Mateus 3
Warren Wiersbe · Citado em PreceptAustin
Mateus 3
Wiersbe - John the Baptist was a model preacher. He was a road builder who prepared the way for the Lord (Mt 3:3; Isa. 40:3), and an axman who got to the root of sin and exposed it (Mt 3:10). He was not intimidated by people, nor was he afraid to preach about judgment (Mt 3:12). He was obedient to his Lord and magnified Him in all things (John 3:30). (BORROW With the Word) John Broadus gives a good summary of John - John the Baptist.—The most probable date for the beginning of the Baptist’s ministry is A. D. 26, say in the spring. (Comp. on Mt 2:19.) The name John (Johanan = Jehovah graciously gave - ED: Others say "Gift of Jehovah") had become common since the time of the popular ruler John Hyrcanus (died B. C. 106); thirteen persons of that name are mentioned in Josephus; and in the New Testament, besides the Baptist and the Evangelist, we meet with John Mark (Acts 12:12), and John of the high-priestly family. (Acts 4:6.) John the forerunner was well known to Matthew’s first readers as the ‘Baptist,’ or Baptizer (comp. 14:2, 8); we find Josephus also (“Ant.,” 18, 5, 2) mentioning him as “John, who was surnamed Baptist.” This name, the Baptizer, was of course given him in consequence of the remarkable rite he performed, which attracted universal attention, and was repeatedly used as the characteristic representative of his whole work (see on Mt 21:25).—The circumstances connected with John’s birth are given only by Luke. Of his history since childhood we only know that he ‘was in the deserts till the day of his shewing unto Israel.’ (Luke 1:80+.) His father would be anxious to give to the child of such hopes the best priestly education, and it is probable that he retired to ‘the deserts’ after the death of his parents, who were of advanced age at the time of his birth. Such a step would be natural only when grown, or nearly so. In the wild region between Jerusalem and the Dead Sea, he probably spent his time in religious meditation, ripening for his great mission. Yet that he knew human nature, and observed the men of his own time, appears from Luke 3:10–14+. In this same wild region dwelt the Essenes (see on Mt 3:7), and here also Josephus (“Life,” 2) locates the teacher Banus, with whom he spent three years in seclusion, at a period about thirty years later than John’s public appearance. It had been appointed (Luke 1:15+) that from the beginning of John’s life he should not ‘drink wine or strong drink,’ i. e., should live as a Nazirite (Nu 6:1–21), implying extraordinary and lifelong consecration to God’s service. A child of the mountains, and living a temperate life in the open air, he probably became strong in body, as well as ‘grew strong in spirit’ (Luke 1:80+.) Comp. on Mt 3:4. It is probable (see Mt 3:13) that he began his ministry when about thirty years old. “This protracted period of private discipline and preparation in the life both of Christ and his forerunner, is in striking contrast with our own impatience even under the most hurried superficial processes of education.” (Alexander).—That a priest should be called to be a prophet was not strange; comp. Jeremiah and Ezekiel.—For a further account of John, see throughout this chapter, and on Mt 4:12; 9:14 ff.; Mt 11:2–19; Mt 14:1–13; Mt 17:10–13; Mt 21:25, 32. Köhler: “Though the historical information is very limited, there are few persons of whom we can form so clear and lively a conception.… An imposing figure, in whose posture and traits of countenance were depicted iron will, and deep, holy earnestness, yet without passing into hardness. In general, John may be called a classical example of the manifestation of love in the garb of severity. We cannot doubt his profound compassion for the unhappy condition of his people, sunken in sin and exposed to judgment, although it would hardly occur to us to conceive of him as weeping, like the Lord Jesus, over the coming fate of Jerusalem.” (Matthew 3 Commentary) A number of passages concerning John the Baptist can be somewhat enigmatic or confusing. So here is a good summary by William Simmons... Apart from Jesus Christ, John the Baptist is probably the most theologically significant figure in the Gospels. As was the case with Jesus, his birth was meticulously recorded (Luke 1:5-25+). His entrance into the world was marked by angelic proclamation and divine intervention (Luke 1:57-80). John's birth not only parallels that of Jesus, but echoes the momentous occasion of the birth of Isaac to Abraham and Sarah (Genesis 17:15-22 ; 21:1-7). John is clearly a pivotal figure in the salvation history of God. Although his formative years were lived in obscurity in the desert (Luke 1:80), his public ministry ended nearly four hundred years of prophetic silence. John was that voice crying in the wilderness preparing the way for the coming Messiah (Isaiah 40:3 ; Matthew 3:3+ ; Mark 1:2-3+; Luke 3:3-6+). In this sense his message and ministry marked the culmination of the law and the prophets, but heralded the inbreaking of the kingdom of God (Matthew 11:12 ; Luke 16:16+). So John was truly a transitional figure, forming the link between the Old and New Testaments. He spans the ages with one foot firmly planted in the Old Testament and the other squarely placed in the New. The central theme of his ministry was, "Repent, for the kingdom of heaven is near" (Matthew 3:2+). He was called "The Baptist" because his practice was to baptize those who responded to the message he proclaimed and sincerely repented of their sins (Matthew 3:1+; Mark 6:14; Luke 7:20+). John was an end-times prophet. He conducted his ministry with an eschatological authority that demanded immediate action. He taught that judgment is at hand. The axe is laid to the roots and God will thoroughly purge his threshing floor (Matthew 3:10-12 ; Luke 3:9,17+). And the authenticity of repentance was evidenced in very practical terms: share with those in need, eliminate graft, and prohibit extortion (Luke 3:11-14+). John's lifestyle was as austere as his message. He was an ascetic living in the wilderness, clothed in camel hair and subsisting on locusts and wild honey (Matthew 3:4+ ; Mark 1:6). Unlike Jesus, he expected people to come to him, rather than he going to them (Matthew 3:5). John was no "crowd pleaser." He willingly confronted the hypocrisy of the religious establishment (Matthew 3:7+ ; Luke 3:7+). He did not hesitate to expose the immorality of Herod and chose to die a martyr's death rather than compromise his convictions (Matthew 14:3-12 ; Mark 6:17-29+). All of these characteristics portray John as a fiery prophet proclaiming the apocalyptic message of God. Indeed, Luke says that John came "in the spirit and power of Elijah" (Luke 1:17+) (ED: see Was John the Baptist really Elijah reincarnated? ). He goes on to allude to Malachi 4:5+, which states that Elijah will return "before that great and dreadful day of the Lord." In fact, some contemporaries of John inquired if he were Elijah (John 1:21+). The belief that Elijah would return and prepare the way of the Lord can be traced to Malachi 3:1+, Malachi 4:5+. Such belief is also found in the extra-biblical accounts (Apocrypha) of Sirah 48:10,2 Esdras 6:2 f. The Gospels also indicate that many believed that Elijah would come first, and then the Christ (Matthew 11:14 ; 17:10 ; Mark 6:15 ; 9:11 ; Luke 9:8+). John flatly denied that he was Elijah reincarnated (John 1:21,25+). Nevertheless Jesus affirmed that Elijah must come first and that he had come in the person of John the Baptist (Matthew 17:11-13 ; Mark 9:12-13). John fulfilled Malachi's prophecy in a spiritual sense, rather than in a literal way. ADDITIONAL NOTES ON JOHN'S RELATION TO ELIJAH JOHN MACARTHUR - The question about his being Elijah introduces some important truth. At every orthodox Passover ceremony even today a cup is reserved at the table for Elijah. At the circumcision of orthodox Jewish baby boys a chair is placed for Elijah. The anticipation is that, if Elijah would ever come and sit in the chair or drink from the cup, the Messiah’s arrival would be imminent. That belief is based on Malachi 4:5–6, in which the prophet predicts, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. And he will restore the hearts of the fathers to their children, and the hearts of the children to their fathers.”....The Elijah prophesied by Malachi was not to be a reincarnation of the ancient prophet. Rather, as the angel of the Lord told Zacharias regarding his son, John the Baptist, the prophesied forerunner would come "in the spirit and power of Elijah" (Luke 1:17+). John would not be the ancient prophet come back to earth but would minister in much the same style and power as had Elijah. In that way, as Jesus had told the disciples at least once before, "[John] is Elijah, who was to come" (Matt. 11:14).Why then, some wonder, did John himself disclaim being Elijah? When the priests and Levites from Jerusalem asked him, '"Are you Elijah?'... he said, "I am not'" (John 1:21). He denied being Elijah because, though he knew of the prophecy of Luke 1, like Jesus, he realized the question was about a literal, reincarnated Elijah. And, though John did not share Jesus' omniscience, he doubtlessly also realized that the questioning of the priests and Levites originated from unbelief, not sincere faith. They were not interested in learning the truth but of finding a way to discredit John, just as they would later seek ways to discredit the One whose way he came to prepare. (MacArthur New Testament Commentary – Matthew) ADDITIONAL NOTE FROM HENDRIKSEN on the meaning of in the Spirit and power of Elijah asking "Does this mean that John was Elijah? The answer is both "No" and "Yes." Not literally, as is clear from the fact that when John was asked, "Are you Elijah?" he truthfully answered, "I am not" (John 1:21+). But figuratively, so that Jesus even calls him Elijah (Mt. 11:13, 14; cf. Mt 17:12; Mark 9:12, 13). The solution is given here in Luke 1:17+: The "spirit and power of Elijah" was going to be clearly displayed in John the Baptist. Cf. Elijah's boldness, "I have not troubled Israel but you [Ahab] have" (1 Ki 18:18), with the Baptist's (Mt. 14:4), "It isn't right for you [Herod Antipas] to have her [your brother Philip's wife Herodias]." And see also Mt. 3:7+; Lk 3:7+, Lk 3:19+. (BORROW BNTC-LUKE page 72) WARREN WIERSBE on John like Elijah - In Mal. 4:5–6, God promised that Elijah would come before the dreadful Day of the Lord. The Jews asked John if he was Elijah and he denied it (John 1:21+). Yet, if the Jews had received their King, John would have been that Elijah (see Mt 11:14). John came in the spirit and power of Elijah (Luke 1:17+). John was the last of the Old Testament prophets (Luke 16:16+ = "“The Law and the Prophets were proclaimed until John.") and the greatest of them (Mt. 11:7–15; Mt 17:9–13). (Bible Exposition Commentary) JOHN GRASSMICK - The presence of Elijah at the transfiguration (Mk 9:4), the confirmation of Jesus as Messiah (Mk 8:29; 9:7), and His reference to the Resurrection (Mk 9:9) suggested that the end of all things was near. If so, where was Elijah who must come first to prepare the nation spiritually for the Messiah’s coming? (cf. Malachi 3:1–4; 4:5–6) Perhaps the disciples thought Elijah’s work of renewal would mean the Messiah would not need to suffer. In reply, Jesus made two things clear. First, He acknowledged on the one hand that Elijah does come (lit., “is coming”) first (before the Messiah) and restores (“is going to restore”) all things through spiritual renewal (Mal. 4:5–6). On the other hand this does not remove the necessity for the Son of Man to suffer much and be rejected (cf. Ps. 22; Isa. 53, esp. Isa 53:3).Second, however (but in Greek is a strong adversative), Jesus declared that indeed Elijah has come already. In a veiled way Mark recorded how Jesus identified John the Baptist as the one who fulfilled at Jesus’ First Advent the role function expected of the end-time Elijah (cf. Mark 1:2–8+; Matt. 17:13; Luke 1:17). Jesus gave John his true significance which John did not even recognize about himself (cf. John 1:21; Matt. 11:14). (Bible Knowledge Commentary comments on Mark 9:11-13) LOUIS BARBIERI - Elijah had already come in the person of John the Baptist and his ministry was not recognized. Instead of receiving John the Baptist, the religious leaders had rejected him. As they refused to acknowledge John’s ministry and instead rejected him, Jesus too would be rejected. At the first announcement concerning the birth of John, Zechariah his father had been told that he would go before the Lord “in the spirit and power of Elijah” (Luke 1:17). The Lord’s earlier words concerning John (Matt. 11:14) affirmed that he would have been the predicted Elijah if the nation had responded in saving faith. Everything necessary to bring in Messiah’s kingdom had been performed. The only contingency was the acceptance by the nation of her rightful King. (Bible Knowledge Commentary comments on Matthew 17:10-13) JOHN BROADUS on John the Baptist's similarity to Elijah - It had been predicted, (Mal. 4:5 f.) that Elijah the prophet should be sent before the advent of Messiah to prepare the people for his coming. This was explained by the angel (Luke 1:17) as to be fulfilled in John, who would go before the Lord ‘in the spirit and power of Elijah,’ and was also declared by Jesus to have been fulfilled in John (see on 11:14; 17:10–13). The ministry of each consisted mainly in severe reproof and exhortation to amendment, and there was something appropriate to such a work in seclusion of life, with rude fare and coarse clothing, and in austerity of manner. “Even his appearance called men to repentance.” (Theophylact). This was hardly personal asceticism, but appears to have been designed, like the numerous symbolical acts employed by other prophets, to attract attention, and give greater impressiveness, to the reformer’s rebukes of a luxurious and worldly minded generation. It was what we call an “object-lesson.” We may imagine the effect when Elijah suddenly issued from his retreats, and, arrayed like some Bedouin or savage Dervish of to-day, stood before a weak and self-indulgent king, with stern look and tone, and harsh words of merited reproof. And similar must have been the effect of John’s appearance and known mode of life. (Comp. Mt 11:8.) Elijah is described as ‘an hairy man’ (2 Kings 1:8), literally ‘a possessor of hair,’ and this is best understood as meaning that he wore a garment made of hair, especially as his girdle is mentioned immediately after. This characteristic dress of Elijah appears to have been imitated by succeeding prophets; for we find in Zec 13:4 the prediction of a time when the false prophets would become ashamed of their impostures, and would not ‘wear a garment of hair to deceive.’ On the part of John, these peculiarities were not a mere imitation of his prototype, for they had the same appropriateness and signific ance in both cases.—There is little propriety in the notion of some artists and writers that John was attenuated through much fasting. Doubtless he did fast (see on 9:14), but so did many Jews, and not necessarily to attenuation. His out-door life and homely food might (see on v. 2) even promote bodily health (compare Elijah), and physical force seems-naturally implied in his preaching to great crowds in the open air, and boldly facing the most jealous and powerful. John was also like Elijah in that he was not a writing prophet, but left his work to be recorded by others. (Pressensé). (Commentary) In this way Jesus acknowledges the central role that John played in God's plan of salvation. He was the greatest born among women because he had the privilege of pointing to the Lamb of God (John 1:29-34+). Yet as the last great prophet of the pre-Christian era, he was the least in the kingdom of God (Matthew 11:11 ; Luke 7:28+). John fully accepted his subordinate role to Christ. He denied that he was the Christ and repeatedly emphasized that he was simply a witness to the Light (John 1:19-23+; cf. also John 1:6-9+ ; John 3:27-30+ ). John stated that Jesus was greater than he, and that Jesus had a more powerful ministry and baptism (Mark 1:7-8 ; Luke 3:16+ ; John 1:26-27+). He did not want to baptize Jesus, but rather desired to be baptized by Jesus (Matthew 3:13-14). John allowed his disciples to leave his own leadership and follow after Jesus (John 1:35-39 +). But for all of his greatness, John was merely human. In this sense he too joined in the popular speculations about the identity of Christ. It may be that John's vision of the Messiah varied so much from what he heard and saw in Jesus, that he came to question if Jesus were really the Christ (Matthew 11:1-2 ; Luke 7:1+). The fact that Jesus was not an ascetic, and that he actively sought the fellowship of publicans and sinners may have been an offense to John and his disciples (Matthew 9:9-17 ; Matthew 11:18-19 ; Luke 7:33-34+). Jesus may have rebuked John in this regard when he said, "Blessed is the man who does not fall away on account of me" (Matthew 11:6 ; Luke 7:23+). Finally, even though John was merely a witness serving as a transitional figure, the impact of his life and ministry should not be underestimated. During his lifetime he had a following of disciples who shared common practices such as fasting and prayers (Matthew 9:14 ; John 1:35-37+ ; Jn 4:1-2+). John's disciples survived his death and spread throughout the Mediterranean world. Apollos was from Alexandria in North Africa and at one point knew only of the baptism of John (Acts 18:24-25 ). Similarly, upon arriving in Ephesus, Paul encountered about a dozen disciples of John. They too had only experienced the baptism of John (Acts 19:1-7). These instances indicate that the Baptist's movement may have had more influence than what we are able to glean from the New Testament.... In conclusion, John the Baptist is of great theological importance in the New Testament. He ended nearly four hundred years of prophetic silence and paved the way for the Messiah. In the spirit of Elijah, he preached a message of repentance and baptism. In his darkest hour he questioned if Jesus was the One who was to come, or whether there would be another. He inaugurated a spiritual movement that had influence long after his death and extended throughout the Mediterranean world. (Baker's Evangelical Dictionary of Biblical Theology) Matthew 3:2 "Repent, for the kingdom of heaven is at hand."
Mateus 3
Wiersbe - When you read about “baptism” in the New Testament, you must exercise discernment to determine whether the word is to be interpreted literally or symbolically. For example, in Romans 6:3, 4+ and Galatians 3:27, 28+, the reference is symbolic (Ed: and figurative) since water baptism cannot put a sinner into Jesus Christ. Only the Holy Spirit can do that (Ro 8:9+; 1Co 12:13; see Acts 10:44, 45, 46, 47, 48+). Water baptism is a public witness of the person’s identification with Jesus Christ, while Spirit baptism is the personal and private experience that identifies the person with Christ. The Jews baptized Gentile converts, but John was baptizing Jews! His baptism was authorized from heaven (Mt 21:23–27); it was not something John devised or borrowed. It was a baptism of repentance, looking forward to the Messiah’s coming (Acts 19:1–7). His baptism fulfilled two purposes: it prepared the nation for Christ and it presented Christ to the nation (John 1:31). (Bible Exposition Commentary)
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Wiersbe adds that "The Pharisees were legal literalists who turned the law into a burden; the Sadducees were “liberals” who denied much of the OT (see Acts 23:8)." (borrow Wiersbe's Expository Outlines on the New Testament ) Matthew Poole pointed out four things about the Pharisees. • They believed that one was made righteous by keeping the law, and they believed themselves to be righteous in this way. • They often misinterpreted the law. • They held many traditions to be of equal authority to Scripture. • They were often hypocrites in their practice, neglecting the core and spirit of the law for aspects of outward observance. (Guzik)
Mateus 3
Wiersbe addresses the question of why Jesus "needed" to be baptized: First, His baptism gave approval to John’s ministry. Second, He identified Himself with publicans and sinners (BECAUSE THESE WERE ONES BEING BAPTIZED), the very people He came to save. But mainly, His baptism pictured His future baptism on the cross (Matt. 20:22; Luke 12:50) when all the “waves and billows” of God’s judgment would go over Him (Ps. 42:7; Jonah 2:3).(Bible Exposition Commentary) Matthew 3:15 But Jesus answering 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. NET Matthew 3:15 So Jesus replied to him, "Let it happen now, for it is right for us to fulfill all righteousness." Then John yielded to him. GNT Matthew 3:15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. NLT Matthew 3:15 But Jesus said, "It should be done, for we must carry out all that God requires. " So John agreed to baptize him. KJV Matthew 3:15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. ESV Matthew 3:15 But Jesus answered him, "Let it be so now, for thus it is fitting for us to fulfill all righteousness." Then he consented. NIV Matthew 3:15 Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented. ASV Matthew 3:15 But Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfil all righteousness. Then he suffereth him. CSB Matthew 3:15 Jesus answered him, "Allow it for now, because this is the way for us to fulfill all righteousness." Then he allowed Him to be baptized. NKJ Matthew 3:15 But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him. NRS Matthew 3:15 But Jesus answered him, "Let it be so now; for it is proper for us in this way to fulfill all righteousness." Then he consented. YLT Matthew 3:15 But Jesus answering said to him, 'Suffer now, for thus it is becoming to us to fulfil all righteousness,' then he doth suffer him. NAB Matthew 3:15 Jesus said to him in reply, "Allow it now, for thus it is fitting for us to fulfill all righteousness." Then he allowed him. NJB Matthew 3:15 But Jesus replied, 'Leave it like this for the time being; it is fitting that we should, in this way, do all that uprightness demands.' Then John gave in to him. Permit - John 13:7-9 for - Ps 40:7,8 Isa 42:21 Lu 1:6 Joh 4:34 8:29 13:15 15:10 Php 2:7,8 Heb 7:26 1Pe 2:21-24 1Jn 2:6 Matthew 3 Resources - Multiple Sermons and Commentaries "Permit it at this time" But Jesus answering said to him, "Permit (aphiemi) it at this time - Permit is a command in the aorist imperative meaning do this immediately! Jesus did not have to be baptized, but choose to be baptized. For (gar) is a term of explanation. Jesus explains why John should baptize Him. In this way it is fitting for us to fulfill all righteousness (dikaiosune)." Then he permitted (aphiemi) Him - John clearly understood and accepted Jesus' explanation. Commentators have less understanding and so several interpretations are offered (see below). Fulfill (complete) (4137)(pleroo) means to bring to completion or to meet the requirements of. Fulfill is a key word in Matthew especially speaking of fulfilled prophecy. Matthew's uses - Matt. 1:22; Matt. 2:15; Matt. 2:17; Matt. 2:23; Matt. 3:15; Matt. 4:14; Matt. 5:17; Matt. 8:17; Matt. 12:17; Matt. 13:35; Matt. 13:48; Matt. 21:4; Matt. 23:32; Matt. 26:54; Matt. 26:56; Matt. 27:9; Righteousness (1343)(dikaiosune from dikaios = being proper or right in the sense of being in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. Dikaiosune is rightness of character before God and rightness of actions before men. Matthew's uses of dikaiosune - Matt. 3:15; Matt. 5:6; Matt. 5:10; Matt. 5:20; Matt. 6:1; Matt. 6:33; Matt. 21:32. Righteousness is a major topic in Matthew - Righteous (dikaios), righteousness (dikaiosune), and to be righteous (dikaioo) occur more than two dozen times in Matthew, far more than in Mark (twice) or Luke (seventeen times) John Broadus on fulfill all righteousness - It was proper for all devout Jews to be baptized; therefore it was proper for Jesus. If one so deeply, though hitherto quietly devout, had stayed away from the ministry and baptism of the new prophet, it would have been setting a very bad example, unless explained; and explanation of his future position and work could not then be given, even if it was then entirely plain to his own mind. Notwithstanding the peculiar mission of John and Jesus, it was becoming that they should fully perform everything righteous. Barbieri asks "What did Jesus mean? The Law included no requirements about baptism, so Jesus could not have had in view anything pertaining to Levitical righteousness. But John’s message was a message of repentance, and those experiencing it were looking forward to a coming Messiah who would be righteous and who would bring in righteousness. If Messiah were to provide righteousness for sinners, He must be identified with sinners. It was therefore in the will of God for Him to be baptized by John in order to be identified (the real meaning of the word “baptized”) with sinners." (BKC) J Vernon McGee answers the question Why was Jesus baptized? -- There may be several answers, but the primary reason is stated right here: it is fitting for us to fulfill all righteousness. Jesus is identifying Himself completely with sinful mankind. Isaiah had prophesied that He would be numbered with the transgressors (see Isa. 53:12). Here is a King who identifies Himself with His subjects. Actually, baptism means identification, and I believe identification was the primary purpose for the baptism of the Lord Jesus. Again, the reason Jesus was baptized was not to set an example for us. It was not a pattern for us to follow. Christ was holy He did not need to repent. You and I do need to repent. He was holy, harmless, undefiled, and separate from sinners. He was baptized to completely identify Himself with humanity. (Thru the Bible commentary) Ryrie agrees that "Jesus fulfilled all the righteous requirements to be Israel's Messiah. Also, by allowing John to baptize Him, He identified with sinners whom He came to save, though, of course, He Himself had no sin to repent of.
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Wiersbe - Jesus was not baptized to confess any sins (v. 5), since He was sinless. His baptism was His presentation to Israel (John 1:31) as well as a picture of His future baptism on the cross when “all the waves and billows” of judgment would go over Him (Matt. 20:22; Ps. 42:7). The baptism of John looked forward to the coming of Messiah (Acts 19:1–7). Christian baptism today looks back to the death, burial, and resurrection of Jesus Christ and witnesses of the believer’s identification with Him (Col. 2:12; Acts 10:47–48). (BORROW With the Word) David Turner - It seems best to conclude with others (Carson 1984:105–108; Davies and Allison 1988:325–327) that Jesus fulfilled all righteousness by fulfilling the OT pattern and prediction about the Messiah. In Jesus’ baptism, he and John fulfilled the OT by introducing the Messiah to Israel. This baptism, an inauguration of Jesus’ ministry to Israel, led immediately to OT fulfillment in that the Spirit, as a dove, came upon the Messiah (Isa 11:1–2; 42:1; cf. Matt 12:18, 28) and the Father endorsed his Son in the voice from heaven (Ps 2:7; Isa 42:1; cf. Matt 17:5). In baptism, Jesus as the servant proclaimed and exemplified the righteousness envisioned by the prophets. Additionally he identified in baptism with the repentant righteous remnant within the nation of Israel (cf. Mt 3:5–6). Though he had no sin to confess, his baptism nevertheless demonstrated his humility and anticipated his ministry to lowly but repentant people (cf. Mt 2:23; 11:19; 12:20; 21:5). (SEE The Gospel of Matthew - The Gospel of Mark - Page 62) NIVSB has a good summary of the reasons for Jesus' baptism - (1) The first, mentioned here, was “to fulfill all righteousness.” His baptism indicated that he was consecrated to God and officially approved by him, as especially shown in the descent of the Holy Spirit (v. 16) and the words of the Father (v. 17; cf. Ps 2:7; Isa 42:1). All God’s righteous requirements for the Messiah were fully met in Jesus. (2) At Jesus’ baptism John publicly announced the arrival of the Messiah and the inception of his ministry (Jn 1:31–34). (3) By his baptism Jesus completely identified himself with humanity’s sin and failure (though he himself needed no repentance or cleansing from sin), becoming our substitute (2Co 5:21). (4) His baptism was an example to his followers. (BORROW NIV Study Bible) Matthew 3:16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, NET Matthew 3:16 After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming on him. GNT Matthew 3:16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾽ αὐτόν· NLT Matthew 3:16 After his baptism, as Jesus came up out of the water, the heavens were opened and he saw the Spirit of God descending like a dove and settling on him. KJV Matthew 3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: ESV Matthew 3:16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; NIV Matthew 3:16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. ASV Matthew 3:16 And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; CSB Matthew 3:16 After Jesus was baptized, He went up immediately from the water. The heavens suddenly opened for Him, and He saw the Spirit of God descending like a dove and coming down on Him. NKJ Matthew 3:16 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. NRS Matthew 3:16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. YLT Matthew 3:16 And having been baptized, Jesus went up immediately from the water, and lo, opened to him were the heavens, and he saw the Spirit of God descending as a dove, and coming upon him, Jesus - Mk 1:10 behold - Eze 1:1 Lu 3:21 Ac 7:56 he saw the Spirit - Isa 11:2 42:1 59:21 61:1 Lu 3:22 Joh 1:31-34 3:34 Col 1:18,19 Matthew 3 Resources - Multiple Sermons and Commentaries THE HEAVENLY VISION JESUS' MINISTRY INAUGURATED This is the first clear expression of the concept of the Trinity in the New Testament. After being baptized, Jesus came up immediately (euthus) from the water (Mark 1:10+) - A simple reading of this text certainly suggest Jesus went under the water. Alternatively, this could also picture Jesus leaving the water and going up on the bank of the river. Came up (305)(anabaino) indicates movement towards a destination. The first use of anabaino describes Jesus coming up out of the water after baptism (Mt 3:16, Mk 1:10+) and later Jesus "went up to the mountain" (Mt 5:1) in preparation for one of the greatest sermons in history (Sermon on the Mount). Related Resource: What is the proper mode of baptism? And behold, the heavens were opened - The opening of heaven is a frequent apocalyptic motif found in the giving of revelation (Read Ezek 1:1; John 1:51; Acts 7:56; 10:11; Rev 19:11.) as is a voice from heaven. (Read Isa 6:4, 8; Ezek 1:25, 28; Rev 4:1; 10:4, 8; 11:12; 14:13.). It is interesting that the heavens were opened to mark the inauguration of Jesus' earthly ministry to accomplish redemption of mankind, while in Revelation 19:11+ the heavens are opened to mark the return of Jesus to accomplish His redemption of the earth (cf Rev 5:9-see commentary =