Matthew 3:15

Last updated
Matthew 3:15
←  3:14
3:16  →
Piero, battesimo di cristo 04.jpg
The Baptism of Christ, by Piero della Francesca, c. 1448-50
Book Gospel of Matthew
Christian Bible part New Testament

Matthew 3:15 is the fifteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has come to John the Baptist to be baptized, but John balked at this, saying that he should be the one baptized. In this verse, Jesus explains why it is right that He should be baptized.

Contents

In the King James Version of the Bible the text reads:

And Jesus answering said unto him,
Suffer it to be so now: for thus
it becometh us to fulfil all
righteousness. Then he suffered him

The World English Bible translates the passage as:

But Jesus, answering, said to him,
"Allow it now, for this is the
fitting way for us to fulfill all
righteousness." Then he allowed him.

The 1881 Westcott-Hort Greek text is:

αποκριθεις δε ο ιησους ειπεν αυτω
αφες αρτι ουτως γαρ πρεπον εστιν ημιν πληρωσαι πασαν δικαιοσυνην
τοτε αφιησιν αυτον

For a collection of other versions see BibleHub Matthew 3:15

Analysis

These are the first words spoken by Jesus in the Gospel of Matthew, which is traditionally placed as the first book of the New Testament, so these are textually the first words spoken by Jesus in the entire Bible. [lower-alpha 1] According to general scholarship, the first recorded words of Jesus are actually in Mark 1:15 (as it was considered the first Gospel that was written): "This is the time of fulfillment. The kingdom of God is at hand. So repent (mετανοείτε), and believe in the gospel."

Like the previous verse, this one only occurs in Matthew. Many scholars see this section as an add-on attempting to explain why the messiah is baptized by someone much lower than he is. [1] The phrase "fulfill all righteousness" is a problematic one. Righteousness is an important concept in Matthew and it generally means obedience to God. Matthew also often uses the word "fulfill", almost always referring to an Old Testament prophecy which Jesus is fulfilling. David Hill notes that the phrase could thus be interpreted as Jesus fulfilling divine rules of which only he is aware. [2] Cullman emphasizes the word all and argues that Jesus' baptism is to obtain righteousness for all humanity. Jesuit theologian Daniel Harrington links the fulfillment not to the Old Testament but to the discussion of fruits of repentance at Matthew 3:8. [3]

A second important issue is why Jesus, who is sinless, should go through a ritual that is designed to cleanse all sins. There are two main explanations of this. One is that Jesus by being baptized is setting a good example for the rest of humanity, that while he does not himself need the cleansing he is showing how important it is for others. The second view is that Jesus' being baptized is part of the process of taking on the burden of the sins of all humanity. [4] German theologian Heinrich Meyer lists and evaluates a number of reasons offered for why Jesus came to be baptized by John. [5]

The Book of Mormon provides an additional perspective on these two issues, explaining that Jesus "fulfilled all righteousness" by humbly witnessing that he would obey the Father, thus setting an example for how "the children of men" should live. [6]

Reformed Presbyterian theologian R. C. Sproul alternatively views Jesus as saying being baptized was necessary for Him to accomplish the Active Obedience of Christ. [7]

Several of the Fathers of the Church infer from the words "it is fitting for us to fulfill all righteousness" that John was afterwards baptized by Jesus. [8]

Commentary from the Church Fathers

Jerome: Beautifully said is that now, to show that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, ‘Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptize Me with water, that I may baptize thee for Me with thy own blood.’ [9]

Pseudo-Chrysostom: In this he shows that Christ after this baptized John; which is expressly told in some apocryphal books. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like. [9]

Hilary of Poitiers: For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled. [9]

Jerome: Righteousness; but he adds neither ‘of the Law;’ nor ‘of nature,’ that we may understand it of both. [9]

Saint Remigius: Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him. [9]

Notes

  1. ↑ The first recorded words spoken by Jesus prior to the event in Matthew 3:15 were at the temple at age 12 (Luke 2:49)

Related Research Articles

To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one surrenders their life to Christ. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.

Propitiation is the act of appeasing or making well-disposed a deity, thus incurring divine favor or avoiding divine retribution. It is related to the idea of atonement and sometime mistakenly conflated with expiation. The discussion here encompasses usage only in the Christian tradition.

Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."

<span class="mw-page-title-main">Jesus in Christianity</span> Jesus as seen in the Christian tradition

In Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations He is held to be God the Son, a prosopon (Person) of the Trinity of God.

<span class="mw-page-title-main">Anabaptist theology</span> Theological tradition reflecting the doctrine of the Anabaptist Churches

Anabaptist theology, also known as Anabaptist doctrine, is a theological tradition reflecting the doctrine of the Anabaptist Churches. The major branches of Anabaptist Christianity agree on core doctrines but have nuances in practice. While the adherence to doctrine is important in Anabaptist Christianity, living righteously is stressed to a greater degree.

<span class="mw-page-title-main">Covenant theology</span> Protestant biblical interpretive framework

Covenant theology is a Biblical Theology, a conceptual overview and interpretive framework for understanding the overall structure of the Bible. It is often distinguished from dispensational theology, a competing form of biblical theology. It uses the theological concept of a covenant as an organizing principle for Christian theology. The standard form of covenant theology views the history of God's dealings with mankind, from Creation to Fall to Redemption to Consummation, under the framework of three overarching theological covenants: those of redemption, of works, and of grace.

<span class="mw-page-title-main">Matthew 3:6</span> Verse of the Bible in the Gospel of Matthew

Matthew 3:6 is the sixth verse of the third chapter of the Gospel of Matthew in the New Testament. The verse occurs in the section introducing John the Baptist with this verse describing his baptisms.

<span class="mw-page-title-main">Matthew 3</span> Chapter of the New Testament

Matthew 3 is the third chapter of the Gospel of Matthew in the New Testament. It is the first chapter dealing with the ministry of Jesus, with events taking place some three decades after the close of the infancy narrative related in the previous two chapters. The focus of this chapter is on the preaching of John the Baptist and the Baptism of Jesus.

<span class="mw-page-title-main">Matthew 3:11</span> Verse of the Bible in the Gospel of Matthew

Matthew 3:11 is the eleventh verse of the third chapter of the Gospel of Matthew in the New Testament. The verse occurs in the section relating the preachings of John the Baptist. In this verse he predicts that he will be followed by someone much greater than himself. The main theme of this verse is that John will soon be supplanted by a much greater figure and that John's water baptism is just a preparation for the much greater baptism with the Holy Spirit and fire. That person in the original version of verse 11 is the word "ܚܤܝܢ" which means "Hussein". The original version of verse 11:  . ܐܢܐ ܡܥܡܕ ܐܢܐ ܠܟܘܢ ܒܡܝܐ ܠܬܝܒܘܬܐ ܗܘ ܕܝܢ ܕܒܬܪܝ ܐܬܐ <ܚܤܝܢ> ܗܘ ܡܢܝ ܗܘ ܕܠܐ ܫܘܐ ܐܢܐ ܡܤܢܘܗܝ ܠܡܫܩܠ ܗܘ ܡܥܡܕ ܠܟܘܢ ܒܪܘܚܐ ܕܩܘܕܫܐ ܘܒܢܘܪܐ ܀

<span class="mw-page-title-main">Matthew 3:13</span> Verse of the Bible in the Gospel of Matthew

Matthew 3:13 is the thirteenth verse of the third chapter of the Gospel of Matthew in the New Testament. The verse introduces the section describing the baptism of Jesus by John the Baptist.

<span class="mw-page-title-main">Matthew 3:14</span> Verse of the Bible

Matthew 3:14 is the fourteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has come to John the Baptist to be baptized, but in this verse John balks at doing so.

<span class="mw-page-title-main">Matthew 3:16</span> Verse of the Bible in the Gospel of Matthew

Matthew 3:16 is the sixteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has just been baptized by John the Baptist and the Holy Spirit comes to him like a dove.

<span class="mw-page-title-main">Matthew 3:17</span> Verse of the Bible in the Gospel of Matthew

Matthew 3:17 is the seventeenth verse of the third chapter of the Gospel of Matthew in the New Testament. Following Jesus' baptism by John the Baptist, a voice from heaven states that Jesus is "God's beloved son".

<span class="mw-page-title-main">Matthew 4:2</span> Verse of the Bible

Matthew 4:2 is the second verse of the fourth chapter of the Gospel of Matthew in the New Testament. This verse is just preceding the section in Matthew dealing with the temptation of Christ by Satan. Jesus has been led out into the wilderness, and in this verse he fasts.

<span class="mw-page-title-main">Baptism of Jesus</span> Event in the life of Jesus

The baptism of Jesus, the ritual purification of Jesus with water by John the Baptist, was a major event described in the three synoptic Gospels of the New Testament. It is considered to have taken place at Al-Maghtas, today located in Jordan.

<span class="mw-page-title-main">Matthew 5:17</span> [Truth] The proof of True Grace and Salvation.

Matthew 5:17 is the 17th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. One of the most debated verses in the gospel, this verse begins a new section on Jesus and the Torah, where Jesus discusses the Law and the Prophets.

<span class="mw-page-title-main">Matthew 5:20</span> Verse of the Bible in the Gospel of Matthew

Matthew 5:20 is the twentieth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. Jesus has reported that he came not to destroy the law, but fulfill it. But in this verse, he makes clear that the common understanding of the Law is not enough.

<span class="mw-page-title-main">Matthew 5:45</span>

Matthew 5:45 is the forty-fifth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This is the third verse of the final antithesis, that on the commandment: "Love thy neighbour as thyself". Jesus here explains why one must love one's enemies.

<span class="mw-page-title-main">Holy Spirit in Christianity</span> Third person of the Trinity in Christianity

For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third Person of the Trinity, a triune God manifested as God the Father, God the Son, and God the Holy Spirit, each being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakodesh. In the New Testament the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and the Paraclete (helper).

<span class="mw-page-title-main">John 1:33</span>

John 1:33 is the 33rd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.

References

  1. ↑ Albright, W.F. and C.S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
  2. ↑ Hill, David. The Gospel of Matthew. Grand Rapids: Eerdmans, 1981
  3. ↑ Harrington, Daniel J. The Gospel of Matthew. Liturgical Press, 1991 pg. 62
  4. ↑ Clarke, Howard W. The Gospel of Matthew and its Readers: A Historical Introduction to the First Gospel. Bloomington: Indiana University Press, 2003.
  5. ↑ See Matthew 3:13
  6. ↑ 2 Nephi 31:6-7,9
  7. ↑ R. C. Sproul, "Jesus and His Active Obedience", view at https://www.youtube.com/watch?v=lyAPhJVbuYM
  8. ↑ Pulpit Commentary on Matthew 3, accessed 30 November 2016
  9. 1 2 3 4 5 PD-icon.svg This article incorporates text from this source, which is in the public domain : "Catena Aurea: commentary on the four Gospels; collected out of the works of the Fathers. Oxford: Parker, 1874. Thomas Aquinas". Oxford, Parker. 1874.
Preceded by
Matthew 3:14 		Gospel of Matthew
Chapter 3 		Succeeded by
Matthew 3:16
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.