The passage
      v13. Jesus journeys from Galilee (Mark tells us specifically "Nazareth") to be baptized by John in the Jordan. Some suggest that Matthew wants us to see this as a private event, but the "then" is most likely indicating that the baptism took place while John was involved in his public ministry, v1-12. As Luke puts it, "when all the people were being baptized, Jesus was baptized too."
      v14. Although John, at this point in time, probably didn't understand that Jesus was the messiah (John the evangelist explicitly says he didn't, Jn.1:31-34), he certainly knew of Jesus - his wondrous conception and birth, and most probably his early life marked by a knowledge of the scriptures, Lk.2:41-52. Jesus and John were related and so John was certainly not ignorant of Jesus. John's reluctance to baptize Jesus is probably driven by a knowledge of his character. John is a humble man and so defers to a more worthy man.
      v15. Jesus probably regards John's objection as reasonable, but gains his consent with the statement, "It is proper for us to fulfill all righteousness." By "fulfill", Matthew means "accomplish" and by "righteousness" he means something like "conformity to God's will." As to what Jesus means by these words, we are faced with numerous interpretations. The best approach is to link the idea to salvation history. Jesus, as the suffering servant representing lost Israel (in the end this means all believers - the righteous of faith), must undertake the journey through the sea, the test of the wilderness, the battle in the land, and the final victory over the powers of darkness in the city of Zion. Jesus must do this as the obedient son, on behalf of the disobedient sons. We should note that this is not the most popular interpretation. Most regard that the baptism of Jesus anticipates the "baptism" of his crucifixion.
      v16. Immediately after leaving the water, the Spirit descends on Jesus in dove form (in which case, as an image of Israel), or dove like. Matthew doesn't say whether it is a vision, or not. Luke says he descends "in bodily form." "He saw", refers to Jesus, but John too may have witnessed the event. God later speaks to all present - third person "This is my Son", rather than Mark's "You are my Son."
      v17. The Lord God breaks his silence to usher in the messianic age. The words join Isaiah 42:1 with Psalm 2:7 ("Your are my Son"). Jesus is announced as the suffering servant messiah and the Davidic king messiah, so defining his messiahship and how, as messiah, he will represent Israel. As the "beloved" Son he is the elect messiah, elect Israel, the chosen one.

The compromise of life
      Life is filled with compromise, and it's interesting to speculate whether compromise was ever part of Jesus' life. Did his humanity, rubbed beside our humanity, cause him to adjust his behavior? It is often suggested that his baptism is such an example. Consider three examples of compromise in the Christian life.

  1. Being all things to all men that by all means we might save some
      This is a compromise in matters of form. We do things which have little import in themselves, but which are important to others. Therefore, we act in a way that seeks not to cause offence; we act for the sake of the weaker brother.

  2. Being as wise as serpents and as innocent as doves
      This is a compromise in matters of degree. Choosing the best option, within a range of imperfect options, is a constant result of our participation in a sinful world.

  3. Not everyone accepts this teaching, or it's better to marry than burn
      This is a compromise in matters of the flesh. We are constantly forced to choose options which, although not evil in themselves, are not necessarily the best options. This is the problem we face by our being in the world, but not of the world.

      It is possible to argue that Jesus' willingness to be baptized by John was an example of the first type of compromise. Jesus certainly didn't need a baptism of repentance for the forgiveness of sins. That's why John initially refused. Nor did his baptism preempt the forgiveness that is ours in the baptism of his death. Still, for our sake, passing through the waters in fulfillment of Exodus typology is a very powerful image of the dawning of the new age. If an image, rather than substance, then we could say it was an example of "all things to all men." Jesus payment of the temple tax in Matthew 17:24-27, is a perfect example of this type of compromise.
      Mark 1:36-38 is a good example of the second compromise, and Jesus' request that the "cup" be taken from him at Gethsemane is an example of the third. It's no great mystery that with one foot in heaven and one foot on earth, compromise remains an indelible part of our daily walk. Whether or not the baptism of Jesus is acted out for the "weaker brother", it does herald our participation in the new age through our identification with the one faithful Israelite.

      Putting theology aside, it's interesting to note the differences in the synoptic accounts of the baptism of Jesus, differences which are similar in the record of other common stories found in the gospels. It's clear that during the thirty years following the crucifixion of Jesus, a formal oral tradition developed which was shaped and authorized through the preaching of the apostles. The similarity of the stories and teachings in the synoptic gospels shows how firmly this tradition was preserved in the Christian church. It's probably true that Luke referred to Mark, and Matthew referred to both Mark and Luke, although the jury is still out on this issue. Yet, it is also quite possible that the gospel writers functioned independently of each other, drawing on a common oral tradition. Given that oral tradition is not set in concrete, the slight differences in the separate gospel accounts may well reflect a different source in the oral tradition. The preservation of the substance of the teaching is what mattered. Most likely it was this concern for the preservation of truth that prompted the writing of the gospels in the first place, given that the apostolic band had begun to thin in the passing of time.
      We should also note that the gospel writers did more than just record the preserved oral tradition of the church. They were theologians and therefore, shaped the tradition to emphasize their particular understanding of the truth. They did this in the arrangement of the stories and teachings, and by subtle changes to the tradition itself. So, in our text for study, we should note that v14-15 are only found in Matthew and that Luke doesn't actually say that Jesus was baptized by God, although it is assumed.
      The question of inspiration obviously comes into this issue. In the end, we must discount the idea that the original words of Jesus are inspired and rest on the idea that it is the recorded words that are inspired. Such is a faith act, but attempts to decipher the original words of Jesus from the recorded text have always failed. We are best to rely on the notion that the message of the writer is God's message to us.

v13
      paraginetai (paraginomai) pres. "came" - comes. Historic present = consummative aorist, a cessation of the act of coming; "Jesus left Galilee and went to the river Jordan", CEV.
      tou baptisqhnai (baptizw) aor. pas. inf. "to be baptized" - Genitive articular infinitive expressing purpose. Mark simply says "and was baptized by John", but here Matthew brings out the purpose of Jesus' coming to John, "with the intent purpose of having John baptize him."

v14
      diekwluen (diakwluw) imperf. "tried to deter [him]" - tried to forbid, prevent. A connotative imperfect indicating action attempted, but not achieved; "John unsuccessfully protested, saying ...."
      kai su erch/ troV me "and do you come to me?" - and you come to me. Rhetorical question, "surely you do not come to me", Phillips.

v15
      apokriqeiV de oJ IhsouV eipen troV auton "Jesus replied" - having answered, Jesus said to him. This expression, formed by a participle with a finite verb, is a common Semitic construction, but is awkward in modern English.
      afeV arti "let it be so now" - permit now. The "now" underlines the idea that Jesus' submission to John is but "for the present" only, so therefore John has no need to be reticent. "For the present, do as I am asking."
      prepon (prepw) pres. part. "[it is] proper" - fitting [it is]. Participle with the verb to-be forming a periphrastic present. It is seemly or proper for John to baptize Jesus
      gar "for" - Possibly explanatory, but more likely causal, giving the reason why it is proper for Jesus to be baptized by John, "for now this is how it should be, because we must...." CEV.
      plhrwsai pasan dikaiosunhn "fulfill all righteousness" - complete all righteousness. A salvation history approach is best in understanding this phrase, see above, but there is also a sense where Jesus is fulfilling prophecy by his identification with sinners in repentance and baptism, Isaiah 53:11-12. "Accomplish conformity to God's will" , "to conform this way with all that God requires", NEB.

v16
      euquV adv. "as soon as" - immediately. The NIV, so also the TEV, link "immediately" with "baptized", although most translators link "immediately" with the verb "rise up", "just as he came up from the water", NRSV. "It was just then, when he came out of the water, right at that moment, that the Spirit fell upon Jesus."
      baptisqeiV (baptizw) aor. mid. part. "[Jesus] was baptized" - having been immersed. Most translators treat the participle as adverbial of time, "when Jesus had been baptized", NRSV, although result is a possibility, "so Jesus was baptized", CEV.
      oiJ ouranoi (oV) "heaven" - heavens. "The heavenlies", the dwellings of the divine, although in English usage it is singular.
      hnew/cqhsan (anoigw) aor. pas. "was opened" - unlocked, disclosed, split open. The separation of the heavenlies from the earth was breached.
      auto/ "-" - The sense is that the vision was for Jesus only. This personal pronoun is found in only some manuscripts, but Matthew does seem to describe the vision as something witnessed by Jesus alone. "To him", TEV.
      to pneuma tou qeou "the Spirit of God" - The definite articles only appear in some manuscripts, although where both nouns are anarthrous (without an article) the fact that one noun, here "God", would obviously be definite, implies that the other is definite as well. "A spirit of God" would not be an acceptable translation. The Holy Spirit is obviously intended, although this may be rendered as "God's Spirit."
      wJsei "like" - Like a dove in appearance, or descending as a dove would descend, ie. softly coming upon Jesus.
      peristeran (a) "dove" - The actual bird intended is unclear, but the imagery is probably of Israel rather than of God. Jesus is the Israel of God.