Jesus comes to Jordan to be Baptized

Jesus Comes to be Baptized by John Matthew 3:13-17 The baptism of Jesus by John the Baptist is mentioned in all four gospels. Even though it is not explicitly stated in the Gospel of John, it is strongly implied. What was the relation of John the Baptist to Jesus? All of the gospels deal with this topic. They all show that John the Baptist was subordinate to Jesus. Even though they use different ways to demonstrate this, it was extremely important to show that this was the case. Whether it was John’s statement that he was unworthy to undo Jesus’ sandal thong, or his statement that He must increase and I must decrease, or his admission that he needed to be baptized by Jesus and not vice versa as we see n this passage, great attention is placed upon the fact that Jesus was superior to John the Baptist. We know that John the Baptist had many followers (disciples). Paul found some of them in Ephesus. The destinations of the four gospels show that it was necessary to make clear this relation there also. Jesus affirmed the importance of John. There was never a greater Old Testament prophet. But if one was truly a follower of the Baptist, they would then leave John and follow Jesus once the identification was made. This would be so true in our ministries as we must remember that we are servants of Jesus Christ. We must be as John the Baptist and realize that God sends people our way to be won and baptized. Afterwards, we disciple people in the Christian faith. It is normal for converts to be strongly bonded to their teachers. This allegiance must be transferred to Jesus, and we must get out of the way. The destination of the Gospel of Matthew is a subject of debate among scholars. Many think it was a group of Palestinian Jews somewhere in Palestine. However, I am not sure that this is exactly right. I think too much distinction between “Jewish Christianity” and “Gentile Christianity. “ If such distinction is made, then there is a tendency to reduce the importance of Matthew to Gentile Christians. There can really only be one true faith as God has one special people who come from Jews and Gentiles alike. Rather, I have argued in my sermons on Matthew, that it is the Gospel of the People of God. This is in contradistinction to the Pharisees who held to a racial aspect to being a Jew. As the Pharisees emerged from the destruction of the Temple in 70 AD intact, whereas the Essenes and Sadducees for the most part did not, then a rivalry would ensue as to whether Christianity or Pharisaic Palestinian Judaism represented the true people of the Covenant. The Gospel of Matthew does have some “Jewish” aspects to it, but a careful reading of the text shows that it strongly asserts the inclusion of Gentiles into the people of God (Israel) as much as Paul would have done. One should note Gentile women included in Jesus’ genealogy, the absence of circumcision and the emphasis on baptism, the coming of the Gentile Magi, and the Great Commission to make disciples of “all” nations (Gentiles.) This is just to name a few. In this passage, we see Jesus coming to John for baptism. John’s baptism was described by John himself as a baptism of repentance. One had to come out of Israel, be baptized, and then re-enter Israel. It symbolically represents the time in which Israel had crossed the Jordan to Gilgal in the book of Joshua. They had crossed over uncircumcised, even though they had been explicity commanded to be circumcised from the time of Abraham.Anyone who was not circumcised was to be cut off from. Israel.If Israel was disobedient in this most important of commandments, one could only imagine that they weren’t all that observant of what we call the “ceremonial law” today. So they really did not become Sons of the Covenant until they were circumcised at Gilgal. So baptism, which the church teaches replaces circumcision and is available to male and females alike, states that one is not really a Christian until one is baptized. I am not saying here that if one confesses Christ and dies before he or she can be baptized, through no fault of their own is lost. But the one who claims to be a Christian and refuses baptism is no Christian at all. The circumcision at Gilgal is part of the preparation to fight “holy war.” One of the grossest sins of the Canaanites was sexual perversion. The physical mark of circumcision was to remind the men of the creator’s purpose of male and female in marriage. It was a reminder that they needed to be sexually pure. Sexual immorality is the road which leads to destruction. In the Christian community, sexual purity as well as purity in other matters was to be held. The call on Pentecost by Peter was to repent and be baptized, just like it was preached by both John the Baptist and Jesus. The Jews at Pentecost, by submitting to baptism were in a sense saying they had not been true Jews at all. Having repented, they came through the waters of baptism and were admitted into the covenant. In the early church, this was the invitation to the Eucharist, the Lord’s Supper. So, John the Baptist was perplexed when Jesus came from Nazareth for the purpose of baptism. We know that John the Baptist was told thow the Messiah would be identified by him. The Gospel of John says that John would know Him by the sign of the Spirit descending upon Him. As this sign had not happened just yet, John still knew somehow that this was no sinner coming to confess his sin and be baptized. He knew that this man was different. He was superior. He was the Promised One. He just “appears” on the scene. This is the same verb used to describe John’s appearance to Israel. It is in the present tense which makes the action vivid. It is as if we were in the crowd observing the event. Jesus made His intent to be baptized evident, whether by words or by actions we don’t know. John tried to hinder this. The imperfect Greek verb here translated “hinder” draws out the action of hindering. This would have included John’s statement which says that he needed to be baptized by Jesus instead. John was a holy man, a Nazarite by birth. Unlike Samson, John was true to his vows. He was as holy and perfect as a man could be. Yet he was not perfect enough to stand before Jesus, no less baptize him. The first words spoken by Jesus in the Gospel of Matthew is” Permit this so to be. This must be done to fulfill all righteousness.” This statement occurs only in this gospel, and as Matthew leaves off muc which is contained in Mark and Luke. This places great emphasis upon this statement. It is meant to be profound, but it is even more mysterious. Jesus had no personal need for the type of baptism which John was offering. There is also a problem in that by submitting to baptism, some might think Jesus was submitting to the baptizer as well. So we well know that baptism for Jesus has another purpose than his repentance for personal sin. But just what this is is debated by the theologians. Now let us go back to Gilgal. This is where the men by submitting to circumcision became God’s chosen people. It does not mean that they were not “chosen” before, but that they were now prepared to take on the full weight of this promise. Jesus had to be baptized to identify Himself with His people. We must remember that Jesus is fully human as well as fully divine. He participated fully in our humanity, something which the Book of Hebrews brings out. Jesus was not baptized as a sinner, even though He would soon bear the sin of the world on the cross. He would be made sin who knew no sin. Jesus’ baptism would let Him lead His people into a holy war, not to kill but to save those who believe. As Jesus’ name in Hebrew is “Yeshua” (Joshua), it is this Joshua who will lead us into victory. The Joshua of old was the man God chose to bring the children of Israel into the Promised Land. This Joshua is recorded as having met the second Joshua, who is the Captain of the LORD’s army. We should note the rich symbolism here. The first Joshua who gave a people a long time ago victory and rest for a seasonis replaced by the second Joshua (Jesus). This one brings us into a better land and a better rest than the first. And whosoever believes and follows this Joshua shall obtain the true promise. This is true whether one is a Jew or a Gentile in the flesh. The angel proclaims “I bring you glad tidings of great joy which shall be for all people.” The Israel we see presented in the New Testament, and in particular here in Matthew, has always been the Israel of God’s heart. The true Old Testament Israelites were those who believed in the Christ to come. The Israel of today is those who believe that Jesus came and is coming again. As Jesus is the same as Yahweh of the Old Testament, at least as God the Son, He is now LORD of all. One can only be an Israelite if one follows Him. Hosea lets us clearly know that they are not all Israel who say they are Israel. It is only those who repent, are baptized, and follow the LORD shall come to victory. There is no room for the Achans. We are taught to “remember our baptism and be glad.” This reminds us that we have been set aside for a holy purpose.