Jesus' Baptism as a Model for Obedience in Scripture
Jesus' Baptism as a Model for Obedience in Scripture
The baptism of Jesus is a pivotal event in the New Testament, marking the beginning of his public ministry. It is also a contested topic among Christian traditions regarding its significance as a model for obedience. The disagreement centers on the nature of baptism and its implications for Christian discipleship.
The event is described in the Gospels, where Jesus is baptized by John the Baptist in the Jordan River (Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, John 1:32-34). Jesus' submission to baptism is seen as an act of obedience, demonstrating his commitment to fulfilling God's will [1].
One position, represented by Reformed and Baptist traditions, views Jesus' baptism as a model for Christian obedience, emphasizing the importance of baptism as an ordinance instituted by Christ (Matthew 28:19-20) [4, 1]. According to John Gill, Jesus' response to John the Baptist, "suffer it to be so now," indicates his willingness to submit to God's will, even when it seems unnecessary [4]. This perspective sees baptism as a public declaration of faith, symbolizing the believer's identification with Christ's death, burial, and resurrection (Romans 6:3-4).
In contrast, Eastern Orthodox and some Protestant traditions interpret Jesus' baptism as a demonstration of his humility and willingness to identify with humanity's need for repentance [6]. John Chrysostom notes that Jesus' baptism was not for his own sake but to fulfill all righteousness, highlighting the significance of obedience to God's will [6]. This view emphasizes the sacramental nature of baptism, where the believer participates in Christ's life, death, and resurrection.
The Patristic tradition, represented by Tertullian, also sees Jesus' baptism as a model for Christian obedience, but with a focus on the necessity of baptism for salvation [3]. Tertullian argues that baptism is essential for salvation, citing Jesus' command to baptize in the name of the Father, Son, and Holy Spirit (Matthew 28:19).
Despite these differences, all positions agree that Jesus' baptism is a demonstration of his obedience to God's will. The event is seen as a pivotal moment in Jesus' ministry, marking his inauguration into his public role [2]. The baptism also highlights the importance of humility and submission to God's will, as exemplified by Jesus' willingness to be baptized by John.
The divergence in interpretations stems from differing hermeneutical commitments and prior doctrinal premises. The Reformed and Baptist traditions emphasize the authority of Scripture and the importance of obedience to Christ's commands. In contrast, the Eastern Orthodox tradition places a strong emphasis on the sacramental nature of baptism and the role of tradition in understanding its significance.
The shared ground among these positions is the recognition of Jesus' baptism as a demonstration of his obedience to God's will. This event serves as a model for Christian discipleship, emphasizing the importance of humility, submission, and obedience to God's commands. As Calvin notes, the deliverance of Noah from the flood is a figure of baptism, highlighting the significance of separating oneself from the world and following God's will [5].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Baptism — As administered by John -- Mt 3:5-12; Joh 3:23; Ac 13:24; 19:4. Sanctioned by Christ's submission to it -- Mt 3:13-15; Lu 3:21. Adopted by Christ -- Joh 3:22; 4:1,2. Appointed an ordinance of the Christian church -- Mt 28:19,20; Mr 16:15,16. To be administered in the name of the Father, Son, and Holy Spirit -- Mt 28:19. Water, the outward and visible sign in -- Ac 8:36; 10:47. Regeneration, the inward and spiritual grace of -- Joh 3:3,5,6; Ro 6:3,4,11. Remission of sins, signified by -- Ac 2:38; 22:16. Unity of the Church effected by -- 1Co 12:13; Ga 3:27,2”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Baptism of Christ — Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness. John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance." But Christ said, "Suffer it to be so now,' NOW as suited to my state of humiliat”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XII.--OF THE NECESSITY OF BAPTISM TO SALVATION. (part 2): clare, the Lord had exalted John above him (by the testimony) saying," Among them who are born of women there is none greater than John the Baptist."[7] Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism whenin their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea."[8] It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to”
- Matthew (Baptist/Reformed) “John Gill on Matthew 3:15: 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 ful”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 11.13: the final issue, that our obedience has been approved by him. In this sense, Peter teaches that Noah’s deliverance from the universal deluge was a figure of baptism, ( 1 Peter 3:21 ;) as if he had said, the method of the salvation, which we receive through baptism, degrees with this deliverance of Noah. Since at this time also the world is full of unbelievers as it was then; therefore it is necessary for us to separate ourselves from the greater multitude, that the Lord may snatch us from destruction. In the same manner, the Chur”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” ( Acts x. 47 .) What then is the use of the water? This too I will tell you hereafter, when I reveal to you the hidden mystery. 669 669 [as it is allowed me from above] Morel. There are also other points of mystical teaching connected with the matter, but for the pre”