05.03. The Baptism of Jesus and the Witness from Heaven

03. — The Baptism of Jesus and the Witness from Heaven

"And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptised of John in Jordan. And straightway coming* up out of the water, he saw the heavens rent asunder,** and the Spirit as a dove descending upon him; and there came a voice out of the heavens, Thou art my beloved Son, in thee I am well pleased***" (Mark 1:9-11, R.V.).

{*"going up," J.N.D.; W.K., **"parting asunder," J.N.D.; "cleaving asunder," W.K. ***"have found my delight," J.N.D.; W.K.}

All three of the Synoptical Gospels record the baptism of Jesus in Jordan, and also the heavenly testimony which accompanied it. The Fourth Gospel refers only to the descent of the Spirit which attested His divine Sonship, this being the main theme of this Evangelist, rather than the Lord’s coming in accordance with prophecy, as is so carefully shown in the first three Gospels. The testimony of John the Baptist to the Lord is divided chronologically into two distinct sections by the baptism of Jesus; the first being his announcement that the Messiah was about to come, as Paul said — John "first preached before his coming the baptism of repentance to all the people of Israel" (Acts 13:24); and the second being his declaration that the promised One had now come "Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me." "I saw and bare record that this was the Son of God" (John 1:29-30; John 1:34). The first part of this testimony is recorded exclusively by Matthew, Mark and Luke; the second part by John only.

It is evident therefore that the event of Christ’s baptism coincided with the conclusion of prophetic (that is, predictive) testimony to Him. And it will be remembered that the prophecy of John was singular in respect of the entire absence of any accompanying miraculous voucher. Moses’ rod becoming a serpent, the long drought at the word of Elijah, the brackish springs at Jericho purified by Elisha, Nebuchadnezzar’s forgotten dream recalled and interpreted by Daniel, are all instances of signs given to show that the men so acting were servants of the most high God. But John’s testimony lacked support of this nature, and was attested by its immediate fulfilment and verification. Thus it was said, "John indeed did no sign, but all things whatsoever John spake of this man were true" (John 10:41). Those who heard his prophecy also saw its accomplishment.

John was divinely instructed to look for the specific fulfilment of his own prediction. He said, "I indeed baptise you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptise you with the Holy Spirit and with fire." "I knew him not; but he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptiseth with the Holy Spirit" (Matthew 3:11;John 1:33). This descent of the Spirit was therefore the appointed sign to John that the promised One was come, and that He was moreover the Son of God, for none beside could baptise with the Holy Spirit. As soon as John the Baptist had witnessed this sign from heaven he was thereby qualified to commence the second part of his ministry. This he did, pointing so definitely and effectively to the Lamb of God in their midst that his own disciples left him for his Master (John 1:35-37). But John based this testimony upon what he himself saw at the Jordan. Apart from this, speaking officially no doubt, he says, "I knew him not." He does not hereby deny any previous acquaintance with Jesus, but he does deny that his declaration that Jesus was the Jehovah, whose way he was sent to prepare, was grounded upon any deductions he himself had drawn, or upon any estimate of His personality he himself had formed. * It rested upon a heavenly revelation he had personally received, just as Saul’s preaching of Christ as the Son of God (Acts 9:20) was founded upon the heavenly voice and vision that came to him on the road to Damascus. In neither case was the testimony humanly derived; and this the Baptist implied, when he said, "I knew him not."

{*Compare "whom ye know not," and "I knew him not" (John 1:26,John 1:31,John 1:33); that is, Jesus, previously to His baptism in Jordan, was not known as the "Spirit-Baptist."} But while the divine seal was set upon John’s ministry at the baptism of Jesus, it must not be supposed that his preaching was previously without effect upon men. The fiery words of the Baptist penetrated the consciences of many, so that they not only repented, but reasoned in their hearts concerning John himself, whether haplyhewere not the Christ (Luke 3:15); while all the people held him to be a prophet (Matthew 21:26). Can one number the publicans and sinners who were baptised of John in Jordan, confessing their sins, and were afterwards received by the Lord, so that they said, "This man receiveth sinners and eateth with them*"? These were they who "justified" God, being baptised with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptised of him (Luke 7:29-30). Though he came unto them in the way of righteousness, they believed him not, but said, "He hath a demon" (Matthew 21:32). And as the leaders of the people rejected the prophet of righteousness, and refused to own that his baptism was "from heaven" (Matthew 21:25), so they rejected a greater than he Him by whom grace and truth had come (John 1:17).

{*See also John 10:40-42; the Lord went away "beyond Jordan" where John had baptised, and many of the baptised came to Him to hear for themselves, and "believed on him there."}

It is well to see, however, that scripture shows that a great moral work of preparation was wrought by John’s preaching, and in consequence a company gathered around him, who exhibited deeds "worthy of repentance," mainly in their confession of sins and submission to baptism. The ploughing had been done; it was time for the Sower to come forth to sow. A little flock of straying sheep had been collected in the sheepfold. Accordingly the Shepherd of the sheep appeared at the door of the sheep-fold, and to him the porter opened (John 10:1-42).*

{*He did not stand on the Mount of Olives (Zechariah 14:4), or appear suddenly in His temple (Malachi 3:1), as He will do in a day yet to come; but He presented Himself outside the favoured land.} This formal act was not undertaken, however, without remonstrance on the part of the Baptist, when Jesus "came from Nazareth of Galilee" to be baptised of him in Jordan. "I have need to be baptised of thee, and comest thou to me? exclaimed the astonished prophet, seeking in his ignorant impulse to oppose the divine will by his notions of human propriety. But whatever John might think, the way of Jehovah lay through Jordan. Jehovah-Jesus was looking towards those who were poor and of a contrite spirit, and who trembled at His word through His messenger (Isaiah 66:2). The way of righteousness was that by which John had come to the people (Matthew 21:32). And the Lord meant by a public and unmistakable act to own that way, and, graciously answering the one who sought to hinder Him, said, "Suffer it now; for thus it becometh us to fulfil all righteousness" (Matthew 3:15). This was indeed a gracious reply, and in it the Lord at once maintained His authority and illustrated His grace. There was the gentle insistence that His will must be done, while at the same time with peculiar grace He yoked John with Himself in that submission which godly service ever involves. "Itbecometh us"* are His words, for He was now stepping forth into the public eye, as the Servant of Jehovah, and this initial act was proper both to the baptiser and to the Baptised.**

{*It was a strange notion of Bengel’s that by the pronoun, the Lord meant the Father and Himself. The baptism was the point in question, and in this Jesus and John were the actors.

**In this connection readers are counselled to peruse carefully pp. 34-47 of J. N. Darby’s "Synopsis of the Books of the Bible," Vol. 3.}

We now come to the testimony rendered to Jesus from heaven in the hour of His baptism. This witness was of a double character, viz. (1) the visible descent of the Spirit upon Him, and (2) the audible voice out of the heavens acknowledging Him. And in this character the witness was to be considered as valid and adequate from a legal standpoint, since, as the Lord reminded the Jews on a subsequent occasion, it was a written axiom of their law that the testimony of two persons is true (John 8:17). Here then the Father and the Spirit attest the Son.* Can such witness be exceeded? The Spirit witnessed to the unblemished and impeccable humanity of Jesus, and anointed Him for service. The Father acknowledged the Man, Christ Jesus, to be His dearly-loved Son. Thus we see in this context the Evangelist establishing on divine testimony the titles given to Jesus in the opening sentence of the Gospel, viz. (1) Christ (the "Anointed"), and (2) the Son of God (Mark 1:1).

{*Compare Isa. 48:16: "And now the Lord Jehovah hath sent me, and his Spirit."}

Considering then first of all the outpouring of the Spirit upon Jesus, we may remark how it witnessed (1) to His holy humanity, and (2) to His anointing for service. In lowly grace He submitted to the baptism of repentance, but with no need for repentance. He publicly joined those who had confessed their sins, having no sins Himself to confess. Will unbelieving and carnal hearts think otherwise of Him, misconstruing the act of grace? To check such a hateful imputation, immediately as He emerged from the water the heavens were rent asunder, and the Father, jealous for the glory of the Son, gave the Holy Spirit to abide upon Him. Of all others baptised, though sins were confessed, their consciences were still unpurged from dead works and sinful stains, and must remain so until He came who had power on earth to forgive sins. But Jesus was the Anti-type of the meal-offering of fine flour mingled, and anointed, with oil, apart from the cleansing and atoning blood, and was thus in contrast with the Aaronic priests who received the anointing oil subsequent to an application of the blood. Here was a holy temple in which God the Holy Spirit could and would dwell. He was the Second man, the Lord from heaven, and on Him alone in this polluted earth the dove-like Spirit found a resting-place, as God the Father’s seal (John 6:27), altogether apart from atonement. But the descent of the Spirit had an official as well as a personal significance. The formal induction of kings, priests, and prophets into office was by anointing with oil, and prophecy as well as type indicated that the promised One would be so distinguished. Indeed He was expected in that character. Accordingly, when Andrew heard the testimony of the Baptist that the Holy Spirit had descended upon Jesus, he communicated the good news straightway to Simon, his brother, saying, "We have found the Messiah, which is, being interpreted, the Christ*" (John 1:32; John 1:41). The Samaritans had a similar hope, hence the woman said of Jesus, "Come, see a man who told me all things that ever I did; is not this the Christ? (John 4:29).

{*"Messiah" is from the Hebrew, and "Christ" from the Greek word, both of which signify "the officially anointed one."} The "Anointed" was the burden of the oracle of prophecy. Hannah looked forward to the day when the horn of Jehovah’s anointed would be exalted (1 Samuel 2:10). The royal Psalmist foresaw a dark day when the rulers of Israel and Gentile kings would enter into an unholy alliance against Jehovah and His Anointed (Psalms 2:2;Acts 4:25-27). Daniel predicted the date of the corning of Messiah the Prince, and its result (Daniel 9:25-26). According to another Psalm, God would anoint Him "with the oil of gladness above His fellows" (Psalms 45:7;Hebrews 1:9). As the "Rod out of the stem of Jesse," it was predicted that "the Spirit of Jehovah shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of Jehovah" (Isaiah 11:1-2). It was also stated specifically that Jehovah’s Servant should receive the Spirit. In words fulfilled at the Jordan, Jehovah said, "Behold, my servant, whom I uphold; mine elect in whom my soul delighteth; I have put my Spirit upon him" (Isaiah 42:1;Matthew 12:18). The dove-like form symbolised the meekness, lowliness, and absence of self-assertion, which were the particular characteristics in which the energy of the Spirit would manifest itself in Jesus. And all this came about. God "anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38). And the Lord made allusion to the unimpeachable credentials furnished by this unction, when He announced at Nazareth the fulfilment of another prophecy concerning Himself — "The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek [poor]," etc. (Isaiah 61:1;Luke 4:18). The Servant of Jehovah therefore entered upon His ministry in the full consciousness that everything was in due order according to the scriptures. This is indicated here, so far as the anointing is concerned, by a statement peculiar to this Gospel. Jesus Himself is said to have seen the Spirit given: "Coming up out of the water, he [ Jesus] saw the heavens rent asunder, and the Spirit as a dove descending upon him." John the Baptist also saw (though we know of none besides), as we find inJohn 1:32; John 1:34, andMatthew 3:16, no witness being named inLuke 3:22. John bare record of what he saw, and others believed because of his testimony. But let us pass on to consider the testimony of the heavenly voice out of the opened heavens, succeeding and silencing the voice crying in the wilderness. The heavens were not opened to disclose an object there, as in the case of Stephen. On the contrary, heaven had found an object upon earth — the sinless and obedient Jesus. To Him came the voice, not of an angelic choir as to the shepherds on the plains of Bethlehem, but of the Father Himself, saying, "Thou art my beloved Son, in thee I am well pleased." As Man He was hereby assured of the divine complacency in Himself, and thus He commenced His ministry as the Servant of Jehovah in the full personal consciousness of His own Sonship. "Though he was Son, yet learned he obedience by the things which he suffered" (Hebrews 5:8), and He continued to abide in the sense of His Sonship throughout (John 10:33). He said to the Pharisees, "I know whence I come, and whither I go," and, again, speaking of His Father He said, "I know him, for I am from him, and he sent me (John 8:14;John 7:29). So that the whole of His multifarious service was ennobled and enriched by His divine nature as Son of God, which gave it a character absolutely unique. The voice from heaven was, in Old Testament times, familiar as a vehicle of direct communication from Jehovah. That voice was known in Eden, and is there associated with the presence of the Lord God Himself (Genesis 3:8). Moses reminded the Israelites of the manner in which Jehovah promulgated His law; "the LORD spoke unto you," he says, "out of the midst of the fire; ye heard the voice of words, but saw no form; only ye heard a voice" (Deuteronomy 4:12, R.V.). The glory and majesty of this voice is the subject ofPsalms 29:1-11. It came to Elijah and Isaiah as servants of Jehovah (1 Kings 19:9-18;Isaiah 6:8). Now it is heard saluting the newly-baptised Jesus of Nazareth as the Son of God.

It will be observed, that as it is here stated that Jesus saw the descent of the Spirit, so it is also stated, as in Luke, that the voice was addressedto Him.On the mount of transfiguration, the voice which then came forth from the cloud, the "excellent glory" (2 Peter 1:17), spokeof Himto the auditors — "This is my beloved Son, in whom I am well pleased." It is so also in the account in Matthew of His baptism (Matthew 3:17). But in Mark and Luke the words recorded are, "Thou art my beloved Son, in thee I am well pleased." This personal address was in accordance with Messianic prediction in the Second Psalm: "I will declare the decree; Jehovah hath said unto me, Thou art my Son, this day have I begotten thee" (Psalms 2:7). Paul, in his discourse at Antioch, applied the passage to the "raising up"* of Jesus (Acts 13:33), as he did again in his Epistle to the Hebrews in two connections (Hebrews 1:5;Hebrews 5:5). The divine Sonship is therefore predicated of Him at His birth in time (Luke 1:32; Luke 1:35), throughout His service, and also in resurrection.

{*Not the raising up from the dead, or the resurrection. This is the subject of Acts 13:34. But in Acts 13:33 the sense is that of preparing, providing, commissioning, sending. God raised up deliverers and prophets of old to Israel (Judges 2:16,Judges 2:18;Judges 3:9,Judges 3:15). See alsoActs 3:22,Acts 3:26;Acts 7:37.} But in Mark an addendum is made to the declaration, "Thou art my Son." He is also styled "the dearly-loved"; "in thee," says the voice, "I have found my delight." God had found His good pleasure(eudokia)in man, according to the angels’ song (Luke 2:14, R.V.). And who shall measure this ineffable joy between the Father and the Son, from which the Spirit was not excluded? No wonder we read, "The Father loveth the Son, and hath given all things into his hand" (John 3:35;John 5:20). The words of another, by way of brief summary, may well conclude our meditations on this passage. "Though truly God, He was man; though a Son, He became a servant, and was now about to enter on His ministry. He receives the Spirit as well as the recognition of His Sonship. He had justified God’s sentence on, and call to, Israel yea, He had in grace joined the souls who had bowed to it in the waters of Jordan; but this could not be without the answer of the Father for His heart’s joy in the path He was about to tread. The one was the fulfilment of every kind of righteousness, and not legal only (this in grace, for there was no necessity of evil in His case); the other was His recognition thereon by the Father in the nearest personal relationship, over which His submission to baptism might have cast a cloud to carnal eyes."

{*Exposition of the Gospel of Mark," by W. Kelly, p, 18.}