Matthew 3:16
Verse
Context
The Baptism of Jesus
15“Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him. 16As soon as Jesus was baptized, He went up out of the water. Suddenly the heavens were opened, and He saw the Spirit of God descending like a dove and resting on Him.17And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!”
Sermons
Kathryn Kuhlman
David Wilkerson
Jack David Daniels
Bill McLeod
Dan Augsburger
Zac PoonenSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mar 1:10). "and"--adds Luke (Luk 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking-- lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mar 1:10). and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Joh 1:32-34); the by-standers apparently seeing nothing. like a dove, and lighting upon him--Luke says, "in a bodily shape" (Luk 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (Sol 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mat 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Act 24:16) expresses both. Further, when we read in the Song of Solomon (Sol 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Isa 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Gen 8:11) --when we read (Psa 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Joh 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isa 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.
John Gill Bible Commentary
And Jesus, when he was baptized,.... Christ, when he was baptized by John in the river Jordan, the place where he was baptizing, went up straightway out of the water. One would be at a loss at first sight for a reason why the Evangelist should relate this circumstance; for after the ordinance was administered, why should he stay in the water? what should he do there? Everyone would naturally and reasonably conclude, without the mention of such a circumstance, that as soon as his baptism was over, he would immediately come up out of the water. However, we learn this from it, that since it is said, that he came up out of the water, he must first have gone down into it; must have been in it, and was baptized in it; a circumstance strongly in favour of baptism by immersion: for that Christ should go down into the river, more or less deep, to the ankles, or up to the knees, in order that John should sprinkle water on his face, or pour it on his head, as is ridiculously represented in the prints, can hardly obtain any credit with persons of thought and sense. But the chief view of the Evangelist in relating this circumstance, is with respect to what follows; and to show, that as soon as Christ was baptized, and before he had well got out of the water, lo the heavens were opened: and some indeed read the word "straightway", in connection with this phrase, and not with the words "went up": but there is no need of supposing such a trajection, for the whole may be rendered thus; and Jesus, when he was baptized, was scarcely come up out of the water, but lo, immediately, directly, as soon as he was out, or rather before, the heavens were opened to him; the airy heaven was materially and really opened, parted, rent, or cloven asunder, as in Mar 1:10 which made way for the visible descent of the Holy Ghost in a bodily shape. A difficulty arises here, whether the words, "to him", are to be referred to Christ, or to John; no doubt but the opening of the heavens was seen by them both: but to me it seems that John is particularly designed, since this vision was upon his account, and for his sake, and to him the following words belong; "and he", that is, John, saw the Spirit of God descending like a dove, and lighting upon him: for this is what was promised to John, as a sign, which should confirm his faith in Jesus, as the true Messiah, and which he himself says he saw, and upon which he based the record and testimony he bore to Christ, as the Son of God; see Joh 1:32 not but that the descent of the Holy Ghost in this manner might be seen by Christ, as well as John, according to Mar 1:10. The Spirit of God, here said to descend and light on Christ, is the same, which in the first creation moved upon the face of the waters; and now comes down on Christ, just as he was coming up out of the waters of Jordan, where he had been baptized; and which the Jews (r) so often call , "the Spirit of the king Messiah, and the spirit of the Messiah". The descent of him was in a "bodily shape", as Luke says in Luk 3:22 either in the shape of a dove, which is a very fit emblem of the Spirit of God who descended, and the fruits thereof, such as simplicity, meekness, love, &c. and also of the dove-like innocence, humility, and affection of Christ, on whom he lighted; or it was in some other visible form, not expressed, which pretty much resembled the hovering and lighting of a dove upon anything: for it does not necessarily follow from any of the accounts the Evangelists give of this matter, that the holy Spirit assumed, or appeared in, the form of a dove; only that his visible descent and lighting on Christ was , as a dove descends, hovers and lights; which does not necessarily design the form of the creature, but the manner of its motion. However, who can read this account without thinking of Noah's dove, which brought in its mouth the olive leaf, a token of peace and reconciliation, when the waters were abated from off the earth? Give me leave to transcribe a passage I have met with in the book of Zohar (s); "a door shall be opened, and out of it shall come forth the dove which Noah sent out in the days of the flood, as it is written, "and he sent forth the dove", that famous dove; but the ancients speak not of it, for they knew not what it was, only from whence it came, and did its message; as it is written, "it returned not again unto him any more": no man knows whither it went, but it returned to its place, and was hid within this door; and it shall take a crown in its mouth, and put it upon the head of the king Messiah.'' And a little after, the dove is said to abide upon his head, and he to receive glory from it. Whether this is the remains of some ancient tradition, these men studiously conceal, concerning the opening of the heavens, and the descent of the Spirit of God, as a dove, upon the Messiah; or whether it is hammered out of the evangelic history, let the reader judge. (r) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. Zohar in Gen. fol. 107. 3. & 128. 3. Baal Hatturim in Gen. i. 2. Caphtor Uperah, fol. 113. 2. (s) In Num. fol. 68. 3, 4.
Tyndale Open Study Notes
3:16 The Spirit of God descending like a dove was anointing Jesus, through whom salvation would come. This event was like a king’s being anointed with oil at his coronation. The Holy Spirit empowered Jesus to accomplish God’s salvation and defeat Satan (see 12:18, 28). This same Spirit empowers Jesus’ followers (10:20; Acts 1:8).
Matthew 3:16
The Baptism of Jesus
15“Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him. 16As soon as Jesus was baptized, He went up out of the water. Suddenly the heavens were opened, and He saw the Spirit of God descending like a dove and resting on Him.17And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!”
- Scripture
- Sermons
- Commentary
The Beginning of Miracles - Part 2
By Kathryn Kuhlman8.3K29:02MiraclesMAT 3:16MAT 28:19JHN 3:16ROM 5:8In this sermon, the preacher emphasizes the importance of seeking the secret to salvation in God's Word. He explains that before God gave His Son, Jesus Christ, there was a divine plan involving the three persons of the Trinity. Only the sinless and perfect blood of Jesus could fulfill the requirement for salvation. The preacher shares a personal testimony of a miraculous healing that occurred without any human intervention, attributing it to the power of the Holy Spirit. He encourages ministers who may be discouraged in their ministry to seek the power of the Holy Spirit for transformation and effectiveness.
The Temptations of the Righteous
By David Wilkerson4.2K57:38MAT 3:16In this sermon, the preacher discusses the temptations that the righteous face. He starts by emphasizing that even though believers are righteous in Christ, they will still be tempted. The preacher refers to Matthew 4, where Jesus is tempted by Satan after being baptized. He highlights the importance of standing on God's word and not trying to prove God through our own reasoning. The sermon concludes with the reminder that God is with us in our struggles and tribulations, and we should praise and thank Him even in difficult times.
Testimony
By Jack David Daniels1.9K1:23:14TestimonyMAT 3:16MAT 6:33JHN 3:161TI 1:12In this sermon, the preacher shares personal anecdotes and emphasizes the importance of having Jesus in one's life. He warns against the negative consequences of worldly pleasures, such as broken homes, jail cells, and mental institutions, which are not shown in beer commercials. The preacher also highlights the significance of having standards based on God's Word rather than comparing oneself to others. He concludes by expressing his love for America and encouraging patriotism.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
New Covenant - Jesus Revealed Father - Part 1
By Zac Poonen1.2K09:31GEN 1:26MAT 3:16MAT 28:19JHN 6:38JHN 14:26JHN 20:171JN 2:22
This sermon delves into the significance of the Trinity as revealed in the New Covenant, particularly focusing on the clear revelation of the Trinity at Jesus' baptism in Matthew chapter 3. It emphasizes the importance of acknowledging the distinct persons of the Trinity - Father, Son, and Holy Spirit - and the implications of denying the Trinity, such as undermining the humanity of Christ and the concept of God's love. The speaker highlights the necessity of baptizing in the name of the Father, Son, and Holy Spirit to align with Jesus' command and fully embrace the New Covenant.
Following Jesus
By Dan Augsburger1.1K1:27:47Following JesusMAT 3:16MAT 6:33ROM 12:1In this sermon, Dan Augsberger discusses the concept of following Jesus. He emphasizes the importance of willingly sacrificing one's own desires and ambitions in order to live according to God's will and advance His kingdom. Augsberger uses the analogy of an auction to illustrate the idea of giving our best to God and not settling for less. He also highlights the humility of Jesus, who voluntarily left heaven and took on human form to fulfill God's plan. Overall, the sermon encourages listeners to wholeheartedly commit to following Jesus and living a transformed life.
Jesus Revealed the Father
By Zac Poonen1.0K57:12Character Of GodMAT 3:16MAT 6:33MAT 9:13MAT 28:19JHN 4:23JHN 14:15JHN 20:17In this sermon, the speaker focuses on John chapter four, specifically verse 23, where Jesus talks about the coming of the kingdom of God and the new covenant. The speaker highlights how Jesus cared for and reached out to sinners, using the example of a woman in Samaria who had made mistakes in her life. Jesus came to explain the Father and reveal what God is like to humanity. The speaker emphasizes the importance of understanding God as a father, as it can transform one's life. The sermon also references John chapter 20, where Jesus tells Mary Magdalene not to cling to him after his resurrection, indicating his need to ascend.
Jesus Christ Is Lord - Titles His First Followers Gave Him
By J. Glyn Owen41848:09Jesus ChristMAT 3:16LUK 5:14In this sermon, the speaker discusses how Jesus gradually entered the lives of those who gathered around Him. The first two disciples to follow Jesus were originally followers of John the Baptist. They were intrigued by John's description of Jesus as the Lamb of God and decided to follow Him. Jesus then asked Peter to take his boat out into the deep and cast the net, despite Peter's doubts. The sermon also mentions the baptism of Jesus and the voice from heaven declaring Him as the beloved Son of God.
The Delight of God
By David Wilkerson0God's Plan of SalvationDelight in ChristISA 42:1MAT 3:16David Wilkerson emphasizes the profound delight God has in His Son, Jesus Christ, as illustrated in Isaiah and Matthew. He explains that while countless animal sacrifices failed to please God, Jesus came to fulfill God's will and provide the ultimate sacrifice for humanity's sins. This act of love and humility demonstrates God's singular plan to reconcile humanity through Christ, who is the only one that brings delight to the Father. Wilkerson highlights that God recognizes only the perfect obedience and sacrifice of Jesus, underscoring the importance of relying on Him for salvation.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Out of the Water and in the Water
By G.W. North0New CreationBaptismMAT 3:162PE 3:5G.W. North emphasizes the significance of baptism as a new beginning, drawing parallels between the original creation and the revelation of Jesus at His baptism. He highlights Peter's reference to the earth being 'out of the water and in the water' and connects it to John the Baptist's presentation of Jesus, who embodies the true new creation. The sermon illustrates that while John could only baptize with water, the descent of the Spirit signifies the transition to a new spiritual reality that Jesus brings. North underscores that baptism, rather than sacrifice, is now the pathway for humanity to return to God. Ultimately, he points out that John was limited in his ministry, symbolizing the true spiritual elements that Jesus fulfills.
The Ancient Mode of Baptizing by Immersion, Plunging, or Dipping Into Water, Maintained and Vindicated.
By John Gill0BaptismImmersionMAT 3:16ACT 8:38John Gill defends the practice of baptism by immersion, arguing against a recent pamphlet that promotes alternative methods. He emphasizes that the scriptural basis for baptism is rooted in the examples of Jesus and the apostles, who practiced immersion, and he critiques the opposing views as lacking in scriptural support. Gill asserts that the act of baptism symbolizes the burial and resurrection of Christ, which necessitates immersion to accurately represent this significance. He challenges the arguments of his opponent, Mr. B.W., highlighting the importance of adhering to biblical principles in the administration of baptism.
A Defence of a Book Entitled, the Ancient Mode of Baptizing by Immersion, Plunging, or Dipping Into Water, &C.
By John Gill0Immersion vs. SprinklingBaptismMAT 3:6MAT 3:16ACT 8:38ROM 6:3John Gill defends the ancient practice of baptism by immersion against Mr. Matthias Maurice's claims that it is not scriptural. He critiques Maurice's arguments, highlighting the importance of scriptural evidence and the historical context of baptism as performed by John, Christ, and the apostles. Gill emphasizes that the original Greek word for baptism signifies immersion, and he provides various biblical examples to support his stance. He also addresses the theological implications of baptism, asserting that it represents the death, burial, and resurrection of Christ. Ultimately, Gill argues for the necessity of immersion as the proper mode of baptism, countering Maurice's assertions with scriptural and historical evidence.
The Cross and the Holy Spirit
By T. Austin-Sparks0The CrossThe Holy SpiritMAT 3:16GAL 3:13T. Austin-Sparks emphasizes the profound relationship between the Cross of Christ and the Holy Spirit, illustrating how the Spirit has been God's agent throughout creation, the life of Jesus, and the Church. He explains that the Holy Spirit's work is fundamentally tied to the Cross, as it is through Christ's sacrifice that believers are freed from the curse of the law and can receive the promise of the Spirit. Sparks highlights that true spiritual growth and understanding of Christ's greatness come through the Holy Spirit, who reveals the vastness of Christ's nature and the necessity of the Cross in the believer's life. He warns against spiritual complacency and urges believers to seek a deeper knowledge of Christ, which is facilitated by the Holy Spirit's guidance. Ultimately, the message calls for a continual reliance on the Cross to experience the fullness of the Spirit in the life of the Church.
Learning Under the Anointing
By T. Austin-Sparks0Anointing Of The Holy SpiritLearning in ChristMAT 3:16MAT 11:29JHN 1:4ROM 8:22CO 3:16T. Austin-Sparks emphasizes the significance of learning under the anointing of the Holy Spirit, which signifies His absolute lordship over our lives. He explains that true learning in the School of Christ involves an inward transformation where Christ becomes part of us through experience, requiring us to submit our will and desires to the Holy Spirit. The anointing is not merely for power or influence but for complete dependence on the Spirit's guidance, leading to a deeper understanding of Christ's 'other-ness' compared to our own nature. Sparks highlights that this journey requires prayer and a willingness to let go of our own ideas, aligning ourselves with God's will. Ultimately, the first lesson in this spiritual school is recognizing the difference between our ways and God's ways, and the necessity of living in the Spirit to discern His guidance.
Identity and Personality
By D.L. Moody0The TrinityThe Holy SpiritMAT 3:161JN 5:7D.L. Moody emphasizes the distinct personalities within the Godhead—Father, Son, and Holy Spirit—highlighting their unity and individual roles in the divine plan. He explains that while the Father plans, the Son executes, and the Holy Spirit applies, they work together in perfect harmony. Moody asserts that the Holy Spirit's presence is not only a matter of scriptural revelation but also a personal experience for believers, transforming lives and empowering them beyond human understanding. He contrasts the reality of the Holy Spirit's work with the limitations of human science, affirming that true spiritual life comes from the divine power of the Holy Spirit. Ultimately, Moody calls for faith in the revealed truths of Scripture, acknowledging the mystery of God's nature while celebrating the transformative power of the Holy Spirit in the lives of believers.
The Holy Spirit in the Synoptic Gospels
By Arno Clemens Gaebelein0MAT 1:18MAT 3:11MAT 3:16MAT 4:1MAT 12:18MAT 12:28MAT 12:31LUK 1:35LUK 11:13Arno Clemens Gaebelein preaches on the significance of the Holy Spirit in the Synoptic Gospels, emphasizing the role of the Spirit in the birth, ministry, and baptism of Jesus Christ. The passages highlight the Holy Spirit's involvement in the incarnation of Jesus, the anointing of Jesus for His ministry, and the power of the Spirit in casting out demons. Gaebelein also addresses the blasphemy against the Holy Spirit and the promise of the Father, the gift of the Holy Spirit, to believers.
The Fear of the Lord
By H.J. Vine0PRO 8:13MAL 4:2MAT 3:16ACT 9:311CO 1:29EPH 5:332TI 2:22HEB 5:7REV 22:16H.J. Vine preaches on the importance of being in the fear of the Lord throughout the day, emphasizing the reverent trustfulness and hatred of evil that comes with it. The presence of the Lord brings joy and reality to those who maintain this fear. By walking in the fear of the Lord and the comfort of the Holy Ghost, true prosperity and unity are experienced, as seen in the early assemblies in the Acts.
(Needed-Men of God) 4. an Anointed Man
By Zac Poonen02KI 2:13ISA 10:27ZEC 4:6MAT 3:16ACT 1:8ACT 10:381CO 4:192CO 3:5EPH 1:19PHP 3:10Zac Poonen preaches on the importance of the anointing of the Holy Spirit in fulfilling God's will in our service, emphasizing the need for the Spirit's power to rest upon us. He highlights that the unmistakable evidence of the anointing is power, not eloquence or emotional displays. Poonen stresses the necessity of discernment in distinguishing true anointing from counterfeit manifestations, emphasizing that spiritual vision comes through the Holy Spirit alone. He challenges believers to thirst for the anointing, maintain purity of motive, and have no love for the world, in order to be part of a triumphant remnant that brings life out of spiritual death.
The Knowledge of the Glory of God
By T. Austin-Sparks0Knowledge Of GodNew CreationMAT 3:16T. Austin-Sparks emphasizes the significance of the new creation in Christ, illustrating how God's intervention transforms chaos into order and reveals His glory. He explains that the new creation is embodied in Jesus, who brings light, discernment, and a heavenly perspective to believers. Sparks highlights that spiritual growth involves recognizing the distinction between light and darkness, and that true knowledge of God comes through the resurrection power of Christ. The sermon calls for believers to seek a deeper understanding of their identity in Christ and to live in the light of His glory.
Revival Series - Lecture #1
By Leonard Ravenhill0RevivalSpiritual RestorationPSA 80:3HOS 10:12JOL 1:13JOL 2:12MAL 3:2MAT 3:16ACT 3:19Leonard Ravenhill emphasizes the urgent need for revival, defining it as a process of recovery and restoration of spiritual vitality. He explains that fallow ground represents the unproductive state of believers who have lost their fervor for God, urging individuals to break up this ground through prayer and repentance. Ravenhill contrasts revival with organized evangelism, asserting that true revival is a sovereign act of God that cannot be manufactured or predicted. He calls for a deep vision of God's sorrow over sin and the necessity of personal brokenness to prepare for revival. Ultimately, he stresses that God desires to fill empty hearts rather than just church pews, highlighting the critical state of the church in a broken world.
Nto the Water
By Richard E. Bieber0MAT 3:11MAT 3:16JHN 3:5ROM 6:3Richard E. Bieber preaches about the two kinds of churches in the world today, emphasizing the vital difference being the evident presence of the Spirit of God transforming lives, imparting forgiveness, and setting people free. He contrasts churches where the Spirit is at work, creating an atmosphere of joy and love, with those where the Spirit is not evident, leading to a lack of life-changing experiences. Using Jesus' baptism as an example, he highlights the importance of dying to self and allowing the Holy Spirit to empower and guide our lives, just as Jesus did throughout His ministry.
Ritual Immursion (The Origin of Christian Baptism)
By Robert Wurtz II0LEV 11:36LEV 15:28PSA 51:7MAT 3:16JHN 3:5ACT 22:16Robert Wurtz II delves into the historical controversies and innovations surrounding water baptism, exploring the transition from immersion to 'clinical baptism' by pouring, as seen in the case of Novatian. The sermon also touches on the significance of ritual immersion in Jewish culture, emphasizing the strict adherence to immersion laws even during times of war. The restrictions and requirements for water used in the mikveh are discussed, highlighting the meticulous process involved in ensuring purity. The sermon concludes by examining the spiritual purification and cleansing aspects of immersion, shedding light on the profound importance of this ancient practice.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mar 1:10). "and"--adds Luke (Luk 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking-- lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mar 1:10). and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Joh 1:32-34); the by-standers apparently seeing nothing. like a dove, and lighting upon him--Luke says, "in a bodily shape" (Luk 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (Sol 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mat 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Act 24:16) expresses both. Further, when we read in the Song of Solomon (Sol 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Isa 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Gen 8:11) --when we read (Psa 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Joh 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isa 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.
John Gill Bible Commentary
And Jesus, when he was baptized,.... Christ, when he was baptized by John in the river Jordan, the place where he was baptizing, went up straightway out of the water. One would be at a loss at first sight for a reason why the Evangelist should relate this circumstance; for after the ordinance was administered, why should he stay in the water? what should he do there? Everyone would naturally and reasonably conclude, without the mention of such a circumstance, that as soon as his baptism was over, he would immediately come up out of the water. However, we learn this from it, that since it is said, that he came up out of the water, he must first have gone down into it; must have been in it, and was baptized in it; a circumstance strongly in favour of baptism by immersion: for that Christ should go down into the river, more or less deep, to the ankles, or up to the knees, in order that John should sprinkle water on his face, or pour it on his head, as is ridiculously represented in the prints, can hardly obtain any credit with persons of thought and sense. But the chief view of the Evangelist in relating this circumstance, is with respect to what follows; and to show, that as soon as Christ was baptized, and before he had well got out of the water, lo the heavens were opened: and some indeed read the word "straightway", in connection with this phrase, and not with the words "went up": but there is no need of supposing such a trajection, for the whole may be rendered thus; and Jesus, when he was baptized, was scarcely come up out of the water, but lo, immediately, directly, as soon as he was out, or rather before, the heavens were opened to him; the airy heaven was materially and really opened, parted, rent, or cloven asunder, as in Mar 1:10 which made way for the visible descent of the Holy Ghost in a bodily shape. A difficulty arises here, whether the words, "to him", are to be referred to Christ, or to John; no doubt but the opening of the heavens was seen by them both: but to me it seems that John is particularly designed, since this vision was upon his account, and for his sake, and to him the following words belong; "and he", that is, John, saw the Spirit of God descending like a dove, and lighting upon him: for this is what was promised to John, as a sign, which should confirm his faith in Jesus, as the true Messiah, and which he himself says he saw, and upon which he based the record and testimony he bore to Christ, as the Son of God; see Joh 1:32 not but that the descent of the Holy Ghost in this manner might be seen by Christ, as well as John, according to Mar 1:10. The Spirit of God, here said to descend and light on Christ, is the same, which in the first creation moved upon the face of the waters; and now comes down on Christ, just as he was coming up out of the waters of Jordan, where he had been baptized; and which the Jews (r) so often call , "the Spirit of the king Messiah, and the spirit of the Messiah". The descent of him was in a "bodily shape", as Luke says in Luk 3:22 either in the shape of a dove, which is a very fit emblem of the Spirit of God who descended, and the fruits thereof, such as simplicity, meekness, love, &c. and also of the dove-like innocence, humility, and affection of Christ, on whom he lighted; or it was in some other visible form, not expressed, which pretty much resembled the hovering and lighting of a dove upon anything: for it does not necessarily follow from any of the accounts the Evangelists give of this matter, that the holy Spirit assumed, or appeared in, the form of a dove; only that his visible descent and lighting on Christ was , as a dove descends, hovers and lights; which does not necessarily design the form of the creature, but the manner of its motion. However, who can read this account without thinking of Noah's dove, which brought in its mouth the olive leaf, a token of peace and reconciliation, when the waters were abated from off the earth? Give me leave to transcribe a passage I have met with in the book of Zohar (s); "a door shall be opened, and out of it shall come forth the dove which Noah sent out in the days of the flood, as it is written, "and he sent forth the dove", that famous dove; but the ancients speak not of it, for they knew not what it was, only from whence it came, and did its message; as it is written, "it returned not again unto him any more": no man knows whither it went, but it returned to its place, and was hid within this door; and it shall take a crown in its mouth, and put it upon the head of the king Messiah.'' And a little after, the dove is said to abide upon his head, and he to receive glory from it. Whether this is the remains of some ancient tradition, these men studiously conceal, concerning the opening of the heavens, and the descent of the Spirit of God, as a dove, upon the Messiah; or whether it is hammered out of the evangelic history, let the reader judge. (r) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. Zohar in Gen. fol. 107. 3. & 128. 3. Baal Hatturim in Gen. i. 2. Caphtor Uperah, fol. 113. 2. (s) In Num. fol. 68. 3, 4.
Tyndale Open Study Notes
3:16 The Spirit of God descending like a dove was anointing Jesus, through whom salvation would come. This event was like a king’s being anointed with oil at his coronation. The Holy Spirit empowered Jesus to accomplish God’s salvation and defeat Satan (see 12:18, 28). This same Spirit empowers Jesus’ followers (10:20; Acts 1:8).