Smoodock's Blog

Baptism in a modern context, whether infant or adult, emersion or sprinkling, is a sign that the one who is baptized has become a Christian, vis-à-vis a follower of Christ. However, placed in the context of Jesus’ own baptism, the act has a much deeper meaning. The things Jesus did often fulfilled parts of the history of the ancient people of Israel. Jesus was baptized by John in the Jordan river, which, significantly, was the place where the original Exodus reached its goal, and was the place, where Israel received their national inheritance. Jesus own baptism was the place, where the three heavenly roles: suffering servant, Son of Man and King, were joined together in one person.

There is no evidence in Israel’s history, prior to the coming of Jesus, that these three offices were ever perceived to be joined into one: the Messiah (Daniel 2:44; 9:25-26), the Suffering Servant (Isaiah 53:1-12) and the return of God as King of his people in the person of Jesus (Malachi 3:1; John 1:1, 14). Although all three roles have ‘something’ to do with Israel’s salvation, according to ancient Jewish theology, the Messiah wasn’t coming to suffer and die (John 12:34; Matthew 16:16, 21-22), and “God is not a man…” (Numbers 23:19). For Jesus’ disciples, the Messiah’s victory would come without the cross, but the cross is precisely the victory, to which Jesus was drawn from the very beginning (Matthew 16:16-17, 21), even from the time of his baptism (John 1:29). Moreover, the failure of Israel to keep their Covenant with God (Jeremiah 22:8-9), left God with the responsibility to make all things right (Genesis 15:12-18).

After Jesus was baptized, the heavens opened, and the Spirit, like a dove, descended and rested upon him (Mark 1:10; John 1:31-34). Jesus saw this event as the time, when God anointed him for the work before him (Luke 3:21-22; 4:18), just as the kings of Israel were anointed for the task before them (cp. 1Samuel 9:27, 10:1; and 16:13). Nevertheless, the people’s heart had become dull; they were hard of hearing and had shut their eyes, so that they WOULD NOT see with their eyes and WOULD NOT hear with their ears and WOULD NOT understand with their hearts and turn in order to be healed (Matthew 13:15; Zechariah 7:11-12).

They desired to be free of the Roman oppressor, but the Lord wanted them to open their hearts to him. They wanted to be free at any cost, but the Lord desired, first, that they return to him. Under their desire or worldview anyone could be the Messiah, if he were victorious; afterward God would return no matter what, because he promised (Malachi 3:1). Under their worldview, Judah the Hammer (160s BC) could have been the Messiah, but he failed. The people would have accepted a Simon bar-Giora (AD 70) or a Simon the Star (AD 130) for their Messiah, if either of them succeeded in casting out the Roman oppressor, but they didn’t. Therefore, they couldn’t be the promised Messiah, because they were not victorious, and they died (cp. John 12:34). Under this false worldview, the word of God failed, because the Messiah never came to the Temple that had been rebuilt (cp. Malachi 3:1; Haggai 2:6-9), vis-à-vis let man be correct at all costs, and let God (and his word) suffer the consequences.

Nevertheless, the Lord says “heaven and earth (the Temple) will pass away (and did in AD 70), but my word will never pass away!” (Matthew 24:35). At Jesus’ baptism a voice came from heaven saying Jesus was God’s Son, and God was well pleased in him (Matthew 3:17). The voice came again at Jesus’ Transfiguration, saying: “This is my beloved Son, listen to him!” (Mark 9:7). At that time Moses and Elijah had appeared with Jesus on the mountain, and they discussed his departure (G1841; Luke 9:31), which the translators have interpreted to mean Jesus’ death. However, it appears that the word describes more than a departure by death. The same word (G1841) is used in Hebrews 11:22 to indicate the Exodus of the children of Israel out of Egypt.

The Psalmist says that the Lord ascended on high and led captivity captive and received gifts from men, even the rebellious, in order that he might dwell among them (Psalm 68:18). However, Paul refers to the same scripture saying, Jesus ascended on high and led captivity captive and gave gifts to men (Ephesians 4:8). Both scriptures point to an Exodus, or a departure. Nevertheless, not only did the first century AD worldview of the Jews require a Messiah without the cross, they required the return of God without an Exodus. How could God come to and remain with his people in Egypt? Where’s the victory in that? Without an Exodus, how could they inherit the promises?