Luke
3:21-22
The mission of the Messiah, 1:5-9:50
2. Testimonies to the Messiah, 2:41-4:30
iii] The witness of Jesus' baptism
SynopsisIn the passage before us Luke records the witness of Jesus' baptism.
Teaching
We see in Jesus' baptism the hope of redemption, and in the words from heaven, the commissioning of God's servant messiah on our behalf.
Issues
i] Context: See 2:41-52. The episode before us, The witness of Jesus' baptism, is the third in a group of six witnesses, or testimonies to Jesus found in the second section of Luke's gospel, Testimonies to the Messiah, 2:41-4:30.
ii] Structure: The witness of Jesus' baptism:
Jesus' baptism, v21;
Jesus joins with the baptismal candidates, v21a;
The heavens are parted, v21b;
The divine confirmation of Jesus' messianic credentials, v22.
The descent of the Spirit, v22a;
The divine declaration, v22b:
"you are my beloved Son, with you I am well pleased."
iii] Interpretation:
Understandably, Jesus' willingness to submit to John's baptism has been an ongoing bother for New Testament commentators. We need to note, that other than Matthew, both Mark and Luke see no need to apologise for Jesus' willingness to be baptised by John, nor any need to explain the paradox of the one who baptises with the Spirit being baptised by the one who baptises with water. Fitzmyer summarises the usual explanations as to why Jesus may have submitted to baptism as follows:
•iHe is aware of his personal sin - "a sinner among a crowd of sinners", Murray. Obviously discounted;
•iJesus wants to show his approval for John's ministry;
•iJesus was a disciple of John. There is no evidence for this;
•iJesus' baptism is symbolic of his sacrificial death on behalf of sinners - expressing the "buried with Christ" idea.
Fitzmyer himself suggests that Jesus' baptism serves to support John's ministry as a basis for his own, and that it demonstrates the necessity of repentance for the forgiveness of sins. Some commentators work on Matthew's "it is fitting to perform every righteous act", 3:15, but what does this mean? Jesus could just be saying it's the right thing to do. A.M. Hunter, with his usual clarity, probably best expresses the views of the majority of conservative commentators when he states that the sinless Jesus underwent a baptism for the repentance for sins because "he discerned the hand of God in John's mission, and by his acceptance of John's baptism identified himself with the people he came to save." At the beginning of his ministry Jesus was "numbering himself among the transgressors."
This idea of identification has been extended by some commentators to include the substitutionary idea of "buried with Christ." In his baptism Jesus becomes "the one great Sinner who repents", Barth, ie., in his baptism the sinless one set out on the journey to become sin on behalf of sinful Israel, so that sinful Israel might be without sin. Although theologically sound, the gospel writers give no overt hint that Jesus' baptism can be spiritualised in this way. Of course, a lack of comment doesn't mean that there is nothing to comment about, given that the gospel writers are more than restrained when it comes to theological comments, eg., note the little that is said concerning the theological significance of Jesus' death in the synoptic gospels.
Although the gospel writers give us few specific theological leads, they do happily employ typology. Jesus' baptism, followed as it is, by the temptation, reflects Exodus typology, something that was very much in the mind of the gospel writers. Jesus, as representative Israel, responds to the divine call to the wilderness (where Israel's sonship will be restored), passes through the water and out into the wilderness. The Exodus motif is of course redemptive, and although unstated in the gospel accounts of Jesus' baptism, it is probably the central idea.
So, Jesus, as faithful Israel, the son of God, does what Israel must do, he steps forward in faith to play the part of the representative repentant sinner for the forgiveness of sins, and as faithful Israel, is declared by God as his beloved son. As Barth puts it, in his baptism Jesus becomes "the one great Sinner who repents", and he does this on our behalf. His repentance, as faithful Israel, is acceptable to God, and in Jesus, our repentance is acceptable.
iv] Synoptics:
See 3:1-20. All four gospels give an account of Jesus' baptism. Matthew has the fullest account of the baptism, aligning with the others at the key moments. Although it is usually argued that Luke follows Mark, there is an interesting agreement between Luke and Matthew, again possibly indicating that the extra pool of oral and/or written tradition available to Matthew and Luke is likely to overlap, rather than just supplement, Mark + Q, namely. The most notable alignment is the description of the heavens being opened (Mark has them "rent asunder"). Only Luke notes that Jesus is praying, but this is a key theme in his gospel.
In the accounts of Jesus' baptism, Mark indicates that only Jesus witnesses what follows. Matthew, on the other hand, tells us that at least John is able to see what follows, whereas Luke leaves us guessing. It is unlikely that the crowd witnesses what follows, although the Spirit's descent "in bodily form" may indicate otherwise.
The source of the account would obviously be John's disciples, later to be Jesus' disciples, and of course, Jesus himself.
v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.
Text - 3:21
The climax of the Baptist's ministry - God's witness to Jesus as the Christ, v21-22. i] Jesus' baptism, v21: The people were coming to John to be baptised and Jesus joined the crowd and was baptised along with them. Jesus certainly doesn't need to undergo a baptism of repentance for the forgiveness of sins. In accepting John's baptism, Jesus shows his full support for John's mission, and at the same time he identifies with the very people he has come to save. Jesus' baptism is a symbolic act in that it is a visible replay of Israel's escape from bondage in Egypt. The gospel writers are keen for us to see Jesus as remnant Israel, so Jesus passes through the water like Israel of old, but unlike Israel he does not fail his time of testing in the wilderness. In his baptism the sinless one sets out on the journey to become sin on behalf of sinners so that sinners might be without sin.
de "-" - but/and. Transitional, indicating a step in the narrative.
egeneto (ginomai) aor. "-" - it came to pass, happened. "Now it happened that ....", NJB.
en tw/ baptisqhnai (baptizw) aor. pas. inf. "when [all the people] were being baptised" - [all the people] in the were baptised. The preposition en + the articular infinitive, introduces a temporal clause. Note the time sequence with the action that follows: "Jesus was baptised", "was praying", "heaven opened", preceded by "had been baptised", Nolland. The "all the people" obviously does not mean everyone, but does serve to indicate the success of John's ministry. John has fully prepared Israel for the messiah's coming.
baptisqentoV (baptizw) gen. aor. part. "[Jesus] was baptised" - [jesus and = also] having been baptised. The genitive participle and its genitive subject "Jesus", forms a genitive absolute construction, establishing the second temporal step; see above. "When all the people had been baptised, Jesus too was baptised", Barclay.
proseucomenou (proseucomai) gen. pres. part. "as he was praying" - [and] praying. Again, the genitive participle and its genitive subject "Jesus", establishes the third temporal step, this time with a durative present tense indicating that Jesus' prayer continues while the heavens are opened (although the function of tense in a participle is somewhat unclear as both an aspect and time sequence is at play). Humble preparation indicates the importance Jesus gives to what follows. "While he was praying", Barclay.
ton ouranon (oV) "heaven" - the heaven. Accusative subject of the infinitive "to be opened." Possibly Luke is referring to the sky, but he possibly intends God's domain.
anew/cqhnai (anoigw) aor. pas. inf. "was opened" - to be opened. The infinitive serves as the subject of the verb egeneto "it came about", "the heavens opening and the Holy Spirit descending ...... came about / happened." "An apocalyptic revelation motif, cf., Ezk.1:1", Nolland. "One day when general baptism was being administered to the people, Jesus likewise undergoing baptism and giving himself up to prayer, it happened that the heavens opened up", Cassirer.
v22
ii] The divine confirmation of Jesus' messianic credentials, v22. Following his baptism, Jesus has a vision. It's as if the separation between heaven and earth is breached and the Spirit, in dove-like form, comes to Jesus while God the Father speaks. The Spirit comes upon Jesus, anointing him, setting him apart and equipping him for his divine service of healing the brokenhearted and announcing freedom, Isa.61:1. Then, God the Father speaks, authenticating Jesus' messianic credentials. God commissions Jesus as his Messiah-Servant. He does this in the words of scripture. First Psalm 2:7, a quote from the coronation liturgy of God's Messianic King. Then Isaiah 42:1, a quote from the ordination liturgy of God's Suffering Servant. So, although this vision is for Jesus alone, God announces it to earth-born mortals, as well as the heavenly throng. Jesus is both the glorious coming messiah-king who will soon bring all things into subjection to himself, and he is also God's suffering-servant who through his suffering and death will save a people unto God.
katabhnai (katabainw) aor. inf. "descended" - [and the holy spirit] to descend. As with the infinitive "was opened", v21, this infinitive serves as the subject of the verb egeneto, "it came about / happened". The accusative subject of the infinitive is "the Holy Spirit". The Holy Spirit is not usually described as "coming down", although Nolland notes that Exodus typology is possibly at work here, eg., "the Holy Spirit came down from the Lord and led them", Isa.63:14, LXX.
ep (epi) + acc. "on" - upon [him]. Spatial. Note Mark has "into" him. "Upon" aligns with Old Testament usage. The Spirit usually comes "upon" a person, covers a person, to set them apart, lead and support them in a divine task, such that they are "anointed of the Spirit."
swmatikw/ eidei dat. "in bodily form" - in bodily outward appearance. Adj. + noun. The dative is probably adverbial, expressing manner. Both words indicate approximation rather than actual form. The words are not in Mark and so Luke is probably stressing the fact that the Holy Spirit takes "the appearance of a dove", is "dove-like." Of course, it is possible that dove-like describes the descent, not the Holy Spirit himself; "the Holy Spirit in bodily form came down like a dove (flies down???)", Barclay.
wJV "like" - as, like. Here as a comparative.
peristeran (a) "a dove" - a dove, pigeon. "Pigeon" doesn't quite have the same ring to it! If the sense is "like a dove", and not "like a dove flies", then the "dove" doesn't actually represent the Holy Spirit, it is the Holy Spirit, although Luke describes the incident as a vision, a theophany. In this vision, Jesus sees the Holy Spirit as being dove-like. The Spirit comes to Jesus, the representative Israel, sets him apart, equips him for service, to proclaim good news to the lost, to heal the brokenhearted and announce freedom, Isa.61:1. Like the baptism itself, the descent of the Spirit is all part of the inauguration of messiah's mission. Jesus does not need the Spirit's assistance, but the new Israel does.
fwnhn (h) "a voice" - [and] a voice. Accusative subject of the infinitive "to come." The "voice" is God's voice, again a theophany. In apocalyptic literature, God is described as speaking, usually for the purpose of instruction, here obviously commissioning.
genesqai (ginomai) aor. inf. "came" - to come. As for anewcqhnai, "to be opened", v21, and katabhnai above, the infinitive serves as the subject of the impersonal verb egeneto, "it happened", v21. "It happened that the heavens opened up and that the Holy Spirit descended on him ..... a voice came down ........", Cassirer.
ek + gen. "from" - out of, from [heaven]. Expressing source / origin.
su "you" - you. Emphatic by position and use. Jesus is being singled out, over and above John.
oJ uJioV (oV) "[my] Son" - [are] the son [of me]. Predicate nominative. The designation, "son of God", is used as a title for the messiah, although in the Old Testament it could be used of the king, the nation, or even angels ("sons of God"). The term "beloved Son" may actually incorporate the idea of Jesus' unique relationship of sonship to God the Father, but here it is more likely messianic, identifying Israel as God's son, his chosen people, encapsulated in the messianic king. This first part of the divine words is a quote from the coronation liturgy of the messianic King found in Psalm 2:7.
oJ agaphtoV adj. "whom I love" - the beloved one. The adjective serves as a substantive standing in apposition to "Son", as NIV, or as an attributive adjective, "You are my beloved Son", ESV, so NRSV, alt. Although unlikely, note the LXX variant "you are my son, today I have begotten you." The word sometimes carries the sense of a particular, or uniquely set-apart association, so "my one and only son who is dearly loved", even "my only son." The phrase expresses the unique relationship the messiah has with God.
en + dat. "with" - in = with [you]. Adverbial, reference / respect; "with respect to you."
eudokhsa (eudokew) aor. "I am well pleased" - i have come to delight. The phrase "well pleased" is drawn from Isaiah 42:1. The words were often used with Psalm 2:7 in messianic prophecies circulating in the first century. Some scholars follow an alternate reading which just quotes from Psalm 2:7, "Thou art my son, today I have begotten thee." Isaiah 42:1 comes from the ordination liturgy of the Servant of the Lord, the Servant whose journey is one of suffering.
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