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THE BAPTISM OF JESUS
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This work examines Jesus' baptism in the Jordan as the inaugural milestone of his public ministry, articulating historical-ritual and theological-biblical dimensions. In light of Second Temple Judaism, John's baptism is compared with ritual baths (e.g., at Qumran) and with the baptism of proselytes, highlighting distinctions in frequency, audience, and meaning: while baths were repeated and linked to purity, and the baptism of proselytes to the incorporation of Gentiles into Judaism, John's rite calls Israel to repentance in view of the coming kingdom. Based mainly on Matthew 3:13–17 (and parallels in Mark 1, Luke 3, and John 1), it explores “fulfilling all righteousness,” Jesus’ vicarious representation on behalf of sinners, and the recapitulation of the history of Israel. The Trinitarian theophany (open heavens, Spirit, voice) and the intertexts of Psalm 2 and Isaiah 42, which configure Jesus as the beloved Son and Servant, are highlighted. It is concluded that Jesus' baptism is not a rite of personal purification, but the public inauguration of his messianic mission, anticipating the cross and resurrection and offering keys to New Testament Christology and soteriology.
Title: THE BAPTISM OF JESUS
Description:
This work examines Jesus' baptism in the Jordan as the inaugural milestone of his public ministry, articulating historical-ritual and theological-biblical dimensions.
In light of Second Temple Judaism, John's baptism is compared with ritual baths (e.
g.
, at Qumran) and with the baptism of proselytes, highlighting distinctions in frequency, audience, and meaning: while baths were repeated and linked to purity, and the baptism of proselytes to the incorporation of Gentiles into Judaism, John's rite calls Israel to repentance in view of the coming kingdom.
Based mainly on Matthew 3:13–17 (and parallels in Mark 1, Luke 3, and John 1), it explores “fulfilling all righteousness,” Jesus’ vicarious representation on behalf of sinners, and the recapitulation of the history of Israel.
The Trinitarian theophany (open heavens, Spirit, voice) and the intertexts of Psalm 2 and Isaiah 42, which configure Jesus as the beloved Son and Servant, are highlighted.
It is concluded that Jesus' baptism is not a rite of personal purification, but the public inauguration of his messianic mission, anticipating the cross and resurrection and offering keys to New Testament Christology and soteriology.
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