Matthew · The Evangelist

Matthew · Chapter 3

John the Baptist Prepares the Way for Jesus

The voice in the wilderness breaks centuries of prophetic silence. John the Baptist appears in the Judean desert, calling Israel to repentance and baptizing those who respond. His ministry fulfills Isaiah's prophecy of one preparing the way for the Lord. When Jesus himself comes to be baptized, heaven opens, the Spirit descends, and the Father declares his pleasure in his Son—marking the public beginning of Jesus' messianic mission.

Matthew 3:1-6

John the Baptist's Ministry and Message

LSB Text

¹Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, ²'Repent, for the kingdom of heaven is at hand.' ³For this is the one referred to by Isaiah the prophet when he said, 'The voice of one crying in the wilderness, "Prepare the way of Yahweh, make His paths straight!"' ⁴Now John himself had a garment of camel's hair and a leather belt around his waist; and his food was locusts and wild honey. ⁵At that time Jerusalem was going out to him, and all Judea and all the region around the Jordan; ⁶and they were being baptized by him in the Jordan River, as they confessed their sins.

Greek Text

¹Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας ²λέγων· Μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. ³οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. ⁴Αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον. ⁵τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, ⁶καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ' αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.

¹En de tais hēmerais ekeinais paraginetai Iōannēs ho baptistēs kēryssōn en tē erēmō tēs Ioudaias ²legōn· Metanoeite· ēngiken gar hē basileia tōn ouranōn. ³houtos gar estin ho rhētheis dia Ēsaiou tou prophētou legontos· Phōnē boōntos en tē erēmō· Hetoimasate tēn hodon kyriou, eutheias poieite tas tribous autou. ⁴Autos de ho Iōannēs eichen to endyma autou apo trichōn kamēlou kai zōnēn dermatinēn peri tēn osphyn autou, hē de trophē ēn autou akrides kai meli agrion. ⁵tote exeporeueto pros auton Hierosolyma kai pasa hē Ioudaia kai pasa hē perichōros tou Iordanou, ⁶kai ebaptizonto en tō Iordanē potamō hyp' autou exomologoumenoi tas hamartias autōn.

Key Words

παραγίνεται paraginetai comes, arrives

From παρά (beside, alongside) and γίνομαι (to become, come into being), this compound verb carries the sense of arriving on the scene or appearing publicly. The present tense here is dramatic, drawing the reader into the immediacy of John's sudden emergence. Matthew uses this verb to signal a pivotal moment in salvation history—John does not merely 'show up' but arrives as the prophesied herald. The term suggests both physical arrival and the inauguration of a new era, as one who comes alongside God's redemptive purposes to prepare the way.

κηρύσσων kēryssōn preaching, proclaiming

A present participle from κηρύσσω, originally denoting the work of a κῆρυξ (herald) who announces official proclamations on behalf of a king or authority. In the LXX and NT, this verb takes on prophetic and eschatological weight, describing the authoritative declaration of God's message. John is not offering personal opinions or religious advice; he is heralding the arrival of the kingdom with the authority of one sent by God. The participial form emphasizes that preaching is the defining characteristic of John's ministry—he comes preaching, exists preaching, and will be remembered for preaching.

μετανοεῖτε metanoeite repent

An imperative from μετανοέω, composed of μετά (after, implying change) and νοέω (to think, perceive). The verb demands a fundamental reorientation of mind and will, not merely regret or emotional remorse. In Jewish prophetic tradition, repentance involved turning from sin back to covenant faithfulness. John's call is urgent and comprehensive—a complete change of thinking in light of the kingdom's arrival. The present imperative suggests both immediate action and ongoing posture: begin repenting now and continue in that trajectory. This is the first word of gospel proclamation in Matthew, establishing that entry into God's kingdom requires radical reorientation.

ἤγγικεν ēngiken has drawn near, is at hand

Perfect tense of ἐγγίζω (to draw near, approach), from ἐγγύς (near). The perfect tense is crucial: the kingdom has drawn near and remains near, creating an ongoing state of proximity. This is not a distant future hope but an imminent reality that has already begun to impinge on the present. The verb appears frequently in contexts of divine visitation and eschatological fulfillment. John announces that the long-awaited kingdom is no longer merely promised but has arrived at the threshold of history, demanding immediate response. The spatial metaphor of nearness conveys both urgency and accessibility.

ἔρημος erēmos wilderness, desert

An adjective used substantively, meaning desolate, uninhabited, or deserted place. In Israel's theological imagination, the wilderness was laden with significance: the place of testing and formation during the Exodus, the location where prophets encountered God, and the anticipated setting for new exodus and restoration (Isaiah 40). By situating his ministry in the wilderness, John evokes this rich symbolic landscape. The wilderness is both a place of judgment (where Israel wandered) and promise (where God provided manna and gave Torah). John's wilderness preaching signals that God is about to do a new thing, recapitulating Israel's story and calling the nation to a new beginning.

βασιλεία basileia kingdom, reign, royal rule

From βασιλεύς (king), this noun denotes both the realm over which a king rules and the exercise of royal authority itself. In Jewish expectation, God's kingdom represented the fulfillment of all covenant promises—when Yahweh would establish His reign over Israel and the nations, vindicating His people and judging the wicked. Matthew's phrase 'kingdom of heaven' (using 'heaven' as a reverent circumlocution for God's name) emphasizes the divine origin and character of this reign. John announces not a human political movement but the inbreaking of God's sovereign rule into history, demanding allegiance and transformation.

ἐξομολογούμενοι exomologoumenoi confessing, acknowledging

Present middle/passive participle from ἐξομολογέω, an intensified form (ἐξ- prefix) of ὁμολογέω (to agree, confess). The middle voice suggests personal involvement—they were confessing for themselves, taking ownership of their sins. In Jewish practice, confession was integral to repentance and sacrifice, acknowledging specific transgressions before God. The present tense indicates that confession accompanied baptism as an ongoing, integral part of the ritual. This public acknowledgment of sin was countercultural in a society where honor and reputation were paramount, yet crowds were willing to humble themselves in anticipation of the kingdom. Confession is not merely verbal admission but agreement with God's assessment of one's moral condition.

ἁμαρτίας hamartias sins

Accusative plural of ἁμαρτία, from ἁμαρτάνω (to miss the mark, go wrong). Originally an archery term for missing a target, it came to denote moral and spiritual failure—falling short of God's standard. In biblical theology, sin is not merely individual moral lapses but covenant unfaithfulness, rebellion against God's righteous rule. The plural here emphasizes specific acts of transgression that require confession. John's baptism presupposes a consciousness of sin and the need for cleansing in preparation for the kingdom. The term encompasses both the guilt of wrongdoing and the power of sin that enslaves, both of which require divine intervention to remedy.

Grammar & Argument

Matthew opens this section with a temporal marker, 'in those days,' deliberately vague yet evocative, linking John's appearance to the preceding narrative of Jesus' childhood while signaling a new phase in the unfolding drama. The historical present 'comes' (παραγίνεται) creates narrative immediacy, as if John is stepping onto the stage before our eyes. The participle 'preaching' (κηρύσσων) is adverbial, modifying the main verb and indicating that proclamation is not incidental to John's arrival but constitutive of it—he comes as a preacher, his very presence an announcement. The location 'in the wilderness of Judea' is emphatic, placed before the verb in the Greek, underscoring the symbolic significance of the setting.

Verse 2 presents John's message in direct discourse, a two-part proclamation that establishes the theological framework for all that follows. The imperative 'Repent' stands first, stark and unadorned, demanding immediate response. The explanatory γάρ ('for') introduces the rationale: repentance is necessary because 'the kingdom of heaven has drawn near.' The perfect tense of ἤγγικεν is theologically loaded—the kingdom's approach is a completed action with ongoing results; it has drawn near and remains near, creating a state of eschatological urgency. Matthew's phrase 'kingdom of heaven' (used consistently where Mark and Luke have 'kingdom of God') reflects Jewish reverence in using 'heaven' as a metonym for the divine name, but the meaning is identical: God's sovereign rule is breaking into history.

Verse 3 grounds John's ministry in prophetic fulfillment, citing Isaiah 40:3 with the introductory formula 'this is the one referred to by Isaiah the prophet.' Matthew identifies John not merely as a prophet but as *the* prophesied forerunner, the voice crying in the wilderness. The quotation itself is structured as a chiasm: 'voice crying in the wilderness' parallels 'prepare the way of Yahweh' and 'make His paths straight.' Notably, the LSB preserves 'Yahweh' where the Hebrew has the tetragrammaton, maintaining the covenantal specificity of the prophecy. The imperatives 'prepare' and 'make straight' are plural, addressed to the community, calling Israel corporately to ready itself for divine visitation. The imagery of road-building evokes ancient Near Eastern practice of preparing highways for a king's arrival, but here the King is Yahweh Himself.

Verses 4-6 shift from proclamation to description, painting a vivid portrait of John and the response he evoked. The description of John's clothing and diet (v. 4) is not incidental but typological, deliberately echoing Elijah (2 Kings 1:8) and marking John as the prophetic forerunner anticipated in Malachi 4:5. The imperfect verbs in verses 5-6 ('was going out,' 'were being baptized') indicate continuous action—crowds kept coming, baptisms kept happening. The geographic sweep ('Jerusalem,' 'all Judea,' 'all the region around the Jordan') uses hyperbolic 'all' to emphasize the magnitude of the response. The passive 'were being baptized' with ὑπ' αὐτοῦ (by him) identifies John as the agent, while the present participle 'confessing' indicates that confession was simultaneous with and integral to the baptismal act. This was not a private ritual but a public, communal movement of repentance in anticipation of the kingdom's arrival.

John's ministry demonstrates that the kingdom of God arrives not to the self-satisfied but to those who recognize their need and reorient their lives accordingly. Repentance is not the bitter prerequisite to joy but the joyful recognition that the King has come near.

OT Connection

Isaiah 40:3

Matthew's quotation of Isaiah 40:3 is not merely proof-texting but a deliberate invocation of the entire Isaianic new exodus theology. In its original context, Isaiah 40 opens the 'Book of Comfort' (chapters 40-55), announcing the end of Babylonian exile and Yahweh's return to Zion. The 'voice crying in the wilderness' calls for preparation of a highway through the desert for God Himself to lead His people home, recapitulating the Exodus journey but with greater glory. The wilderness, once a place of judgment and wandering, becomes the route of redemption.

By applying this text to John, Matthew identifies the Baptist as the herald of a new and greater exodus—not from Babylon but from sin and death, not to an earthly Jerusalem but to the kingdom of heaven. The preservation of 'Yahweh' in the LSB is crucial here: John prepares the way not for a mere human messiah but for Yahweh Himself, who in Matthew's theology comes in the person of Jesus (note 'Immanuel, God with us' in 1:23). The call to 'make His paths straight' implies removing obstacles—moral, spiritual, and religious—that would hinder God's coming. John's wilderness ministry thus becomes the hinge between promise and fulfillment, the moment when Israel's long-awaited restoration begins to break into history. The crowds streaming to the Jordan are, in effect, reenacting Israel's entry into the promised land, but now under the sign of repentance and in anticipation of a kingdom that transcends geography.

Matthew 3:7-12

John's Warning to the Pharisees and Sadducees

LSB Text

⁷But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, 'You brood of vipers, who warned you to flee from the wrath to come? ⁸Therefore bear fruit in keeping with repentance; ⁹and do not suppose that you can say to yourselves, "We have Abraham for our father"; for I say to you that from these stones God is able to raise up children to Abraham. ¹⁰And the axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. ¹¹As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. ¹²His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.'

Greek Text

⁷Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς· Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; ⁸ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας, ⁹καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ· λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. ¹⁰ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ¹¹ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· ¹²οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.

Idōn de pollous tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to baptisma autou eipen autois· Gennēmata echidnōn, tis hypedeixen hymin phygein apo tēs mellousēs orgēs; poiēsate oun karpon axion tēs metanoias, kai mē doxēte legein en heautois· Patera echomen ton Abraam· legō gar hymin hoti dynatai ho theos ek tōn lithōn toutōn egeirai tekna tō Abraam. ēdē de hē axinē pros tēn rhizan tōn dendrōn keitai· pan oun dendron mē poioun karpon kalon ekkoptetai kai eis pyr balletai. egō men hymas baptizō en hydati eis metanoian· ho de opisō mou erchomenos ischyroteros mou estin, hou ouk eimi hikanos ta hypodēmata bastasai· autos hymas baptisei en pneumati hagiō kai pyri· hou to ptyon en tē cheiri autou, kai diakathariei tēn halōna autou, kai synaxei ton siton autou eis tēn apothēkēn, to de achyron katakausei pyri asbestō.

Key Words

γεννήματα gennēmata offspring, brood

Plural of γέννημα, from γεννάω ('to beget, bear'). The term denotes literal offspring or progeny, but here functions as a metaphor of origin and character. John's shocking epithet 'offspring of vipers' reverses the expected honor due to religious leaders, attributing their spiritual lineage not to Abraham but to the serpent. The word appears in agricultural contexts for 'produce' or 'fruit,' which resonates with the fruit-bearing imagery that follows. This is not mere name-calling but a theological diagnosis: their nature is venomous, their parentage suspect.

ἐχιδνῶν echidnōn vipers

Genitive plural of ἔχιδνα, a venomous snake, specifically a viper. The term appears in classical Greek for various poisonous serpents and carries associations with danger, deceit, and death. In the LXX, serpent imagery evokes the Eden narrative and the ongoing enmity between the serpent's seed and the woman's seed (Gen 3:15). John's use anticipates Jesus' own confrontations with these groups (Matt 12:34; 23:33), establishing a pattern of prophetic denunciation. The viper was known for striking suddenly and fatally—an apt image for religious hypocrisy that poisons from within.

μετανοίας metanoias repentance

Genitive singular of μετάνοια, from μετά ('after, with') and νοῦς ('mind'). The term signifies a fundamental change of mind, a reorientation of one's entire perspective and direction. This is not mere regret (μεταμέλομαι) but a radical turning that involves both intellect and will. In the prophetic tradition, repentance meant returning to covenant faithfulness, abandoning idolatry, and pursuing justice. John demands fruit 'worthy of' or 'in keeping with' (ἄξιον) this repentance—external evidence of internal transformation. The genitive construction indicates that the fruit must correspond to and flow from genuine repentance, not substitute for it.

ἀξίνη axinē axe

Nominative singular, denoting the woodcutter's axe or hatchet. The term appears rarely in the NT but carries prophetic freight from the OT, where judgment is depicted as the felling of trees (Isa 10:33-34; Jer 46:22-23). The perfect tense κεῖται ('is laid') indicates that the axe is already positioned—judgment is not merely threatened but imminent. The image is agricultural and eschatological: God's patience has limits, and the time for fruitless pretense is ending. The axe at the root (not merely trimming branches) signals total, irreversible judgment for trees that fail to produce.

πτύον ptyon winnowing fork

A winnowing shovel or fork used in the threshing process to separate grain from chaff. The farmer would toss the threshed mixture into the air; the wind would blow away the lighter chaff while the heavier grain fell back down. This agricultural implement becomes a metaphor for eschatological separation and judgment. The term appears only here and in Luke's parallel, but the imagery is rooted in OT judgment oracles (Isa 30:24; Jer 15:7). The Messiah comes not merely to gather but to divide, not only to save but to separate. The winnowing fork in his hand signals active, deliberate, thorough judgment.

ἄχυρον achyron chaff

The husks and straw separated from grain during winnowing, worthless and destined for burning. The term appears in the LXX for material blown away by wind (Ps 1:4; Isa 17:13), symbolizing the wicked who lack substance and permanence. Chaff has no nutritional value, cannot be stored, and serves no purpose except as fuel. The image is devastating: some who appear to be part of the harvest are actually refuse. The fire that consumes it is ἄσβεστος ('unquenchable')—not fire that cannot be extinguished but fire that will not be extinguished until its work is complete.

ἱκανός hikanos worthy, fit, sufficient

From ἱκνέομαι ('to come, arrive, reach'), the adjective denotes adequacy, sufficiency, or worthiness for a task. John declares himself 'not fit' (οὐκ εἰμὶ ἱκανός) even to perform the menial task of carrying the Coming One's sandals—a job typically assigned to the lowest slave. This is not false humility but accurate assessment: the distance between the forerunner and the Messiah is infinite. The term appears throughout the NT for qualification or worthiness (Matt 8:8; 2 Cor 2:16; 3:5), often highlighting human inadequacy before divine calling. John's self-effacement magnifies the One he announces.

ἄσβεστος asbestos unquenchable

From the alpha-privative and σβέννυμι ('to quench, extinguish'), the adjective describes fire that cannot or will not be put out. The term appears in Isaiah 34:10 (LXX) for the smoke of Edom's judgment that 'will not be quenched.' This is not philosophical speculation about eternal duration but prophetic language for complete, irreversible judgment. The fire burns until its purpose is accomplished—the total consumption of the chaff. The image would resonate with hearers familiar with Gehenna, the valley outside Jerusalem where refuse burned continually. John's message is urgent precisely because the fire is certain.

Grammar & Argument

The passage opens with a dramatic shift marked by the adversative δέ: John's ministry of baptism draws not only the repentant masses but also the religious elite. The participle ἐρχομένους ('coming') is present tense, suggesting they were arriving in numbers, perhaps to observe or even to co-opt John's movement. His response is immediate and shocking—the aorist εἶπεν introduces direct discourse that begins not with greeting but with denunciation. The vocative γεννήματα ἐχιδνῶν is fronted for emphasis, the first words out of John's mouth. The rhetorical question τίς ὑπέδειξεν ('who warned?') drips with irony: no one needed to warn vipers to flee a brushfire, yet these religious leaders, who should have been leading others to repentance, come only to save their own skins from 'the coming wrath' (τῆς μελλούσης ὀργῆς, with the present participle emphasizing imminence).

Verses 8-10 form a tightly argued unit demanding evidence of genuine repentance. The aorist imperative ποιήσατε ('produce!') is urgent and non-negotiable, and the fruit must be ἄξιον ('worthy, corresponding to') the repentance claimed. The οὖν ('therefore') signals logical consequence: if you claim to repent, prove it. Verse 9 anticipates and demolishes their presumed defense with the subjunctive μὴ δόξητε ('do not presume, suppose'). The infinitive λέγειν introduces their imagined self-assurance: 'We have Abraham as father.' John's counter-argument (λέγω γὰρ ὑμῖν) is devastating—God's power (δύναται ὁ θεός) is not constrained by human lineage. The wordplay between 'stones' (λίθων) and 'children' (τέκνα) may echo the Hebrew אֲבָנִים ('stones') and בָּנִים ('sons'), suggesting that God can create sons of Abraham from inanimate objects more easily than recognize unrepentant Pharisees as true children. The axe imagery (v. 10) intensifies the urgency: ἤδη ('already') the implement κεῖται ('lies, is positioned') πρὸς τὴν ῥίζαν ('at the root'). The present tense participle μὴ ποιοῦν ('not producing') describes ongoing fruitlessness, and the verdict is stated in gnomic present tenses: ἐκκόπτεται καὶ βάλλεται ('is cut down and thrown')—this is how God's judgment works, always and inevitably.

Verses 11-12 pivot from John's ministry to the Coming One's, structured by the contrasting pronouns ἐγὼ μέν... ὁ δέ ('I on the one hand... but he on the other hand'). John's baptism is ἐν ὕδατι ('with water'), a physical sign pointing toward repentance (εἰς μετάνοιαν, indicating purpose or direction). But the Coming One is ἰσχυρότερός ('mightier, stronger'), a comparative that understates the case. John's declaration of unworthiness uses the articular infinitive τὰ ὑποδήματα βαστάσαι ('to carry the sandals')—not even to untie them (as in Mark and Luke) but merely to carry them, the task of the lowest slave. The emphatic αὐτός ('he himself') introduces the Messiah's baptism: ἐν πνεύματι ἁγίῳ καὶ πυρί ('with the Holy Spirit and fire'). The single preposition governing both nouns suggests a unified baptism with dual aspects—purifying and empowering for some, consuming for others. Verse 12 extends the fire imagery through agricultural metaphor. The relative pronoun οὗ ('whose') emphasizes possession: the winnowing fork is already ἐν τῇ χειρὶ αὐτοῦ ('in his hand'). Three future tenses follow in rapid succession: διακαθαριεῖ ('he will thoroughly cleanse'), συνάξει ('he will gather'), κατακαύσει ('he will burn up'). The compound verb διακαθαριεῖ intensifies the action—not merely cleaning but thoroughly purging. The contrast between wheat (gathered εἰς τὴν ἀποθήκην, 'into the barn') and chaff (burned πυρὶ ἀσβέστῳ, 'with unquenchable fire') is absolute and final. There is no third category, no middle ground. The Messiah's coming forces decision and reveals reality.

Religious pedigree is not spiritual immunity. John dismantles the assumption that covenant membership guarantees covenant blessing—God can raise up Abraham's children from stones, but he will not recognize vipers as sons. The question is not ancestry but fruit, not lineage but life.

Matthew 3:13-17

The Baptism of Jesus

LSB Text

¹³Then Jesus arrived from Galilee at the Jordan, coming to John to be baptized by him. ¹⁴But John tried to prevent Him, saying, 'I have need to be baptized by You, and do You come to me?' ¹⁵But answering, Jesus said to him, 'Permit it at this time, for in this way it is fitting for us to fulfill all righteousness.' Then he permitted Him. ¹⁶And after being baptized, Jesus immediately went up from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and coming upon Him, ¹⁷and behold, a voice out of the heavens said, 'This is My beloved Son, in whom I am well-pleased.'

Greek Text

¹³Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. ¹⁴ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων· Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; ¹⁵ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. ¹⁶βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ' αὐτόν· ¹⁷καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.

¹³Tote paraginetai ho Iēsous apo tēs Galilaias epi ton Iordanēn pros ton Iōannēn tou baptisthēnai hyp' autou. ¹⁴ho de Iōannēs diekōlyen auton legōn· Egō chreian echō hypo sou baptisthēnai, kai sy erchē pros me? ¹⁵apokritheis de ho Iēsous eipen pros auton· Aphes arti, houtōs gar prepon estin hēmin plērōsai pasan dikaiosynēn. tote aphiēsin auton. ¹⁶baptistheis de ho Iēsous euthys anebē apo tou hydatos· kai idou ēneōchthēsan autō hoi ouranoi, kai eiden pneuma theou katabainon hōsei peristeran erchomenon ep' auton· ¹⁷kai idou phōnē ek tōn ouranōn legousa· Houtos estin ho hyios mou ho agapētos, en hō eudokēsa.

Key Words

παραγίνεται paraginetai arrives, comes

Present middle/passive indicative of παραγίνομαι, a compound of παρά ('beside, alongside') and γίνομαι ('to become, come into being'). The verb denotes arrival at a destination with purpose, often with official or significant connotation. Matthew uses the historical present tense here to heighten the vividness of Jesus' arrival—the narrative camera zooms in on this decisive moment. The same verb appears in Matthew 2:1 for the Magi's arrival, suggesting momentous events. Jesus does not merely 'go' to the Jordan; He arrives with intention, stepping onto the stage of redemptive history.

βαπτισθῆναι baptisthēnai to be baptized

Aorist passive infinitive of βαπτίζω, originally meaning 'to dip, immerse, plunge.' The verb derives from βάπτω ('to dip'), with the intensive suffix -ίζω indicating repeated or thorough action. In Jewish purification contexts, it denoted ritual immersion; John transformed it into an eschatological sign of repentance. The passive voice is theologically loaded: Jesus submits to being baptized, receiving the action rather than performing it. The infinitive of purpose (τοῦ βαπτισθῆναι) makes explicit that Jesus' entire journey from Galilee has this single aim—to undergo baptism, though He has no sin to confess.

διεκώλυεν diekōlyen tried to prevent, hinder

Imperfect active indicative of διακωλύω, a compound of διά (intensive) and κωλύω ('to hinder, prevent'). The imperfect tense suggests John's repeated or ongoing attempt to dissuade Jesus—this was not a single objection but a sustained resistance. The verb appears in contexts of blocking or forbidding (Acts 8:36; 1 Thess 2:16). John's protest is not mere humility but theological bewilderment: the greater does not receive from the lesser, the sinless does not confess sins. Matthew alone records this exchange, underscoring the scandal of Jesus' identification with sinners from the very outset of His ministry.

πρέπον prepon fitting, proper, suitable

Present active participle (neuter) of πρέπω, meaning 'to be fitting, suitable, proper.' The root conveys what is appropriate to one's nature or role, often with moral or aesthetic overtones. In Hebrews 2:10 and 7:26, it describes what befits God or the high priest. Jesus appeals not to necessity (δεῖ) but to fittingness—baptism accords with the character of His mission. The term suggests a deep congruence between the act and the divine plan: this is not arbitrary obedience but the fulfillment of a pattern woven into the fabric of redemption. What is 'fitting' for Jesus is to stand in solidarity with those He came to save.

πληρῶσαι plērōsai to fulfill, complete

Aorist active infinitive of πληρόω, from πλήρης ('full'). The verb means 'to fill, make full, complete, fulfill.' Matthew employs this term repeatedly (1:22; 2:15, 17, 23; 4:14) for the fulfillment of Scripture, making it a signature theological concept. Here, Jesus does not fulfill a specific prophecy but 'all righteousness'—the entire pattern of God's righteous requirement. The aorist tense points to a definitive act: baptism is not the beginning of a process but the completion of a requirement. Jesus' mission is to fill up every demand of God's justice, leaving no gap, no unfulfilled obligation.

δικαιοσύνην dikaiosynēn righteousness

Accusative singular of δικαιοσύνη, from δίκαιος ('righteous, just'), ultimately from δίκη ('justice, right'). In Matthew, righteousness denotes conformity to God's will and covenant faithfulness (5:6, 10, 20; 6:33). The term encompasses both God's saving action and human obedience. 'All righteousness' (πᾶσαν δικαιοσύνην) is comprehensive—every aspect of God's righteous demand. Jesus does not come to abolish the Law but to fulfill it (5:17), and His baptism is the inaugural act of that fulfillment. By submitting to John's baptism, Jesus aligns Himself with God's redemptive program and with the people who need redemption.

ἠνεῴχθησαν ēneōchthēsan were opened

Aorist passive indicative of ἀνοίγω ('to open'), with the augmented form reflecting Koine phonology. The passive voice suggests divine action—the heavens do not open themselves; God opens them. This echoes Isaiah 64:1, 'Oh, that You would rend the heavens and come down!' The opened heavens signal the end of prophetic silence and the inauguration of direct divine communication. In apocalyptic literature, opened heavens grant visionary access to the divine realm (Ezek 1:1; Rev 4:1). Here, the barrier between heaven and earth is breached, and God speaks into history with unmistakable clarity.

εὐδόκησα eudokēsa I am well-pleased, I delight in

Aorist active indicative of εὐδοκέω, a compound of εὖ ('well') and δοκέω ('to think, seem good'). The verb denotes pleasure, approval, delight, or favorable disposition. In the LXX, it often translates רָצָה (rāṣâ), expressing God's covenantal favor (Ps 44:3; 147:11). The aorist tense may be gnomic (timeless truth) or point to a specific moment of divine approval. The Father's declaration combines Psalm 2:7 ('You are My Son') and Isaiah 42:1 ('My chosen one in whom My soul delights'), identifying Jesus as both Davidic King and Suffering Servant. This is not merely affirmation but enthronement and commissioning.

Grammar & Argument

Matthew structures this pericope as a dramatic three-act sequence: arrival and objection (vv. 13-14), resolution through dialogue (v. 15), and divine confirmation (vv. 16-17). The historical present παραγίνεται ('arrives') in verse 13 thrusts the reader into the scene with cinematic immediacy, while the purpose infinitive τοῦ βαπτισθῆναι makes Jesus' intention unmistakable. The passive voice is crucial: Jesus comes to be baptized, submitting to an action performed upon Him. This passivity anticipates the entire trajectory of His mission—He will be handed over, crucified, raised. The contrast between Galilee and the Jordan is geographic but also theological: Jesus leaves the region of His upbringing to enter the wilderness theater of eschatological renewal.

John's protest in verse 14 is grammatically emphatic: ἐγὼ χρείαν ἔχω ('I have need') places the pronoun first for stress, and the present tense verb διεκώλυεν ('was trying to prevent') suggests ongoing resistance. The rhetorical question καὶ σὺ ἔρχῃ πρός με; ('and You come to me?') expresses astonishment bordering on scandal. John recognizes the incongruity: the sinless One seeks a baptism of repentance. Jesus' response in verse 15 is terse and authoritative. The imperative ἄφες ἄρτι ('permit it now') is softened by ἄρτι ('at this time'), suggesting temporal limitation—this is appropriate now, in this phase of redemptive history. The explanatory γάρ ('for') introduces the theological rationale: οὕτως πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην ('in this way it is fitting for us to fulfill all righteousness'). The plural ἡμῖν ('for us') is striking—Jesus includes John in the mission, yet Jesus alone is the active subject of πληρῶσαι ('to fulfill'). The aorist infinitive points to a definitive, completed act.

The theophany in verses 16-17 is introduced by a cascade of aorist verbs marking rapid succession: βαπτισθεὶς ('having been baptized'), ἀνέβη ('went up'), ἠνεῴχθησαν ('were opened'), εἶδεν ('saw'). The passive ἠνεῴχθησαν signals divine initiative—God rends the heavens. The double ἰδού ('behold') in verses 16 and 17 functions as a narrative spotlight, directing attention to the Spirit's descent and the Father's voice. The Spirit descends ὡσεὶ περιστερὰν ('as a dove'), a simile that has generated endless speculation but primarily conveys gentleness and visibility—the invisible Spirit becomes manifest. The present participle ἐρχόμενον ('coming') suggests ongoing motion, the Spirit alighting and remaining upon Jesus (cf. John 1:32-33).

The Father's declaration in verse 17 is a carefully crafted pronouncement blending royal and servant imagery. Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός ('This is My beloved Son') echoes Psalm 2:7 and Genesis 22:2 (the 'beloved son' Isaac), while ἐν ᾧ εὐδόκησα ('in whom I am well-pleased') recalls Isaiah 42:1. The aorist εὐδόκησα may be constative (summarizing God's eternal pleasure) or point to this moment of public approval. The declaration is not to Jesus ('You are') but about Jesus ('This is'), a public identification for the benefit of witnesses. Matthew's account emphasizes the objective, declarative nature of the event: the Trinity is unveiled, the Son is commissioned, and the new exodus begins.

Jesus' baptism is not the cleansing of His sin but the assumption of ours—He steps into the river of human guilt to emerge as the pioneer of a new humanity, heaven-endorsed and Spirit-anointed.

LSB Choices Worth Noting

The LSB rendering 'Permit it at this time' for ἄφες ἄρτι captures the temporal nuance of ἄρτι ('now, at this time') more precisely than translations that use 'for now' or simply 'now.' The phrase signals that Jesus' submission to baptism is appropriate for this particular moment in redemptive history, not a permanent or universal principle. This translation choice helps readers see that Jesus is not endorsing baptism as a general requirement for the sinless, but fulfilling a specific role in God's unfolding plan.

The LSB's 'the Spirit of God' (τὸ πνεῦμα τοῦ θεοῦ) with a capitalized 'Spirit' reflects the translator's recognition that this is the Holy Spirit, the third person of the Trinity, not merely a divine force or influence. While the Greek text does not have capitalization, the context—especially the Trinitarian revelation in verses 16-17—makes clear that this is personal divine presence. The LSB consistently capitalizes 'Spirit' when referring to the Holy Spirit, aiding readers in recognizing the person and work of God the Spirit throughout Scripture.