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Selected Verse: Matthew 3:6 - King James

Verse	Translation	Text
Mt 3:6	King James	And were baptized of him in Jordan, confessing their sins.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

Notes on the Bible, by Albert Barnes, [1834]
Were baptized - The word "baptize" βαπτίζω baptizo signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mar 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Num 19:7; Heb 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion. It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the special service of Yahweh. John found this custom in use; and as he was calling the Jews to a new dispensation - to a change in their form of religion - he administered this rite of baptism (washing), to signify the cleansing from sin, the adopting of the new dispensation, or the fitness for the pure reign of the Messiah. He applied an old ordinance to a new purpose. As it was used by him it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew word טבל Tabal which is rendered by the word "baptize," occurs in the Old Testament in the following places, namely: Lev 4:6; Lev 14:6, Lev 14:51; Num 19:18; Rut 2:14; Exo 12:22; Deu 33:24; Jos 3:15; Job 9:31; Lev 9:9; Sa1 14:27 (twice); Kg2 5:14; Kg2 8:15; Gen 37:31; Jos 3:15. It occurs in no other places; and from a careful examination of these passages its meaning among the Jews is to be derived. From these passages it will be seen that its radical meaning is neither to sprinkle nor to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose. Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Lev 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Lev 14:6. To dip hyssop in the water, to sprinkle with, Num 19:18. To dip a portion of bread in vinegar, Rut 2:14. To dip the feet in oil - an emblem of plenty, Deu 33:24. To dye, or stain, Eze 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, Sa1 14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, Kg2 5:14. The direction of the prophet was to wash himself Kg2 5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, Kg2 8:15. In none of these cases can it be shown that the meaning of the word is to immerse entirely But in nearly all the cases the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed. In the New Testament the word βαπτίζω baptizo, in various forms, occurs 80 times; 57 with reference to persons. Of these 57 times, it is followed by "in" ἐν en 18 times, as in water, in the desert, in Jordan; 9 times by "into" εἰς eis, as into the name, etc., into Christ; once it is followed by ἐπί epi Act 2:38, and twice by "for" ὑπέρ huper, Co1 15:29. The following remarks may be made in view of the investigation of the meaning of this word: 1. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew. 2. It would not occur to him that the word meant of necessity to dip entirely, or to immerse completely. 3. The notion of washing would be the one which would most readily occur, as connected with a religious rite. See the cases of Naaman, and Mar 7:4 (Greek). 4. It cannot be proved from an examination of the passages in the Old and New Testaments that the idea of a complete immersion was ever connected with the word, or that it ever occurred in any case. If those who were baptized went into the water, it is still not proved by that, that the only mode of baptism was by immersion, since it might have been by pouring, though they were in the water. 5. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode. In Jordan - The River Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, underground, for 13 miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the Lake Merom. From this small lake it flows 13 miles, and then falls into the Lake Gennesareth, otherwise called the Sea of Tiberias or the Sea of Galilee. Through the middle of this lake, which is 15 miles long and from 6 miles to 9 miles wide, it flows undisturbed, and preserves a southerly direction for about 70 miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about 90 feet wide. It flows in many places with great rapidity, and when swollen by rains pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is, in March, in some places 600 paces, Jos 3:15; Ch1 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jer 49:19; Jer 50:44. On the reason why a river, or a place abounding in water, was selected for administering baptism, see the notes at Joh 3:23.

Notes on the Bible, by Albert Barnes, [1834]

Were baptized - The word "baptize" βαπτίζω baptizo signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mar 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Num 19:7; Heb 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion.

It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the special service of Yahweh. John found this custom in use; and as he was calling the Jews to a new dispensation - to a change in their form of religion - he administered this rite of baptism (washing), to signify the cleansing from sin, the adopting of the new dispensation, or the fitness for the pure reign of the Messiah. He applied an old ordinance to a new purpose. As it was used by him it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew word טבל Tabal which is rendered by the word "baptize," occurs in the Old Testament in the following places, namely: Lev 4:6; Lev 14:6, Lev 14:51; Num 19:18; Rut 2:14; Exo 12:22; Deu 33:24; Jos 3:15; Job 9:31; Lev 9:9; Sa1 14:27 (twice); Kg2 5:14; Kg2 8:15; Gen 37:31; Jos 3:15.

It occurs in no other places; and from a careful examination of these passages its meaning among the Jews is to be derived. From these passages it will be seen that its radical meaning is neither to sprinkle nor to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose.

Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Lev 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Lev 14:6. To dip hyssop in the water, to sprinkle with, Num 19:18. To dip a portion of bread in vinegar, Rut 2:14. To dip the feet in oil - an emblem of plenty, Deu 33:24. To dye, or stain, Eze 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, Sa1 14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, Kg2 5:14. The direction of the prophet was to wash himself Kg2 5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, Kg2 8:15.

In none of these cases can it be shown that the meaning of the word is to immerse entirely But in nearly all the cases the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed.

In the New Testament the word βαπτίζω baptizo, in various forms, occurs 80 times; 57 with reference to persons. Of these 57 times, it is followed by "in" ἐν en 18 times, as in water, in the desert, in Jordan; 9 times by "into" εἰς eis, as into the name, etc., into Christ; once it is followed by ἐπί epi Act 2:38, and twice by "for" ὑπέρ huper, Co1 15:29.

The following remarks may be made in view of the investigation of the meaning of this word:

1. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew.

2. It would not occur to him that the word meant of necessity to dip entirely, or to immerse completely.

3. The notion of washing would be the one which would most readily occur, as connected with a religious rite. See the cases of Naaman, and Mar 7:4 (Greek).

4. It cannot be proved from an examination of the passages in the Old and New Testaments that the idea of a complete immersion was ever connected with the word, or that it ever occurred in any case. If those who were baptized went into the water, it is still not proved by that, that the only mode of baptism was by immersion, since it might have been by pouring, though they were in the water.

5. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode.

In Jordan - The River Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, underground, for 13 miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the Lake Merom. From this small lake it flows 13 miles, and then falls into the Lake Gennesareth, otherwise called the Sea of Tiberias or the Sea of Galilee. Through the middle of this lake, which is 15 miles long and from 6 miles to 9 miles wide, it flows undisturbed, and preserves a southerly direction for about 70 miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about 90 feet wide. It flows in many places with great rapidity, and when swollen by rains pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is, in March, in some places 600 paces, Jos 3:15; Ch1 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jer 49:19; Jer 50:44. On the reason why a river, or a place abounding in water, was selected for administering baptism, see the notes at Joh 3:23.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sins Sin (See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Were baptized (ἐβαπτίζοντο) See on Mar 7:4. Confessing their sins (ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν) The words imply: 1. That confession was connected with baptism. They were baptized while in the act of confessing. 2. An open confession, not a private one to John (ἐξ, compare Act 19:18; Jam 5:16). 3. An individual confession; possibly a specific one. (See Luk 3:10-15.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on Mar 10:16. Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.

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²³ And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

⁴⁴ Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?

¹⁹ Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?

¹⁵ These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west.

¹⁵ And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)

⁴ And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

²⁹ Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

³⁸ Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

¹⁵ And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.

¹⁰ And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

¹⁴ Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

²⁷ But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened.

³¹ Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.

¹⁵ Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:

²⁴ And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

¹⁴ And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

¹⁸ And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

⁶ As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

⁶ And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.

³¹ And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood;

¹⁵ And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.

¹⁴ Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

⁹ And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

³¹ Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.

²⁴ And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

²² And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

⁵¹ And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

⁶ And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.

¹⁰ Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

⁷ Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.

²³ For all have sinned, and come short of the glory of God;

¹⁰ And the people asked him, saying, What shall we do then?
¹¹ He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
¹² Then came also publicans to be baptized, and said unto him, Master, what shall we do?
¹³ And he said unto them, Exact no more than that which is appointed you.
¹⁴ And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
¹⁵ And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

¹⁶ Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

¹⁸ And many that believed came, and confessed, and shewed their deeds.

¹⁶ And he took them up in his arms, put his hands upon them, and blessed them.