greatest battle of modern times. Had it not been for the jealousy of Philip, the next year he would have been Emperor of Mauritania. Gaston de Foix was only twenty-two when he stood a victor on the plain of Ravenna. Every one remembers Conde and Rocroy at the same age. Gustavus Adolphus died at thirty-eight. Look at his captains: that wonderful Duke of Weimar, only thirty-six when he died; Banter himself, after all his miracles, died at forty-five. Cortes was little more than thirty when he gazed upon the golden cupolas of Mexico. When Maurice of Saxony died at thirty-two all Europe acknowledged the loss of the greatest captain and the profoundest statesman of the age. Then there is Nelson, Clive--but these are warriors, and perhaps you may think there are greater things than war. I do not; I worship the Lord of hosts. But take the most illustrious achievements of civil prudence. Innocent III., the greatest of the Popes, was the despot of Christendom at thirty-seven. John de Medici was a cardinal at fifteen, and, Guicciardini tells us, baffled with his statecraft Ferdinand of Arragon himself; he was Pope as Leo X. at thirty-seven. Luther robbed even him of his richest province at thirty-five. Take Ignatius Loyola and John Wesley; they worked with young brains. Ignatius was only thirty when he made his pilgrimage and wrote the Spiritual Exercises. Pascal wrote a great work at sixteen, the greatest of Frenchmen, and died at thirty-seven. Ah, that fatal thirty-seven! Was it experience that guided the pencil of Raphael when he painted the palaces of Rome? He died at thirty-seven. Richelieu was Secretary of State at thirty-one. Then there were Bolingbroke and Pitt, both Ministers before other men leave cricket. Grotius was in great practice at seventeen, and Attorney-General at twenty-four. And Acquaviva--Acquaviva was general of the Jesuits, ruled every Cabinet in Europe, and colonized America before he was thirty-seven. What a career I It is needless to multiply instances. The history of heroes is the history of youth. (Lord Beaconsfield.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 3:21-22. When all the people were baptized — If we reflect on the number of the people who followed John, and were baptized by him, and the regard they expressed for him before and after his death, and yet that no sect was produced in consequence of such belief and baptism, it will afford a very good argument in favour of the superior power, dignity, character, and office of Jesus. Jesus, praying, the heaven was opened — It is observable, that the three voices from heaven (see Luk 9:29; Luk 9:35; Joh 12:28) by which the Father bore witness to Christ, were pronounced, either while he was praying, or quickly after it. Thou art my beloved Son, &c. — See note on Mat 3:16-17.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_3:21.—This verse seems to imply that the baptism of Jesus was in a measure private—that He was the last to receive the rite on the particular day when He came to John. The reason why He submitted to the rite is given by Himself in Mat_3:15, viz. that He judged it fitting for Him to conform to all the requirements of the law of Moses. Praying.—This circumstance is mentioned by St. Luke only. It is an illustration of the necessity of prayer to make any external rites effectual.

Luk_3:22. In a bodily shape.—Added by St. Luke. The dove was from early times a symbol of the Holy Spirit. “The Talmudic comment on Gen_1:2 is that the ‘the Spirit of God moved on the face of the waters like a dove.’ We are probably to understand a dovelike, hovering, lambent flame descending on the head of Jesus; and this may account for the unanimous early legend that a fire or light was kindled in the Jordan” (Farrar). A voice.—This voice out of heaven was heard also on the Mount of Transfiguration (Luk_9:35), and shortly before the Passion (Joh_12:28-30). This appearance of the Holy Spirit, and voice of the Father, seen and heard on the occasion of the baptism of Jesus, distinctly imply the doctrine of the Trinity of the Godhead.

Luk_3:23.—The phraseology of the beginning of this verse is very rugged; and commentators have been much perplexed by it. The R.V. is, “And Jesus Himself, when He began to teach, was about thirty years of age.” The substitution of the words in italics—“to teach”—seems somewhat arbitrary. The evident intention of the Evangelist is to give the age of Jesus at His baptism. Perhaps the simplest and most natural rendering of the passage would be, “And Jesus was beginning to be [a man] of about thirty years of age”—i.e. had nearly completed his thirtieth year.

Luk_3:23-38.—The genealogy of Jesus. For a full discussion of the many interesting and complicated questions connected with the genealogies given in the first and third Gospels, we must refer the reader to works specially dealing with that subject. Lord A. C. Hervey, Bishop of Bath and Wells, has written a very able monograph entitled The Genealogies of our Lord Jesus Christ, and is also the author of the article on the subject in Smith’s Dictionary of the Bible. From the latter we make the following extracts:

1. They are both the genealogies of Joseph—i.e. of Jesus Christ, as the reputed and legal son of Joseph and Mary.

2. The genealogy of St. Matthew is Joseph’s genealogy as legal successor to the throne of David—i.e. it exhibits the successive heirs of the kingdom, ending with Christ, as Joseph’s reputed son. St. Luke’s is Joseph’s private genealogy, exhibiting his real birth, as David’s son, and thus showing why he was heir to Solomon’s crown.

3. There can be no doubt that Mary also was of David’s descent (Luk_1:32; Act_2:30; Act_13:23; Rom_1:3, etc.). It is probable that she was the daughter of Jacob, and first cousin to Joseph, her husband; so that in point of fact, though not of form, both the genealogies are as much hers as her husband’s. In St. Matthew’s Gospel Joseph is said to have been the son of Jacob, the son of Matthan; in St. Luke’s, the son of Heli, the son of Matthat. There seems to be no reason to doubt that Matthan and Matthat are one and the same person. The state of matters then would be that Matthan had two sons, Jacob and Heli; that Jacob had no son (but according to the above conjecture, a daughter Mary), and that consequently Joseph, the son of the younger brother Heli, became heir to his uncle and to the throne of David. It is quite evident that, in spite of all difficulties which may now be connected with these genealogies, they are trustworthy; not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord’s real descent from David.

Luk_3:27.—Probably the original text had “the son of the Rhesa Zerubbabel.” Rhesa is not a proper name, but a Chaldæan word signifying “prince.”

Luk_3:36.—The Cainan mentioned in this verse is perhaps introduced by mistake. The name is to be found in the LXX. Version of Gen_11:12, but not in any Hebrew MS. of the Old Testament.

Luk_3:38. Adam, which was the Son of God.—“The Evangelist here asserts at once the community of nature which subsists between all mankind (cf. Act_17:26-28), and the filial relation in which all men stand to God, not merely as being the creatures of His hand, but also as being made in His image” (Speaker’s Commentary).

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_3:21-38

The Divine Sonship of Christ and of Man.—Nowhere else in the Gospels is the fact that Jesus Christ was in a unique sense the Son of God more plainly stated than here. And yet His true humanity is no less emphatically asserted in the genealogical table which traces His descent from the founder of our race. Nor does it seem to the author of the Gospel that there is any insuperable difficulty in believing that the Son of God became Son of man—as though the Divine and the human natures were alien to each other; on the contrary, he speaks of man as being in a sense the son of God (Luk_3:38).

I. The Divine Sonship of Christ.—To all outward seeming Jesus was simply a young man, now about the age of thirty, who had come like others to receive baptism from John. But by supernatural signs—the opened heaven, the descent of the Spirit, and the voice of God—His unique relationship with God is declared. His absolute sinlessness is asserted in the words, “In Thee I am well pleased”; and consequently there is a difference between Him and every other member of the race with which He is now connected. He is born of woman, but not of human parentage (Luk_3:23); and though akin through His mother with every member of the human race—for all are descended from a common ancestor—He has not inherited a depraved nature. No sins of His own are therefore to be thought of as having been washed away by the water of baptism. Yet by His identification of Himself with His brethren He took upon Himself their shame and guilt.

II. The Divine sonship of man.—The great distinction between man and the other creatures is that he was made in the image of God. And therefore there is a kinship between him and his Creator which the Evangelist expresses in the words, “Adam, which was the son of God.” Because of this relationship it is possible for man to know God, and love Him, and serve Him, and have communion with Him, as none of the other creatures can do. In consequence of it, also, it was possible for Christ to assume our nature and be “found in fashion as a man,” without any confusion of natures in His person. Those who were sons of God, however, differed in one marked respect from Him who was the Son of God: they had lost many of the privileges of sonship because of disobedience, while the communion of Christ with God was perfect and unbroken. And the one great purpose of the Saviour’s life was to restore fellowship between heaven and earth, between the Father and His human children. To Christ the heaven was opened that He might lead us into it, the Holy Spirit descended upon Him to pass from Him to us, and with us in Christ the Father is well pleased.

SUGGESTIVE COMMENTS ON Luk_3:21-38

Luk_3:21. “When all the people were baptized.”—The peculiar phrase “when all the people were baptized” may imply that the baptism of Jesus was towards the close of John’s ministry; it may, however, be St. Luke’s method of explaining the reason why Jesus submitted to baptism. “All the people,” the nation, by accepting John’s baptism, were turning to God, and Jesus did not hold aloof from the movement. By His incarnation He had become a member of our race, by His circumcision He had become a Jew, and He fulfilled the obligations which rested upon Him of obedience to the Divine commandments. If we understand why He received the rite of circumcision, we shall understand why He received that of baptism, for the same general ideas underlie both rites. So far from separating Himself from others, as One who was of a different nature from ours, and free from the necessity of seeking forgiveness, He identified Himself with mankind so as to bear the burden of condemnation and be subject even unto death. His own explanation (Mat_3:15), “Thus it becometh us to fulfil all righteousness,” plainly declares that He submitted to every commandment that is laid by God upon man. Hence St. Luke speaks of His baptism as a matter of course, since Israel as a nation was accepting John’s ministry. It is probable that this was the only occasion when John and Jesus mot together, although their careers were so closely connected and intervolved.

1. The birth of John preceded and heralded that of Jesus.

2. In his ministry also John acted as the forerunner of Jesus.

3. In his death by violence he offered a presage of the death of Jesus by cruel hands two or three years later.

A Private Celebration.—The narrative of St. Luke seems to imply that the baptism of Jesus was not at a time when there were others receiving the rite. John was evidently either alone or there were but few spectators. The mere fact of Jesus standing and praying after His baptism would lead us to infer that it was a private rather than a public celebration of the rite. Though He received baptism, He was separate from sinners; though He afterwards received burial, He was laid in a tomb “wherein was never yet man laid.”

Jesus baptized.—Jesus would identify Himself with His people in their most humbling experiences. So He went down into the water (not, indeed, to be cleansed by it; rather, as an old writer says, to cleanse it), and the Divine voice declared, “This is My beloved Son!” He descended into the water, just as He submitted in His early years to the Jewish law. His being baptized was part of His unutterable humiliation. Jesus pledged Himself to the fulfilment of all righteousness on behalf of the race whom He had come to save.—Nicoll.

Weighty Reasons for His receiving This Rite.—There must have been weighty reasons for this water ceremony, so solemnly observed, or He never could have found place for it among His crowded days of teaching, healing, and comforting His countrymen. Though able to set all symbols and all forms aside if He chose, He went down into the water, at the beginning of His life’s work, in order, we are told, to “fulfil all righteousness.” He “came by water,” and takes peculiar pains in His teaching that every Christian life must begin in the same way. “Born of water.” “Baptize them.” Why is this? Because one great part of our Saviour’s work is to purify men’s lives.—Huntington.

Fellowship with our Weakness and Sinfulness.—In the baptism Christ took upon Him the fellowship of man’s weakness and sinfulness; and because His brethren needed cleansing and its symbol, He, the Sinless, took part of the same.—Maclaren.

Luk_3:21-22. The first recorded Prayer of Christ and its Answer.—It was when He was praying that the Spirit was sent down upon Him, and in all probability it was this which at the moment He was praying for. He was in immediate need of the Holy Spirit to equip Him for His great task. The human nature of Jesus was dependent from first to last on the Holy Ghost, being thereby made a fit organ for the Divine; and it was in the strength of this that all His work was done. If in any measure our life is to be an imitation of His—if we are to help in carrying on His work in the world, or in filling up what is lacking in His sufferings—we must be dependent on the same influence. How are we to get it? He has told us Himself. By prayer. “Your heavenly Father shall give the Holy Spirit to them that ask Him.” Power, like character, comes from the fountain of prayer.—Stalker.

Christ’s Prayerfulness.—In one sense Christ’s prayers formed the truest proof of His manhood. His practice of prayer and His exhortations to it are chiefly recorded in the Gospel of Luke, which is pre-eminently a gospel of the Son of man. He prayed after His baptism.—Nicoll.

Prayer at the Baptism and at the Transfiguration.—In conformity with Luke’s psychological purpose as an evangelist, the effect of prayer upon two of the sublimest external phenomena in the Saviour’s life is mentioned by him. Prayer on His part is the psychological antecedent of the scene at the Baptism (and of the glory at the Transfiguration). To St. Luke alone we owe both notices. “While He was yet praying, the heaven was opened.” There was not a magic cleaving of the heavens, a sudden and theatrical radiance steeping face, and form, and vesture. There was a human factor, a suitable antecedent, in the perfect Man. The inward glory grew outward, coalesced with the opening sky, and melted into the light of heaven. Among human faces few, indeed, look like the face of an angel, or are touched with heavenly radiance. The only true light on any face is sure to be a light of prayer.—Alexander.

The Significance of that Prayer.—Who would not penetrate, if he were permitted, into the mystery of that prayer—that prayer between the thirty years’ seclusion and the three years’ publicity—between the calm, peaceful home of the past, and the troubled, storm-stossed no-home of the future? It was the calling in of strength for the dread ordeal of the Temptation. It was the “putting on of the whole armour of God” for that great “withstanding in the evil day.” The prayer had its answer on the instant. To it the heaven was opened, the Holy Ghost descended in visible form—visible to two persons, the baptizer and the Baptized; and a Voice was heard, audible to two persons—appointed sign to the one, comforting solace to the Other: “Thou art My beloved Son; in Thee I am well pleased.” That prolonged and protracted prayer has its lesson for us. Much of the blessing of sermon, sacrament, and service is lost by the want of the after-prayer of which Christ’s is the example. Too soon does the world come back upon us after the holiest communion, after the most inspiring converse with the Invisible. “Jesus also being baptized and still praying, praying still, still praying on, the heaven was opened, and the Holy Ghost descended.”—Vaughan.

The Burden of the Prayer and the Answer of the Prayer.—The Gospel of the Son of man specially notes Christ’s prayers as the tokens of His true manhood. The signs following were—

I. The answer, and may help us to understand—

II. The burden of the prayer. The connection between the petition and the opened heavens may bring us the sweet confidence that for us, too, unworthy as we are, the same blessed gift and voice will fall on our hearts and ears if we, in His name, pray as He did.—Maclaren.

Our Lord’s first recorded Prayer.—We are first introduced to our Lord in prayer by Luke, who relates how He came to John to be baptized. The narrative, though it does not say so in so many words, plainly implies that as soon as the Lord had come up out of the water, He set Himself to beseech His Father’s blessing on the act. The answer, more, doubtless, for our sakes than His own, was forthwith visibly and audibly given by the Holy Ghost descending upon Him, and a Voice declaring, “This is My beloved Son!”—Markby.

Various Occasions on which Jesus Prayed.—St. Luke on eight other occasions calls attention to the prayers of Jesus—after severe labours (Luk_5:16); before the choosing of the apostles (Luk_6:12); before Peter’s great confession (Luk_9:18); at His transfiguration (Luk_9:28-29); for Peter (Luk_22:32); in Gethsemane (Luk_22:41); for His murderers (Luk_23:34); and at the moment of death (Luk_23:46).—Farrar.

The Threefold Sign.

I. The opened heavens.—Opened not only for the descending Dove, but for the ascending aspiration and gaze, symbolising the access thither which that Son had who “is in heaven” even while He has come forth from heaven and remains on earth. United to Him by faith, we too may walk beneath an ever-open heaven, and look up through the lower blue to the very throne, His home and ours.

II. The descending Dove.—This symbol recalls the brooding Spirit hovering over chaos, and symbolises the gentle Spirit of God dwelling in Him who was “meek and lowly of heart.” The whole fulness of that Spirit falls and abides on Him. It dwelt in Him that He might impart it to us, and the Dove of God might rest in our hearts.

III. The solemn Voice.—Thus was brought to Jesus Himself, in His manhood, the assurance of His Sonship, of the perfect love and satisfaction of the Father in Him. It was meant for Him, but not for Him alone. If we accept its witness, we too become sons; and if we find God in Him, we shall find Him well pleased even with us, and be “accepted in the Beloved.”—Maclaren.

Consecration to Office of Redeemer.—Three outward signs were given of the consecration of Jesus to the office of Redeemer of the world.

1. The heavens were opened—henceforth He has perfect knowledge of God’s plan in the work of salvation—the treasures of Divine wisdom are open to Him.

2. The descent of the Spirit, the source of life, endowing Him with all needed gifts and powers; given in fulness to Him and abiding permanently upon Him.

3. The voice from heaven giving Him in clearest form assurance of His Divine Sonship, and of the love of the Father to Him, of which He was to make His brethren partakers. The first two evangelists tell us that this series of Divine manifestations was seen by Jesus; John the Baptist tells us that he also saw it (Joh_1:32). As there were more than one witness it could not have been a mere figment of the imagination, and therefore St. Luke relates it as a plain objective fact. “The heaven was opened,” etc.

The Triune Nature of the Godhead.—Jesus prays to God, the Spirit descends upon Him, and the voice of the Father is heard. The triune nature of the Godhead is thus declared. “When the Son is baptized, the Father testifies that He is present; present also is the Holy Spirit; never can the Trinity be broken up (a se separari)” (Augustine). By Christ’s appointment the doctrine of the Trinity which was first distinctly unfolded at His baptism is set forth in the formula to be used on occasions when believers are baptized (Mat_28:19).

“Heaven was opened.”—Heaven, which was closed by the first Adam, is opened again over the second.

“Like a dove.”—On account of the mildness of Christ (cf. Isa_42:2-3), by which He kindly and gently called and every day invites sinners to the hope of salvation, the Holy Spirit descended upon Him in the appearance of a dove. And in this symbol has been held out to us an eminent token of the sweetest consolation, that we may not fear to approach to Christ, who meets us, not in the formidable power of the Spirit, but clothed with gentle and lovely grace.—Calvin.

The Significance of the Symbol.—The dove is used in other parts of Scripture as a symbol of

(1) purity (Son_6:9);

(2) harmlessness (Mat_10:16);

(3) modesty and gentleness (Son_2:14); and

(4) of beauty (Psa_68:13). And in the history of the Deluge it is the dove with the olive leaf that tells that the peace is restored between heaven and earth (Gen_8:11).

The Holy Dove.—The living symbol identified with this Pentecost which inaugurated Christ’s official life was seen by Jesus and John, possibly also by a number of those of the spiritually fit who were present in the crowd. This Prophet and Deliverer who had come down from heaven could not be left to His own reviving recollections of the life passed in His Father’s bosom, nor to the unconscious momentum of pre-existent experiences which might come to put a high stamp on His moods and habits of thought and act. The God-man could not meet the duties and ordeals of His incarnate life in the strength of that majestic retrospect only. The dovelike form signifying an inward visitation from the presence of the Father, implied peace, tenderness, fidelity, holy and gentle fellowship. The messenger did not need to come to this obedient and undefiled Son as scorching fire, although it became fire when He in due time ministered the Spirit to sinful men. The Spirit came to bring new anointings, and discernments, and prerogatives to the humanity of Jesus Christ, to be a vehicle of fresh visions, fresh powers, fresh aptitudes, fresh vocations, which mighty things were by-and-by to pass from Christ to His disciples.—Selby.

The Harbinger of Peace and of the Spring.—There is rich suggestion in the form in which the Spirit descended. A great many tender thoughts cluster around the dove. The dove was the offering of the very poor. The appearance of the dove was a harbinger of spring. Remembered in connection with the Deluge, it was regarded as an emblem of peace, and a symbol of gentleness and harmlessness. All these associations made the dove a most fitting emblematic form for the Holy Ghost to assume when descending upon Jesus. Jesus came to be a peace-bringer for all, even the poorest. He came like the spring, to bring life to a dead world. He is like the dove in gentleness and harmlessness.—Miller.

“Thou art My beloved Son.”—From the time of His baptism dates the unique consciousness which Jesus had of God as His Father; it is the rising of that glorious sun which from that moment illumined His life, and which since the Day of Pentecost has risen upon humanity.—Godet.

Sonship implies Messiahship.—In the fact of His Divine Sonship was involved His Messiahship; the consciousness of His official rank was preceded by that of His special relationship with God.

The Voice from Heaven.—When He heard this Voice, “This is My beloved Son,” those thoughts and impressions which had probably long been stirring in the human consciousness of Christ were shaped into definite conviction and assurance, and He recognised the Divine nature in mysterious union with the Manhood which was to be made perfect through His sufferings. Long before this He must have learned the mysterious circumstances which attended His nativity. Now he apprehended their significance, and very naturally in the amazement, if we may not say the agitation, which was consequent on this discovery, He went under the leading of the Spirit into the wilderness.—Drew.

“My beloved Son.”—To Jesus it was the seal of Divine authentication. It was the fatherly recognition. It was the first break in the silence and loneliness of thirty years. It was, so to speak, a breath from home. If the occasion was marked by the first audible Divine intervention, it must have been one which called for it. It was a second birth to a new life; in the language of the Church of old, “His second nativity.” It was the meeting-point of the private and public life Divine.—Vallings.

Luk_3:23. “About thirty years of age.”—The period of life when physical and mental powers have attained their highest point of development; the age when the Levites entered upon office (Num_4:3; Num_4:23).

Luk_3:24-38. The Difference Between the Two Genealogies.—While St. Matthew, in the genealogy he gives, descends from Abraham to Jesus, St. Luke ascends from Jesus to God. “St. Luke’s purpose is to show that Jesus is the promised Seed of the woman (Gen_3:15; Gal_4:4), that He is that second Adam—the Father of the new race of regenerate humanity—in whom all nations of the earth are blessed” (Wordsworth).

The Hopes connected with the House of David.—The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line possessed a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated.—Olshausen.

Luk_3:38. “Adam, the son of God.”—“The last word of the pedigree is connected with its starting-point. Unless the image of God had been stamped on man, the Incarnation would have been impossible. God could not have said to a man, ‘Thou art My beloved Son,’ if humanity had not issued from Him” (Godet). “All things are of God through Christ; and all things are brought back through Christ to God” (Bengel).

The Divine Root of the Human Pedigree.—There is no bolder word in Scripture, none that strikes us with a deeper surprise and awe than this—“Adam, who was the son of God.” Some may wonder why such a long and “barren list of names” is given here; but in reality the pedigree is of immense value. It connects the second Adam with the first Adam, and places a son of God at either end of the list of names; it makes us out to be the children of God both by nature and by grace. There is a Divine element in our nature as well as a human element, a capacity for life and holiness as well as a liability to sin and death. This is the secret of that double or divided nature of which we are conscious. It is this which explains how it comes to pass that even in the worst of men we find something good, and something bad even in the best. That which is good in us we derive from God, that which is evil from all our earthly parents. It is because every man is a child of God, because the Divine name stands at the top of the human pedigree, that even the worst of men feels a Divine constraint laid upon him at times, yields to a Divine impulse, and so does that which is just, pure, lovely, and kind. It is because even the best of men is but a man at the best, and forgets that he is a son of God, and refuses to yield to the Divine influence, that he falls into sins, which, as he himself is the first to confess, render him guilty before God, and even move him to account himself the chief of sinners. If we keep the fact in mind that Christ is the eternal Word, by whom all things were created and made, and by whom, therefore, Adam or man was created and made, the teaching of the New Testament as to the salvation of the race is made much clearer. Because we all spring from Christ, whatever He has done or does as surely affects us as what Adam was and did affects our nature and position. The second Adam, He was nevertheless before the first Adam, and called Him into being. Hence He could die for all. Hence He lives for all, and we all live in and by Him. Hence if by the offence of one death came on all, much more did life come to all by the obedience of One. Our text makes it clear that we have not to persuade God to enter into a fatherly relation to us and to love as. He is our Father. The change to be wrought is a change in ourselves. We need to realise and believe the fact that we are children of God, and to be true to the responsibilities it brings with it.—Cox.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The Baptism and Genealogy of Christ. Luk 3:21-38

The baptism of Jesus:

v. 21. Now, when all the people were baptized, it came to pass that Jesus also being baptized and praying, the heaven was opened,

v. 22. and the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.

When all the people were being baptized, when the ministry of John had reached its climax, Jesus Himself came to be the companion of sinners that were seeking forgiveness of sins through Baptism. Through His baptism, Jesus was formally inaugurated into His office. For after His baptism, while He was praying, as He was wont to do in all the important situations of His life, the heaven above Him was opened. And at the same time, the Holy Spirit, in the bodily form of a dove and as such externally visible, came down from heaven upon Jesus. The entire event was a miraculous witness of God the Father to the Sonship of Jesus, as He also called down in an audible voice: Thou art My Son the beloved, in Thee I am well pleased. It was a manifestation intended for the strengthening of Christ at the beginning of His ministry. In the days which were before Him, it would often seem as though the hand of God were entirely withdrawn from Him, that He ’no longer had a loving Father in heaven above. But the assurance which He received at His baptism gave Christ the necessary courage, according to His human nature, to meet all the trials which must needs fall to His lot as the great Vicar of mankind. Note that the Triune God is present at this great induction of the Son into His office. "With these words God makes the heart of all the world laughing and happy and transfuses all creatures with the full measure of divine sweetness and comfort. How so? Why, if I know that and am certain that the man Christ is the Son of God and well-pleasing to God, as I must be certain, since the divine Majesty itself speaks from heaven, which cannot lie, then I am also certain that all that this Man says and does is all the word and work of a beloved Son, which must please God in the highest measure. Well, then, that I note and grasp it well: How could God give me more convincing evidence and offer Himself with greater love and sweetness than by saying that it pleases Him from His heart that His Son Christ speaks so pleasantly with me, loves me so cordially, and out of great love for me suffers, dies, and does everything? Thinkest thou not, if a human heart should feel such pleasure of God in Christ when He serves us thus, that for joy it would burst into a hundred thousand pieces? For there it would see the abyss of the fatherly heart, yea, the bottomless and eternal goodness and love of God which He bears toward us and has borne from eternity."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

THE BAPTISM OF JESUS

Mat 3:13-17; Mar 1:9-11; Luk 3:21-23. “Then Jesus comes from Galilee unto Jordan to John, to be baptized by him.” Our Lord was six months younger than John, and hence He awaits the arrival of His majority — thirty years — before He will enter upon His official Messiahship. As John was sent from God to introduce Him to the world he is the man to inaugurate Him into His ministry. “John continued to decline Him, saying, I have need to be baptized of Thee, and comest Thou unto me?” John was no exception to the human race, born with a depraved heart, which must be sanctified with a baptism of the Holy Ghost and fire. Of course, I am satisfied that John already enjoyed the sanctified experience, like his prophetical predecessors, in advance of his dispensation. We are to understand this, as a statement of a great generic truth, that not only John, but every other human being, needs the baptism of Jesus to sanctify him for heaven. “And Jesus responding, said, Permit it now; for thus it is proper for us to fulfill all righteousness; then he permits Him.” Our Savior is Prophet, Priest, and King. The Levitical law positively required the high priest to have the anointing oil poured on his head, as Moses in the case of Aaron, before he is permitted to enter upon the duties and privileges of his office. This is the righteousness here pertinent; as our Savior never needed righteousness in the sense of justification, we are only permitted to give the word a ceremonial signification, complying with Old Testament law. “And Jesus, having been baptized, came up immediately from the water;” E.V., “out of the water,”

is corrected in R.V., rendering it “from the water,” as apo does not mean “out of,” but only “from.” “And, behold, the heavens were opened, and He saw the Spirit of God descending like a dove, and coming upon Him.” The Holy Ghost here assumes His symbolic form of a dove, becoming visible to mortal eyes. The cooing of the dove thrills the heart with melancholy, reminding us of the Holy Spirit, grieved over the wickedness of the world, and bewailing the hardness of the human heart. It is a significant fact, as is positively affirmed, that you can not make the dove angry; but you can grieve him so he will leave you and never return. “Behold, a voice from heaven, saying, This is My beloved Son, in whom I am delighted.” O what a popular sensation is aroused when John, on tiptoe, cries aloud, “Behold the Lamb of God, that taketh away the sin of the world!” thus boldly notifying the multitude that the wonderful Shiloh of prophecy, Redeemer of Israel, whom he has all the time been preaching to them, is already on the ground. All eyes are turned in utter bewilderment, looking about, and many shouting, “Where is He?” The multitude spontaneously crowd together, as if moved by sacred awe, forming a long aisle, through which the Prince of glory, walking down, meets their preacher, demanding baptism at his hands. Ten thousand eyes are now centered on this wonderful scene, the Prince of glory meeting the prophet of the wilderness at the baptismal waters. Luke says, “Jesus, having been baptized, and while praying, the heaven is opened;” simultaneously the Divine voice roaring out from the blue dome of heaven, “This is My beloved Son, in whom I am well pleased!” O what a stir throughout the multitude! Some say, “It is thunder, ringing down from a cloudless sky.” Others say, “That is impossible; but an angel spoke to Him.” Now, all eyes are strained and looking after Him. But He is gone, led by the Spirit away into the wilderness, to be tempted by the devil.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3:21-22 Jesus’ baptism marked the beginning of his public ministry and his anointing as the Messiah (the “Anointed One”). The voice of God from heaven confirmed Jesus’ identity and mission.

3:21 As he was praying: Luke emphasizes Jesus’ trust and reliance on God in prayer (5:16; 6:12; 9:18, 28; 11:1; 22:32, 41, 44; 23:34, 46). • the heavens opened: This image was a sign of God’s presence (Isa 64:1), divine revelation (Ezek 1:1; John 1:51), and the end of an age (Rev 4:1; 15:5; 19:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 3:21. Προσευχομένου, whilst praying) after His baptism. Luke often mentions the prayers of Jesus, as among the most important events: ch. Luk 6:12, Luk 9:18; Luk 9:29, Luk 22:32; Luk 22:41, Luk 23:46.—ἀνεῳχθῆναι) In bringing it from ἠνεῴχθην, the indicative, as compared with the infinitive, has an augment: the infinitive has, not so much an augment, as an ἔκτασις [an intensification of the meaning].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_3:21-22. See on Mat_3:13-17; Mar_1:9-11.

ἐγένετο δὲ κ.τ.λ.] resumes the thread dropped at Luk_3:18 in order to add another epitomized narrative, namely, that of the baptism of Jesus.

ἐν τῷ βαπτισθῆναι κ.τ.λ.] Whilst[73] the assembled people (an hyperbolical expression) were being baptized, it came to pass when Jesus also (καί) was baptized and was praying, the heaven was opened, etc. The entire people was therefore present (in opposition to Kuinoel, Krabbe, and others). The characteristic detail, ΚΑῚ ΠΡΟΣΕΥΧ., is peculiar to Luke.

ΣΩΜΑΤΙΚῷ ΕἼΔΕΙ ὩΣΕῚ ΠΕΡΙΣΤ.] so that He appeared as a bodily dove. See, moreover, on Matthew.

[73] Bleek is in error (following de Wette) when he translates: when … He was baptized. See Luk_2:27, Luk_8:40, Luk_9:36, Luk_11:37, Luk_14:1, Luk_19:15, Luk_24:30; in general, Buttmann, Neut. Gr. p. 226 f. [E. T. 264].

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 3:21-22 . The baptism of Jesus (Mat 3:13-17 , Mar 1:9-11 ). ἐν τῷ βαπτισθῆναι : the aorist ought to imply that the bulk of the people had already been baptised before Jesus appeared on the scene, i.e. , that John’s ministry was drawing to its close (so De Wette; but vide Burton, M. and T. , p. 51, § 109, on the effect ἐν ). καὶ Ἰ . βαπτισθέντος : so Lk. refers to the baptism of Jesus, in a participial clause, his aim not to report the fact, but what happened after it. On the different ways in which the synoptists deal with this incident, vide on Mt. προσευχομένου : peculiar to Lk., who makes Jesus pray at all crises of His career; here specially noteworthy in connection with the theophany following: Jesus in a state of mind answering to the preternatural phenomena; subjective and objective corresponding. σωματικῷ εἴδει , in bodily form, peculiar to Lk., and transforming a vision into an external event. Σὺ εἶ : the voice, as in Mk., addressed to Jesus, and in the same terms.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Second Narrative: The Baptism of Jesus, Luk 3:21-22.

The relation between John and Jesus, as described by St. Luke, resembles that of two stars following each other at a short distance, and both passing through a series of similar circumstances. The announcement of the appearing of the one follows close upon that of the appearing of the other. It is the same with their two births. This relation repeats itself in the commencement of their respective ministries; and lastly, in the catastrophes which terminate their lives. And yet, in the whole course of the career of these two men, there was but one personal meeting—at the baptism of Jesus. After this moment, when one of these stars rapidly crossed the orbit of the other, they separated, each to follow the path that was marked out for him. It is this moment of their actual contact that the evangelist is about to describe.

Luk 3:21-22.

This narrative of the baptism is the sequel, not to Luk 3:18-19 (the imprisonment of John), which are an anticipation, but to the passage Luk 3:15-17, which describes the expectation of the people, and relates the Messianic prophecy of John. The expression ἅπαντα τὸν λαόν, all the people, Luk 3:21, recalls the crowds and popular feeling described in Luk 3:15. But Meyer is evidently wrong in seeing in these words, “When all the people were baptized,” a proof that all this crowd was present at the baptism of Jesus. The term all the people, in such a connection, would be a strange exaggeration. Luke merely means to indicate the general agreement in time between this movement and the baptism of Jesus; and the expression he uses need not in any way prevent our thinking that Jesus was alone, or almost alone, with the forerunner, when the latter baptized Him. Further, it is highly probable that He would choose a time when the transaction might take place in this manner. But the turn of expression, ἐν τῷ βαπτισθῆναι, expresses more than the simultaneousness of the two facts; it places them in moral connection with each other. In being baptized, Jesus surrenders Himself to the movement which at this time was drawing all the people towards God. Had He acted otherwise, would He not have broken the bond of solidarity which He had contracted, by circumcision, with Israel, and by the incarnation, with all mankind? So far from being relaxed, this bond is to be drawn closer, until at last it involve Him who has entered into it in the full participation of our condemnation and death. This relation of the baptism of the nation to that of Jesus explains also the singular turn of expression which Luke makes use of in mentioning the fact of the baptism. This act, which one would have thought would have been the very pith of the narrative, is indicated by means of a simple participle, and in quite an incidental way: “When all the people were baptized, Jesus also being baptized, and praying...” Luke appears to mean that, granted the national baptism, that of Jesus follows as a matter of course. It is the moral consequence of the former. This turn of thought is not without its importance in explaining the fact which we are now considering.

Luke adds here a detail which is peculiar to him, and which serves to place the miraculous phenomena which follow in their true light. At the time when Jesus, having been baptized, went up out of the water, He was in prayer. The extraordinary manifestations about to be related thus become God’s answer to the prayer of Jesus, in which the sighs of His people and of mankind found utterance. The earth is thirsty for the rain of heaven. The Spirit will descend on Him who knows how to ask it effectually; and it will be His office to impart it to all the rest. If, afterwards, we hear Him saying (Luk 11:9), “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened to you,” we know from what personal experience He derived this precept: at the Jordan He Himself first asked and received, sought and found, knocked and it was opened to Him.

The heavenly manifestation.

Luke assigns these miraculous facts to the domain of objective reality: the heavens opened, the Spirit descended. Mark makes them a personal intuition of Jesus: And coming up out of the water, He saw the heavens opened, and the Spirit descending (Luk 1:10). Matthew corresponds with Mark; for Bleek is altogether wrong in maintaining that this evangelist makes the whole scene a vision of John the Baptist. The text does not allow of the two verbs, He went up and He saw, which follow each other so closely (Mat 3:16), having two different subjects. Bleek alleges the narrative of the fourth Gospel, where also the forerunner speaks merely of what he saw himself. But that is natural; for in that passage his object was, not to relate the fact, but simply to justify the testimony which he had just borne. For this purpose he could only mention what he had seen himself. No inference can be drawn from this as to the fact itself, and its relation to Jesus, the other witness. Speaking generally, the scene of the baptism does not fall within the horizon of the fourth Gospel, which starts from a point of time six weeks after this event took place. Keim has no better ground than this for asserting that the accounts of the Syn. on this subject are contradictory to that of John, because the former attribute an external reality to these miraculous phenomena, while the latter treats them as a simple vision of the forerunner, and even, according to him, excludes the reality of the baptism. The true relation of these accounts to each other is this: According to the fourth Gospel, John saw; according to the first and second, Jesus saw. Now, as two persons can hardly be under an hallucination at the same time and in the same manner, this double perception supposes a reality, and this reality is affirmed by Luke: And it came to pass, that...

The divine manifestation comprises three internal facts, and three corresponding sensible phenomena. The three former are the divine communication itself; the three latter are the manifestation of this communication to the consciousness of Jesus and of John. Jesus was a true man, consisting, that is, at once of body and soul. In order, therefore, to take complete possession of Him, God had to speak at once to His outward and inward sense. As to John, he shared, as an official witness of the spiritual fact, the sensible impression which accompanied this communication from on high to the mind of Jesus. The first phenomenon is the opening of the heavens. While Jesus is praying, with His eyes fixed on high, the vault of heaven is rent before His gaze, and His glance penetrates the abode of eternal light. The spiritual fact contained under this sensible phenomenon is the perfect understanding accorded to Jesus of God’s plan in the work of salvation. The treasures of divine wisdom are opened to Him, and He may thenceforth obtain at any hour the particular enlightenment He may need. The meaning of this first phenomenon is therefore perfect revelation.

From the measureless heights of heaven above, thus laid open to His gaze, Jesus sees descend a luminous appearance, having the form of a dove. This emblem is taken from a natural symbolism. The fertilizing and persevering incubation of the dove is an admirable type of the life-giving energy whereby the Holy Spirit developes in the human soul the germs of a new life. It is in this way that the new creation, deposited with all its powers in the soul of Jesus, is to extend itself around Him, under the influence of this creative principle (Gen 1:2). By the organic form which invests the luminous ray, the Holy Spirit is here presented in its absolute totality. At Pentecost the Holy Spirit appears under the form of divided (διαμεριζόμεναι) tongues of fire, emblems of special gifts, of particular χαρίσματα, shared among the disciples. But in the baptism of Jesus it is not a portion only, it is the fulness of the Spirit which is given. This idea could only be expressed by a symbol taken from organic life. John the Baptist understood this emblem: “For God giveth not,” he says (Joh 3:34), “the Spirit by measure unto Him.” The vibration of the luminous ray on the head of Jesus, like the fluttering of the wings of a dove, denotes the permanence of the gift. “I saw,” says John the Baptist (Joh 1:32), “the Spirit descending from heaven like a dove, and it abode upon Him.” This luminous appearance, then, represents an inspiration which is neither partial as that of the faithful, nor intermittent as that of the prophets—perfect inspiration.

The third phenomenon, that of the divine voice, represents a still more intimate and personal communication. Nothing is a more direct emanation from the personal life than speech, the voice. The voice of God resounds in the ear and heart of Jesus, and reveals to Him all that He is to God—the Being most tenderly beloved, beloved as a father’s only son; and consequently all that He is called to be to the world—the organ of divine love to men, He whose mission it is to raise His brethren to the dignity of sons.

According to Luke, and probably Mark also (in conformity with the reading admitted by Tischendorf), the divine declaration is addressed to Jesus: “Thou art my Son...; in Thee I am...” In Matthew it has the form of a testimony addressed to a third party touching Jesus: “This is my Son...in whom...” The first form is that in which God spoke to Jesus; the second, that in which John became conscious of the divine manifestation. This difference attests that the two accounts are derived from different sources, and that the writings in which they are preserved are independent of each other. What writer would have deliberately changed the form of a saying which he attributed to God Himself?

The pronoun σύ, Thou, as well as the predicate ἀγαπητος, with the article, the well-beloved, invest this filial relation with a character that is altogether unique; comp. Luk 10:22. From this moment Jesus must have felt Himself the supreme object of the love of the infinite God. The unspeakable blessedness with which such an assurance could not fail to fill Him was the source of the witness He bore concerning Himself,—a witness borne not for His own glory, but with a view to reveal to the world the love wherewith God loves those to whom He imparts such a gift. From this moment dates the birth of that unique consciousness Jesus had of God as His own Father,—the rising of that radiant sun which henceforth illuminates His life, and which since Pentecost has risen upon mankind. Just as, by the instrumentality of His Word and Spirit, God communicates to believers, when the hour has come, the certainty of their adoption, so answering both inwardly and outwardly the prayer of Jesus, He raises Him in His human consciousness to a sense of His dignity as the only-begotten Son. It is on the strength of this revelation that John, who shared it, says afterwards, “The Father loveth the Son, and hath given all things into His hands” (Joh 3:35). The absence of the title Christ in the divine salutation is remarkable. We see that the principal fact in the development of the consciousness of Jesus was not the feeling of His Messianic dignity, but of His close and personal relation with God (comp. already Luk 2:49), and of His divine origin. On that alone was based His conviction of His Messianic mission. The religious fact was first; the official part was only its corollary. M. Renan has reversed this relation, and it is the capital defect of his work.

The quotation of the words of Psalms 2, “To-day have I begotten Thee,” which Justin introduces into the divine salutation, is only supported by D. and some Mss. of the Italic. It contrasts with the simplicity of the narrative. God does not quote Himself textually in this way! The Cantabrigiensis swarms with similar interpolations which have not the slightest critical value. It is easy to understand how this quotation, affixed at an early period as a marginal gloss, should have found its way into the text of some documents; but it would be difficult to account for its suppression in such a large number of others, had it originally formed part of the text. Justin furnishes, besides, in this very narrative of the baptism, several apocryphal additions.

By means of a perfect revelation, Jesus contemplates the plan of God. Perfect inspiration gives Him strength to realize it. From the consciousness of His dignity as Son He derives the assurance of His being the supreme ambassador of God, called to accomplish this task. These were the positive conditions of His ministry.

The Baptism of Jesus.

We shall examine—1 st. The baptism itself; 2 d. The marvellous circumstances which accompanied it; 3 d. The different accounts of this fact.

1 st. The Meaning of the Baptism.

Here two closely connected questions present themselves: What was the object of Jesus in seeking baptism? What took place within Him when the rite was performed?

To the former question Strauss boldly replies: The baptism of Jesus was an avowal on His part of defilement, and a means of obtaining divine pardon. This explanation contradicts all the declarations of Jesus respecting Himself. If there is any one feature that marks His life, and completely separates it from all others, it is the entire absence of remorse and of the need of personal forgiveness.

According to Schleiermacher, Jesus desired to endorse the preaching of John, and obtain from him consecration to His Messianic ministry. But there had been no relation indicated beforehand between the baptism of water and the mission of the Messiah, nor was any such known to the people; and since baptism was generally understood as a confession of defilement, it would rather appear incompatible with this supreme theocratic dignity.

Weizsäcker, Keim, and others see in it a personal engagement on the part of Jesus to consecrate Himself to the service of holiness. This is just the previous opinion shorn of the Messianic notion, since these writers shrink from attributing to Jesus, thus early, a fixed idea of His Messianic dignity. It is certain that baptism was a vow of moral purity on the part of him who submitted to it. But the form of the rite implies not only the notion of progress in holiness, but also that of the removal of actual defilement; which is incompatible with the idea which these authors have themselves formed of the person of Jesus.

Lange sees in this act the indication of Jesus’ guiltless participation in the collective defilement of mankind, by virtue of the solidarity of the race, and a voluntary engagement to deliver Himself up to death for the salvation of the world. This idea contains substantially the truth. We would express it thus: In presenting Himself for baptism, Jesus had to make, as others did, His ἐξομολόγησις, His confession of sins. Of what sins, if not of those of His people and of the world in general? He placed before John a striking picture of them, not with that pride and scorn with which the Jews spoke of the sins of the heathen, and the Pharisees of the sins of the publicans, but with the humble and compassionate tones of an Isaiah (Isaiah 63), a Daniel (Daniel 9), or a Nehemiah (Nehemiah 9), when they confessed the miseries of their people, as if the burden were their own. He could not have gone down into the water after such an act of communion with our misery, unless resolved to give Himself up entirely to the work of putting an end to the reign of sin. But He did not content Himself with making a vow. He prayed, the text tells us; He besought God for all that He needed for the accomplishment of this great task, to take away the sin of the world. He asked for wisdom, for spiritual strength, and particularly for the solution of the mystery which family records, the Scriptures, and His own holiness had created about His person. We can under stand how John, after hearing Him confess and pray thus, should say, “Behold the Lamb of God, which taketh away the sin of the world!” This is what Jesus did by presenting Himself for baptism.

What took place within Him during the performance of the rite? According to Schleiermacher, nothing at all. He knew that He was the Messiah, and, by virtue of His previous development, He already possessed every qualification for His work. John, His forerunner, was merely apprised of his vocation, and rendered capable of proclaiming it. Weizsäcker, Keim, and others admit something more. Jesus became at this time conscious of His redemptive mission. It was on the banks of the Jordan that the grand resolve was formed; there Jesus felt Himself at once the man of God and the man of His age; there John silently shared in His solemn vow; and there the “God wills it” sounded through these two elect souls. Lastly, Gess and several others think they must admit, besides a communication of strength from above, the gift of the Holy Spirit, but solely as a spirit of ministry, in view of the charge He was about to fulfil. These ideas, although just, are insufficient. The texts are clear. If Jesus was revealed to John, it was because He was revealed to Himself; and this revelation could not have taken place without being accompanied by a new gift. This gift could not refer to His work simply; for in an existence such as His, in which all was spirit and life, it was impossible to make a mechanical separation between work and life. The exercise of the functions of His office was an emanation from His life, and in some respects the atmosphere of His very personality. His entrance upon the duties of His office must therefore have coincided with an advance in the development of His personal life. Does not the power of giving imply possession in a different sense from that which holds when this power is as yet unexercised? Further, our documents, accepting the humanity of Jesus more thoroughly than our boldest theologians, overstep the bounds at which they stop. According to them, Jesus really received, not certainly as Certinthus, going beyond the limits of truth, taught, a heavenly Christ who came and united Himself to him for a time, but the Holy Spirit, in the full meaning of the term, by which Jesus became the Lord’s anointed, the Christ, the perfect man, the second Adam, capable of begetting a new spiritual humanity. This Spirit no longer acted on Him simply, on His will, as it had done from the beginning; it became His proper nature, His personal life. No mention is ever made of the action of the Holy Spirit on Jesus during the course of His ministry. Jesus was more and better than inspired. Through the Spirit, whose life became His life, God was in Him, and He in God. In order to His being completely glorified as man, there remained but one thing more, that His earthly existence be transformed into the divine state. His transfiguration was the prelude to this transformation. In the development of Jesus, the baptism is therefore the intermediate point between the miraculous birth and the ascension.

But objections are raised against this biblical notion of the baptism of Jesus. Keim maintains that, since Jesus already possessed the Spirit through the divine influence which sanctified His birth, He could not receive it in His baptism. But would he deny that, if there is one act in human life which is free, it is the acquisition of the Spirit? The Spirit’s influence is too much of the nature of fellowship to force itself on any one. It must be desired and sought in order to be received; and for it to be desired and sought, it must be in some measure known. Jesus declares (Joh 14:17), “that the world cannot receive the Holy Spirit, because it seeth Him not, neither knoweth Him.” The possession of the Spirit cannot therefore be the starting-point of moral life; it can only be the term of a more or less lengthened development of the soul’s life. The human soul was created as the betrothed of the Spirit; and for the marriage to be consummated, the soul must have beheld her heavenly spouse, and learnt to love Him and accept Him freely. This state of energetic and active receptivity, the condition of every Pentecost, was that of Jesus at His baptism. It was the fruit of His previous pure development, which had simply been rendered possible by the interposition of the Holy Spirit in His birth (p. 94).

Again, it is said that it lessens the moral greatness of Jesus to substitute a sudden and magical illumination, like that of the baptism, for that free acquisition of the Spirit,—that spontaneous discovery and conquest of self which are due solely to personal endeavour.

But when God gives a soul the inward assurance of adoption, and reveals to it, as to Jesus at His baptism, the love He has for it, does this gift exclude previous endeavour, moral struggles, even anguish often bordering on despair? No; so far from grace excluding human preparatory labour, it would remain barren without it, just as the human labour would issue in nothing apart from the divine gift. Every schoolmaster has observed marked stages in the development of children,—crises in which past growth has found an end, and from which an entirely new era has taken its date. There is nothing, therefore, out of harmony with the laws of psychology in this apparently abrupt leap which the baptism makes in the life of Jesus.

2 d. The Miraculous Circumstances.

Keim denies them altogether. Everything in the baptism, according to him, resolves itself into a heroic decision on the part of Jesus to undertake the salvation of the world. He alleges—1. The numerous differences between the narratives, particularly between that of John and those of the Syn. This objection rests on misapprehensions (see above).—2. The legendary character of the prodigies related. But here one of two things must be true. Either our narratives of the baptism are the reproduction of the original evangelical tradition circulated by the apostles (Luk 1:2), and repeated during many years under their eyes; and in this case, how could they contain statements positively false? Or these accounts are legends of later invention; but if so, how is their all but literal agreement to be accounted for, and the well-defined and fixed type which they exhibit?—3. The internal struggles of Jesus and the doubts of John the Baptist, mentioned in the subsequent history, are not reconcilable with this supernatural revelation, which, according to these accounts, both must have received at the time of the baptism. But it is impossible to instance a single struggle in the ministry of Jesus respecting the reality of His mission; it is to pervert the meaning of the conversation at Caesarea Philippi (see Luk 9:18 et seq.), and of the prayer in Gethsemane, to find such a meaning in them. And as to the doubts of John the Baptist, they certainly did not respect the origin of the mission of Jesus, since it is to none other than Jesus Himself that John applies for their solution, but solely to the nature of this mission. The unostentatious and peaceful pro gress of the work of Jesus, His miracles purely of mercy (“having heard of the works of Christ,” Mat 11:2), contrasted so forcibly with the terrible Messianic judgment which he had announced as imminent (Luk 3:9; Luk 3:17), that he was led to ask himself whether, in accordance with a prevalent opinion of Jewish theology, Jesus was not the messenger of grace, the instrument of salvation; whilst another, a second (ἕτερος, Mat 11:3), to come after Him, would be the agent of divine judgment, and the temporal restorer of the people purified from every corruption. John’s doubt therefore respects, not the divinity of Jesus’ mission, but the exclusive character of His Messianic dignity.—4. It is asked why John, if he believed in Jesus, did not from the hour of the baptism immediately take his place among His adherents? But had he not a permanent duty to fulfil in regard to Israel? Was he not to continue to act as a mediating agent between this people and Jesus? To abandon his special position, distinct as it was from that of Jesus, in order to rank himself amongst His disciples, would have been to desert his official post, and to cease to be a mediator for Israel between them and their King.

We cannot imagine for a moment, especially looking at the matter from a Jewish point of view, according to which every holy mission proceeds from above, that Jesus would determine to undertake the unheard-of task of the salvation of the world and of the destruction of sin and death, and that John could share this determination, and proclaim it in God’s name a heavenly mission, without some positive sign, some sensible manifestation of the divine will. Jesus, says Keim, is not a man of visions; He needs no such signs; there is no need of a dove between God and Him. Has Keim, then, forgotten the real humanity of Jesus? That there were no visions during the course of His ministry, we concede; there was no room for ecstasy in a man whose inward life was henceforth that of the Spirit Himself. But that there had been none in His preceding life up to the very threshold of this new state, is more than any one can assert. Jesus lived over again, if we may venture to say so, the whole life of humanity and the whole life of Israel, so far as these two lives were of a normal character; and this was how it was that He so well understood them. Why should not the preparatory educational method of which God made such frequent use under the old covenant,—the vision,—have had its place in His inward development, before He reached, physically and spiritually, the stature of complete manhood?

3 d. The Narratives of the Baptism.

Before we pronounce an opinion on the origin of our synoptical narratives, it is important to compare the apocryphal narrations. In the Gospel of the Nazarenes, which Jerome had translated, the mother and brethren of Jesus invite Him to go and be baptized by John. He answers: “Wherein have I sinned, and why should I go to be baptized by him,—unless, perhaps, this speech which I have just uttered be [a sin of] ignorance?” Afterwards, a heavenly voice addresses these words to Him: “My Son, in all the prophets I have waited for Thy coming, in order to take my rest in Thee: for it is Thou who art my rest; Thou art my first-born Son, and Thou shalt reign eternally.”

In the Preaching of Paul, Jesus actually confesses His sins to John the Baptist, just as all the others.

In the Ebionitish recension of the Gospel of the Hebrews, cited by Epiphanius, a great light surrounds the place where Jesus has just been baptized: then the plenitude of the Holy Spirit enters into Jesus under the form of a dove, and a divine voice says to Him: “Thou art my well-beloved Son; on Thee I have bestowed my good pleasure.” It resumes: “To-day have I begotten Thee.” In this Gospel also, the dialogue between Jesus and John, which Matthew relates before the baptism, is placed after it. John, after having seen the miraculous signs, says to Jesus, “Who then art Thou?” The divine voice replies, “This is my beloved Son, on whom I have bestowed my good pleasure.” John falls at His feet, and says to Him, “Baptize me!” and Jesus answers him, “Cease from that.”

Justin Martyr relates, that when Jesus had gone down into the water, a fire blazed up in the Jordan; next, that when He came out of the water, the Holy Spirit, like a dove, descended upon Him; lastly, that when He had ascended from the river, the voice said to Him, “Thou art my Son; to-day have I begotten Thee.”

Who cannot feel the difference between prodigies of this kind—between these theological and amplified discourses attributed to God—and the holy sobriety of our biblical narratives? The latter are the text; the apocryphal writings give the human paraphrase.

The comparison of these two kinds of narrative proves that the type of the apostolic tradition has been preserved pure, as the impress of a medal, in the common tenor of our synoptical narratives.

As to the difference between these narratives, they are not without importance. The principal differences are these: Matthew has, over and above the two others, the dialogue between Jesus and John which preceded the baptism, and which was only a continuation of the act of confession which Jesus had just made. The Ebionite Gospel places it after, because it did not understand this connection. The prayer of Jesus is peculiar to Luke, and he differs from the other two in the remarkable turn of the participle applied to the fact of the baptism of Jesus, and in the more objective form in which the miraculous facts are mentioned. Mark differs from the others only in the form of certain phrases, and in the expression, “He saw the heavens open.” Holtzmann derives the accounts of Matthew and Luke from that of the alleged original Mark, which was very nearly an exact fac-simile of our canonical Mark. But whence did the other two derive what is peculiar to them? Not from their imagination, for an earnest writer does not treat a subject which he regards as sacred in this way. Either, then, from a document or from tradition? But this document or tradition could not contain merely the detail peculiar to each evangelist; the detail implies the complete narrative. If the evangelist drew the detail from it, he most probably took from it the narrative also. Whence it seems to us to follow, that at the basis of our Syn. we must place certain documents or oral narrations, emanating from the primitive tradition (in this way their common general tenor is explained), but differing in some details, either because in the oral tradition the secondary features of the narrative naturally underwent some modification, or because the private documents underwent some alterations, owing to additional oral information, or to writings which might be accessible.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Our baptism is sanctified in the head of the Church, and Christ also is pronounced, by the voice of the Father, to be our everlasting King, Priest, and Prophet.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. Jesus - being baptized] See on Luke 3:16; Luke 3:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21-22) Now when all the people were baptized.—See Notes on Mat_3:13-17. St. Luke’s account is the shortest of the three first Gospels, but it adds here, as afterwards in his report of the Transfiguration, the fact that our Lord was “praying” at the time of the divine attestation to His Sonship. (See Introduction.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–38. The Baptism of Jesus. The Genealogy

21. Now when all the people were baptized] The expression (which is peculiar to St Luke) seems to imply that on this day Jesus was baptized last; and from the absence of any allusion to the multitude in this and the other narratives we are almost forced to conjecture that His baptism was in a measure private. St Luke’s narrative must be supplemented by particulars derived from St Matthew (Mat_3:13-17), who alone narrates the unwillingness of the Baptist, and the memorable conversation between him and Jesus; and St Mark (Mar_1:9-11) mentions that Jesus went into the river, and that it was He who first saw the cleaving heavens, and the Spirit descending.

Jesus also being baptized] Our Lord Himself, in reply to the objection of the Baptist, stated it as a reason for His Baptism that “thus it becometh us to fulfil all righteousness;” i. e. that it was His will to observe all the requirements of the Mosaic law, which He came “not to destroy but to fulfil.” Other reasons have also been suggested, as (i) that He baptized (as it were) the water—“to sanctify water to the mystical washing away of sin” (Ignat. ad Eph. 18; Maxim. Serm. 7, de Epiphan.; Ps.-Aug. Serm. 135. 4); or (ii) that He was baptized as it were vicariously, as Head of His body, the Church (Just. Mart. c. Tryph. 88); or (iii) as a consecration of Himself to His work, followed by the special consecration from the Father; or (iv) as a great act of humility (St Bernard, Serm. 47, in Cant.). See my Life of Christ, i. 117 n.

and praying] This deeply interesting touch is peculiar to St Luke, who similarly on eight other occasions calls attention to the Prayers of Jesus—after severe labours (Luk_5:16); before the choosing of the Apostles (Luk_6:12); before Peter’s great Confession (Luk_9:18); at His transfiguration (Luk_9:28-29); for Peter (Luk_22:32); in Gethsemane (Luk_22:41); for His murderers (Luk_23:34); and at the moment of death (Luk_23:46). He also represents the duty and blessing of urgent prayer in two peculiar parables—the Importunate Friend (Luk_11:5-13) and the Unjust Judge (Luk_18:2). See Introd. p. 24.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Holy Ghost descended in a bodily shape,.... In a corporeal form, in a visible manner, and was seen with bodily eyes, at least by John the administrator; to whom this was a signal of his being the Messiah, and a fresh confirmation of it:

like a dove upon him; either in the form of a dove, or this corporeal form, whatever it was, descended and hovered on him as a dove does:

and a voice came from heaven; at the same time the Holy Ghost came down upon him; which said,

thou art my beloved Son, in thee I am well pleased: and was the voice of the Father; and the whole of this was an answer of Christ's prayer; See Gill on Mat 3:16, Mat 3:17, Mar 1:11.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

Ver. 21. And praying, the heaven was opened] Prayer is the key of God’s kingdom, and must be used, as at other times, so especially when we or ours receive the sacraments; though the most, if urged hereto, must say, if they say truly, as 1Sa 17:39, I cannot go with these accoutrements, for I am not accustomed to them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 3:13-17. “Jesus being baptized;” or, Jesus “having been” baptized. This took place after the baptism, and not “during” its administration, Mat 3:16.

Praying - This circumstance is omitted by the other evangelists; and it shows,

That Jesus was in the habit of prayer. That it is proper to offer up special prayer at the administration of the ordinances of religion. That it is possible to pray in the midst of a great multitude, yet in secret. The prayer consisted, doubtless, in lifting up the heart silently to God. So “we” may do it anywhere - about our daily toil - in the midst of multitudes, and thus may pray “always.”

Luk 3:22

In a bodily shape - This was a real visible appearance, and was doubtless seen by the people. The dove is an emblem of purity and harmlessness, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed would be one of purity and innocence. The “Holy Spirit,” when he assumes a visible form, assumes that which will be emblematic of the thing to be represented. Thus he assumed the form of “tongues,” to signify the miraculous powers of language with which the apostles would be endowed; the appearance of fire, to denote their power, etc., Act 2:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The motive of his baptism, as he himself informs us, was, that he himself might fulfil all justice. What is here meant by justice, but that obligation of doing first ourselves what we wish others to do? --- Let not one then refuse the laver of grace, since Christ did not refuse the laver of penance. (St. Ambrose) --- Although all our sins are forgiven in baptism, still the frailty of the flesh is not yet perfectly strengthened. For, after passing the red sea, we rejoice at the destruction of the Egyptians, but still we must fight with assurance of the grace of Christ, against the enemies we shall undoubtedly meet with in the desert of this world, till at length we arrive at our true country. (Ven. Bede) --- It is said the heavens were opened, because they had been hitherto shut. The sheepfolds of heaven and earth are now untied under the one Shepherd of the sheep: heaven is opened, and man, though formed of the earth, is admitted to the company of angels. (St. John Chrysostom)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This history of our Saviour’s baptism is reported both by Matthew and Mark, much most largely by Matthew; See Poole on "Mat 3:13"., &c. Luke only addeth those words,

and praying, which teacheth us that prayers ought to be joined with baptism. What was the matter of his prayer we are not told, though the following words incline some not improbably to judge that he prayed for some testimony from heaven concerning him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Jesus also being baptized—But how, it is asked, could the sinless Jesus confess any sins as by John required? But where, we ask in reply, is it said that such a confession was required of Jesus? The people, the multitude, were indeed so required, for they were sinners. But John, instead of requiring confession of Jesus, really confessed to Jesus, acknowledging his need of baptism by him. On the relation of Christ’s baptism to sin, see note on Mat_3:15.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 21, 22. The baptism of Jesus.

Vers. 21, 22. Now when all the people were baptized. This is the shortest account of the first three Gospels of this event. Two circumstances related are, however, peculiar to St. Luke the fact that he ascended "praying" from the water, and the opening words of this verse, which probably signify that on this day Jesus waited till the crowds who were in the habit of coming to John had been baptized. Jesus also being baptized. There is a curious addition to the Gospel narratives of the baptism of the Lord preserved by Jerome. He tells us he extracted it from the Hebrew Gospel used by the Nazarenes, a copy of which in his day was preserved at Caesarea. "Lo, the mother of the Lord and his brethren said to him, John the Baptist is baptizing for the remission of sins; let us go and be baptized by him. But he answered and said unto them, In what have I sinned, that I should go and be baptized by him? unless, indeed, it be in ignorance that I have said what I have just said. It is, no doubt, a very ancient traditional saying, and is perhaps founded on stone well-authenticated oral tradition. If St. Luke knew of it, he did not consider it of sufficient importance to incorporate it in his narrative. In St. Matthew"s account of the "baptism," John at first resists when asked to perform the rite on his kinsman Jesus. His knowledge of Jesus at this time was evidently considerable. He was acquainted, of course, with all that had already happened in his "cousin"s" life, and probably it had been revealed to him, or told him by his mother, (Luk_1:43) that in the Nazareth Carpenter, the Son of Mary, he was to look for the promised Messiah, with whose life-story his was so closely bound up. The answers to the question, What was the reason of Jesus" baptism? have been many. In this, as in many things connected with the earthly life of our Lord, there is much that is mysterious, and we can never hope here to solve these difficulties with any completeness. The mystic comments of the Fathers, though not perfectly satisfactory, are, however, after all the best of the many notes that have been made on this difficult question. Bishop Wordsworth sums them up well in his words: "He came to baptize water, by being baptized in it." Ignatius ("Ad. Eph.," 18, beginning of the second century) writes, "He was baptized that, by his submission to the rite, he might purify the water." Jerome, in the same strain, says, "He did not so much get cleansing from baptism, as impart cleansing to it." It would seem that Jesus, in submitting to the rite himself, did it with the intention of sanctifying the blessed sacrament in the future. And praying. Peculiar to St. Luke. This evangelist on eight other occasions mentions the praying of Jesus. The heaven was opened, and the Holy Ghost descended... upon him. While he was praying and gazing up into heaven, the deep blue vault was rent asunder, and the Sinless One gazed far into the realms of eternal light; and as he gazed he saw descend a ray of glory, which, dove-like, brooded above his head, and then lighted upon him. This strange bright vision was seen, not only by him, but by the Baptist. (Joh_1:32, Joh_1:33) That the form of a dove absolutely descended and lighted upon Jesus seems unlikely; a radiant glorious Something both Jesus and the Baptist saw descending. John compares it to a dove this cloud of glory sailing through the clear heaven, then, bird-like, sinking, hovering, or brooding, over the head of the Sinless One, then lighting, as it were, upon him. In likening the radiant vision to a dove, probably John had heard of the rabbinical comment (it is in the Talmud) on Gen_1:2, that the Spirit of God moved on the face of the waters like a dove. Milton has reproduced the thought"And with mighty wings outspread Dove-like sat"st brooding on the vast abyss. ("Paradise Lost," 1:20.)

John, for want of a better simile, reproduced the image which he had doubtless heard from his teacher in the Law, when he desired to represent in earthly language the Divine Thing which in some bodily form he had seen. In the early Church there was a legend very commonly current we find it in Justin Martyr ("Dialogue with Trypho," 88), and also in the Apocryphal Gospels that at the baptism of Jesus a fire was kindled in Jordan. This was doubtless another, though a more confused memory of the glory-appearance which John saw falling on the Messiah. And a voice came from heaven; better rendered, out of heaven. We read in the Talmud that "on the death of the last prophets Haggai, Zechariah, and Malachi the Holy Spirit departed from Israel; but they (i.e. Israeli were availing themselves of the daughter (echo) of a voice, Bath-Kol, for the reception of Divine communications" ("Treatise Yoma," fol. 9, Col 2). In the Gospels there is a mention of the heavenly voice being again heard at the Transfiguration, (Mat_17:5) and during the last week of the earthly ministry. (Joh_12:28-30) In the story of Israel the Persons of the ever-blessed Trinity were pleased to manifest themselves on various occasions to mortal eye and mortal ear. Very frequently to the eye, in the visible glory of the pillar of cloud and fire in the desert journeys; in the glorious light which shone in the holy of holies, first in the tabernacle of the wanderings, then in the temple; in the flame as in the burning bush, and in the visions of Isaiah and Ezekiel; in appearances as in the meeting with Abraham and with Joshua. To the ear the word of the Lord spoke, amongst others, to Abraham, Moses, Samuel, and the later prophets. So in this, the transition period of Messiah, the visible glory of God and the audible voice of God were again seen and heard by mortal man. Jerome calls attention here to the distinctness of each of the Persons of the blessed Trinity, as shown in this baptism of the Messiah. "The mystery of the Trinity is shown in the baptism of Christ The Lord is baptized, the Spirit descends in the likeness of a dove, the voice of the Father is heard bearing witness to his Son, and the dove settles on the head of Jesus, lest any one should imagine that the voice was for John and not for Christ." We may with all reverence conclude that, after the hearing of the voice from heaven, "the Messianic self- consciousness would undoubtedly expand with rapidity, both intensively and extensively, into complete maturity. That self-consciousness, it must be borne in mind, would necessarily, so far as this human side of his Being was concerned, be subject, in its development, to the condition of time". (Dr. Morrison, on Mat_3:17)

Vers. 21, 22. The baptism of Jesus, and the descent of the Holy Ghost.

The narrative of the meeting between Jesus and John is given at greater length, and with more completeness of detail, by St. Matthew. (see homiletics on Mat_3:13-17) But the account of St. Luke suggests some points of interest.

I THE IDENTIFICATION OF JESUS WITH THE PEOPLE. "When all the people were baptized, Jesus also having been baptized." In this, as in other things, "he is made like to his brethren." But, specially observe, he is still, and he is as yet only, "under the Law." His righteousness has been hitherto that indicated in the book of the Law. He has submitted to every requirement. He has completely done whatsoever was commanded. Sharing this position in common with all the people, he offered himself for the baptism unto repentance and the hope of the kingdom. This baptism was the fitting conclusion of a perfect legal righteousness. The man needs to be washed. The Law cannot make the conscience perfect. That which signified the inadequacy of the Law, Jesus of Nazareth must appropriate. A righteousness which is in and of the flesh cannot be the ground of acceptance with God. Jesus condemned sin in the flesh when, with the forerunner, he went down into the water of baptism.

II THE PRAYER WHICH SOLEMNIZED THE BAPTISM. St. Luke alone makes mention of this prayer. With all the people, Jesus was baptized; but who of the people were with him in this and praying"? To him there is no confession of personal transgression; he is yielding himself to his Father in perfectly loving resignation. The baptism was an act of communion. "I come to do thy will." "Here am I; send me." Not without purpose, surely, is notice taken of the prayer. Connect it with what follows in praying, the heavens were opened. Behold the law of spiritual blessing "Ask, and ye shall receive"! Behold that which makes all ordinances effectual, without which they are forms, not means of grace! Behold the evidence of the power of prayer! God is ready still to open his heaven to the obedient, desiring heart. "We enter heaven by prayer.

III THE DESCENT IN A BODILY SHAPE LIKE A DOVE. The evangelist inserts "the bodily form" to signify that it was not a mere imagination, but a real descent assuming this shape. What of the descent of the Holy Ghost? Observe it

(1) as between Christ himself and the opened heavens, and

(2) as a token of the grace and truth which have come by Christ.

1. What we have before us is not a coming of the Spirit for personal holiness, for in this sense the Holy Spirit had been with Christ during the preceding thirty years. It is the coming of the Holy Spirit into a new form of administration. The new thing is what St. John expresses. "The Spirit abode upon him." He dwelt henceforth in the Man Christ Jesus, not as a mere limitless abundance, but as an undivided abundance. All offices, gifts, graces, were realized in the Lord himself. He was Apostle, Prophet, Evangelist, Pastor, and Teacher; he was all in all. The fountain was sealed in his own Person; after the Ascension the seal was broken, and the power in the glorified humanity was divided. Some he gave as apostles, some as prophets, some as evangelists, some as pastors and teachers. But that which is signified by the investiture of Jesus coming out of Jordan is that in him, consecrated the Messiah, is the fullness of grace and blessing; that his exclusively is the baptism with the Holy Ghost. "The same is he that baptizeth with the Holy Ghost.

2. And see the token of this administration. "Like a dove recalling the mission of the dove which Noah put forth from the ark, and which returned to him with the olive leaf in its mouth. "Like a dove suggesting love tender and brooding, noiseless and winning, the Spirit descends. Is not this the characteristic token of the new covenant? (See Keble"s thirty-third hymn.) It is the dove-like Spirit that dwells in Jesus. There is a fire that goes before him. When he began the public ministry, he took a passage full of gracious words, yet one which concludes with the proclamation of a day of vengeance of our God. There are "woes" in Jesus" discourses very scathing and stern. There is "the wrath of the Lamb." But the characteristic action of Christ is that of the Dove. The Dove is visible even in his Divinity, even in the lambent tongues, the lightning flashes, the arrows of conviction. He is waiting to be gracious. O sinner, yield thyself to him. For thee are prepared dove-like blessings, influences "To nurse the soul to heavenly love, The struggling spark of good within Just smothered in the strife of sin To quicken to a timely glow, The pure flame spreading high and low.

Vers. 21, 22. God"s good pleasure in us.

There are some preliminary lessons we do well to learn before we approach the main one; e.g. :

1. That piety will sometimes prompt us to do that which we are under no constraint to do. Jesus was not under any obligation to be baptized with the baptism of repentance. Moreover, he could not be said to be enrolling himself as a disciple of John. But he felt that "it became him" to do what he did; (Mat_3:15) probably his abstention would have been far more likely to be misunderstood than his compliance: hence his action. If we are earnestly desirous of doing everything we can in the cause of truth and righteousness, we shall not stop at the line of positive commandment or of necessity; we shall consider what it becomes us to do and how we shall best serve the purposes of God"s love.

2. That God will not fail to manifest himself to us in the hour of need. Again and again he appeared in strengthening grace unto his Son; on this occasion, when "the heaven was opened," etc.; and when "his soul was troubled"; (Joh_10:28) and in the garden. (Luk_12:43) So did he appear to Paul in the time of his necessity. (Act_18:9 Act_23:11 2Ti_4:17) So will he appear in all-sustaining power unto us in the crises of our life.

3. That in proportion to our true devoutness of spirit may we look for the manifestations of God"s kindness. Jesus... praying, the heaven was opened." The main lesson is that those who are God"s true children may be assured of his good pleasure in them.

I GOD"S GOOD PLEASURE IS HIS SON JESUS CHRIST. "Thou art my beloved Son; in thee I am well pleased." The sentiment of Divine complacency and gladness in Jesus Christ probably had regard to:

1. Our Lord"s past earthly life, to the innocency of his childhood, to the integrity of all his life at home, to the preparation he had been making in solitary study and devotion for his life-work.

2. To his then spiritual condition, especially to his attitude toward his Divine Father, his submission to his holy will, his readiness to undertake whatever that holy will should appoint him, and, therefore:

3. To his sacred and sublime purpose, his intention to enter on that great work which should issue in the redemption of mankind. It must have been no slight access of holy strength to the Savior to be so strikingly assured of his Father"s love and good pleasure as he entered on that most arduous and lofty enterprise.

II GOD"S GOOD PLEASURE IN US. We cannot hope to have for ourselves the measure of Divine complacency which was possible in the Person of our Lord. Yet in our measure may we hope to have and to enjoy the good pleasure of our heavenly Father. For us there may be:

1. Full forgiveness of the faulty past. Grieved with all that is guilty, and resting on the abounding mercy of God in Jesus Christ, we are freely and frankly forgiven; so truly and thoroughly forgiven that our past transgressions and shortcomings are buried from the sight of the Supreme; they do not come between our souls and his favor; they are to him as if they were not; they do not make us less dear to his parental heart.

2. Positive Divine delight in our filial loyalty and love. As God, searching our hearts with pure and benign regard, sees in us a true filial spirit, a spirit of grateful love and of cheerful submission and of glad consecration to himself, he is glad in us with a Divine, parental joy.

3. Divine satisfaction with our purpose for the future our intention to dedicate our life to the service of God and to spend our powers in the service of our kind. C.

Vers. 21-38. The baptism and genealogy of Jesus.

From the general features of the remarkable ministry of the Baptist, summed up as it is for us in the preceding verses, we now pass to the most notable instance of baptism performed by him. This was the baptism of Jesus. We are expressly told that it was when the movement under John had become national, when all the people (apanta ton) had submitted to the rite, with, of course, the Pharisaic exceptions already noticed, (Luk_7:30) that Jesus appeared at the Jordan to claim the rite too. We learn also from Matthew that John at first objected, feeling an incongruity in the case. Had he been allowed, he would have changed places with Jesus, and been the baptized rather than the baptizer. But Jesus never descended to the administration of water-baptism; he always maintained his high prerogative as the Baptizer of men with the Holy Ghost and fire. Hence, while he insisted on receiving water-baptism, he left it to others to administer it. (cf. Joh_4:2) Let us, then, proceed to the following inquiries:

I WHAT WERE CHRIST"S REASONS FOR SUBMITTING TO THIS BAPTISM UNTO REPENTANCE? We must reject at once the insinuation of Strauss and others, that it implied some sense of sin. Jesus never was conscious of sin, as his whole life and his express testimony show. (cf. Joh_8:46; see also Ullman"s "Sinlessness of Jesus," passim) Why, then, should he come under even the suspicion through a baptism unto repentance? The national character of the movement will help to explain our Lord"s act. The multitudes who submitted to baptism did so in hope of a place in Messiah"s kingdom. But as a "kingdom of God" the impenitent and unpardoned could have no place in it. A way must be found for the pardon and purification and penitence of sinners. Christ"s identification of himself, therefore, in baptism with the expectant people was his surrender of himself so far as needful for the accomplishment of this great work. It was not only a response to the Father"s call to enter upon his peculiar Messianic work, as Weiss in his "Leben Jesu" has very properly suggested, but also a deliberate assumption of the responsibilities of sinners. Hence it has been supposed that, as the ordinary candidates for baptism confessed their personal sins, (Mat_3:6) so Jesus most probably confessed the sins of the nation and people who were looking hopefully for his advent. This dedication, moreover, implied self-sacrifice in due season. The Messiah hereby became voluntarily "the Lamb of God" to take away the sins of the world, and John seems to have realized this himself. (Joh_1:29) It was consequently the most sublime dedication which history records. It was not a mere entrance of the "valley of death," like a soldier in a battle-charge, with a few moments" agony and then all is over; but it was a dedication of himself, three years and more before he suffered, to a policy which could end only in his crucifixion.

II IN WHAT WAY DID THE FATHER RESPOND TO THIS SUBLIME DEDICATION OF THE SUN? We are told that Jesus was "praying" during the administration of the rite. As Arndt observes, "Instead of John urging Jesus to bring forth fruits meet for repentance, as he had done with others, it is here simply said by Luke, "And Jesus prayed." "He prayed with uplifted eye, and for those gifts and graces which his great work needed. His prayer was for his rights in the emergency of his sacrificial life. We seek grace from God as a matter of free favor, and for the Savior"s sake. He sought grace and gift as a matter of simple justice, seeing he was undertaking to perform the Father"s good pleasure in the salvation of sinners. And now we have to notice how the Father responded to his appeal.

1. The Father granted him the gift of the opened heaven. When it is said "the heaven was opened," we are not to understand by it merely that a rent took place among the clouds to allow the Divine Dove to come fluttering down, but rather that the right of Jesus to access to the heavenly light and secrets is recognized. As Godet puts it, it was the guarantee of a perfect revelation of the Father"s will in this great work of saving men. Any clouds which sin may have interposed between man and God were in Christ"s case cleared away; and, as a sinless Representative, he is enabled in unclouded light to realize his duty in the matter of man"s redemption. It was a splendid assurance that Jesus, at all events, would not want light in the midst of duty. And if we follow the Lord fully, we too shall have such opening of the heavens, and such revelation of duty, as will enable us to see the proper path, and to tread it for the benefit of mankind.

2. The Father granted him the Holy Spirit in the organic form of a descending dove. This symbol is only used in Gen_1:2, where the Spirit is represented as "brooding dove-like o"er the vast abyss," to use the Miltonic paraphrase; and here in connection with Christ"s baptism. The soul of Christ, upon which the Holy Spirit on this second occasion descended, was the scene of a mightier work than the chaotic abyss at first. The new creation is greater than the old; and the sinless material upon which the Divine Dove had to brood guaranteed a more magnificent result than the sensible world affords. The "super- natural evolution" hereby secured has been mightier and more magnificent than the evolution in nature. Now, regarding the significance of the symbol, we are taught that

(1) the Holy Spirit came down in his entirety upon Jesus. Other men receive the Spirit in measure, and hence as oil, as fire, as water, as wind, these minor symbols sufficing to represent our tiny inspirations; but Jesus receives the Spirit as a dove, an organic whole the Spirit without measure. (Joh_3:34) We are also taught

(2) that the dove-like graces were imparted in all fullness to Jesus. "As the dove is the symbol of innocence, of purity, of noble simplicity, of gentleness and meekness, of inoffensiveness and humility, so Jesus stood there in possession of the Holy Ghost, as the complete embodiment of all these perfections." And it is out of his fullness we must all receive, and grace for grace. His is the perfect inspiration, ours is the mediated inspiration, so far as we can receive the Spirit. Let us look prayerfully for the descent of the Dove, and he will come to abide even with us! But yet again

(3) the Father granted to Jesus the assurance of Sonship. From the account in Matthew we should suppose the words were spoken to John; from this in Luke we should infer that they were spoken only and directly to Jesus. Both hearers were doubtless regarded in the paternal communication. Now, when we consider all that Jesus had undertaken in accepting baptism, he surely had a right to this assurance, that as a Son he was well-pleasing in all his consecrated life to the Father. It was upon this he fell back in the lonely crisis of his history. (Joh_16:32) It was the only consolation left to him. And a similar assurance may be looked for by us if we are trying to follow in the footsteps of our Lord. It will in our case be a matter of free grace, and not of strict right; but it will in consequence be all the more precious. Most likely we shall have lonely hours when we shall be deserted by supposed friends, and be put upon our mettle as to our faith in the ever-present Father; but at such times the assurance that our conduct has been pleasing in some measure to the Father, and that he sympathizes with us in our work, will be the greatest earthly consolation. If, in studying to show ourselves approved unto God, we are denied every other approval, we can feel the Divine to be all-sufficient!

III WHAT ARE WE TO LEARN FROM THE INTERPOSED GENEALOGY? Jesus had just been assured of his Sonship, according to St. Luke"s history, and now the evangelist interposes between the baptism and the temptation the genealogy of his human nature, carrying it upwards, step by step, to God. The course taken is the reverse of Matthew"s. Writing for Jews, Matthew simply starts with Abraham and descends to Joseph, the reputed father of Christ, and so fulfils all Jewish demands. But Luke, writing for a wider Greek-speaking audience, begins with Jesus, the all-important Person, passes to Heli, Mary"s father, and then upwards, step by step, past Abraham to Adam, and from Adam to God. Is it not to make out, in the first place, a wider relation for Jesus than Jewish prejudice would afford; to show, in fact, that he is related by blood to the whole human family, and contemplates in the broadest spirit its salvation? In the second place, does the genealogy not clearly imply a direct relation between human nature and God? Man was made at first in the Divine image. This fact affords the basis and the key to the Incarnation. The Divine can unite with the human, since the human was originally the image of the Divine. This relation to God, this spark of Divinity within human nature, constitutes even still man"s chief glory. "According to the gospel of the Spirit, Adam is the son of God; according to the gospel of the senses, man is the son of an atom.... If the former prove to be the true descent of man, then we are capable of religion, and we live in some personal relationship to a Being higher than ourselves, from whom we came." We accept, with Luke, as truth the Divine "descent of man," whatever analogies may be made out between man and the beasts. It is surely evidence of our degradation that this Divine descent should be called in question, and its demonstrations disregarded. In the third place, we have to notice that some of Christ"s ancestors were not very creditable the "bar sinister" enters once or twice, as in the case of Thamar and of Rahab; yet this only shows that he owed nothing to his pedigree, but was willing to be related to all kinds of people that he might become their Savior. Let us, then, rejoice in the relation thus established between the eternal Son of God and the human race; and may that Divine image, implanted in the race at first, have its glorious renewal in our individual experience! R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus praying, the heaven was opened - It is observable, that the three voices from heaven, see chap. ix, 29, 35; John xii, 28; by which the Father bore witness to Christ, were pronounced either while he was praying, or quickly after it. Matt. iii, 13; Mark i, 9.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe, 1. The great condescension of Christ in seeking and submitting to the baptism of John. Christ, though John’s Lord and Master, yet yields to be baptized of his servant and messenger.

Observe, 2. The reasons why Christ would be baptized.

1. That by this rite he might enter himself into the society of Christians, as he had before by circumcision entered into the society of the Jews.

2. That he might by his own baptism sanctify the ordinance of baptism unto us.

3. That thereby he might fulfil the righteousness of the ceremonial law, which required the washing of the priests in water, before they entered upon their office, as appears, Exo 29:4

Observe, 3. How the duty of prayer accompanieth the ordinance of baptism: Jesus being baptized, and praying. Teaching us by his example to sanctify every ordinance and every action, with prayer.

Christ, when he was baptized, he prayed. When he was tempted, he prayed. When he brake bread, he prayed. When he wrought miracles, he prayed. In his agony in the garden, he prayed. When he suffered on the cross, he prayed.

What was the subject-matter of our Lord’s prayer at this time is not expressed; but by what followed, namely, the heavens opening and the Holy Ghost descending, it is probably conjectured, that he prayed for some testimony to be given from heaven concerning himself, for it immediately follows.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XVIII. Jesus Baptized].

P A R T T H I R D. BEGINNING OF OUR LORD'S MINISTRY.

XVIII. JESUS BAPTIZED BY JOHN IN THE JORDAN. (Jordan east of Jericho, Spring of A. D. 27.) aMATT. III. 13-17; bMARK I. 9-11; cLUKE III. 21-23.

b9 And a13 Then bit came to pass in those days, that Jesus came acometh bfrom Nazareth of Galilee, ato the Jordan [Tradition fixes upon a ford of Jordan east of Jericho as the place where Jesus was baptized. It is the same section of the river which opened for the passage of Israel under Joshua, and later for Elijah and Elisha. This ford is seventy or eighty miles from Nazareth] unto John, to be baptized of him [He set out from Nazareth, intending to be baptized. Such was his intention before he heard John preach, and he was therefore not persuaded to do it by the preaching. His righteousness was not the result of human persuasion.] band was baptized of John in [Greek "into." The body of Jesus was immersed or plunged into the river] 14; aBut John would have hindered him [It seemed to John too great an honor for him to baptize Jesus, and too great a humiliation for Jesus to be baptized. There is some dispute as to how John came to know this righteousness of Christ, which prompted his protest. The one natural explanation is, that the intimacy of the two families indicated at the beginning of Luke's account had been kept up, and John knew the history of his kinsman], saying, I have need to be baptized of thee [those are most fit to administer an ordinance who have themselves deeply experienced the need [82] of it], and comest thou to me? [John felt that he needed Jesus' baptism, but could not think that Jesus needed his. The words "I," "thee," "thou," and "me," show that John contrasted the baptizers as well as the baptisms. As a human being he marveled that the Son of God should come to him to be immersed. The comings of Jesus and the purposes for which he comes are still the greatest marvels which confront the minds of men. Moreover, it should be noted that this protest of John's needed to be made, for it saved Jesus from being baptized without explanation, as if he were a sinner. Baptism without such explanation might have compromised our Lord's claim as the sinless one.] 15 But Jesus answering said unto him, Suffer i it now [Permit me for this moment to appear as your inferior. The future will make plain and clear the difference between us, both as to our missions and our natures. The words show a Messianic consciousness on the part of Jesus]: for thus it becometh us [Some take the word "us" as referring to Jesus and John, but the clause "to fulfil all righteousness" shows that "us" refers to Jesus, and he uses the plural to show that it also becometh all of us] to fulfil all righteousness [Jesus came not only to fulfill all the requirements of the law, but also all that wider range of righteousness of which the law was only a part. 1. Though John's baptism was no part of the Mosaic ritual, it was, nevertheless, a precept of God, given by his prophet ( Joh_1:33). Had Jesus neglected or refused to obey this precept he would have lacked a portion of the full armor of righteousness, and the Pharisees would have hastened to strike him at this loose joint of his harness ( Mat_21:23-27). 2. It was the divinely appointed method by which the Messiahship of Jesus was to be revealed to the witness John ( Joh_1:33, Joh_1:34). We should note here that those who fail to obey God's ordinance of baptism fail (1) to follow the example of Jesus in fulfilling the divine will and precepts; (2) to obey one of the positive commands of almighty God spoken by his own Son.] Then he suffereth him. [John's humility [83] caused him to shrink from this duty, but did not make him willfully persist in declining it. Humility ceases to be a virtue when it keeps us from performing our allotted tasks.] c21 Now it came to pass, when all the people were baptized [This may mean that, on the day of his baptism, Jesus was the last candidate, and hence his baptism was the most conspicuous of all; but it more probably means that Jesus was baptized in the midst of John's work--at the period when his baptism was in greatest favor], that, Jesus also having been { a16 And Jesus, when he was cbaptized, and praying [All divine ordinances should be accompanied with prayer. Luke frequently notes the times when Jesus prayed. Here, at the entrance of his ministry, he prayed, and at the last moment of it he also prayed ( Luk_23:46). In his highest exultation at the transfiguration ( Luk_9:29), and in the lowest depths of humiliation in Gethsemane ( Luk_22:41), he prayed. He prayed for his apostles whom he chose ( Luk_6:12), and for his murderers by whom he was rejected ( Luk_23:34). He prayed before Peter confessed him ( Luk_9:18), and also before Peter denied him-- Luk_22:32], b10 And straightway coming up out of awent up straightway from bthe water [the two prepositions, "out of" and "from," show that Jesus was not yet fully out of the river, and that the vision and the voice were immediately associated with his baptism], aand lo, bhe saw [The statement that he saw the Spirit descending, which is also the language of Matthew, has been taken by some as implying that the Spirit was invisible to the multitude. But we know from John's narrative that it was also seen by John the Baptist ( Joh_1:33, Joh_1:34), and if it was visible to him and to Jesus, and it descended, as Luke affirms, in a bodily shape like a dove ( Luk_3:22), it would have required a miracle to hide it from the multitude. Moreover, the object of the Spirit's visible appearance was to point Jesus out, not to himself, but to others; and to point him out as the person concerning whom the voice from heaven was uttered. No doubt, then, the Spirit was visible and audible to all who [84] were present Luk_4:14] as a dove [That is, like a dove. All four evangelists are careful to inform us that it was not an actual dove], and coming upon him; c22 and the Holy Spirit descended in a bodily form [Lightfoot suggests that the Spirit thus descended that he might be revealed to be a personal substance and not merely an operation of the Godhead, and might thus make a sensible demonstration as to his proper place in the Trinity], as a dove [The descent of the Spirit upon Jesus was in accordance with prophecy ( Isa_11:2, Isa_41:1). The dove shape suggests purity, gentleness, peace, etc. Jesus makes the dove a symbol of harmlessness ( Mat_10:15). In fact, the nature of this bird makes it a fit emblem of the Spirit, for it comports well with the fruits of the Spirit ( Gal_5:22, Gal_5:23). The nations of the earth emblazon eagles upon their banners and lions upon their shields, but He who shall gather all nations into his kingdom, appeared as a Lamb, and his Spirit appeared under the symbol of a dove. Verily his kingdom is not of this world. It [85] is a kingdom of peace and love, not of bloodshed and ambition. Noah's dove bore the olive branch, the symbol of peace, and the Holy Spirit manifested Jesus, God's olive branch of peace sent into this world-- Psa_72:7, Luk_2:14, Joh_14:27, Eph_2:11-18], upon him, a17 and lo, a voice ccame aout of the heavens, cheaven [Voices from heaven acknowledged the person of Christ at his birth, his baptism, his transfiguration and during the concluding days of his ministry. At his baptism Jesus was honored by the attestation of both the Spirit and the Father. But the ordinance itself was honored by the sensible manifestation of each several personality of the Deity--that the three into whose name we ourselves are also baptized], asaying, This is bthou art [The "this is," etc. of Matthew are probably the words as John the Baptist reported them; the "thou art," etc., of Mark and Luke are the words as Jesus actually heard them. The testimony of the Father is in unreserved support of the fundamental proposition of Christianity on which the church of Christ is founded ( Mat_16:15-18). On this point no witness in the universe was so well qualified to speak as the Father, and no other fact was so well worthy the honor of being sanctioned by his audible utterance as this. The testimony of Christ's life, of his works, of the Baptist, and of the Scriptures might have been sufficient; but when the Father himself speaks, who shall doubt the adequacy of the proof?] amy beloved Son [See also Mat_17:5. The Father himself states that relationship of which the apostle John so often spoke ( Joh_1:1). Adam was made ( Gen_1:26), but Jesus was begotten ( Psa_2:7). Both were sons of God, but in far different senses. The baptism of Jesus bears many marked relationships to our own: 1. At his baptism Jesus was manifested as the Son of God. At our baptism we are likewise manifested as God's children, for we are baptized into the name of the Father, and are thereby permitted to take upon ourselves his name. 2. At his baptism Jesus was fully commissioned as the Christ. Not anointed with material oil, but divinely consecrated and qualified by the Spirit and accredited by the Father. At baptism we also [86] received the Spirit ( Joh_3:5, Act_2:38, Act_19:1-6), who commissions and empowers us to Christian ministry-- Act_1:8, 1Jo_3:24], in whom { cin thee [Some make the phrases "in whom" and "in thee" to mean more than simply a declaration that God is pleased with Jesus. They see in it also the statement that the Father will be pleased with all who are "in Christ Jesus"-- Eph_1:6] aI am well pleased [It is no slight condemnation to be well pleasing to God ( Job_4:18). It is the Christian's joy that his Saviour had this commendation of the Father at the entrance upon his ministry.] c23 And Jesus himself, when he began to teach, was about thirty years of age. [The age when a Levite entered upon God's service ( Num_4:3, Num_4:47); at which Joseph stood before Pharaoh ( Gen_41:46); at which David began to reign ( 2Sa_5:4). Canon Cook fixes the date of Christ's baptism in the spring A. U. C. 780. Wiseler in the summer of that year, and Ellicott in the winter of that year.]

* Recognizing the weight of Bro. McGarvey's argument, I nevertheless contend that the multitude only shared partially in such a vision, if they shared it at all; for 1. There is no Scripture which even hints that the vision was seen by more than the two "inspired" parties, Jesus and John; and, on the contrary, the words of Jesus at Joh_5:37, though not addressed to the specific audience present at his baptism, were addressed to the Jews generally. 2. Jesus was to be manifested by his character and teaching rather than by heavenly sights and sounds ( Mat_12:39), and the mysteries of the kingdom ( Mat_13:11), and the opened heavens ( Joh_1:50, Joh_1:51), with many other manifestations, were reserved for believers ( Joh_12:28-30, Mat_17:1, Mat_17:2, Mat_17:9, Act_1:9, Act_7:55, Act_7:59, Act_10:40, Act_10:41), and are still so reserved ( 1Co_2:14). As to the arguments given above, we suggest that "bodily shape" does not insure universal sight. Baalam did not see what the ass saw ( Num_22:21-31). Again, it may be true that Jesus did not need to see the vision to "point him out to himself," but he must have needed it for some purpose, for it is twice asserted that he saw it, and the temptations which immediately follow show that assurances of his divinity at this particular time were by no means misplaced.

[FFG 82-87]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21, 22. Jesus also being baptized. See notes on Matt. 3:13–17; also Mark 1:9–11.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus begins his ministry with his baptism.

General Information:

The previous verse says that Herod put John in prison. It might be helpful to make it clear that the account starting in verse 21 happened before John was arrested. The UDB does this by starting verse 21 with "But before John was put in prison." (See: Order of Events)

Now it came about

This phrase marks the beginning of a new event in the story. If your language has a way for doing this, you could consider using it here. (See: Introduction of a New Event)

when all the people were baptized

"while John baptized all the people." The phrase "all the people" refers to the people present with John. (See: Active or Passive)

Jesus also was baptized

This can be stated in active form. AT: "John baptized Jesus also" (See: Active or Passive)

the heavens opened

"the sky opened" or "the sky became open." This is more than a simple clearing of clouds, but it's not clear what it means. It possibly means that a hole appeared in the sky.

the Holy Spirit in bodily form came down on him like a dove

"in physical form the Holy Spirit came down like a dove onto Jesus"

a voice came from heaven

Here "a voice came from heaven" represents people on earth hearing God in heaven speaking. It can be made clear that God spoke to Jesus. AT: "a voice from heaven said" or "God spoke to Jesus from heaven, saying" (See: Metonymy and Assumed Knowledge and Implicit Information)

my Son

This is an important title for Jesus, the Son of God. (See: Translating Son and Father)

translationWords

baptize

Jesus

pray

heaven

Holy Spirit

dove

voice

beloved

Son of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21–38. THE BAPTISM OF JESUS. THE GENEALOGY

21. ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαόν. ‘When all the people had been baptized,’ not ‘were being baptized’ as Meyer renders it. Or we may explain the baptism of all the people as one circumstance, and render ‘on the baptism of all the people.’ The expression (which is peculiar to St Luke) seems to imply that on this day Jesus was baptized last; and from the absence of any allusion to the multitude in this and the other narratives we are almost forced to conjecture that His baptism was in a measure private. St Luke’s narrative must be supplemented by particulars derived from St Matthew (Mat 3:13-17), who alone narrates the unwillingness of the Baptist, and the memorable conversation between him and Jesus. St Mark (Mar 1:9-11) mentions that Jesus went into the river, and that it was He who first saw the cleaving heavens, and the Spirit descending.

καὶ Ἰησοῦ βαπτισθέντος. Our Lord Himself, in reply to the objection of the Baptist, stated it as a reason for His Baptism that “thus it becometh us to fulfil all righteousness;” i.e. that it was His will to observe all the requirements of the Mosaic law, which He came “not to destroy but to fulfil.” Other reasons have also been suggested, as (i) that He baptized (as it were) the water—“to sanctify water to the mystical washing away of sin” (Ignat. ad Eph. 18; Maxim. Serm. 7, de Epiphan.; Ps. Aug. Serm. 135. 4); or (ii) that He was baptized as it were vicariously, as Head of His body, the Church (Just. Mart. c. Tryph. 88); or (iii) as a consecration of Himself to His work, followed by the special consecration from the Father; or (iv) as a great act of humility (St Bernard, Serm. 47, in Cant.). See my Life of Christ, I. 117 n. This aorist participle of the single act is followed by the pres. participle of the continuous act.

καὶ προσευχομένου. This deeply interesting touch is peculiar to St Luke, who similarly on eight other occasions calls attention to the Prayers of Jesus—after severe labours (Luk 5:16); before the choosing of the Apostles (Luk 6:12); before Peter’s great confession (Luk 9:18); at His transfiguration (Luk 9:28-29); for Peter (Luk 22:32); in Gethsemane (Luk 22:41); for His murderers (Luk 23:34); and at the moment of death (Luk 23:46). St Luke also represents the duty and blessing of urgent prayer by the record of two peculiar parables—the Importunate Friend (Luk 11:5-13) and the Unjust Judge (Luk 18:2). See Introd. p. xxxii.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21, 22. Jesus is baptized by John.—It is remarkable, that although the careers of the Forerunner and of the Messiah are so closely connected, and so similar as regards prediction of birth, retirement, ministry, and early end, yet, so far as we know, they come into actual contact only at one brief period, when the Forerunner baptized the Christ. Once some of John’s disciples raised the question of fasting, and Jesus answered it (5:33; Mat 9:14), and once John sent some of his disciples to Jesus to question Him as to His Messiahship (7:19-23; Mat 11:2-19); but there is no meeting between Christ and the Baptist. Lk., having completed his brief account of the Forerunner and his work, begins his main subject, viz. the Messiah and His work. This involves a return to the point at which the Forerunner met the Messiah, and performed on Him the rite which prepared Him for His work, by publicly uniting Him with the people whom He came to save, and proclaiming Him before them.

21. ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαόν. “After all the people had been baptized”; cum bapitizatus esset omnis populus (Cod. Brix.): not, “while they were being baptized”; cum baptizaretur (Cod. Am.). The latter would be ἐν τῷ with the pres. infin.

Both constructions are very freq. in Lk. Contrast the aorists in 2:27, 9:36, 11:37, 14:1, 19:15, 24:30, Act 11:15 with the presents in 5:1, 12, 8:5, 42, 9:18, 29, 33, 51, 10:35, 38, 11:1, 27, 17:11, 14, 24:4, 15, 51; Act 8:6, Act 19:1. Lk. is also fond of the stronger form ἄ π α ς which is rare in N.T. outside his writings. Readings are often confused, but ἄπας is well attested 5:26, 8:37, 9:15, 19:37, 48, 23:1; Act 2:44, Act 2:4:31, Act 2:5:16, Act 2:10:8, Act 2:11:10, Act 2:16:3, Act 2:28, Act 2:25:24; and may be right in other places.

That there were great multitudes present when John baptized the Christ is not stated; nor is it probable. Had Lk. written ἐν τῷ βαπτίζεσθαι, this would have implied the presence of many other candidates for baptism; but it was not until “after every one of the people had been baptized” that the baptism of Jesus took place. Possibly Jesus waited until He could be alone with John. In any case, those who had long been waiting for their turn would go home soon after they had accomplished their purpose. It was some time after this that John said to the people, “He that cometh after me … is standing in the midst of you, and ye know Him not” (Joh 1:26). They could hardly have been so ignorant of Him, if large multitudes had been present when John baptized Him.

καὶ Ἴησοῦ βαπτισθέντος. It is remarkable that this, which seems to us to be the main fact, should be expressed thus incidentally by a participle. It is as if the baptism of all the people were regarded as carrying with it the baptism of Jesus almost as a necessary complement “After they had been baptized, and when He had been baptized and was praying.” But perhaps the purpose of Lk. is to narrate the baptism, not so much for its own sake as an instance of Christ’s conformity to what was required of the people, as for the sake of the Divine recognition and authentication which Jesus then received.

Jerome has preserved this fragment of the Gospel acc. to the Hebrews: “Lo, the mother of the Lord and His brethren said to Him, John the Baptist baptizeth for remission of sins: let us go and be baptized by him. But He said to them, Wherein have I sinned that I should go and be baptized by him? except perchance this very thing which I have said is ignorance” (Adv. Pelag. 3:1). The Tractatus de Rebaptismate says that the Pauli Prædicatio represented “Christ, the only man who was altogether without fault, both making confession respecting His own sin, and driven almost against His will by His mother Mary to accept the baptism of John: also that when He was baptized fire was seen on the water, which is no written in any Gospel” (17. ; Hartel’s Cyprian, 2. p. 90). The fire in the water is mentioned in Justin (Try. 88.), but not as recorded by the Apostles; and also in the Gospel acc. to the Hebrews.

καί προσευχομένου. Lk. alone mentions this. On his Gospel as emphasizing the duty of prayer see Introd. § 6. Mt. and Mk. say that Jesus saw the Spirit descending; Jn. says that the Baptist saw it; Lk. that it took place (ἐγένετο) along with the opening of the heaven and the coming of the voice. Mk. says simply τὸ πνεῦμα; Mt has πνεῦμα Θεοῦ; Lk. τὸ πνεῦμα τὸ ἅγιον. See On 1:15.

The constr. of ἐγένετο with acc. and infin. is on the analogy of the class. constr. of συνέβη: it is freq. in Lk. See note, p. 45. The form ἀνεῳχθῆναι is anomalous, as if assimilated to ἀνεῷχθαι: comp. Joh 9:10, Joh 9:14; Rev 4:1, Rev 6:1.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Was opened [ανεωχθηναι] . So Matthew, but Mark scizomenouv, rent.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.