The Baptism Of Christ
Computers for Christ – Chicago
THE BAPTISM OF CHRIST By Calvin Culver
At the Baptism of Christ there were two distinct ministries given to him. He was called the “Beloved Son” and was said to have “well- pleased” God. These two comments are not without historical parallel. The phrase “beloved son” had a distinctive connotation to the Jewish ear. Psalm 2:7 uses the phrase. To whom was this Psalm addressed? To David and the kings who were to come from his line. Psalm 2 is one of several Psalms which were apparently used as part of a coronation ceremony. Israel’s king is God’s viceroy on earth. So “son” is meant in the sense of Christ now entering his position as a Davidic ruler.
“Well-pleased” is reminiscent of Isaiah 42:1, which contains statements regarding the servant of YHWH, saying that he is the one in whom God will put His holy Spirit. The servant is also said to be the one in whom God’s soul delights. Thus it appears that this voice from heaven is commissioning Christ in his Messianic office. Isaiah 61:1 is also a Messianic prophecy.
So what does the servant in Isaiah do? He eventually suffers. Thus, at the Baptism, Christ is given a dual office of Messianic ruler and suffering servant. Christ is always tempted to reject this second office in order to emphasize the first. This suffering is the “second baptism” of Christ – into death. Until that baptism and the resurrection, Christ’s ministry is under constraint. He could not fulfill his kingly ministry in the fullest sense until he had fulfilled the servant role. This is what Christ means when he speaks of the “baptism with which I am to be baptized” and about “being under constraint”.
Again, we must understand the background behind the scene of the Baptism. Just what was John’s baptism? The practice of baptism was an outgrowth of God’s command to the unclean, once the days of purification had been fulfilled, to go and wash himself in the Jordan, as a final proclamation, or sealing, of his cleanness, and to mark his re-admittance back into the community of the people of YHWH. John’s baptism, then, truly was a baptism for the forgiveness of sins.
One other point must be mentioned: the baptism of John was not, as Christians tend to conceive baptism, a once-and-for-all affair, but was repeated each time the baptismal candidate stepped forward to confess publicly his sins. In this sense, at least, John’s baptism functioned in much the same way as the Roman Catholic confessional; one confesses one’s sins and receives ablution. Undoubtedly, many of those whom John baptized had been baptized by him many times already.
In contrast to this, however, we have Christ’s Baptism. How was it unique? First of all, as Christ was sinless, his Baptism could not have been for the forgiveness of sin. Secondly, Christ insisted on being Baptized “to fulfill all righteousness” (Matt. 3:15, NIV). What this may mean I’ll leave to another discussion (I am far from certain myself). Finally, and most importantly, however, is the fact that Christ’s Baptism WAS once-and-for-all. He was never again baptized. This, it seems to me, becomes yet another symbol of the new covenant which Christ established. No longer will it be necessary to continually petition forgiveness, to continue to confess our sin, to wash ourselves clean with the blood of scapegoats and sacrificial altars. Our days of purification are fulfilled and the Passover Lamb has come; in him we have forgiveness once-and-for-all.
Computers for Christ – Chicago