Confirmation of the Son of God in Baptism

Jesus was baptized by John. Members of the New Covenant are baptized (Col. 2:11-12) and Jesus is their forerunner. Thus, Jesus was fulfilling all righteousness (cf. Matt 3:15). As Jesus was praying three things happened: (1) "heaven was opened," (2) "the Holy Spirit descended on him in bodily form like a dove," and (3) "a voice came from heaven: 'You are my Son, whom I love; with you I am well pleased.'"

All four Gospels tell us that the Holy Spirit came on Jesus at the time of his baptism. The dove was normally a symbol of Israel, but here it was the outward sign of the coming of the Holy Spirit on Jesus. The heavenly voice approved Jesus as he began his public ministry. Compare: Ezekiel 1:1; John 1:51; Acts 7:56; 10:11; Revelation 19:11. John saw the heavens opened (cf. John 1:29-34), so it is very possible others did too.

God spoke. He thundered (cf. Psa.18:13; Isa. 30:30, 31; Luke 9:35). "You are my Son, whom I love; with you I am well pleased" (Luke 3:22). God spoke his Word:

Psalm 2:7 I will tell of the decree: The Lord said to me, You are my Son; today I have begotten you.

Isaiah 42:1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

Psalm 2 displays the Messiah's unique Father/Son relationship with God. Isaiah 42 demonstrates the suffering Messiah. The Son of God became flesh to fulfill the Covenant of Redemption. God was well pleased. While the Covenant of Redemption itself was made in eternity, Jesus' birth and baptism were part and parcel of the initiation of the Covenant of Redemption upon earth.

The Covenant of Redemption is the agreement made between the members of the Trinity (some say it is only between the Father and the Son) in order to bring us salvation. Under this covenant, the Father plans redemption and sends the Son in order to save his people. The Son agrees to be sent and to do the work necessary to save the elect (John 10:17-18), and the Spirit agrees to apply the work of Christ to us by sealing us unto salvation (Eph. 1:13-14).

In Hodge's Systematic Theology, he lists several promises the Father gives to the Son in the Covenant of Redemption made in eternity. Summarized:

• (1) that God would form a purified church for his Son.

• (2) that the Son would receive the Spirit without measure.

• (3) that he would be ever-present to support him.

• (4) that he would deliver him from death and exalt him to his right hand.

• (5) that he would have the Holy Spirit to send to whom he willed; that is his chosen people.

• (6) that all the Father gave to him would come to him and none of these be lost.

• (7) that multitudes would partake of his redemption and his messianic Kingdom.

• (8) that he would see the travail of his soul and be satisfied.

What a baptism!

Jesus also was baptized. John's baptism was a sign of repentance for the forgiveness of sins (v. 3). Since Jesus was without sin (Heb. 4:15), he had no need of repentance or forgiveness. Thus, he was not baptized for his own sake, but the sake of his people. Jesus was identifying with sinners who needed to be baptized and whose lives needed to be marked by repentance. He not only died as a substitute (Isa. 53:4-6, 10-11; Rom. 5:8), but lived as one well. This was to accomplish all righteousness on their behalf (Matt. 3:15; 2 Cor. 5:21; Phil. 3:9). praying. Prayer is a central theme in Luke's writing. Jesus is often shown praying and held up as a model of prayerful devotion to God (3:21; 5:16; 6:12-13; 9:18, 28-29; 11:1; 22:32, 41; 23:34, 46). It was out of the context of Jesus's relationship to the Father that he prayed and received not only the visible empowering of God's Spirit, but also an affirmation of the Father's love and delight (v. 22). heavens opened. A sign of the messianic age to come (Isa. 64:1) and God's revelation (v. 22; see Ezek. 1:1; John 1:51; Acts 7:56; 10:11; Rev. 19:11).

Holy Spirit. God's Spirit descended on Jesus, setting him apart for his ministry as the Christ. This was the public declaration that the Spirit of God was with him, empowering him in his work as the Christ. bodily form . . . dove. Luke was more specific than other Gospels, emphasizing the physicality of the appearance (Matt. 3:16 // Mark 1:10 // John 1:32-34). You are my Son. God declared that Jesus is his beloved Son—the title in Scripture for the rightful Davidic king. One manuscript, Codex Bezae, uses Psalm 2:7 to make this explicit. Moreover, it highlighted Jesus's fulfillment of Israel as God's Son (Exod. 4:22-23; Jer. 31:20; Hos. 11:1). He was the true Israelite who would succeed where Israel failed (see note on 4:1-13). Jesus was the Son who obeyed in all things and pleased God (see 9:35; Isa. 41:8; 42:1; 49:3).

This genealogy differs from the one in Matthew's Gospel (Matt. 1:1-17). However, these lists should be seen as complimentary not contradictory. While Matthew was concerned with showing Jesus as the rightful heir to the Davidic throne, Luke had a larger scope in mind. He wanted to show Jesus as the Second Adam (see Rom. 5:12-21; 1 Cor. 15:22, 45-49). This made Jesus the representative for a new humanity. He demonstrated Jesus's descent from the first man to show his obedience in contrast to Adam's failure. He showed his physical descent back to the beginning of creation itself through Adam.

thirty years. A number rooted in the Old Testament pattern of the age which many began their unique service to God (Gen. 41:46; Num. 4:3; 2 Sam. 5:4; Ezek. 1:1). son (as it was assumed) of Joseph. A phrase which allowed Luke to further stress Jesus's virgin conception (1:34-35) and Joseph's legal fatherhood. Heli. This differs from Matt. 1:16 where Joseph's father is recorded as Jacob. Since both Matthew and Luke seem to have worked from detailed records, it is hard to understand the reason for this. The best explanation is that Jacob and Heli were two different men from two different marriages. The second marriage was likely due to the first husband's death and may have been a levirate marriage (see Matt. 22:24). This would have made Joseph the biological son of one man and the legal son of the other.

Neri. In the Old Testament, Shealtiel is the son of Jehoiachin. Neri is listed here perhaps because of the curse put on Jehoiachin (Jer. 22:30; 36:30).

All different names from Matthew's list (Matt. 1:7-12) of the same section (see note on 3:23-38).

Adam. Luke inverted the line so that Adam's name appeared closer to temptation narrative (4:1-13). This emphasized his failure in the garden in contrast to Jesus's victory in the wilderness. Adam was viewed as a real, historical person. son of God. Another parallel Luke wanted to highlight between Adam and Jesus (see notes on 3:23-38).