Mat 3:13-17 | Burkitt | STEP | Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, . Where we have observable, 1. The circumstance of time: Then cometh Jesus: that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry. Teaching us by his example, That when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation. Observe, 2. The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons: 1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the society of Jews; as a king condescends sometimes to be made a free man of a city or corporation. 2. That he might by his own baptism sanctify the ordinance of baptism unto his church. 3. That thereby he might fulfil the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office as appears from . Observe, 3. The great condescension of Christ, in seeking and submitting to the baptism of John; Christ cometh to John, not John to Christ. Behold! the Lord seeketh to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honour upon the ministry of John. Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honoured in his own person, and graced with his own presence!

Matthew 3:13-17

Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Exod 29:4.

Where we have observable, 1. The circumstance of time: Then cometh Jesus: that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry.

Teaching us by his example, That when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.

Observe, 2. The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:

1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.

2. That he might by his own baptism sanctify the ordinance of baptism unto his church.

3. That thereby he might fulfil the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office as appears from Exod 29:4.

Observe, 3. The great condescension of Christ, in seeking and submitting to the baptism of John; Christ cometh to John, not John to Christ.

Behold! the Lord seeketh to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honour upon the ministry of John.

Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honoured in his own person, and graced with his own presence!

Note here, 1. The modesty of John's refusal: John forbade him, and refused to admit him. But why? 1. In regard of Christ, because he knew he needed it not: such was his majesty and greatness, that he was above it: and such was his purity and holiness, that he could not want it.

2. In respect of himself, he knew his own uncleanness: I have need to be baptized of thee, &c. He thought it unsuitable that a sinner should baptize and wash him that was no sinner.

3. With respect to the people; lest they seeing Christ baptized should apprehend him to be a sinner, and one that wanted the baptism of repentance as well as themselves.

Observe, 4. As the modesty of John's refusal, so the reason he assigns for it: I have need to be baptized of thee; as if he had said, "Thou art purity, I am pollution; thou art spirit, I am flesh; humble apprehension has this holy man of himself.

Learn, That the more holy a person is, the more sensible he is of his unholiness; where there is most grace, there is the greatest sense of the want of grace.

These words contain our Saviours's reason why he submitted to John's baptism, because it became him to fulfil all righteousness; that is, to own every divine institution, particularly the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office, Exod 29:4.

Learn hence, 1. That whatever the law required in order to perfect righteousness, that Christ fulfilled in most absolute perfection.

2. That as it became Christ to fulfil the righteousness of the ceremonial law for himself, so it is our duty and interest to fulfil the righteousness of the moral law for ourselves, as an exidence of our being righteous in God's sight, He that doeth righteousness is righteous, even as he is righteous. 1John 3:7

Here we have the solemn inauguration of Christ into his prophetic office, accompanied with a threefold miracle.

1. The opening of the heavens.

2. The descent of the Holy Ghost upon him, like as a dove descends.

3. God the Father's voice concerning his son.

The heavens were opened to shew that heaven, which was closed and shut against us for our sins, is now opened to us, by Christ's undertaking for us. As the first Adam shuts us out of heaven, the second Adam lets us into it; he opened heaven, to us by his meritorious passion, and he keeps it open by his prevailing intercession.

Next, the Holy Ghost descends like a dove upon our Savior: here we have an evidence of the blessed Trinity; the Father speaks from Heaven, the Son comes out of the water,

Hence we gather, That the Holy Ghost is not a quality, or an operation, but a person, and a person really distinct from the Father and the Son.

But why did the Holy Spirit now descend upon Christ, seeing he was mow truly and really God?

Answer The divinity of Christ was quiescent in him, till he entered upon his prophetic office at thirty years old, and after.

And the Holy Ghost now descends, first, for the designation of his person, to shew that Christ was the person set apart for the work and office of a mediator.

Secondly, For the qualification of his person for the performance of his office. This was Christ's unction, Isa 61:1 when he was anointed above his fellows, to be the king, priest and, prophet of his church.

Last of all, We have the audible voice of God the Father pronouncing,

1. The nearness of Christ's relation to himself, This is my Son, not by adoption, but by eternal generation.

2. The endearedness of his person, This is my beloved Son.

3. The fruit and benefit of this near and dear relation unto us; In him I am well pleased.

Note, 1. That there is no possibility for any person to please God out of Christ; both our persons and our performances find acceptance only for his sake.

2. That in and through Christ, God is well pleased with all believers: This is my beloved Son, in whom I am well pleased, &c.

Lord! what revivng news is this to thy church, to hear that her head and husband, her surety, mediator, and intercessor, is that only Son of God in whom his soul is delighted and ever well pleased! That Son who always pleased thee, and by and through whom thou art well pleased with, and reconciled to, thy offending creatures!