The record of Jesus' immersion by John the Immerser is placed between
John's declaration , "There comes one after me who is mightier than I, the strap
of whose sandals I am not worthy to bend down and unloose," (Mark 1:7) and
the testing of the Lord by Satan in the wilderness. (Mark 1:12-13) This is
theologically significant because it shows the Lord's public ministry began
with an act of submission to the Father's will, and it was also preparatory for the
onslaught of Satan, the archenemy of righteousness. It is interesting that Matthew's
record of the Lord's immersion states Jesus said to John, "It is proper for us to
fulfill all righteousness." (Matthew 3:15) Mark says "immediately" after Jesus was
immersed that "the Spirit drove him out into the wilderness." (Mark 1:12) Fulfilling
all righteous led to an encounter with the enemy of all righteousness. Let's take a
closer look at the immersion of the Messiah by the hands of John.
First, Jesus was immersed by John in the Jordan river. The water was not
bought to Jesus; he went to the water. Not only did he go to it, he went into the
river. The New Testament knows nothing of the prevalent practices of sprinkling
and pouring as so-called modes of "baptism." And if we correctly translate the
word baptisma as immersion, we see the foolishness of talking about immersion
by sprinkling and pouring! The word translated "in" is the Greek preposition eis.
Earlier in this chapter, Mark says those of Judea and Jerusalem were "immersed
by John in the river Jordan." (verse 5) He uses the preposition en in that passage.
The switch from en to eis appears to be significant. It seems to indicate that Jesus
was immersed "into" the Jordan in preparation for "coming up out of the water."
He went into the water without hesitation, and came up out of the water without
hesitation. Much work lay ahead.
Second, all those whom John had immersed in the Jordan river, submitted to
"the immersion of repentance into the forgiveness of sins." (Mark 1:4) They came
to John "confessing their sins." (Mark 1:5) Jesus had committed no sins for which
he needed forgiveness, therefore he had no sins to confess. He was Yahweh's
sinless Son. (Hebrews 4:15; 1 Peter 1:22) Others obediently went to the Jordan
in order to be cleansed. Jesus obediently went to the Jordan in order to cleanse.
Third, when Jesus came up out of the water, the heavens "tore open" and the
Spirit descended like a dove. The Spirit came down from heaven in order to
identify Jesus as the Messiah and to show approval for his obedience.
(John 1:32-34) Note the distinction between Jesus coming up and the Spirit
coming down. (Mark 1:10) Two distinct acts by two distinct persons. Jesus
and the Spirit are as distinct as the acts of coming up and coming down. So, the
doctrine of the United Pentecostal Church that Jesus is the Father and the Spirit
is not only false, it defies scriptural logic! The deity consists of three distinct
persons: The Father, the Son , and the Holy Spirit.
Fourth, when the Spirit descended, the Father spoke from the heavens, "You
are my beloved Son, with you I am well pleased." (verse 11) The word "beloved"
is agapetos. It indicates a very special relationship between the Father and
the Son. The Son is dearly loved by the Father! Speaking of the Father, Jesus
said, "I always do the things that are pleasing to him." (John 8:29) The Father was
not merely pleased with the Son, but Mark says he was "well pleased."
The word is eudokeo in Greek and it means to take delight in, or to find
satisfaction in something.
In many ways the immersion of Jesus sets the stage for his mission on the
earth. We see his submission to the Father's will, public identification as the
Messiah by the Spirit, an acknowledgement of the Son's unique relationship
by the Father, and the notable confrontation between righteousness and Satan.
R. Daly
Copyright 2013
John's declaration , "There comes one after me who is mightier than I, the strap
of whose sandals I am not worthy to bend down and unloose," (Mark 1:7) and
the testing of the Lord by Satan in the wilderness. (Mark 1:12-13) This is
theologically significant because it shows the Lord's public ministry began
with an act of submission to the Father's will, and it was also preparatory for the
onslaught of Satan, the archenemy of righteousness. It is interesting that Matthew's
record of the Lord's immersion states Jesus said to John, "It is proper for us to
fulfill all righteousness." (Matthew 3:15) Mark says "immediately" after Jesus was
immersed that "the Spirit drove him out into the wilderness." (Mark 1:12) Fulfilling
all righteous led to an encounter with the enemy of all righteousness. Let's take a
closer look at the immersion of the Messiah by the hands of John.
First, Jesus was immersed by John in the Jordan river. The water was not
bought to Jesus; he went to the water. Not only did he go to it, he went into the
river. The New Testament knows nothing of the prevalent practices of sprinkling
and pouring as so-called modes of "baptism." And if we correctly translate the
word baptisma as immersion, we see the foolishness of talking about immersion
by sprinkling and pouring! The word translated "in" is the Greek preposition eis.
Earlier in this chapter, Mark says those of Judea and Jerusalem were "immersed
by John in the river Jordan." (verse 5) He uses the preposition en in that passage.
The switch from en to eis appears to be significant. It seems to indicate that Jesus
was immersed "into" the Jordan in preparation for "coming up out of the water."
He went into the water without hesitation, and came up out of the water without
hesitation. Much work lay ahead.
Second, all those whom John had immersed in the Jordan river, submitted to
"the immersion of repentance into the forgiveness of sins." (Mark 1:4) They came
to John "confessing their sins." (Mark 1:5) Jesus had committed no sins for which
he needed forgiveness, therefore he had no sins to confess. He was Yahweh's
sinless Son. (Hebrews 4:15; 1 Peter 1:22) Others obediently went to the Jordan
in order to be cleansed. Jesus obediently went to the Jordan in order to cleanse.
Third, when Jesus came up out of the water, the heavens "tore open" and the
Spirit descended like a dove. The Spirit came down from heaven in order to
identify Jesus as the Messiah and to show approval for his obedience.
(John 1:32-34) Note the distinction between Jesus coming up and the Spirit
coming down. (Mark 1:10) Two distinct acts by two distinct persons. Jesus
and the Spirit are as distinct as the acts of coming up and coming down. So, the
doctrine of the United Pentecostal Church that Jesus is the Father and the Spirit
is not only false, it defies scriptural logic! The deity consists of three distinct
persons: The Father, the Son , and the Holy Spirit.
Fourth, when the Spirit descended, the Father spoke from the heavens, "You
are my beloved Son, with you I am well pleased." (verse 11) The word "beloved"
is agapetos. It indicates a very special relationship between the Father and
the Son. The Son is dearly loved by the Father! Speaking of the Father, Jesus
said, "I always do the things that are pleasing to him." (John 8:29) The Father was
not merely pleased with the Son, but Mark says he was "well pleased."
The word is eudokeo in Greek and it means to take delight in, or to find
satisfaction in something.
In many ways the immersion of Jesus sets the stage for his mission on the
earth. We see his submission to the Father's will, public identification as the
Messiah by the Spirit, an acknowledgement of the Son's unique relationship
by the Father, and the notable confrontation between righteousness and Satan.
R. Daly
Copyright 2013
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