RIGHT AFTER THE CONVERSATION with Nicodemus regarding being born again, Jesus and his disciples leave Jerusalem, to “the Judean countryside, where he spent some time with them, and baptized.” (John 3:22) Clearly Nicodemus , “Israel’s teacher,” (John 3:8)—immediately preceding this passage, had trouble grasping the concept of the new birth. John’s gospel moves from that scene to Jesus in the desert, and speaks of him baptizing; this is the only place in the gospels that indicate Jesus baptized, and it seems in contrast to John’s statements just a little later: “Jesus was gaining and baptizing more disciples than John, although in fact it was not Jesus who baptized, but his disciples.” (John 4:1-2)
There are several issues of interest here. The first is this: Purification by water was big business in Jerusalem, with some historians claiming as many as two hundred seventy-three pools, all of which were tied to the Temple for rites of purification, and all of which extracted a fee for the service. Penitents during the various feast times would pay for animal sacrifice as a way of relieving their conscience through sin or fellowship offerings, and/or preparing for the rituals of the various feasts, especially at time of Passover.
When Jesus leaves the uncomprehending but willing Nicodemus, he goes to the desert where “John also was baptizing at Aenon near Salim.” (John 3:22) This was not the only area where John baptized; he also does so at the Jordan River. This, however, is an area that had a large fresh-water spring, and people would come to John there in large numbers to be baptized, having heard John’s message of repentance, and, “Confessing their sins, they were baptized by him.” (Matt. 3:6) John the Apostle is making a clear distinction in his recounting of the gospel between Judaism’s Law and the emerging covenantal presence of the Messiah. Jesus leaves Jerusalem and its dead rituals, the center of religion in Israel, and goes to springs of living water in the desert, where spiritually hungry people are coming and seeking baptism in a new way, for a new hope.
The second issue is this: John the Apostle begins to make a clear distinction between the baptism of John the Baptist and that of Jesus. This is one of only two places in scripture where they might be perceived as going head-to-head in any respect. But John A handles this very delicately. It is not John B that seems in tension with Jesus, but his disciples; additionally, Jesus’ disciples are left out of the tension. “An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—well, he is baptizing, and everyone is going to him.’” (John 3:25-26)
Even John B’s disciples are not placed in direct tension with Jesus, but instead with ‘a certain Jew.’ And they, loyal to John B, come to him with the report about Jesus. John B’s character is held in high esteem by the Apostle, placing this humble quote by John B in the dialogue to further defuse any hint of competition or ego: “He must become greater; I must become less.” (John 3:30) Just as Jesus knew his mission, so John B his: He was born to herald Jesus’ coming—this was his mission announced to his father Zechariah by an angel before his conception. “Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord to make ready a people prepared for the Lord.” (Luke 1:16-17) His ministry was always to prepare people for the Messiah.
Relieved of this potential tension, we can focus on a shift that is occurring as the Jesus the Messiah emerges to prominence in the scriptures. John B accomplished his mission both by a message, “Repent, for the kingdom of heaven has come near.” (Matt. 3:2), and through water baptism. “Confessing their sins, they were baptized by him in the Jordan River.” (Matt. 3:6) But Jesus is now being revealed, first to John when he baptized him. Now that Jesus’ ministry is beginning, a new form of baptism is being unveiled—the baptism of the Holy Spirit. Beginning in context with Nicodemus earlier, and on through this passage, John A is beginning to incrementally make known the kingdom of heaven and its King.
The last things to consider regarding scripture giving such a sparse view of Jesus participating in baptisms other than his own—only twice, and only in the gospel of John—are the possible theological implications. Before looking into a couple aspects of this, we must concede that such propositions depend upon a refined Christianity that has had two thousand years to build a well-developed theological viewpoint by which to posit latter-day interpretations of its early beliefs and practices.
Nevertheless, first, perhaps Jesus intentionally did not emphasize the practice of baptism so that people in future times might be less likely to directly connect salvation to the physical act of water baptism. If that is the case, his motivation would probably have been to prevent a person from being misled about the outward act as opposed to an internal commitment regarding salvation. Even so, this has intermittently been a practice taught by the church at various times, including some churches today.
Additionally, Jesus may have been showing that baptism, although prominent in his mission challenge to disciples (The Great Commission: Matt. 28:18-20), is not the pinnacle of the Christian’s walk with Christ. We’d like to think that every baptism produces a mature Christian at the far end of the process, or at least a high percentage of those who start. But such is clearly not the case, and most recent polls show an increasing rate of decline in all metrics related to church health. Water baptism is very important as an act of obedience and testimony, but that event needs to be just a beginning of the spiritual life God intends for every believer.
Ultimately, we are all responsible for developing our own relationship with Jesus. A good bible-believing and teaching church is an incredibly important asset in getting us started in the right direction, and helping us to keep going that way. Still, it is not the church’s responsibility to create the mature Christ-follower; instead, the church is there to encourage and equip, including even to rebuke, each person who follows Jesus.
It is up to each of us individually to honestly receive and believe the great gift, to maintain and grow the relationship with Jesus, and to serve him in the kingdom. That is far more than ‘going to church.’ The serious ones know this, and do this. Here’s some very good insight from John B—may it be our guide this day: “A man can receive only what is given him from heaven. The one who comes from above is above all. He testifies to what he has seen and heard. The man who has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.”
May you receive fully the baptism of the Holy Spirit.
Q. Do I know Jesus in the free pardon of sin, and in the baptism of the Holy Spirit?
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