Matthew 3:15 Ulasan

At the start of this chapter, concerning the baptism of John, begins the gospel (Mar 1:1); what went before is but preface or introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Act 1:22, beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star - John the Baptist (Mat 3:1). 1. The doctrine he preached (Mat 3:2). 2. The fulfilling of the scripture in him (Mat 3:3). 3. His manner of life (Mat 3:4). 4. The resort of multitudes to him, and their submission to his baptism (Mat 3:5, Mat 3:6). 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (Mat 3:7-10), and so to bring them to Christ (Mat 3:11, Mat 3:12). II. The more glorious shining forth of the Sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John (Mat 3:13-15). 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven (Mat 3:16, Mat 3:17).

In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Luk 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Luk 1:13. He is called by some of the Jewish writers (m), John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mat 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him "John", who is surnamed , "the Baptist"; and Ben Gorion having spoken of him, says (o), this is that John who , "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned, in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Jos 15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that "they do not bring up small cattle in the land of Israel, but they bring them up , "in the wilderness which is in Judea".'' The Jews have an observation (q) of many things coming from the wilderness; "the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'' So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Luk 3:23 an age in which ecclesiastical persons entered into service, Num 4:3. It was indeed, as Luke says, Luk 3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests. (m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2. (q) Shirhashirim Rabba, fol. 13. 3.

And Jesus answering, said unto him,.... This is an Hebrew way of speaking, often used in the Old Testament, and answers to see Job 3:1. He replied to John, who had made use of very forbidding words, after this manner, suffer it to be so now; let me have my request; do not go on to object, but comply with my desire; let it be done now, immediately, directly, at this present time; do not put me off with any excuse; it is a proper season for it, even "now", since the time is not yet come that I am to baptize with the Holy Ghost; and besides, thus it becometh us to fulfil all righteousness. It became John to administer the ordinance of baptism to Christ, as he was his forerunner, and the only administrator of it, and that he might fulfil the ministry which he had received; and as it became Christ to fulfil all righteousness, moral and ceremonial, and baptism being a part of his Father's will, which he came to do, it became him to fulfil this also. And since it became Christ, it cannot be unbecoming us to submit to this ordinance; and since he looked upon it as a part of righteousness to be fulfilled by him, it ought to be attended to by all those who would be accounted followers of him. Christ having strongly urged the conveniency and equity of the administration of baptism to him, which showed his eager desire after it, and the lowliness of his mind; and John being convinced, and overcome by the force of his reasoning, agrees to his baptism; then he suffered him, i.e. to be baptized in water by him, as he had requested, and accordingly did administer it to him.

John rejects Him from baptism as God; He teaches him, that it ought to be performed on Him as man.

For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.

When he who is perfect according to the law was baptized with the baptism of John, he became the first to achieve the perfection of the law. For this reason even Christ, who was perfect in the law, was baptized with the baptism of John. For this reason he says, “For thus it is fitting for us to fulfill all righteousness.”

(Ambrosiaster. Serm. xii. 1.) Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: "For thus it becometh us to fulfill all righteousness." Now what He saith is like this: "We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we 'fulfill all righteousness.'" For He here calls by the name of "righteousness" the full performance of all the commandments.

And he said not, "And art Thou baptized of me?" nay, for this he feared to say: but what? "And comest Thou to me?" What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, "What I do thou knowest not now, but thou shalt know hereafter," and "thou hast no part with me," he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, "Suffer it to be so now, for thus it becometh us to fulfill all righteousness," straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things. And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, "thus it is just," but "thus it becometh." For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, "Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree." And He did not merely say, "suffer," but He added, "now." "For it will not be so forever," saith He, "but thou shalt see me such as thou desirest; for the present, however, endure this." Next He shows also how this "becometh" Him. How then doth it so? "In that we fulfill the whole law;" and to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments. "Since then we have performed all the rest of the commandments," saith He, "and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither."

(Verse 15.) Without measure. He spoke beautifully, without measure, to show Christ in water, John to be baptized by Christ in spirit. Or differently, without measure: so that I, who assumed the form of a servant, may fulfill his humility. Otherwise, know that you shall be baptized by me in the day of my judgment. Without measure, says the Lord Jesus, I have another baptism by which I must be baptized. You baptize me in water, so that I may baptize you for me in your blood.

Beautifully said is that now, to show that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.' Righteousness; but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both.

The Lord here is testing the faithful deference of service on the part of his servant, but he reveals the mystery of his dispensation by saying, “Let it be so now; for thus it is fitting for us to fulfill all righteousness,” showing this to be true righteousness, that he the Lord and Master should fulfill in himself every sacrament of our salvation. Therefore the Lord did not want to be baptized for his own sake but for ours, in order to fulfill all righteousness. Indeed, it is only right that whatever someone instructs another to do, he should first do himself. Since the Lord and Master of the human race had come, he wanted to teach by his example what must be done for disciples to follow their Master and for servants their Lord.

The baptism of John was at one and the same time perfect and imperfect. It was perfect according to the precept of the law, but it was imperfect in that it did not supply remission of sins but merely made people fit for receiving the perfect one. For this reason, even Christ, since he was perfect with regard to the law, was baptized with this baptism, that is, the baptism of John. And he makes this clear, saying, “For thus it is fitting for us to fulfill all righteousness.”

In this he shows that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.

Then he permitted Him; and Jesus, when He was baptized. He was baptized at the age of thirty; for by this age one has experienced all the sins. In the first ten years, there is great foolishness; in the second, during adolescence, the great flame of desire and anger; and in the years of adulthood, great avarice. Jesus waited for this age, therefore, so that He could fulfill the law in all the ages of a man, and sanctify us. Went up straightway out of the water. The Manichean heretics say that He left His body in the Jordan and thereafter displayed another, illusory, body. But their mouths are shut by this, for it says, "Jesus went up"; it was not another who went up, but He Who went down into the water. And lo, the heavens were opened unto Him. Adam had closed the heavens, but through Christ they are opened, so that you may learn, O reader, that when you are baptized, you, too, open the heavens.

And Jesus answering said unto him, Let it be so now. Permit it now, He says. For there will be a time for us to have the glory that is befitting, even if we do not appear in such glory now. For thus it becometh us to fulfill all righteousness. "Righteousness" means the law. Human nature was accursed, Jesus says, because it was not able to fulfill the law. Therefore I have fulfilled all the other requirements of the law. One thing remains for Me to do, that I be baptized. When I have fulfilled this, I shall have delivered human nature from the curse. And this is befitting for Me to do.

Then he gives Christ's response. Note that John had done one thing, because he forestalled; and had said two things: "I need to be baptized by you, and do you come to me?" Yet Christ does not respond to these two things, but to the fact that he forestalled him; hence he says, "Let it be so now." He says, "now," because, according to Chrysostom, John was later baptized by Christ, not only with the baptism of fire but also of water. Or, "Let it be so for now," that I be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the Passion: "I have another baptism with which to be baptized, and I am straitened until it be fulfilled" (Lk 12:50). John was also baptized with it by Christ, in as much as he died for justice, which is the same as dying for Christ. Or, "Let it be so now," when I bear the form of a servant, let me fulfill the requirements of humility; because when I will appear glorious, I will baptize you with the baptism of glory. Then Christ responds to the reverence and says, "Let it be so now; for thus it is fitting for us to fulfill all justice." This is explained in three ways: first, "thus it is fitting to fulfill all justice," namely, through baptism. For it would come to pass that Christ would fulfill all justice both of the Law and of nature; but he willed to fulfill it in that way, because it is not fulfilled without baptism: "Unless a man be born again, he cannot enter the kingdom of heaven" (Jn 3:3). Remigius explains it this way: "for thus it is fitting for us to fulfill all justice." It behooves me to give an example of this sacrament, because the fullness of grace and of the virtues is given: "The river of God is full of water" (Ps 65:9), i.e., of grace. Or another way: "for thus it is fitting...," i.e., it is fitting to have perfect humility. The first degree is not to prefer oneself to an equal and to subject himself to one who is superior, which, of course, is a matter of necessity. The second is when he subjects himself to an equal. But it is perfect, when a prelate subjects himself to his inferior. And this is what he says: "for thus it is fitting...," i.e., to fulfill perfect humility. But although there was this difference between them, Christ prevailed. Hence he consented, i.e., permitted him to be baptized by him: "That humility is genuine which obedience does not abandon; for to resist obstinately is a sign of pride" (Gloss); "Rebellion is as the crime of idolatry" (1 Sam 15:23). For Jeremiah and Moses are praised for finally consenting.

PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12) In those days--of Christ's secluded life at Nazareth, where the last chapter left Him. came John the Baptist, preaching--about six months before his Master. in the wilderness of Judea--the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.

And Jesus answering said unto him, Suffer it to be so now--"Let it pass for the present"; that is, "Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden." for thus it becometh us--"us," not in the sense of me and thee," or "men in general," but as in Joh 3:11. to fulfil all righteousness--If this be rendered, with SCRIVENER, "every ordinance," or, with CAMPBELL, "every institution," the meaning is obvious enough; and the same sense is brought out by "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus." But we incline to think that our Lord meant more than this. The import of circumcision and of baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (see on Luk 2:21-24) are well founded, He would seem to have said, "Thus do I impledge Myself to the whole righteousness of the Law--thus symbolically do enter on and engage to fulfil it all." Let the thoughtful reader weigh this. Then he suffered him--with true humility, yielding to higher authority than his own impressions of propriety. Descent of the Spirit upon the Baptized Redeemer (Mat 3:16-17).