I’ve been thinking recently on Jesus’ baptism. If John’s baptism was one that represented repentance and cleansing, why would the sinless Jesus have to receive such a baptism? I have never been fully satisfied with any one answer, and I don’t think we ever will be. With that in mind, I’m going to try and look at his baptism through two different paradigms. By doing this, I’m not saying the issue is either/or… but both/and. In other words, we shouldn’t use one paradigm to the exclusion of the other, but that both can be utilized in understanding what is going on in Jesus’ baptism. Also, by giving two paradigms, I’m not saying that these are the only two ways of looking at the issue- there maybe be several, maybe even many, others- but I am just focusing on the two that have come to my mind recently in thinking through the issue. Jesus’ baptism can be found in Matthew 3:13-17, Mark 1:9-11, and Luke 3:21-22.

I. The Tri-perspectival Paradigm
The first is the tri-perspectival paradigm. Theologians love using this paradigm as a grid for interpretation, because it makes them think of the Trinity, which automatically boosts its validity. Ok, so there was a little bit of snark there, but hang with me. All tri-perspectivalism is, is viewing one event or thing from three different perspectives. For example, most people are familiar with seeing Christ’s ministry as that of a prophet, priest, and king. That is an example of tri-perspectivalism. This has both strengths and weaknesses (e.g., see this blog for an example of dangers of this view in regards to leadership roles), but it is helpful quite often. John Frame utilizes this well in his book The Doctrine of God.

So how can we utilize a tri-perspectival paradigm in regards to Jesus’ baptism? I suggest these three categories: Identification, Equipment/Anointing, and Coronation/Pronouncement. Now before I get into these three categories, I need to say this. It seems to me that we cannot separate Jesus’s baptism from what follows, namely, the descent of the spirit and the voice from heaven. I get this idea from the presentation of the events in all three of the texts. Mark will suffice: “Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased” (Mark 1:10-11). The three events are chronologically linked. As Jesus came up from the water the heavens were torn and the spirit descended on him. As the Spirit descended upon him, the Father gave a pronouncement. The linking of these events shows me that we shouldn’t separate them. It is this understanding that gives rise to a tri-perspectival view here, each category represented in each of the three events.

a. Identification – this is seen in the baptism itself, and is the idea put forward by many New Testament and Biblical scholars, including Vos, Marshall, etc. This perspective on the baptism says that in his baptism, Jesus was identifying with sinful humanity. This protects us from the thought that Jesus needed to be baptized for the remission of sins. Matthew 3:14-15 records John’s question, “How can I baptize you? You should be baptizing me!” and Jesus’ response, “This is necessary to fulfill all righteousness.” What righteousness? The righteousness that Jesus secures for those who would believe in him. Jesus’ ministry was, in part, obedience to the Law in the place of those who believe because it is impossible for them to be perfectly obedient. Jesus was baptized, in part, to identify with sinners.

b. Equipment/Anointing – Throughout the Old Testament, the Holy Spirit rested on people in order to equip them for the task God had called them to do. We see this with leaders, prophets, and kings. Often, this was pictured visibly when that person was anointed with oil, kings in particular (cf. Exod 29:4-7, Lev 8:6-10 [note, in both of these texts, the anointing is tied with washing, as we see with Jesus being baptized]; 1 Sam 10:1 [Saul]; 1 Sam 16:11-13 [David]; 1 Kings 1:39 [Solomon];). As the oil was poured over the head to symbolize the Spirit coming to equip, so too the Holy Spirit descended onto Jesus to both equip him for his ministry and signify his kingship. Some may take issue with the idea that Jesus needed to be equipped for his ministry, because the doctrine of the trinity states that Jesus is God. However, this looks at the wrong side of the equation. Christians believe that Jesus is 100% God AND 100% man. It is evident throughout the Gospels, Jesus, in his humanity, relied on the Holy Spirit to empower him for his ministry. His baptism is no different. This equipping was immediately put into use as Jesus was then sent out into the wilderness to be tempted by Satan.

But this was not only an equipping for ministry, this was his anointing as King. Just prior to his baptism, the Gospels tell us that John was preaching, saying “Repent, for the Kingdom of God is near!” (cf. Matthew 3:2). Just as the Kings of Israel were anointed, again a picture of the Holy Spirit, so too was Jesus anointed by the Holy Spirit. In this act, God was saying, “Here is your King! Here is your Messiah (=Christ; =Anointed One)!” It is no coincidence that John’s message that the Kingdom was near changed after Jesus’ baptism and temptation to the Kingdom being at hand. The time was fulfilled. (cf. Mark 1:15; Matt 4:17;).

c. Coronation/Pronouncement – Certainly, the entire baptism event can and should be seen as a Coronation ceremony (particularly in light of the ritual and rites of the priests and kings), but the proclamation at the end serves as the exclamation point. God’s voice boomed from the heavens, “This is my Son, and I am well pleased with him!” It was God’s seal of approval for the ministry that Jesus was about to embark on. There is a lot in this short statement, but I will unpack that more in the next post when I discuss the baptism from a biblical/theological paradigm.

Next: Part II – Understanding Jesus’ Baptism from a Biblical Theology paradigm