The Baptism of the King
Matthew 3:13-17
In our exposition of the Gospel of Matthew, we come today to the last passage in Matthew 3, the Baptism of Jesus. We have seen clearly that Matthew is presenting Jesus as the Messiah-King. He demonstrates to his readers that Jesus is the promised King—the fulfillment of all of the promises to Israel and the prophecies of the Messiah. In Matthew 1:1-17 we saw the genealogy of the King, that Jesus was “the Son of David, the Son of Abraham” (Matt. 1:1) fulfilling the covenants and promises made in the Old Testament. In Matthew 1:18-25 we saw the divine origin of Jesus in His virgin birth. In Matthew 2:1-12 we saw the wisemen worship Jesus as the King of the Jews. In Matthew 2:13-23 we saw the verification of Jesus as King in His fulfillment of scripture. Then in Matthew 3:1-12, we saw the announcement of the King by John the Baptist as he preached repentance to prepare the way for the coming of the King.
All of the anticipation of the first three chapters seems to come to fulfillment here at the end of Matthew 3, because, as we read the words, “ Then Jesus came” (Matt. 3:13). Matthew has set the stage and prepared us by presenting His genealogy, His virgin birth, His deserved worship, His fulfillment of prophecy, and His forerunner. But now, finally, Jesus steps onto the stage.
13 Then Jesus came from Galilee to John at the Jordan to be baptized by him. 14 And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?”
15 But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.
16 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. 17 And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Matthew’s account of Jesus’ baptism is his way of presenting the coronation of the King, His anointing, His commissioning.[1] Today we will see three aspects of His coronation as King: the baptism of the Son, the anointing of the Spirit and the approval of the Father. Did you notice the emphasis on the three persons of the Godhead? Christians have traditionally called this triune aspect of the nature of God the Trinity. Matthew clearly demonstrates this doctrine of the Trinity here at Jesus’ baptism at the beginning of Jesus’ ministry just as he also does in Jesus’ commissioning of His disciples at the end Matthew, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:19).
Matthew records the baptism of Jesus to make another strong declaration that Jesus is the promised King and Messiah and therefore you must submit your life to Him. Jesus’ baptism will teach us some significant truths about the person of Jesus and also about the meaning of baptism for us.
1. The Baptism of the Son (Matt. 3:13-15)
When Matthew writes, “Then Jesus came from Galilee” he is indicating the timeframe for Jesus’ baptism. “Then” is an expression of time, giving it the meaning “at that time.” John the Baptist had begun his ministry of preaching and baptizing and it was while John was doing this ministry that Jesus came. The word “came” means to come on the scene, to make a public appearance (just as the Maji in Matt. 2:1 and John in Matt. 3:1).
We already know that crowds of people were coming out to John in the wilderness (Matt. 3:5). So Jesus “came from Galilee to John at the Jordan to be baptized by him” in public before the Jewish crowds. John’s baptism was public, Jesus’ baptism was public, and in the same way Christian baptism is not just a private ceremony but a public statement of repentance and faith in the Lord Jesus Christ.
Matthew is the only Gospel that records the conversation between John and Jesus in Matthew 3:14–15. John tries to deter Jesus from being baptized, insisting that John needed to be baptized by Jesus: “And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?”” (Matt. 3:14). Earlier John had difficulty baptizing the Pharisees and Sadducees because they were not worthy of his baptism (Matt. 3:7). Now he has trouble baptizing Jesus because his baptism is not worthy of Jesus.[2]
Matthew does not make it clear how John knew Jesus (although Luke gives us a clue in his birth narratives). John somehow knew that Jesus had no need for a baptism of repentance for forgiveness of sins (cf. Matt. 3:2, 6, 11) so in effect, Jesus did not meet the requirements for John’s baptism! Jesus had no need to repent for He had never sinned.
The rest of the New Testament makes it clear that Jesus was sinless:
2 Corinthians 5:21 – “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
Hebrews 4:15 – “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.”
Hebrews 7:26 – “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens.”
1 Peter 2:22 – “Who committed no sin, Nor was deceit found in His mouth.”
1 John 3:5 – “And you know that He was manifested to take away our sins, and in Him there is no sin.”
So John’s question makes sense. He baptized people with a baptism of repentance. Jesus did not need to repent because He had not sinned. Why then should Jesus request to be baptized by John? Why did He desire to join a crowd of sinners and be baptized?
Jesus Himself gives us the answer in Matthew 3:15, “But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.”” Jesus does not deny that He is a superior and John is an inferior. He does not deny that John needs also to be baptized because John is a sinner. He does not deny that He doesn’t need to repent of sin. Jesus did not have to be baptized, but choose to be baptized.
The word “for” is a term of explanation. Jesus explains why John should baptize Him. Jesus says, “for thus it is fitting for us” meaning it is proper for us to do this—”You must do this to Me, and I must have it done.” It is proper for John to baptize and for Jesus to undergo baptism by John. And the reason Jesus says that it is fitting is, “to fulfill all righteousness.” Jesus has not come to confess any sin but “to fulfill all righteousness.” Matthew has shown previously that Jesus has fulfilled specific prophecies as well as more general scriptural themes. Jesus’ baptism represents Jesus’ identification with Israel at this climactic stage in its history: confessing its sins to prepare for the kingdom (Matt. 3:2, 6).[3]
Later in the Gospel of Matthew “fulfilling righteousness” pertains to obeying the principles of God’s law (Matt. 5:17, 20). Jesus here expresses his obedience to God’s plan revealed in the scriptures.[4] “To fulfill all righteousness” means to complete everything that forms part of a relationship of obedience to God.[5] Jesus wishes to obey all the moral demands of God’s will.
And God’s will for Him was laid out in Scripture for centuries. It is clearest in Isaiah 53 which announces that the Suffering Servant was to be “numbered with the transgressors” (Isaiah 53:12). Here Jesus began to be identified with sinners. Isaiah had prophesied that the LORD would lay on Him the iniquity of us all. Isaiah wrote that the LORD said of Him, “By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities.” So the Messiah, the Servant of the LORD in Isaiah, would identify with sinners, take their sins on Himself, and justify them through the suffering He would endure. Jesus was saying that this baptism was the beginning of all that; it was here that He began to fulfill the righteous will of God as the Suffering Servant who would take on Himself the sins of the world. This baptism was the inauguration of that ministry.[6] Michael Green comments, “Just as on the cross he was to be fully and ontologically identified with the sins of humankind, so it befitted him here, at the outset of his ministry, to set his hand to that awesome plough by undergoing its symbol and sacrament in the Jordan.”[7]
The NIV Study Bible has a good summary of the reasons for Jesus’ baptism: the first, as Jesus said, was “to fulfill all righteousness.” His baptism indicated that he was consecrated to God and officially approved by Him, as especially shown in the descent of the Holy Spirit (Matt. 3:16) and the words of the Father (Matt. 3:17; cf. Ps 2:7; Isa 42:1). All God’s righteous requirements for the Messiah were fully met in Jesus. Secondly, at Jesus’ baptism John publicly announced the arrival of the Messiah and the inception of his ministry (John 1:31–34). Third, by his baptism, Jesus completely identified Himself with humanity’s sin. And finally, His baptism set an example for His disciples to follow.
Next, we see,
2. The Anointing of the Spirit (Matt. 3:16)
Matthew 3:16 says, “When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.” What Matthew records here is the Spirit’s anointing of the Son for the ministry that lay before Him. It was not just an anointing to preach, but for His whole life to make atonement for sin. [8]
Two things happened here: “the heavens were opened to Him” and “He saw the Spirit of God descending like a dove and alighting upon Him.” The opening of the heavens calls to mind Old Testament visions of God (e.g., Isa. 64:1; Ezek. 1:1; cf. Acts 7:56; Rev. 4:1; 19:11). [9] The Spirit of God, the Holy Spirit, descended and came to rest on Jesus. It does not say a dove descended on Him, but the Spirit of God. The image of the dove describes the way in which the Spirit was descending–descending like a dove and lighting on Him.[10]
Didn’t Jesus already possess the Spirit? Indeed He did. Matthew has already shown that Jesus was conceived by the Holy Spirit and was indeed Son of God. But His baptism was the public declaration of it.[11] This was Christ’s anointing for His public ministry. In the Old Testament, priests, kings, and prophets were anointed for their ministry. Their symbolic anointing found its ultimate counterpart in the anointing of the Lord Jesus by the Holy Spirit. The meaning of the name Messiah or Christ is “the anointed One” and it was in the power of His anointing that He as man performed each facet of His ministry as the Christ of God.[12] The Spirit came to anoint Jesus for His kingly, priestly, and prophetic service.
Finally we see,
3. The Approval of the Father (Matt. 3:17)
Matthew 3:17 says, “And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”” God the Father gives His approval to the life and ministry of His Son. What God says seems to be a fusion of two Old Testament texts, Psalm 2:7 and Isaiah 42:1. Both texts were understood as messianic by important segments of pre-Christian Judaism (see 4QFlor 10–14 and Tg. Isa 42:1, respectively). According to the Davidic Covenant in the Old Testament (2 Sam. 7 and Psalm 2), the king would be known as God’s “Son.” He would have a special relationship with the Father, and He would be the heir of all things, even his enemies. Listen to Psalm 2:7, “I will declare the decree: The LORD has said to Me, ‘You are My Son, Today I have begotten You.’” Psalm 2 addresses the king as God’s anointed and God’s Son. The kings of Judah had proved very disappointing sons, and there was a profound expectation and hope in Israel that one day God would bring into the world a messianic Son, a ruler worthy to inherit David’s throne.[13]
Then listen to Isaiah 42:1, “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles.” This is the first of the Suffering Servant passages in the prophecy of Isaiah which will reach their apex in Isaiah 53. Like the passage about the Messianic King, the Servant of the Lord is also anointed by the Spirit of God. Together, these two Old Testament quotations point out Jesus’ role as both divine Son and Suffering Servant, a crucial combination for interpreting Jesus’ self-understanding and mission.[14]
So we see the Trinity completed here. The Son is baptized. The Spirit anoints the Son as King. And the Father gives His voice of approval. By His baptism Jesus identified with the people, the sinful people He came to save. And by His baptism Jesus submitted to the will of the Father, beginning His service as the Suffering Servant who would die for the sins of the world. And God the Father approved Him, and sent God the Spirit to empower Him.[15]
So, we Jesus anointed as King, but not like the monarchs of this world (John 18:36). He is a King who serves and gives His life a ransom for many (Matt. 20:28). By baptism, the King identifies with sinners and pictures His death. By being anointed with the Spirit, the King is empowered with a ministry that ultimately will make Him a sacrifice for sin. And by the Father’s voice, He is approved as the worthy sacrifice.
This morning I invite you to surrender your life to the King. Repent of your sin. Let go of your life. Run to Jesus. Believe that He was sinless. Believe that He died on the cross for your sin. Believe that His sacrifice was acceptable to God as proved by His resurrection. Ask Him to come and forgive your sin, and to change your life, and to make you His. He will do it. He is the obedient, righteous, approved King!
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[1] John MacArthur, Matthew: The Commissioning of the King, https://www.gty.org/library/sermons-library/2190/the-commissioning-of-the-king accessed 06/19/2022
[2] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 107.
[3] Craig S. Keener, Matthew, vol. 1, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1997), Mt 3:15.
[4] Craig S. Keener, Matthew, vol. 1, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1997), Mt 3:15.
[5] Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 81.
[6] Allen Ross, An Exposition of the Gospel of Matthew. The Baptism of Jesus (Matthew 3:13-17) https://bible.org/seriespage/5-baptism-jesus-matthew-313-17 accessed 06/15/2022
[7] Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 80–81.
[8] Allen Ross, An Exposition of the Gospel of Matthew. The Baptism of Jesus (Matthew 3:13-17) https://bible.org/seriespage/5-baptism-jesus-matthew-313-17 accessed 06/15/2022
[9] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 108.
[10] Allen Ross, An Exposition of the Gospel of Matthew. The Baptism of Jesus (Matthew 3:13-17) https://bible.org/seriespage/5-baptism-jesus-matthew-313-17 accessed 06/15/2022
[11] Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 81.
[12] John Phillips, Exploring the Gospel of Matthew: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch, 2014), Mt 3:16.
[13] Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 82.
[14] Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 82.
[15] Allen Ross, An Exposition of the Gospel of Matthew. The Baptism of Jesus (Matthew 3:13-17) https://bible.org/seriespage/5-baptism-jesus-matthew-313-17 accessed 06/15/202
