The Ministry of John the Baptist & the Baptism of Christ
Matthew 3
The Kingdom of Heaven is a dispensational term only found in Matthew's gospel. It is a very important subject to grasp in order to understand Matthew, and the whole scope of God's counsels. I recommend getting a solid grasp of this subject (see entry for the Kingdom of Heavenbefore proceeding.


Three scriptures that the rabbis knew required the messiah to have a herald and a forerunner are:
  1. Isa. 40:3one crying in the wilderness – preaching the coming of the Lord and Israel’s need to prepare themselves morally to receive him.
  2. Mal. 3:1my messenger – he would be successful in preparing the way before the coming of christ.
  3. Mal. 4:5-6I send unto you Elijah the prophet – he would come “in the spirit and power of Elias” (Luke 1:17)
With each reference you get added detail. They believed that Elijah personally would come as this forerunner, because of the wording in Mal. 4:5-6. But John the Baptist came "in the spirit and power of Elijah" and the Lord says that this John was Elijah to those with faith, who was promised to come (Matt. 11:14; 17:12). However, the nation at large rejected John, just as they were about to reject the Son of Man. Because of their rejection, John's Elijah-like work was cut short, and so he is only a partial fulfillment of Mal. 4:5-6. Notice that the Spirit of God makes John the complete fulfillment of Isa. 40:3 and Mal. 3:1, but carefully avoids that with Mal. 4:5-6. This is also the reason that John said he was not Elias (John 1:21). John never applied Malachi 4:5-6 to himself. This is because the same ministry that John began will be taken up by faithful witnesses in the tribulation who will fulfill that prophecy (Rev. 11:1-14). 

john’s message. Basically, his gospel was threefold:
  1. the Lord is coming. the object of all old testament prophecies was about to arrive.
  2. The kingdom of heaven is at hand. a great dispensational change was about to occur in which there would be a kingdom on earth under the rule of Christ.
  3. Israel needs to repent. his purpose was to plow up the ground and create a state of repentence in the hearts of the Jews so that they would receive the messiah.
In luke 3 we get the moral features of his message; that they must manifest fruits of repentence (v.8). he didn’t preach the gospel of the grace of god (romans truth) but the gospel of the kingdom. he was not the sower (matt. 13), but the plowman. It is been said that john’s hand held the plow, but not the seed. the Lord was the sower, and so we can see how his ministy dovetailed with John’s.

CHAPTER 3
 Now in those days comes John the baptist, preaching in the wilderness of Judaea, v.1In those days” – the days of jesus dwelling in nazareth, but many years after the events of ch.2, when he was closer to thirty (luke 3:23). John was the son of a priest (luke 1), but he took a position “in the wilderness” outside of the corruption that was in the city.

2 and saying, Repent, for the kingdom of the heavens has drawn nigh. v.2 his basic message. repent, because the king is coming. “repent” means to have a change of mind, but it will always result in change of walk. “the kingdom of heaven” (see note) is at hand… a great dispensational change is near.

3 For this is he who has been spoken of through Esaias the prophet, saying, “Voice of him that crieth in the wilderness: prepare ye the way of the Lord, make straight his paths.” [Isa. 40:3] v.3 his credentials. john was the fulfillment of Isa. 40:3. his exhortation was for them to clear a moral highway for the Lord to come to his people; by opening up their hearts and consciences. We need to do the same. make something “straight” is to make it free of restrictions. “in the wilderness” – he lived consistent with the message he was bringing. note: in luke 3:4-6 we SEE THAT Luke – who normally doesn’t quote from the old testament – not only quotes Isa. 40:3 but the two following verses as well; why? because his burden was to show the grace of god bringing salvation to “all men”.

4 And John himself had his garment of camel’s hair, and a leathern girdle about his loins, and his nourishment was locusts and wild honey. v.4 his character. the rabbis believed that elijah would literally come back, because he was taken up without tasting death. john was similar to elijah, not only in his minstry, but right down to his clothing; “a hairy man, girt with a leathern girdle” (II Kings 1:8). but john’s food was unique. Lev. 11:22 allows a diet of locusts. remember, while john’s ministry lasted only about six months, he was in the desert eating this diet from the time he was a child (Luke 1:80), so about 30 years!

 5 Then went out to him Jerusalem, and all Judaea, and all the country round the Jordan, vv.5-6 his ministry. it isnt that every last person in Judea was converted… c.p. v.7, but that there was a general movement begun, and a remnant was formed.

6 and were baptised by him in the Jordan, confessing their sins. v.6 the jordan river is a landmark of the nation of israel. john’s baptism (see note below) had to do with separating a person outwardly from that nation which was coming under judgment.

Kingdom Baptism or John’s Baptism. John’s baptism and the baptism of Jesus on earth can be viewed as “Kingdom baptism” as opposed to “Christian Baptism”. Kingdom baptism put Jews into the Jewish remnant testimony, while Christian baptism puts us into the Christian testimony. The Jewish remnant testimony was waiting for the King to come, and the Kingdom to be established on the earth. The Christian testimony is looking for the Kingdom as well, but first and foremost for the rapture!

For the remission of sins. (mark 1:4). John’s ministry consisted primarily of baptizing and pointing to the coming Christ. His baptism was “of repentance for the remission of sins.” The Spirit of God was doing a work in Israel, preparing a remnant who would receive the Lord when He came. John was raised up to bear witness to Christ, and “to turn the hearts of the people to the Lord again.” In this case the ordinance of Baptism was an outward sign of protestation against the moral state of Israel, the desire to turn from sins, and wait with the faithful remnant for the coming King. John’s baptism brought the faithful Jews formally into the Faithful Remnant, as Christian baptism brings us into the House of God. The remission of sins referred to is a governmental forgiveness of sins, rather than an eternal forgiveness. Only the blood of Christ could secure eternal forgiveness for Israel (or the Christian); but if the nation of Israel had outwardly repented from their sins by kingdom baptism, they could have avoided the impending governmental judgment of God, which fell in 70 A.D. The physical event of submersion could never give eternal remission of sins, but the act of faith associated with it did. The same is true in Christian baptism.

Jesus as a baptizer on earth. It is evident that the Lord baptized with water while on earth, although He did it through the instrumentality of His disciples. This baptism must have been of a similar character to John’s – unto repentance – because it could not be our present Christian baptism, which is “unto His death”. The disciples knew the Lord (and baptized to Him) as the Messiah of Israel; but Jesus knew from the beginning that He must suffer and die as the Son of Man (a broader title, encompassing His relationship to the whole human race). His true baptism would be after His ascension, and “unto” His death and resurrection. Therefore, He refrained from baptizing personally.

See also Matt. 3:6-16, Matt. 21:25, Mark 1:4-9, Mark 11:30, Luke 3:3-12, 21, Luke 7:29-30, Luke 20:4, John 1:25-33, John 3:23, Acts 10:37, Acts 13:24, Acts 18:25, Acts 19:3-4.


Five points concerning false religion and God’s wrath (vv.7-12)

Point #1: wrath is coming on the nation of Israel (v.7)

 7 But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who has forewarned you to flee from the coming wrath? v.7 he knew exactly who these were, mere professors. In luke 7:29-30 we read that they rejected the message and baptism of John. he is calling them a bunch of snakes. they bore the character of the devil. Years of God’s patience and mercy despised, years of the prophets’ warnings unheeded… this “generation” of fleshly religion had treasured up wrath to itself against the day of wrath (rom. 2:5).

point #2: god is looking for true repentance, to be accompanied by fruits (v.8)

8 Produce therefore fruit worthy of repentance. v.8 the pharisees had plenty of works, but they were outward shows of ceremonialism. if a person is truly repentant – has begun to think god’s thoughts about themselves – there will be fruits that reflect a change of heart.

point #3: god will not make an exception for natural jewish ancestry (v.9)

9 And do not think to say within yourselves, We have Abraham for our father; for I say unto you, that God is able of these stones to raise up children to Abraham. v.9 the jewish mind was prone to think that they could not come under judgment because it would make god unfaithful to his promises. this is a grave miscalculation. see ROm. 2:17 – 3:8. the jews thought that their natural, genealogical link with Abraham would guarantee them exemption from God’s judgment. God’s sovereign grace, through Christ, would raise up from “these stones” (the Gentiles) children to Abraham, those who had abraham’s faith (Rom. 4:16).

point #4: judgment is imminent; urgent action is required by individuals (v.10)

10 And already the axe is applied to the root of the trees; every tree therefore not producing good fruit is cut down and cast into the fire.  v.10 The blow was not yet struck, but the axe was already at the root of the trees. notice “the trees” (plural) refer to individuals. The people could not enter the kingdom as a mass. those without fruits of repentence would come under judgment. He is not explaining here how sinners are saved, but the practical holiness required for the presence of the Lord (heb. 12:14).

point #5: christ personally will separate the real & judge the false (vv.11-12)

11 *I* indeed baptise you with water to repentance, but he that comes after me is mightier than I, whose sandals I am not fit to bear; *he* shall baptise you with the Holy Spirit and fire;  vv.11-12 John had a deep reverence for this person. john’s mission was to create a moral state of repentance in the hearts of the people, but did not have the authority to judge. he could only baptize with water; i.e. to make an outward, temporal distinction. the one who followed after was far greater, and would make an inward, eternal distinction. it would occur in two phases:
  1. the baptism of the Holy Spirit is something that would be done from heaven (John 7:39, John 15:26, Acts 2:33). it is what formed the link between Christ in heaven with the members on earth… “For by one Spirit are we all baptized into one body” (I Cor. 12:13). but, the aspect in view here is the Holy Ghost as the power of God’s grace for blessing in the kingdom now.
  2. the baptism with fire is what Christ will do with the christian testimony at the harvest judgment. they will be taken by the angels and cast into the lake of fire (Mat. 13:41-42). see note above on “a space of 2000 years”.
12 whose winnowing fan is in his hand, and he shall thoroughly purge his threshing-floor, and shall gather his wheat into the garner, but the chaff he will burn with fire unquenchable. v.12 he won’t make any mistakes, but he will discriminatingly & thoroughly purge his threshing-floor. not one of faith will be lost. not one of the false will escape eternal judgment. this will occur at the appearing of christ.

a space of 2000 years. the two baptisms that christ undertakes are spoken by john in the same sentence. the first baptism (with the holy ghost) is connected with His first coming, and the other (with fire) is connected with his second coming. John could not even dream that a space of 2000 years would come between these two events! there was no hint in the old testament of two parts to the coming of the messiah.

baptism with fire. the spirit of God had revealed to John that the messiah would be marked out by the descent of the spirit, and that the messiah would be one that baptized with the holy spirit (John 1:33)… but this revelation said nothing about baptism with fire. It seems that john read about the baptism with fire in Mal. 3:2-3, speaking of the messiah, and he includes it here by divine inspiration! Some want to argue that the baptism with fire refers to the likeness of “cloven tongues of fire” (Acts 2:3) that sat upon each one on the day of pentecost. But Matt. 3 is clearly referring to the execution of righteous judgment when Christ comes again! This is very clear from what follows (v.12). once the wheat has been gathered into the garner (the rapture) He will burn up the chaff with unquenchable fire (the appearing). the better contrast is between the tongues of fire (power) and a dove (harmless purity).


The Poor of the Flock. zech. 11:7A COULD BE TRANSLATED, “SO I PASTURED THE FLOCK MARKED OUT FOR SLAUGHTER, PARTICULARLY THE POOR OF THE FLOCK”. the Lord’s whole 3 ½ years of public ministry was a witness to the apostate nation (“the flock of slaughter”)… but PARTICULARLY he had in his heart and mind the faithul remnant gathered around him (“the poor of the flock”) and ministered for their blessing.

Jesus joins the remnant. Those who were baptized of John, confessing their sins, were the true remnant of the Jews. They had separated – by John’s baptism – from the mass who were ripening for judgment. They didn’t have great outward strength… repentance was all they had. The owned that judgment was the just consequence of the condition of Israel, but they humble themselves. Now Jesus presents Himself in their midst, taking His place among the faithful remnant as one of them in their true position before God. He comes to encourage them, and to partake in their sufferings in rejection by the apostate nation. this was orderly, for The Good Shepherd “entereth in by the door” (John 10:2) to take His place with the sheep.

John’s opposition to the baptism of jesus (vv.13-15)

 13 Then comes Jesus from Galilee to the Jordan to John, to be baptised of him; v.13 John was preaching repentance and remission of sins. What could bring the Lord Jesus there? He had no sins to confess. but he had come forth to take his place with the remnant (see note above). It is grace that brought him… because the lord had no need in himself to be baptized.

14 but John urgently forbad him, saying, *I* have need to be baptised of thee; and comest *thou* to me? v.14 furthermore, the lesser is blessed of the greater (Heb. 7:7), and so it seemed backwards for Jesus to be coming to john to be baptized. John protested, saying that their roles should be reversed by his reasoning.

15 But Jesus answering said to him, Suffer it now; for thus it becometh us to fulfil all righteousness. Then he suffers him. v.15 what grace in the lord’s response! he links Himself with John; “It becometh us.” it was righteousness which brought Him there, not sin. “all righteousness” - the righteousness of acknowledging the true state of Israel, and in taking the first steps to put it all right for “the ages” (Dan. 9:24). John’s ministry was of God. God was gathering out a witness to isreal’s true state. to “fulfill” this righteous witness, the messiah himself took his place with the remnant through John’s baptism. The work that god began through john was about to be completed by the baptism of Christ.

immediate results – three testimonies to his perfection (vv.16-17)

16 And Jesus, having been baptised, went up straightway from the water, and lo, the heavens were opened to him, a|b and he saw the Spirit of God descending as a dove, and coming upon him: 17 and behold, a voice out of the heavens saying, This is my beloved Son, in whom I have found my delight.
  1. heaven opened. Never before had the heavens opened upon any one on earth, except in a vision as a sign of judgment (Ezek. 1). here it is a sign of unprecedented and unqualified approval (see note). It was heaven bursting forth, that all present would know that this man is different, that the very object of the father’s delight was among them… heaven could not be silent!
  2. the descent of the spirit. In form as a dove, the Spirit descended upon the One who we just read in v.11 is to baptize others with that same Spirit. this is the same incident that is recorded in John 1:32. it says in John 6:27, “for him hath God the Father sealed.” The dove an symbol of the spotless purity of Christ, he was the only man sealed (or indwelt) before the cross. see note.
  3. the voice from heaven. Jesus, a man on earth, taking His place with the poor of the flock, is acknowledged as the Son of God. god would not permit any suspicion to rest on his son at this most gracious and lowly event. what an encouragement to them! it is not that the father was declaring that Jesus had a divine nature… but that “jesus” – a man – is the Son of God on the earth, and that he – a humble man – was the object of the father’s full delight!
a man on earth was the object of the father’s delight. it was the son of God on earth in the position of a man (“jesus”) – as a righteous, obedient, and humble servant, devoted to the will of God – that God His Father fully acknowledged Him, sealed Him, and declared Him on earth to be His well-beloved Son. He is the object over whom the heavens open; c.p. with Stephen, who saw a transforming object above.

the trinity. We have the truth of the trinity proved over and over in the new testament. this is the first great manifestation of the Trinity:
  1. god the son – “Jesus, when he was baptized, went up”
  2. God the holy Spirit – “the Spirit of God descending”
  3. god the father – “a voice from heaven, saying, This is my beloved Son”
Twice receiving the Spirit. The Son received the spirit twice… (1) to seal him, v.16; and (2) to baptize believers on the day of pentecost, v.11. the baptism of the Holy Spirit is something that would be done from heaven (John 7:39, John 15:26, Acts 2:33). it is what formed the link between Christ in heaven with the members on earth… “For by one Spirit are we all baptized into one body” (I Cor. 12:13).

Four times the heavens open: Jesus the object of each. There are only four occasions in scripture on which the heavens literally open. Jesus – as a man – is the object of each of these revelations; although each has its special character.
  1. His baptism. The heavens open upon Jesus, the Son of God on earth, as the object of heaven’s delight, and He is sealed with the Holy Ghost (Matt. 3:16).
  2. His lifetime. The heavens continually opened upon Jesus, the Son of man on earth, as the object of heaven’s ministry, the angels as His servants (John 1:51). This scripture is also prophetic of the Millennium, when Christ as Son of Man on earth will be the restorer of all things, of the communication between heaven and earth, and the blessing that will result!
  3. Stephen. The heavens open to reveal Jesus, the Son of man in the glory, as on high at the right hand of God, the object of the believer who is full of the Spirit, even in suffering here for His sake (Acts 7:56).
  4. The Appearing. The heavens open to reveal Jesus, the King of kings and Lord of lords, as coming forth to judge and make war against all that dispute His authority and oppress the earth (Rev. 19:11).
To us who believe, the heavens are opened now. We know the Father, we know His heart of love. But still the object of the opened heavens remains the same, God’s beloved Son!