And in those days John the Baptist came, proclaiming in the wilderness of Judea, saying,
KJV
In those days came John the Baptist, preaching in the wilderness of Judaea,
Commentary
Commentary
At the start of this chapter, concerning the baptism of John, begins
the gospel
( Mark i. 1 );
what went before is but preface or introduction; this is "the beginning
of the gospel of Jesus Christ." And Peter observes the same date, Acts i. 22 ,
beginning from the baptism of John, for then Christ began first to
appear in him, and then to appear to him, and by him to the world. Here
is,
I. The glorious rising of the morning-star--John the Baptist, ver. 1 .
1. The doctrine he preached, ver. 2 .
2. The fulfilling of the scripture in him, ver. 3 .
3. His manner of life, ver. 4 .
4. The resort of multitudes to him, and their submission to his baptism, ver. 5, 6 .
5. His sermon that he preached to the Pharisees and Sadducees, wherein
he endeavours to bring them to repentance
( ver. 7-10 ),
and so to bring them to Christ, ver. 11, 12 .
II. The more glorious shining forth of the Sun of righteousness,
immediately after: where we have,
1. The honour done by him to the baptism of John, ver. 13-15 .
2. The honour done to him by the descent of the Spirit upon him, and a
voice from heaven, ver. 16, 17 .
1 In those days came John the Baptist, preaching in the
wilderness of Judea,
2 And saying, Repent ye: for the kingdom of heaven is at hand.
3 For this is he that was spoken of by the prophet Esaias,
saying, The voice of one crying in the wilderness, Prepare ye the
way of the Lord, make his paths straight.
4 And the same John had his raiment of camel's hair, and a
leathern girdle about his loins; and his meat was locusts and
wild honey.
5 Then went out to him Jerusalem, and all Judea, and all the
region round about Jordan,
6 And were baptized of him in Jordan, confessing their sins.
We have here an account of the preaching and baptism of John, which
were the dawning of the gospel-day. Observe,
I. The time when he appeared. In those days ( v. 1 ),
or, after those days, long after what was recorded in the
foregoing chapter, which left the child Jesus in his infancy. In
those days, in the time appointed of the Father for the beginning
of the gospel, when the fulness of time was come, which was
often thus spoken of in the Old Testament, In those days. Now
the last of Daniel's weeks began, or rather, the latter half of the
week, when the Messiah was to confirm the covenant with many, Dan. ix. 27 .
Christ's appearances are all in their season. Glorious things were
spoken both of John and Jesus, at and before their births, which would
have given occasion to expect some extraordinary appearances of a
divine presence and power with them when they were very young; but it
is quite otherwise. Except Christ's disputing with the doctors at
twelve years old, nothing appears remarkable concerning either of them,
till they were about thirty years old. Nothing is recorded of their
childhood and youth, but the greatest part of their life is tempos, adelon -- wrapt up in darkness and
obscurity: these children differ little in outward appearance from
other children, as the heir, while he is under age, differs nothing
from a servant, though he be lord of all. And this was to show,
1. That even when God is acting as the God of Israel, the Saviour, yet verily he is a God that hideth himself ( Isa. xlv. 15 ). The Lord is in this place and I knew it not, Gen. xxviii. 16 .
Our beloved stands behind the wall long before he looks forth at the
windows, Cant. ii. 9 .
2. That our faith must principally have an eye to Christ in his office
and undertaking, for there is the display of his power; but in
his person is the hiding of his power. All this while, Christ
was god-man; yet we are not told what he said or did, till he appeared
as a prophet; and then, Hear ye him. 3. That young men, though well qualified, should not be forward to put
forth themselves in public service, but be humble, and modest, and
self-diffident, swift to hear, and slow to speak.
Matthew says nothing of the conception and birth of John the Baptist,
which is largely related by St. Luke, but finds him at full age, as if
dropt from the clouds to preach in the wilderness. For above three
hundred years the church had been without prophets; those lights had
been long put out, that he might be the more desired, who was to
be the great prophet. After Malachi there was no prophet, nor any
pretender to prophecy, till John the Baptist, to whom therefore the
prophet Malachi points more directly than any of the Old Testament
prophets had done
( Mal. iii. 1 ); I send my messenger.
II. The place where he appeared first. In the wilderness of
Judea. It was not an uninhabited desert, but a part of the country
not so thickly peopled, nor so much enclosed into fields and vineyards,
as other parts were; it was such a wilderness as had six cities and
their villages in it, which are named, Josh. xv. 61, 62 .
In these cities and villages John preached, for thereabouts he had
hitherto lived, being born hard by, in Hebron; the scenes of his action
began there, where he had long spent his time in contemplation; and
even when he showed himself to Israel, he showed how well he loved
retirement, as far as would consist with his business. The word of
the Lord found John here in a wilderness. Note, No place is
so remote as to shut us out from the visits of divine grace; nay,
commonly the sweetest intercourse the saints have with Heaven, is when
they are withdrawn furthest from the noise of this world. It was in
this wilderness of Judah that David penned the 63d Psalm ,
which speaks so much of the sweet communion he then had with God, Hos. ii. 14 .
In a wilderness the law was given; and as the Old Testament, so
the New Testament Israel was first found in the desert land, and
there God led him about and instructed him, Deut. xxxii. 10 .
John Baptist was a priest of the order of Aaron, yet we find him
preaching in a wilderness, and never officiating in the temple; but Christ, who was not a son of Aaron, is yet often
found in the temple, and sitting there as one having authority; so it
was foretold, Mal. iii. 1 . The Lord whom ye seek shall suddenly come to his temple; not the messenger that was to prepare his way. This intimated that the
priesthood of Christ was to thrust out that of Aaron, and drive it into
a wilderness.
The beginning of the gospel in a wilderness, speaks comfort to the
deserts of the Gentile world. Now must the prophecies be fulfilled, I will plant in the wilderness the cedar, Isa. xli. 18, 19 .
The wilderness shall be a fruitful field, Isa. xxxii. 15 .
And the desert shall rejoice, Isa. xxxv. 1, 2 .
The Septuagint reads, the deserts of Jordan, the very wilderness
in which John preached. In the Romish church there are those who call
themselves hermits, and pretend to follow John; but when they
say of Christ, Behold, he is in the desert, go not forth, ch. xxiv. 26 .
There was a seducer that led his followers into the wilderness, Acts xxi. 38 .
III. His preaching. This he made his business. He came, not fighting,
nor disputing, but preaching ( v. 1 );
for by the foolishness of preaching, Christ's kingdom must be set
up.
1. The doctrine he preached was that of repentance
( v. 2 ); Repent ye. He preached this in Judea, among those that
were called Jews, and made a profession of religion; for even
they needed repentance. He preached it, not in Jerusalem, but in the
wilderness of Judea, among the plain country people; for even those who
think themselves most out of the way of temptation, and furthest from
the vanities and vices of the town, cannot wash their hands in
innocency, but must do it in repentance. John Baptist's business was to
call men to repent of their sins; Metanoeite -- Bethink yourselves; "Admit a second thought, to correct the errors of the first--an afterthought. Consider your ways, change your minds; you
have thought amiss; think again, and think aright. " Note,
True penitents have other thoughts of God and Christ, and sin
and holiness, and this world and the other, than they have had, and
stand otherwise affected toward them. The change of the mind produces a change of the way. Those who are truly sorry for what
they have done amiss, will be careful to do so no more. This
repentance is a necessary duty, in obedience to the command of God
( Acts xvii. 30 );
and a necessary preparative and qualification for the comforts of the
gospel of Christ. If the heart of man had continued upright and
unstained, divine consolations might have been received without this
painful operation preceding; but, being sinful, it must be first pained
before it can be laid at ease, must labour before it can be at
rest. The sore must be searched, or it cannot be cured. I wound and I heal.
2. The argument he used to enforce this call was, For the kingdom of
heaven is at hand. The prophets of the Old Testament called
people to repent, for the obtaining and securing of temporal
national mercies, and for the preventing and removing of temporal
national judgments: but now, though the duty pressed is the same, the
reason is new, and purely evangelical. Men are now considered in their
personal capacity, and not so much as then in a social and political
one. Now repent, for the kingdom of heaven is at hand; the
gospel dispensation of the covenant of grace, the opening of the
kingdom of heaven to all believers, by the death and resurrection of
Jesus Christ. It is a kingdom of which Christ is the Sovereign,
and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original
from heaven, its tendency to heaven. John preached this as at
hand; then it was at the door; to us it is come, by the pouring out
of the Spirit, and the full exhibition of the riches of gospel-grace.
Now,
(1.) This is a great inducement to us to repent. There is
nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance,
that flows from a sight of Christ, from a sense of his love, and the
hopes of pardon and forgiveness through him. Kindness is conquering;
abused kindness, humbling and melting. What a wretch was I to sin
against such grace, against the law and love of such a kingdom!
(2.) It is a great encouragement to us to repent; "Repent, for your sins shall be pardoned upon your repentance. Return
to God in a way of duty, and he will, through Christ, return to you in
a way of mercy." The proclamation of pardon discovers, and fetches in,
the malefactor who before fled and absconded. Thus we are drawn to it
with the cords of man, and the bands of love.
IV. The prophecy that was fulfilled in him, v. 3 .
This is he that was spoken of in the beginning of that part of the
prophecy of Esaias, which is mostly evangelical, and which points at
gospel-times and gospel-grace; see Isa. xl. 3, 4 .
John is here spoken of,
1. As the voice of one crying in the wilderness. John owned it
himself
( John i. 23 ); I am the voice, and that is all, God is the Speaker, who makes
known his mind by John, as a man does by his voice. The word of God
must be received as such
( 1 Thess. ii. 13 );
what else is Paul, and what is Apollos, but the voice! John is called
the voice, phone boontos -- the voice of one
crying aloud, which is startling and awakening. Christ is called the Word, which, being distinct and articulate, is more
instructive. John as the voice, roused men, and then Christ, as
the Word, taught them; as we find, Rev. xiv. 2 .
The voice of many waters, and of a great thunder, made way for the
melodious voice of harpers and the new song, v. 3 .
Some observe that, as Samson's mother must drink no strong
drink, yet he was designed to be a strong man; so John
Baptist's father was struck dumb, and yet he was designed to be the voice of one crying. When the crier's voice is begotten of a
dumb father, it shows the excellency of the power to be of God, and
not of man.
2. As one whose business it was to prepare the way of the Lord, and
to make his paths straight; so it was said of him before he was
born, that he should make ready a people prepared for the Lord ( Luke i. 17 ),
as Christ's harbinger and forerunner: he was such a one as intimated
the nature of Christ's kingdom, for he came not in the gaudy dress of a
herald at arms, but in the homely one of a hermit. Officers were sent
before great men to clear the way; so John prepares the way of the
Lord.
(1.) He himself did so among the men of that generation. In the Jewish
church and nation, at that time, all was out of course; there was a
great decay of piety, the vitals of religion were corrupted and eaten
out by the traditions and injunctions of the elders. The Scribes and Pharisees, that is, the greatest hypocrites in the world,
had the key of knowledge, and the key of government, at their girdle.
The people were, generally, extremely proud of their privileges,
confident of justification by their own righteousness, insensible of
sin; and, though now under the most humbling providences, being
lately made a province of the Roman Empire, yet they were unhumbled; they were much in the same temper as they were in
Malachi's time, insolent and haughty, and ready to contradict the word
of God: now John was sent to level these mountains, to take down their
high opinion of themselves, and to show them their sins, that the
doctrine of Christ might be the more acceptable and effectual.
(2.) His doctrine of repentance and humiliation is still as necessary
as it was then to prepare the way of the Lord. Note, There is a great
deal to be done, to make way for Christ into a soul, to bow the
heart for the reception of the Son of David
( 2 Sam. xix. 14 );
and nothing is more needful, in order to this, than the discovery of
sin, and a conviction of the insufficiency of our own righteousness.
That which lets will let, until it be taken out of the way; prejudices
must be removed, high thoughts brought down, and captivated to the
obedience of Christ. Gates of brass must be broken, and bars of iron
cut asunder, ere the everlasting doors be opened for the King of glory
to come in. The way of sin and Satan is a crooked way; to
prepare a way for Christ, the paths must be made straight, Heb. xii. 13 .
V. The garb in which he appeared, the figure he made, and the manner of
his life, v. 4 .
They, who expected the Messiah as a temporal prince, would think that
his forerunner must come in great pomp and splendour, that his equipage
should be very magnificent and gay; but it proves quite contrary; he
shall be great in the sight of the Lord, but mean in the eyes of
the world; and, as Christ himself, having no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be
spiritual, and the subjects of it such as ordinarily were either found by it, or made by it, poor and despised, who
derived their honours, pleasures, and riches, from another world.
1. His dress was plain. This same John had his raiment
of camel's hair, and a leathern girdle about his loins; he did not
go in long clothing, as the scribes, or soft
clothing, as the courtiers, but in the clothing of a country
husbandman; for he lived in a country place, and suited his habit to his habitation. Note, It is good for us to
accommodate ourselves to the place and condition which God, in his
providence, has put us in. John appeared in this dress,
(1.) To show that, like Jacob, he was a plain man, and mortified
to this world, and the delights and gaieties of it. Behold an
Israelite indeed! Those that are lowly in heart should show
it by a holy negligence and indifference in their attire; and not make
the putting on of apparel their adorning, nor value others by their
attire.
(2.) To show that he was a prophet, for prophets wore rough
garments, as mortified men
( Zech. xiii. 4 );
and, especially, to show that he was the Elias promised; for particular
notice is taken of Elias, that he was a hairy man (which, some
think, is meant of the hairy garments he wore), and that he was girt
with a girdle of leather about his loins, 2 Kings i. 8 .
John Baptist appears no way inferior to him in mortification; this
therefore is that Elias that was to come. (3.) To show that he was a man of resolution; his girdle was not fine, such as were then commonly worn, but it was strong, it was a leathern girdle; and blessed is that servant, whom his
Lord, when he comes, finds with his loins girt, Luke xii. 35; 1 Pet. i. 13 .
2. His diet was plain; his meat was locusts and wild honey; not as if he never ate any thing else; but these
he frequently fed upon, and made many meals of them, when he retired
into solitary places, and continued long there for contemplation. Locusts were a sort of flying insect, very good for food, and
allowed as clean
( Lev. xi. 22 );
they required little dressing, and were light, and easy of digestion,
whence it is reckoned among the infirmities of old age, that the grasshopper, or locust, is then a burden to the
stomach, Eccl. xii. 5 . Wild honey was that which Canaan flowed with, 1 Sam. xiv. 26 .
Either it was gathered immediately, as it fell in the dew, or rather,
as it was found in the hollows of trees and rocks, where bees built,
that were not, like those in hives, under the care and inspection of
men. This intimates that he ate sparingly, a little served his
turn; a man would be long ere he filled his belly with locusts and wild
honey: John Baptist came neither eating nor drinking ( ch. xi. 18 )--
not with the curiosity, formality, and familiarity that other people
do. He was so entirely taken up with spiritual things, that he could
seldom find time for a set meal. Now,
(1.) This agreed with the doctrine he preached of repentance, and fruits meet for repentance. Note, Those whose business it is
to call others to mourn for sin, and to mortify it, ought themselves to
live a serious life, a life of self-denial, mortification, and contempt
of the world. John Baptist thus showed the deep sense he had of the
badness of the time and place he lived in, which made the preaching of
repentance needful; every day was a fast-day with him.
(2.) This agreed with his office as Christ's forerunner; by this
practice he showed that he knew what the kingdom of heaven was,
and had experienced the powers of it. Note, Those that are acquainted
with divine and spiritual pleasures, cannot but look upon all the
delights and ornaments of sense with a holy indifference; they know
better things. By giving others this example he made way for Christ.
Note, A conviction of the vanity of the world, and everything in it, is
the best preparative for the entertainment of the kingdom of heaven in
the heart. Blessed are the poor in spirit.
VI. The people who attended upon him, and flocked after him
( v. 5 ); Then went out to him Jerusalem, and all Judea. Great multitudes
came to him from the city, and from all parts of the country; some of
all sorts, men and women, young and old, rich and poor, Pharisees and
publicans; they went out to him, as soon as they heard his
preaching the kingdom of heaven, that they might hear what they
heard so much of. Now,
1. This was a great honour put upon John, that so many attended
him, and with so much respect. Note, Frequently those have most real
honour done them, who least court the shadow of it. Those who live a
mortified life, who are humble and self-denying, and dead to the world,
command respect; and men have a secret value and reverence for them,
more than they would imagine.
2. This gave John a great opportunity of doing good, and was an
evidence that God was with him. Now people began to crowd and press
into the kingdom of heaven ( Luke xvi. 16 );
and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning
( Ps. cx. 3 ),
to see the net cast where there were so many fish.
3. This was an evidence, that it was now a time of great expectation;
it was generally thought that the kingdom of God would presently appear ( Luke xix. 11 ),
and therefore, when John showed himself to Israel, lived and preached
at this rate, so very different from the Scribes and Pharisees, they
were ready to say of him, that he was the Christ ( Luke iii. 15 );
and this occasioned such a confluence of people about him.
4. Those who would have the benefit of John's ministry must go
out to him in the wilderness, sharing in his reproach. Note, They
who truly desire the sincere milk of the word, it if be not brought to
them, will seek out for it: and they who would learn the doctrine of
repentance must go out from the hurry of this world, and be
still.
5. It appears by the issue, that of the many who came to John's
Baptism, there were but few that adhered to it; witness the cold
reception Christ had in Judea, and about Jerusalem. Note, There may be
a multitude of forward hearers, where there are but a few true
believers. Curiosity, and affectation of novelty and variety, may bring
many to attend upon good preaching, and to be affected with it for a
while, who yet are never subject to the power of it, Ezek. xxxiii. 31, 32 .
VII. The rite, or ceremony, by which he admitted disciples, v. 6 .
Those who received his doctrine, and submitted to his discipline, were baptized of him in Jordan, thereby professing their repentance,
and their belief that the kingdom of the Messiah was at hand.
1. They testified their repentance by confessing their sins; a
general confession, it is probable, they made to John that they were sinners, that they were polluted by sin, and needed cleansing;
but to God they made a confession of particular sins, for he is the
party offended. The Jews had been taught to justify themselves;
but John teaches them to accuse themselves, and not to rest, as
they used to do, in the general confession of sin made for all Israel,
once a year, upon the day of atonement; but to make a particular
acknowledgment, every one, of the plague of his own heart. Note,
A penitent confession of sin is required in order to peace and pardon;
and those only are ready to receive Jesus Christ as their
Righteousness, who are brought with sorrow and shame to their own
guilt, 1 John i. 9 .
2. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. He washed them with water, in
token of this--that from all their iniquities God would cleanse
them. It was usual with the Jews to baptize those whom they
admitted proselytes to their religion, especially those who were only Proselytes of the gate, and were not circumcised, as the Proselytes of righteousness were. Some think it was likewise a
custom for persons of eminent religion, who set up for leaders, by
baptism to admit pupils and disciples. Christ's question concerning
John's Baptism, Was it from heaven, or of men? implied,
that there were baptisms of men, who pretended not to a divine mission;
with this usage John complied, but his was from heaven, and was
distinguished from all others by this character, It was the baptism
of repentance, Acts xix. 4 .
All Israel were baptized unto Moses, 1 Cor. x. 2 .
The ceremonial law consisted in divers washings or
baptisms ( Heb. ix. 10 );
but John's baptism refers to the remedial law, the law of repentance
and faith. He is said to baptize them in Jordan, that river which was
famous for Israel's passage through it, and Naaman's cure; yet it is
probable that John did not baptize in that river at first, but that
afterward, when the people who came to his baptism were numerous, he
removed Jordan. By baptism he obliged them to live a holy life,
according to the profession they took upon themselves. Note, Confession
of sin must always be accompanied with holy resolutions, in the
strength of divine grace, not to return to it again.
7 But when he saw many of the Pharisees and Sadducees come to
his baptism, he said unto them, O generation of vipers, who hath
warned you to flee from the wrath to come?
8 Bring forth therefore fruits meet for repentance:
9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these
stones to raise up children unto Abraham.
10 And now also the axe is laid unto the root of the trees:
therefore every tree which bringeth not forth good fruit is hewn
down, and cast into the fire.
11 I indeed baptize you with water unto repentance: but he that
cometh after me is mightier than I, whose shoes I am not worthy
to bear: he shall baptize you with the Holy Ghost, and with fire:
12 Whose fan is in his hand, and he will throughly purge his
floor, and gather his wheat into the garner; but he will burn up
the chaff with unquenchable fire.
The doctrine John preached was that of repentance, in consideration of
the kingdom of heaven being at hand; now here we have the
use of that doctrine. Application is the life of preaching, so it was
of John's preaching.
Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to
his baptism, v. 7 .
To others he thought it enough to say, Repent, for the kingdom of
heaven is at hand; but when he saw these Pharisees and Sadducees
come about him, he found it necessary to explain himself, and deal more
closely. These were two of the three noted sects among the Jews at that
time, the third was that of the Essenes, whom we never read of in the
gospels, for they affected retirement, and declined busying themselves
in public affairs. The Pharisees were zealots for the ceremonies, for
the power of the church, and the traditions of the elders; the
Sadducees ran into the other extreme, and were little better than
deists, denying the existence of spirits and a future state. It was
strange that they came to John's baptism, but their curiosity brought
them to be hearers; and some of them, it is probable, submitted to be
baptized, but it is certain that the generality of them did not; for
Christ says
( Luke vii. 29, 30 ),
that when the publicans justified God, and were baptized of John,
the Pharisees and lawyers rejected the counsel of God against
themselves, being not baptized of him. Note, Many come to
ordinances, who come not under the power of them. Now to them John here
addresses himself with all faithfulness, and what he said to them, he
said to the multitude
( Luke iii. 7 ),
for they were all concerned in what he said.
2. What the application was. It is plain and home, and directed to
their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education
was private, he was not bashful when he appeared in public, nor did he
fear the face of man, for he was full of the Holy Ghost, and of
power.
I. Here is a word of conviction and awakening. He begins harshly, calls
them not Rabbi, gives them not the titles, much less the applauses,
they had been used to.
1. The title he gives them is, O generation of vipers. Christ gave them the same title; ch. xii. 34; xxiii. 33 .
They were as vipers; though specious, yet venomous and
poisonous, and full of malice and enmity to every thing that was good;
they were a viperous brood, the seed and offspring of such as
had been of the same spirit; it was bred in the bone with them. They
gloried in it, that they were the seed of Abraham; but John showed them
that they were the serpent's seed (compare Gen. iii. 15 );
of their father the Devil, John viii. 44 .
They were a viperous gang, they were all alike; though enemies
to one another, yet confederate in mischief. Note, A wicked generation
is a generation of vipers, and they ought to be told so; it
becomes the ministers of Christ to be bold in showing sinners their
true character.
2. The alarm he gives them is, Who has warned you to flee
from the wrath to come? This intimates that they were in danger of
the wrath to come; and that their case was so nearly desperate, and
their hearts so hardened in sin (the Pharisees by their parade of
religion, and the Sadducees by their arguments against religion), that
it was next to a miracle to effect anything hopeful among them. "What
brings you hither? Who thought of seeing you here? What fright have
you been put into, that you enquire after the kingdom of heaven?" Note,
(1.) There is a wrath to come; besides present wrath, the vials
of which are poured out now, there is future wrath, the stores of which
are treasured up for hereafter.
(2.) It is the great concern of every one of us to flee from this
wrath.
(3.) It is wonderful mercy that we are fairly warned to flee from this
wrath; think-- Who has warned us? God has warned us, who delights
not in our ruin; he warns by the written word, by ministers, by
conscience.
(4.) These warnings sometime startle those who seemed to have been very
much hardened in their security and good opinion of themselves.
II. Here is a word of exhortation and direction ( v. 8 );
" Bring forth therefore fruits meet for repentance. Therefore, because you are warned to flee from the wrath to come, let the
terrors of the Lord persuade you to a holy life." Or,
" Therefore, because you profess repentance, and attend upon the
doctrine and baptism of repentance, evidence that you are true
penitents." Repentance is seated in the heart. There it is as a root;
but in vain do we pretend to have it there, if we do not bring forth
the fruits of it in a universal reformation, forsaking all sin, and
cleaving to that which is good; these are fruits, axious tes
metanoias -- worthy of repentance. Note, Those are not
worthy the name of penitents, or their privileges, who say they are
sorry for their sins, and yet persist in them. They that profess
repentance, as all that are baptized do, must be and act as becomes
penitents, and never do any thing unbecoming a penitent sinner. It
becomes penitents to be humble and low in their own eyes, to be
thankful for the least mercy, patient under the greatest affliction, to
be watchful against all appearances of sin, and approaches towards it,
to abound in every duty, and to be charitable in judging others.
III. Here is a word of caution, not to trust to their external
privileges, so as with them to shift off these calls to repentance
( v. 9 ); Think not to say within yourselves, We have Abraham to our
father. Note, There is a great deal which carnal hearts are apt to
say within themselves, to put by the convincing, commanding power of
the word of God, which ministers should labour to meet with and
anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer. iv. 14 . Me doxete -- Pretend not, presume not, to say within
yourselves; be not of the opinion that this will save you; harbour not
such a conceit. " Please not yourselves with saying this" (so
some read); "rock not yourselves asleep with this, nor flatter
yourselves into a fool's paradise." Note, God takes notice of what we
say within ourselves, which we dare not speak out, and is
acquainted with all the false rests of the soul, and the fallacies with
which it deludes itself, but which it will not discover, lest it should
be undeceived. Many hide the lie that ruins them, in their right
hand, and roll it under their tongue, because they are
ashamed to own it; they keep in the Devil's interest, by keeping the
Devil's counsel. Now John shows them,
1. What their pretence was; " We have Abraham to our father; we
are not sinners of the Gentiles; it is fit indeed that they should be called to repent; but we are Jews, a holy nation, a peculiar
people, what is this to us?" Note, The word does us no good, when we
will not take it as it is spoken to us, and belonging to us. "Think not
that because you are the seed of Abraham, therefore,"
(1.) "You need not repent, you have nothing to repent of; your
relation to Abraham, and your interest in the covenant made with him,
denominate you so holy, that there is no occasion for you to change
your mind or way."
(2.) "That therefore you shall fare well enough, though you do
not repent. Think not that this will bring you off in the
judgment, and secure you from the wrath to come; that God will connive
at your impenitence, because you are Abraham's seed." Note, It is vain
presumption to think that our having good relations will save us,
though we be not good ourselves. What though we be descended from pious
ancestors; have been blessed with a religious education; have our lot
cast in families where the fear of God is uppermost; and have good
friends to advise us, and pray for us; what will all this avail us, if
we do not repent, and live a life of repentance? We have Abraham to our
father, and therefore are entitled to the privileges of the covenant
made with him; being his seed, we are sons of the church, the temple
of the Lord, Jer. vii. 4 .
Note, Multitudes, by resting in the honours and advantages of their
visible church-membership, take up short of heaven.
2. How foolish and groundless this pretence was; they thought that
being the seed of Abraham, they were the only people God had in the
world, and therefore that, if they were cut off, he would be at a loss
for a church; but John shows them the folly of this conceit; I say
unto you (whatever you say within yourselves), that God is able
of these stones to raise up children unto Abraham. He was now
baptizing in Jordan at Bethabara
( John i. 28 ), the house of passage, where the children of Israel passed
over; and there were the twelve stones, one for each tribe, which
Joshua set up for a memorial, Josh. iv. 20 .
It is not unlikely that he pointed to those stones, which God could
raise to be, more than in representation, the twelve tribes of
Israel. Or perhaps he refers to Isa. li. 1 ,
where Abraham is called the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an
occasion, do as much again, for with him nothing is impossible. Some think he pointed to those heathen soldiers that were
present, telling the Jews that God would raise up a church for himself
among the Gentiles, and entail the blessing of Abraham upon them. Thus
when our first parents fell, God could have left them to perish, and
out of stones have raised up another Adam and another Eve. Or, take it
thus, "Stones themselves shall be owned as Abraham's seed, rather than
such hard, dry, barren sinners as you are." Note, As it is lowering to
the confidence of the sinners in Zion, so it is encouraging to the
hopes of the sons of Zion, that, whatever comes of the present
generation, God will never want a church in the world; if the Jews fall
off, the Gentiles shall be grafted in, ch. xxi. 43; Rom. xi. 12 ,
&c.
IV. Here is a word of terror to the careless and secure Pharisees and
Sadducees, and other Jews, that knew not the signs of the times, nor
the day of their visitation, v. 10 .
"Now look about you, now that the kingdom of God is at hand, and
be made sensible."
1. How strict and short your trial is; Now the axe is carried
before you, now it is laid to the root of the tree, now you are
upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and
sincere repentance. Now you must expect that God will make quicker work
with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he
allows less time." Behold, I come quickly. Now they were put
upon their last trial; now or never.
2. "How sore and severe your doom will be, if you do not improve this."
It is now declared with the axe at the root, to show that God is in
earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and
performances, if it bring not forth good fruit, the fruits meet
for repentance, is hewn down, disowned as a tree in God's
vineyard, unworthy to have room there, and is cast into the fire of God's wrath--the fittest place for barren trees: what else are they
good for? If not fit for fruit, they are fit for fuel. Probably this
refers to the destruction of Jerusalem by the Romans, which was not, as
other judgments had been, like the lopping off of the branches, or
cutting down of the body of the tree, leaving the root to bud again,
but it would be the total, final, and irrecoverable extirpation of that
people, in which all those should perish that continued impenitent. Now
God would make a full end, wrath was coming on them to the utmost.
V. A word of instruction concerning Jesus Christ, in whom all John's
preaching centered. Christ's ministers preach, not themselves, but him.
Here is,
1. The dignity and pre-eminence of Christ above John. See how meanly he
speaks of himself, that he might magnify Christ
( v. 11 );
" I indeed baptize you with water, that is the utmost I can do."
Note, Sacraments derive not their efficacy from those who administer
them; they can only apply the sign; it is Christ's prerogative to give
the thing signified, 1 Cor. iii. 6; 2 Kings iv. 31 .
But he that comes after me is mightier than I. Though John had
much power, for he came in the spirit and power of Elias, Christ
has more; though John was truly great, great in the sight of the Lord
(not a greater was born of woman), yet he thinks himself unworthy to be
in the meanest place of attendance upon Christ, whose shoes I am not
worthy to bear. He sees,
(1.) How mighty Christ is, in comparison with him. Note, It is a great
comfort to the faithful ministers, to think that Jesus Christ is
mightier than they, can do that for them, and that by them, which they cannot do; his strength is perfected in their
weakness.
(2.) How mean he is in comparison with Christ, not worthy to carry his
shoes after him! Note, Those whom God puts honour upon, are thereby
made very humble and low in their own eyes; willing to be abased, so
that Christ may be magnified; to be any thing, to be nothing, so that
Christ may be all.
2. The design and intention of Christ's appearing, which they were now
speedily to expect. When it was prophesied that John should be sent as
Christ's forerunner
( Mal. iii. 1, 2 ),
it immediately follows, The Lord, whom ye seek, shall suddenly
come, and shall sit as a refiner, v. 3 .
And after the coming of Elijah, the day comes that shall burn as an
oven ( Mal. iv. 1 ),
to which the Baptist seems here to refer. Christ will come to make a
distinction,
(1.) By the powerful working of his grace; He shall baptize you, that is, some of you, with the Holy Ghost and with fire. Note,
[1.] It is Christ's prerogative to baptize with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the
apostles, to which Christ himself applies these words of John, Acts i. 5 .
This he does in the graces and comforts of the Spirit given to them
that ask him, Luke xi. 13; John vii. 38, 39 ;
See Acts xi. 16 .
[2.] They who are baptized with the Holy Ghost are baptized as with
fire; the seven spirits of God appear as seven lamps of
fire, Rev. iv. 5 .
Is fire enlightening? So the Spirit is a Spirit of illumination. Is it
warming? And do not their hearts burn within them? Is it consuming?
And does not the Spirit of judgment, as a Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes
like itself? And does it move upwards? So does the Spirit make the soul
holy like itself, and its tendency is heaven-ward. Christ says I am
come to send fire, Luke xii. 49 .
(2.) By the final determinations of his judgment
( v. 12 ); Whose fan is in his hand. His ability to distinguish, as the
eternal wisdom of the Father, who sees all by a true light, and his
authority to distinguish, as the Person to whom all judgment is
committed, is the fan that is in his hand, Jer. xv. 7 .
Now he sits as a Refiner. Observe here
[1.] The visible church is Christ's floor; O my threshing, and the
corn of my floor, Isa. xxi. 10 .
The temple, a type of church, was built upon a threshing-floor.
[2.] In this floor there is a mixture of wheat and chaff. True
believers are as wheat, substantial, useful, and valuable; hypocrites
are as chaff, light, and empty, useless and worthless, and carried
about with every wind; these are now mixed, good and bad, under the
same external profession; and in the same visible communion.
[3.] There is a day coming when the floor shall be purged, and the
wheat and chaff shall be separated. Something of this kind is often
done in this world, when God calls his people out of Babylon, Rev. xviii. 4 .
But it is the day of the last judgment that will be the great
winnowing, distinguishing day, which will infallibly determine
concerning doctrines and works
( 1 Cor. iii. 13 ),
and concerning persons
( ch. xxv. 32, 33 ),
when saints and sinners shall be parted for ever.
[4.] Heaven is the garner into which Jesus Christ will shortly gather
all his wheat, and not a grain of it shall be lost: he will gather them
as the ripe fruits were gathered in. Death's scythe is made use of to
gather them to their people. In heaven the saints are brought together,
and no longer scattered; they are safe, and no longer exposed;
separated from corrupt neighbours without, and corrupt affections
within, and there is no chaff among them. They are not only gathered
into the barn ( ch. xiii. 30 ),
but into the garner, where they are thoroughly purified.
[5.] Hell is the unquenchable fire, which will burn up the
chaff, which will certainly be the portion and punishment, and
everlasting destruction, of hypocrites and unbelievers. So that here
are life and death, good and evil, set before us; according as we now
are in the field, we shall be then in the floor.
13 Then cometh Jesus from Galilee to Jordan unto John, to be
baptized of him.
14 But John forbad him, saying, I have need to be baptized of
thee, and comest thou to me?
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.
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:
17 And lo a voice from heaven, saying, This is my beloved Son,
in whom I am well pleased.
Our Lord Jesus, from his childhood till now, when he was almost thirty
years of age, had lain hid in Galilee, as it were, buried alive; but
now, after a long and dark night, behold, the Sun of
righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to
do it, not at Jerusalem (though it is probable that he went thither at
the three yearly feasts, as others did), but there where John was
baptizing; for to him resorted those who waited for the
consolation of Israel, to whom alone he would be welcome. John the
Baptist was six months older than our Saviour, and it is supposed that
he began to preach and baptize about six months before Christ appeared;
so long he was employed in preparing his way, in the region round
about Jordan; and more was done towards it in these six months than
had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain
and toil, that we may have an opportunity of drawing nigh to God in
ordinance. We should be willing to go far, rather than come short of
communion with God. Those who will find must seek.
Now in this story of Christ's baptism we may observe,
I. How hardly John was persuaded to admit of it, v. 14, 15 .
It was an instance of Christ's great humility, that he would offer
himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ
began to preach, he preached humility, preached it by his example,
preached it to all, especially the young ministers. Christ was designed
for the highest honours, yet in his first step he thus abases himself.
Note, Those who would rise high must begin low. Before honour is
humility. It was a great piece of respect done to John, for Christ
thus to come to him; and it was a return for the service he did him, in
giving notice of his approach. Note, Those that honour God he will
honour. Now here we have,
1. The objection that John made against baptizing Jesus, v. 14 . John forbade him, as Peter did, when Christ went about to wash
his feet, John xiii. 6, 8 .
Note, Christ's gracious condescensions are so surprising, as to appear
at first incredible to the strongest believers; so deep and mysterious,
that even they who know his mind well cannot soon find out the meaning
of them, but, by reason of darkness, start objections against
the will of Christ. John's modesty thinks this an honour too great for
him to receive, and he expresses himself to Christ, just as his mother
had done to Christ's mother
( Luke i. 43 ); Whence is this to me, that the mother of my Lord should come to
me? John had now obtained a great name, and was universally
respected: yet see how humble he is still! Note, God has further
honours in reserve for those whose spirits continue low when their
reputation rises.
(1.) John thinks it necessary that he should be baptized of Christ; I have need to be baptized of thee with the baptism of the Holy
Ghost, as of fire, for that was Christ's baptism, v. 11 .
[1.] Though John was filled with the Holy Ghost from the womb ( Luke i. 15 ),
yet he acknowledges he had need to be baptized with that baptism. Note,
They who have much of the Spirit of God, yet, while here, in this
imperfect state, see that they have need of more, and need to apply
themselves to Christ for more.
[2.] John has need to be baptized, though he was the greatest
that ever was born of woman; yet, being born of a woman, he is
polluted, as others of Adam's seed are, and owns he had need of
cleansing. Note, The purest souls are most sensible of their own
remaining impurity, and seek most earnestly for spiritual washing.
[3.] He has need to be baptized of Christ, who can do that for
us, which no one else can, and which must be done for us, or we are
undone. Note, The best and holiest of men have need of Christ,
and the better they are, the more they see of that need.
[4.] This was said before the multitude, who had a great veneration for
John, and were ready to embrace him for the Messiah; yet he publicly
owns that he had need to be baptized of Christ. Note, It is no
disparagement to the greatest of men, to confess that they are undone
without Christ and his grace.
[5.] John was Christ's forerunner, and yet owns that he had need to
be baptized of him. Note, Even they who were born before Christ in
time depended on him, received from him, and had an eye to him.
[6.] While John was dealing with others about their souls, observe how
feelingly he speaks of the case of his own soul, I have need to be
baptized of thee. Note, Ministers, who preach to others, and
baptize others, are concerned to look to it that they preach to
themselves, and be themselves baptized with the Holy Ghost. Take heed
to thyself first; save thyself, 1 Tim. iv. 16 .
(2.) He therefore thinks it very preposterous and absurd, that Christ
should be baptized by him; Comest thou to me? Does the holy
Jesus, that is separated from sinners, come to be baptized by a sinner,
as a sinner, and among sinners? How can this be? Or what account can we
give of it? Note, Christ's coming to us may well be wondered at.
2. The overruling of this objection
( v. 15 ); Jesus said, Suffer it to be so now. Christ accepted his
humility, but not his refusal; he will have the thing done; and it is
fit that Christ should take his own method, though we do not understand
it, nor can give a reason for it. See,
(1.) How Christ insisted upon it; It must be so now. He does not
deny that John had need to be baptized of him, yet he will now
be baptized of John. Aphes arti -- Let it be yet
so; suffer it to be so now. Note, Every thing is beautiful in its
season. But why now? Why yet?
[1.] Christ is now in a state of humiliation: he has emptied
himself, and made himself of no reputation. He is not only found in fashion as a man, but is made in the likeness of
sinful flesh, and therefore now let him be baptized of John; as if he needed to be washed, though perfectly pure; and thus he was
made sin for us, though he knew no sin. [2.] John's baptism is now in reputation, it is that by which God is
now doing his work; that is the present dispensation, and therefore
Jesus will now be baptized with water; but his baptizing with the Holy
Ghost is reserved for hereafter, many days hence, Acts i. 5 .
John's baptism has now its day, and therefore honour must now be put upon that, and they who attend upon it must be
encouraged. Note, They who are of greatest attainments in gifts and
graces, should yet, in their place, bear their testimony to instituted
ordinances, by a humble and diligent attendance on them, that they may
give a good example to others. What we see God owns, and while we see
he does so, we must own. John was now increasing, and therefore it
must be thus yet; shortly he will decrease, and then it will be
otherwise.
[3.] It must be so now, because now is the time for Christ's
appearing in public, and this will be a fair opportunity for it, See John i. 31-34 .
Thus he must be made manifest to Israel, and be signalized by wonders
from heaven, in that act of his own, which was most condescending and
self-abasing.
(2.) The reason he gives for it; Thus it becomes us to fulfil all
righteousness. Note,
[1.] There was a propriety in every thing that Christ did for us; it
was all graceful
( Heb. ii. 10; vii. 26 );
and we must study to do not only that which behoves us, but that which
becomes us; not only that which is indispensably necessary, but that
which is lovely, and of good report. [2.] Our Lord Jesus looked upon it as a thing well becoming him, to
fulfil all righteousness, that is (as Dr. Whitby explains it), to
own every divine institution, and to show his readiness to comply with
all God's righteous precepts. Thus it becomes him to justify
God, and approve his wisdom, in sending John to prepare his way by the
baptism of repentance. Thus it becomes us to countenance and
encourage every thing that is good, by pattern as well as precept.
Christ often mentioned John and his baptism with honour, which that he
might do the better, he was himself baptized. Thus Jesus began first
to do, and then to teach; and his ministers must take the same
method. Thus Christ filled up the righteousness of the ceremonial
law, which consisted in divers washings; thus he recommended the
gospel-ordinance of baptism to his church, put honour upon it, and
showed what virtue he designed to put into it. It became Christ to
submit to John's washing with water, because it was a divine
appointment; but it became him to oppose the Pharisees' washing with
water, because it was a human invention and imposition; and he
justified his disciples in refusing to comply with it.
With the will of Christ, and this reason for it, John was entirely
satisfied, and then he suffered him. The same modesty which made
him at first decline the honour Christ offered him, now made him do the
service Christ enjoined him. Note, No pretence of humility must make us
decline our duty.
II. How solemnly Heaven was pleased to grace the baptism of Christ with
a special display of glory
( v. 16, 17 ); Jesus when he was baptized, went up straightway out of the
water. Others that were baptized staid to confess their sins ( v. 6 );
but Christ, having no sins to confess, went up immediately out of the water; so we read it, but not right: for it is apo tou hydatos -- from the water; from the brink of
the river, to which he went down to be washed with water, that is, to
have his head or face washed
( John xiii. 9 );
for here is no mention of the putting off, or putting on, of his
clothes, which circumstance would not have omitted, if he had been
baptized naked. He went up straightway, as one that entered upon
his work with the utmost cheerfulness and resolution; he would lose no
time. How was he straitened till it was accomplished!
Now, when he was coming up out of the water, and all the company
had their eye upon him,
1. Lo! the heavens were opened unto him, so as to discover
something above and beyond the starry firmament, at least, to him. This
was,
(1.) To encourage him to go on in his undertaking, with the prospect of
the glory and joy that were set before him. Heaven is opened to
receive him, when he has finished the work he is now entering upon.
(2.) To encourage us to receive him, and submit to him. Note, In and
through Jesus Christ, the heavens are opened to the children of men.
Sin shut up heaven, put a stop to all friendly intercourse between God
and man; but now Christ has opened the kingdom of heaven to all
believers. Divine light and love are darted down upon the children
of men, and we have boldness to enter into the holiest. We have
receipts of mercy from God, we make returns of duty to God, and all by
Jesus Christ, who is the ladder that had its foot on earth and its top
in heaven, by whom alone it is that we have any comfortable
correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us,
that when we duly attend on God's ordinances, we may expect communion
with him, and communications from him.
2. He saw the Spirit of God descending like a dove, or as a
dove, and coming or lighting upon him. Christ saw it
( Mark i. 10 ),
and John saw it
( John i. 33, 34 ),
and it is probable that all the standers-by saw it; for this was
intended to be his public inauguration. Observe,
(1.) He saw the Spirit of God descended, and lighted on him. In
the beginning of the old world, the Spirit of God moved upon the
face of the waters ( Gen. i. 2 ), hovered as a bird upon the nest. So here, in the beginning of
this new world, Christ, as God, needed not to receive the Holy Ghost,
but it was foretold that the Spirit of the Lord should rest upon
him ( Isa. xi. 2; lxi. 1 ),
and here he did so; for,
[1.] He was to be a Prophet; and prophets always spoke by the Spirit of
God, who came upon them. Christ was to execute the prophetic office,
not by his divine nature (says Dr. Whitby), but by the afflatus of the
Holy Spirit.
[2.] He was to be the Head of the church; and the Spirit descended
upon him, by him to be derived to all believers, in his gifts,
graces, and comforts. The ointment on the head ran down to the
skirts; Christ received gifts for men, that he might give gifts to men.
(2.) He descended on him like a dove; whether it was a real,
living dove, or, as was usual in visions, the representation or
similitude of a dove, is uncertain. If there must be a bodily shape
( Luke iii. 22 ),
it must not be that of a man, for the being seen in fashion as a
man was peculiar to the second person: none therefore was more fit
than the shape of one of the fowls of heaven (heaven being now opened),
and of all fowl none was so significant as the dove.
[1.] The Spirit of Christ is a dove-like spirit; not like a silly
dove, without heart ( Hos. vii. 11 ),
but like an innocent dove, without gall. The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird
of prey, but in the shape of a dove, than which no creature is
more harmless and inoffensive. Such was the Spirit of Christ: He
shall not strive, nor cry; such must Christians be, harmless as
doves. The dove is remarkable for her eyes; we find that both the
eyes of Christ
( Cant. v. 12 ),
and the eyes of the church
( Cant. i. 15; iv. 1 ),
are compared to doves' eyes, for they have the same spirit. The
dove mourns much
( Isa. xxxviii. 14 ).
Christ wept oft; and penitent souls are compared to doves of the
valleys. [2.] The dove was the only fowl that was offered in sacrifice
( Lev. i. 14 ),
and Christ by the Spirit, the eternal Spirit, offered himself
without spot to God. [3.] The tidings of the decrease of Noah's flood were brought by a
dove, with an olive-leaf in her mouth; fitly therefore are the glad
tidings of peace with God brought by the Spirit as a dove. It
speaks God's good will towards men; that his thoughts towards us
are thoughts of good, and not evil. By the voice of the
turtle heard in our land ( Cant. ii. 12 ),
the Chaldee paraphrase understands, the voice of the Holy
Spirit. That God is in Christ reconciling the world unto himself,
is a joyful message, which comes to us upon the wing, the wings of a
dove.
3. To explain and complete this solemnity, there came a voice from
heaven, which, we have reason to think, was heard by all that were
present. The Holy Spirit manifested himself in the likeness of a dove, but God the Father by a voice; for when the law was
given they saw no manner of similitude, only they heard a voice ( Deut. iv. 12 );
and so this gospel came, and gospel indeed it is, the best news that
ever came from heaven to earth; for it speaks plainly and fully God's
favour to Christ, and us in him.
(1.) See here how God owns our Lord Jesus; This is my beloved
Son. Observe,
[1.] The relation he stood in to him; He is my Son. Jesus Christ
is the Son of God, by eternal generation, as he was begotten
of the Father before all the worlds ( Col. i. 15; Heb. i. 3 );
and by supernatural conception; he was therefore called the
Son of God, because he was conceived by the power of the Holy
Ghost ( Luke i. 35 );
yet this is not all; he is the Son of God by special designation to the
work and office of the world's Redeemer. He was sanctified and sealed,
and sent upon that errand, brought up with the Father for it
( Prov. viii. 30 ),
appointed to it; I will make him my First-born, Ps. lxxxix. 27 .
[2.] The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love ( Col. i. 13 );
he has lain in his bosom from all eternity
( John i. 18 ),
had been always his delight ( Prov. viii. 30 ),
but particularly as Mediator, and in undertaking the work of man's
salvation, he was his beloved Son. He is my Elect, in whom my
soul delights. See Isa. xlii. 1 .
Because he consented to the covenant of redemption, and delighted to do
that will of God, therefore the Father loved him. John x. 17; iii. 35 . Behold, then, behold, and wonder, what manner of love
the Father has bestowed on us, that he should deliver up him that
was the Son of his love, to suffer and die for those that were the
generation of his wrath; nay,and that he therefore loved him, because he laid down his life for the sheep! Now know we that he
loved us, seeing he has not withheld his Son, his only Son, his
Isaac whom he loved, but gave him to be a sacrifice for our
sin.
(2.) See here how ready he is to own us in him: He is my beloved
Son, not only with whom, but in whom, I am well
pleased. He is pleased with all that are in him, and are united to him
by faith. Hitherto God had been displeased with the children of men,
but now his anger is turned away, and he has made us accepted in the
Beloved, Eph. l. 6 .
Let all the world take notice, that this is the Peace-maker, the
Days-man, who has laid his hand upon us both, and that there is no
coming to God as a Father, but by him as Mediator, John xiv. 6 . In him our spiritual sacrifices are acceptable, for his the
Altar that sanctifies every gift, 1 Pet. ii. 5 .
Out of Christ, God is a consuming Fire, but, in Christ, a
reconciled Father. This is the sum of the whole gospel; it is a
faithful saying, and worthy of all acceptation, that God has
declared, by a voice from heaven, that Jesus Christ is his beloved Son, in whom he is well pleased, with which we must by
faith cheerfully concur, and say, that he is our beloved Saviour, in whom we are well pleased.
Ver. 1. In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew Nnxwy, "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Lu 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Lu 1:13. He is called by some of the Jewish writers {m}, John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mt 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus {n} calls him "John", who is surnamed o baptisthv, "the Baptist"; and Ben Gorion having spoken of him, says {o}, this is that John who hlybj hve, "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned,
in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of , and Engedi, Jos 15:61. Mention is made in the Talmud {p} of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that
"they do not bring up small cattle in the land of Israel, but they bring them up hdwhybv rbdmb, "in the wilderness which is in Judea".''
The Jews have an observation {q} of many things coming from the wilderness;
"the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.''
So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Lu 3:23 an age in which ecclesiastical persons entered into service, Nu 4:3. It was indeed, as Luke says, Lu 3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests.
{m} Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. {n} Antiq. l. 18. c. 7. {o} L. 5. c. 45. {p} T. Bab. Bava , fol, 79. 9. 2. {q} Shirhashirim Rabba, fol. 13. 3.
Matthew 3:2
Ver. 2. And saying, repent ye,.... The doctrine which John preached was the doctrine of repentance; which may be understood either of amendment of life and manners; for the state of the Jews was then very corrupt, all sorts of men were grown very wicked; and though there was a generation among them, who were righteous in their own eyes, and needed no repentance; yet John calls upon them all, without any distinction, to repent; and hereby tacitly strikes at the doctrine of justification by works, which they had embraced, to which the doctrine of repentance is directly opposite: or rather, this is meant, as the word here used signifies, of a change of mind, and principles. The Jews had imbibed many bad notions. The Pharisees held the traditions of the elders, and the doctrine of justification by the works of the law; and the Sadducees denied the resurrection of the dead; and it was a prevailing opinion among them all, and seems to be what is particularly struck at by John, that the Messiah would be a temporal king, and set up an earthly kingdom in this world. Wherefore he exhorts them to change their minds, to relinquish this notion; assuring them, that though he would be a king, and would have a kingdom, which was near at hand, yet it would be a heavenly, and not an earthly one. Hence the manner in which John enforces his doctrine, or the reason and argument he uses to prevail upon them to regard it, is by saying,
for the kingdom of heaven is at hand: by which is meant not the kingdom of glory to be expected in another world; or the kingdom of grace, that is internal grace, which only believers are partakers of in this; but the kingdom of the Messiah, which was "at hand", just ready to appear, when he would be made manifest in Israel and enter upon his work and office: it is the Gospel dispensation which was about to take place, and is so called; because of the wise and orderly management of it under Christ, the king and head of his church by the ministration of the word, and administration of ordinances; whereby, as means, spiritual and internal grace would be communicated to many, in whose hearts it would reign and make them meet for the kingdom of glory; and because the whole economy of the Gospel, the doctrines and ordinances of it are from heaven. This phrase, "the kingdom of heaven" is often to be met with in Jewish writings; and sometimes it stands opposed to the "kingdom of the earth" {r}; by it is often meant the worship, service, fear, and love of God, and faith in him: thus in one of their books {s} having mentioned those words, "serve the Lord with fear": it is asked, what means this phrase, "with fear?" It is answered, the same as it is written, "the fear of the Lord is the beginning of wisdom"; and this is
Mymv twklm "the kingdom of heaven". And elsewhere they {t} ask, "what is the kingdom of heaven?" To which is answered, "the Lord our God is one Lord". Yea, the Lord God himself is so called {u}, and sometimes the sanctuary; and sometimes they intend by it the times of the Messiah, as the Baptist here does; for so they paraphrase {w} those words,
"the time of the singing of birds, or of pruning, is come; the time for Israel to be redeemed is come; the time for the uncircumcision to be cut off is come; the time that the kingdom of the Cuthites (Samaritans or Heathens) shall be consumed is come; and the time hlgtv Mymv twklm lv that "the kingdom of heaven shall be revealed" is come, as it is written, "and the Lord shall be king over all, the earth."''
Very pertinently does John make use of this argument to engage to repentance; since there cannot be a greater motive to it, whether it regard sorrow for sin, and confession of it, or a change of principles and practice, than the grace of God through Christ, which is exhibited in the Gospel dispensation: and very appropriately does he urge repentance previous to the kingdom of heaven; because without that there can be no true and cordial embracing or entering into the Gospel dispensation, or kingdom of heaven; that is, no real and hearty receiving the doctrines, and submitting to the ordinances of it. Nor ought the Jews above all people to object to John's method of preaching; since they make repentance absolutely necessary to the revelation of the Messiah and his kingdom, and redemption by him; for they say {x} in so many words, that
"if Israel do not repent, they will never be redeemed; but as soon as they repent, they will be redeemed; yea, if they repent but one day, immediately the son of David will come.''
{r} Bereshit Rabba, fol. 7. 4. {s} Zohar in Exod. fol 39. 2. {t} Debarim Rabba, fol. 237. 2. {u} Zohar in Gen. fol. 112. 3. {w} Shirhashirim Rabba, fol. 11. 4. {x} T. Hieros. Taanith, fol. 63. 4. & 64. 1. & Bab. Sanhed. fol. 97. 2.
Matthew 3:3
Ver. 3. For this is he that was spoken of,.... These are not the words of the Baptist himself, as in Joh 1:23 but of the Evangelist, who cites and applies to John a passage in the Prophet Isaiah, Isa 40:3 and that very pertinently, since that "chapter" is a prophecy of the Messiah. The consolations spoken of in Isa 40:3, were to be in the days of the king Messiah, as a writer of note {y} among the Jews observes. The Messiah is more expressly prophesied of in Isa 40:9 as one that should appear to the joy of his people, and "come with a strong hand", vigorously prosecute his designs, faithfully perform his work, and then receive his reward; he is spoken of under the "character" of a "shepherd", who would tenderly discharge the several parts of his office as such, which character is frequently given to the Messiah in the Old Testament: now the person spoken of in Isa 40:3 was to be his harbinger to go before him, proclaim and make ready for his coming; and what is said of him agrees entirely with John the Baptist, as the character given of him,
the voice of one crying, Bowntov, lowing like an ox; which expresses the austerity of the man, the roughness of his voice, the severity of his language; that he called aloud and spoke out, openly, publicly, and freely; and that he delivered himself in preaching with a great deal of zeal and fervency. The place where he preached was "in the wilderness", that is, of , where he is said before, in Mt 3:1 to come preaching. The doctrine he preached was,
prepare ye the way of the Lord, make his paths straight, which is best explained by what is said before, in Mt 3:2
repent ye, for the kingdom of heaven is at hand. The Lord whom ye have sought, the Messiah whom you have expected, is just coming, he will quickly appear; prepare to meet him by repentance, and receive him by faith, relinquish your former notions and principles, correct your errors, and amend your lives, remove all out of the way which may be offensive to him. The allusion is to a great personage being about to make his public appearance or entrance; when a harbinger goes before him, orders the way to be cleared, all impediments to be removed, and everything got ready for the reception of him.
{y} R. David Kimchi in Isa. xl. 1.
Matthew 3:4
Ver. 4. The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment;
the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed,
had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists {z} call Mylmg rmu "camel's wool"; of which wool of camels and of hares, the Jews say {a} the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call {b} hlymx, and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Mt 11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zec 13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, 2Ki 1:8 in whose spirit and power he came, and whose name he bore, Lu 1:17.
And a leathern girdle about his loins; and such an one also Elijah was girt with, 2Ki 1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about.
And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see
Le 11:22. The Misnic doctors {c} describe such as are fit to be eaten after this manner;
"all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is bgx "a locust."''
For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators {d} on this passage observe; and very frequently do these writers speak {e} of locusts that are clean, and may be eaten. Maimonides {f} reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians {g}, Parthians {h}, and Lybians {i}.
And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, 1Sa 14:25 now the honey of bees might be eaten, according to the Jewish laws {k}, though bees themselves might not.
{z} Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2. {a} Bereshit Rabba, fol. 18. 2. {b} T. Hieros. Nedarim, fol. 40. 3. {c} Misn. Cholin. c. 3. sect. 7. {d} Maimon. & Bartenora in ib. {e} Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. {f} Maacolot Asurot, c. 1. sect. 21. {g} Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. {h} Plin. Nat. Hist. l. 11. c. 29. {i} Hieron. adv. Jovinian. fol. 26. Tom. 2. {k} Moses Kotzensis Mitzvot Tora precept. neg. 132.
Matthew 3:5
Ver. 5. Then went out to him ,.... The uncommon appearance of this person, the oddness of his dress, the austerity of his life, together with the awfulness and importance of his doctrine, and the novelty of the ordinance of baptism he administered, and the Jews having had no prophet for some hundreds of years, and imagining he might be the Messiah, quickly drew large numbers of people to him. Some copies read "all ": that is, the inhabitants of that city, a very large number of them; and "all ", a great number of people from all parts of that country. "All" is here put for "many". And
all the region round about ; multitudes from thence, which seems to be the same country with that which is called "beyond Jordan", Mt 4:25 and is distinguished from as here. The Septuagint in 2Ch 4:17 use the same phrase the Evangelist does here, and likewise in Ge 13:10.
Matthew 3:6
Ver. 6. And were baptized of him,.... The place where they were baptized of him was, "in "; some copies read, "in the river ", as in Mr 1:5. As to the name of this river, and the etymology of it, the Jews say {l} it was so called, Ndm drwyv "because it descended" from Dan, i.e. Leshem Dan, or Pamias, which they say is a cave at the head of it. It was in John's time and long after a considerable river, a river to swim in; we {m} read that "Resh Lakish andryb yxo hwh was swimming in ." And elsewhere {n}, that one day "R. Jochanan was swimming in ." Also it was a river for boats and ships to pass in, so that it was a navigable river; hence we read {o} of Ndryh tbyre "the boat of Jordan", and of ships in it, and of such and such things being forbidden to be carried over Jordan in a ship {p}; particularly,
"a man might not take the water of the sin offering, and the ashes of the sin offering, and carry them over Jordan in a ship.''
Pliny {q}, Pausanias {r}, Solinus {s}, and others, speak of it as a very considerable and delightful river; see Jos 3:15. The Christians of Christ's time are called by the Jews, in a way of contempt, apostates, that received the doctrine of baptism, and were
Ndryb Mylwbj "dipped in " {t}. The manner in which they were baptized by him was by immersion or plunging them in the water: this may be concluded from the signification of the word baptizw where used, which in the primary sense of it signifies to dip or plunge; from the place in which they were baptized, "the river Jordan"; and from John's constant manner of baptizing elsewhere, who chose places for this purpose, where and because there was there much water; see Joh 1:28. The character of the persons baptized by him is this, they were such as were
confessing their sins. They were called to repentance by John's ministry, and had the grace of it bestowed upon them; being thoroughly convinced of sin, and truly sorry for it, they were ready to acknowledge and confess it to God and men; and such an abiding sense they had of it upon their minds, that they continued doing it: they were not only confessing their sins before baptism, which engaged John to administer it to them; since we find afterwards he refused to admit others, because of their want of repentance and fruits meet for it; but also whilst they were going into the water, and when they came up out of it, so full were they of a sense of sin, and so ready to own it. Even in baptism itself there is a tacit confession and acknowledgment of sin, for it represents the sufferings and death of Christ which were for sin, into which persons are baptized, and profess to be dead to sin thereby; and also the resurrection of Christ for justification from sin, which obliges the baptized person to walk in newness of life, see Ro 6:3 besides, in this ordinance believers are led to the blood of Christ, both for the cleansing and remission of their sins, which suppose filth and guilt, Ac 22:16 and Ac 2:38. Now this is the character given of the very first persons that were baptized by John, and ought surely to be attended to, by us; and as much care as possible should be taken, that none but such as have a true sense of sin, and are brought to an humble and hearty acknowledgment of it, be admitted to this ordinance.
{l} T. Bab. Becorot. fol. 55. 1. Kimchi in Josh. xix. 47. {m} T. Bab. Yoma, fol. 9. 2. {n} T. Bab. Bava Metzia, fol. 84. 1. {o} T. Hieros. Sabbat. fol. 7. 1. Midrash Kohelet, fol. 64. 2. {p} T. Bab. Yebamot, fol. 116. 2. Chagiga, fol. 23. 1. Sabbat. fol. 60. 2. Maimon. Hilch. Parah Adumah, c. 10. sect. 2. & Bartenora in Misn. Parah, c. 9. sect. 6. {q} Nat. Hist. l. 5. c. 15. {r} L. 5. p. 29. {s} Polyhist. c. 48. {t} Cosri, p. 3. sect. 65. p. 241. Ed. Buxtorf.
Matthew 3:7
Ver. 7. But when he saw many of the Pharisees,.... This being the first place in which mention is made of the Pharisees and Sadducees, it may not be amiss to give some account of them once for all, and to begin with the Pharisees, and first with their name. Some derive this word from Urp pharatz to "divide", to "make a breach", from whence Phares had his name Ge 38:29 so Jerom {u}, who observes, that
"the Pharisees, who separated themselves from the people as righteous persons, were called "divisi, the divided."''
And in {w} another place,
"because the Pharisees were "divided" from the Jews on account of some superfluous observations, they also took their name from their disagreement.''
Origen {x} seems to refer to this etymology of the word, when he says,
"the Pharisees, according to their name, were dihrhmenoi
tinev kai stasiwdeiv, certain divided and seditious persons.''
And true it is, that this sect often meddled with the affairs of the government, and were very ambitious of being concerned therein. Josephus {y} observes of queen Alexandra, that she governed others, and the Pharisees governed her; hence, though they were in great esteem with the people, they were rather dreaded than loved by the government. Others derive this name from vrp "Pharas" to "expand", or "stretch out"; either because they made broad their phylacteries, and enlarged the borders of their garments; or because they exposed themselves to public notice, did all they could to be seen of men, prayed in the corners of the streets, had a trumpet blown before them when they gave alms, chose the uppermost rooms at feasts, and the chief seats in the synagogues, greetings in the markets, and to be called of men "Rabbi": all which to be sure are their just characters. Others derive it from the same word, as signifying to "explain" or "expound"; because it was one part of their work, and in which they excelled, to expound the law; but this cannot be the reason of their general name, because there were women Pharisees as well as men, who cannot be thought to be employed in that work. The more generally received opinion is, that this name is taken from the above word, as signifying to "separate"; because they separated themselves from the men and manners of the world, to the study of the law, and to a greater degree of holiness, at least in pretence, than other persons. They were strict observers of the traditions of the elders; are said, to hold both fate and free will; they owned the resurrection of the dead, and that there were angels and spirits, in which they differed from the Sadducees. Or rather they have their name from orp, which signifies "a reward"; they being stiff defenders of the doctrine of rewards and punishments in a future state, which the Sadducees denied. The Talmudic writers {z} say, there were "seven" sorts of them, and if it would not be too tedious to the reader, I would give the names of them; and the rather, because some of them seem to tally with the complexion and conduct of the Pharisees mentioned in the scriptures. There were then,
1. ymkyv vwrp the "Shechemite Pharisee", who does as Shechem did; is circumcised, not on God's account, or for his glory, or because circumcision is a command of his, but for his own profit and advantage, and that he may get honour from men.
2. ypqyn vwrp "the dashing Pharisee"; who walks gently, the heel of one foot touching the great toe of the other; and scarce lifts up his feet from the earth, so that he dashes them against the stones, and would be thought hereby to be in deep meditation.
3. yazyq vwrp the "Pharisee letting blood"; who makes as if he shut his eyes, that he may not look upon women, and so runs and dashes his head against the wall, till the blood gushes out, as though a vein was opened.
4. aykwdm vwrp the "depressed Pharisee"; who went double, or bowed down, or as others render the phrase, "the mortar Pharisee"; either because he wore a garment like a mortar, with the mouth turned downwards; or a hat resembling such a vessel; so that he could not look upward, nor on either side, only downward, or right forward.
5. hnveaw ytbwx hm vwrp the Pharisee, that said, what is my duty and I will do it? the gloss upon it is, teach me what is my duty, and I will do it: Lo! this is his excellency, if he is not expert in the prohibitions and niceties of the commands, and comes to learn; or thus, what is more to be done and I have not done it? so that he shows himself, or would appear as if he had performed all.
6. hary vwrp "the Pharisee of fear"; who does what he does from fear of punishment.
7. hbha vwrp "the Pharisee of love"; who does what he does from love; which the gloss explains thus: for the love of the reward of the commandment, and not for the love of the commandment of his Creator; though they say of all these there is none to be beloved, but the Pharisee of love.
When this sect first began, and who was the first author of it, is not easy to say; it is certain there were great numbers of them in the times of John the Baptist, and of Christ, and for some time after. The Jews say {a}, that when the temple was destroyed the second time, the Pharisees increased in .
Next let us consider the Sadducees, who they were, and from whence they sprung. These have their name not from qydu "Saddik righteous" {b}, or qdu "Sedek righteousness", being self justitiaries; for though they were, yet this would not have distinguished them from the Pharisees, who were likewise such; but from qwdu Sadok or Saduk, a disciple of Antigonus, a man of Socho {c}. The occasion of this new sect was this; Antigonus, among the instructions he gave to his scholars, had this saying;
"be not as servants who serve their master for the sake of reward; but be ye as servants that serve their master not for the sake of reward, and let the fear of God be upon you.''
Which, when Sadok and a fellow scholar, whose name was Baithos, or Baithus, heard, not rightly understanding him, concluded that there was no future state of rewards and punishments; which notion they broached and had their followers, who from the one were called Sadducees, and sometimes from the other Baithuseans: these men held the Scriptures only, rejecting the traditions of the elders; they denied fate, and ascribed all to free will; they affirmed that there is no resurrection of the dead; that the soul dies with the body; that there is no future state after this life, and that there are neither angels nor spirits. Now when "John saw" or observed "many" of both these sects "come to his baptism"; not merely to see it administered, led thither by the novelty of the thing; but to submit to it, to which they might be induced by that very great character of a very holy good man, which John had got among the people; and they were desirous of being thought so too, and therefore desired to be baptized by him; but he knowing the men and their manners,
said unto them; addressed them in a very severe style, quite contrary to their expectation, and the opinion the people had of them,
O generation of vipers! It seems their parents before them were vipers, and they their offspring were like them, in hypocrisy and malice. The viper appears very beautiful outwardly, but is full of poison; it looks harmless and innocent, as if it neither could nor would do any hurt, its teeth being hid, but is a most deadly and hurtful creature: so these men, though they made specious pretences to religion and holiness, yet were full of the deadly poison of hypocrisy, malice, and error. A very disagreeable salutation this must be to men, who were desirous of being reckoned very religious, and who boasted of, and trusted in, their being the seed of Abraham; when they were the children of the devil, the seed of the old serpent, and the offspring of the worst of men, and in whom was verified the proverb, like father like son. John proceeds and asks, saying, "who hath warned you to flee from the wrath to come?" who has suggested this to you? from whom have ye received this hint? who has pointed out the way to you to escape divine vengeance, or the ruin which will quickly come upon you? for by
wrath to come is not meant hell fire, everlasting destruction, from which baptism could not save them; but temporal calamity and destruction, the wrath which in a little time came upon that nation to the uttermost, for rejecting the Messiah, and the Gospel dispensation; from which they might have been saved, had they given credit to Jesus as the Messiah, though only with a bare assent; and had they entered into the kingdom of heaven, or Messiah, the Gospel dispensation, by receiving its doctrines, and submitting to its ordinances, though only externally.
{u} Trad. Heb. in Gen. fol. 72. D. Tom. 3. {w} Adv. Luciferian. fol. 49. K. Tom. 2. so Tertullian. praescript. Haeret. c. 45. {x} Comment. in Joan. p. 115. Ed. Huet. {y} De Bello Jud. l. 1. c. 5. sect. 2. {z} T. Hieros. Beracot, fol. 14. 2. & Sota fol. 20. 3. Bab. Sota, fol. 22. 2. eight sorts are reckoned in Abot R. Nathan, c. 37. fol. 8. 4. {a} T. Bab. Bava Bathra, fol. 60. 2. {b} So Epiphanius contr. Haeres. l. 1. Haeres. 14. Hieron. Comment. in Matt. c. 22. l. 3. fol. 30. M. Tom. 9. {c} Abot R. Nathan c. 5. fol. 3. 1. Sepher Cosri orat. 3. fol. 187. 2. & R. Juda Muscatus in ib. Maimon. in Pirk. Abot. c. 1. sect. 3. Juchasin. fol. 15. 2. Ganz. Tzemach David. par. 1. fol. 20. 2. & Bartenora in Misn. Judaim, c. 4. sect. 6.
Matthew 3:8
Ver. 8. Bring forth therefore fruits,.... That is, if you are truly penitent, if you have a proper sense of sin, and true repentance for it, do such works as are suitable to it, and will show the genuineness of it; for
fruits meet for repentance are the same as "works meet for repentance", Ac 26:20 and as a tree is known by its fruit, so repentance is known by good works; these are the fruits and effects of repentance, and which are proofs with men of the sincerity of it. Those which follow upon evangelical repentance are such as are mentioned in 2Co 7:11. Now let it be observed, that John insisted upon repentance, and a good conversation, attesting the truth of it as necessary prerequisites to the ordinance of baptism; and so Peter first urged repentance; and then proposed baptism, Ac 2:38 from whence one should think it may be rationally and strongly concluded, that none but truly repenting sinners, and such who have given proofs that they are so, are to be admitted to this ordinance.
Matthew 3:9
Ver. 9. And think not to say within yourselves,.... John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham's seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others;
we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person's being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is,
for I say unto you; I assure you of it; you may depend on it as a certain truth,
that God is able of these stones to raise up children unto Abraham. To "raise up children" is an Hebrew way of speaking, and the same with
Mv or erz Myqhl to "raise up seed", or a "name" to another,
Ge 38:8 and signifies to beget children for another, who are to be called by his name. Some by "the stones" understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them "these" stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his "grace; for if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise", Ga 3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them.
Matthew 3:10
Ver. 10. And now also the axe is laid,.... These words may be rendered, "for now also", and contain in them a reason why they might expect future wrath; why they should bring forth good fruit; and why they should not trust to nor plead their descent from Abraham, because "the axe is now laid": by which is meant, not the Gospel which now began to be preached by John; though this was like an axe laid to the root of, and which cut down, their pride and vanity, their self-confidence and glorying in their righteousness, holiness, carnal wisdom, and fleshly privileges: but rather; the axe of God's judgment and vengeance is here designed, which, because of the certainty and near approach of it, is said to be "now laid"; and that not to some of the branches only, to lop them off, to take away from the Jews some particular privileges, but "to the root" of all their privileges, civil and ecclesiastical; even the covenant which God had made with that people as a nation, who was now about to write "Lo Ammi" upon them; so that henceforward they would have nothing to expect from their being the seed of Abraham, Israelites, or circumcised persons. The time was just at hand, when the Lord would take his "staff Beauty and cut it asunder, that he might break the covenant he had made with all the people", Zec 11:10 in a short time their civil polity and church state would be both at an end. The Romans, who were already among them and over them, would very quickly come upon them, and cut them off root and branch; and utterly destroy their temple, city, and nation: and this ruin and destruction was levelled not at a single tree, a single person, or family only, as Jesse's, or any others, but at the root
of the trees: of all the trees of the whole body of the people; for the covenant which was made with them all being broke, and which was their hedge and fence, they were all exposed to the wild boar of the forest.
Therefore every tree, every individual person, though one of Abraham's children, and made never such a fair show in the
flesh, which bringeth not forth good fruit; does not perform good works from a right principle, to a right end, such as are meet for repentance; particularly, does not believe in the Messiah now ready to be revealed, which is the main and principal work; and does not continue so doing, and thus believing,
is hewn down and cast into the fire. Temporal ruin and destruction shall come upon him; he shall not escape divine vengeance here, and shall be cast into everlasting burnings hereafter; which is quite contrary to a notion of theirs, that Mhrbad ytwkzb "by the merits of Abraham", the Israelites shall be delivered from the fire of hell {d}.
{d} Zohar in Exod. fol. 34. 4.
Matthew 3:11
Ver. 11. I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mr 1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it:
I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize
with water, or rather in water, as en udati should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did
unto repentance, or "at", or upon "repentance": for so eiv may be rendered, as it is in Mt 12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man;
but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying,
is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him,
whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud {e} it is asked,
"What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."''
Or, as is elsewhere {f} said,
"he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.''
This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is {g} said,
"all services which a servant does for his master, a disciple does for his master, lenm wl trthm Uwx, "except unloosing his shoes".''
The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":''
for only a Canaanitish, not an Hebrew servant {h}, might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their {i} canons;
"if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, yagn
lv trwbe, any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.''
Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him;
he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud {k} one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, lybj arwnb, "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of arwnb atwlybj, "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews {l}. The phrases of "dipping, and washing in fire", are also used by Greek {m} authors.
{e} T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. {f} T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. {g} T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. {h} Maimon. Hilch. Abadim, c. 1. sect. 7. {i} Moses Kotzensis Mitzvot Torah, precept. neg. 176. {k} T. Bab. Sanhedrim, fol. 39. 1. {l} Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. {m} Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5.
Matthew 3:12
Ver. 12. Whose fan is in his hand,.... The Jews had their hand fans, and which were like a man's hand; their names were bwgm
hrwm rbem; which, as Maimonides says {n}, were three sorts of instruments used in the floor, in form of a man's hand; with which they cleansed the wheat and barley from the straw; and their names differ according to their form: some have many teeth, and with them they cleanse the wheat at the end of the work; and there are others that have few teeth, no more than three, and with these they purge the wheat at first, from the thick straw. By the "fan", here is meant, either the Gospel which Christ was just ready to publish; by which he would effectually call his chosen people among the Jews, and so distinguish and separate them from others, as well as purify and cleanse them, or rather the awful judgment of God, which Christ was ready to execute, and in a short time would execute on the unbelieving and impenitent Jews: hence it is said to be "in his hand"; being put there by his Father, who "hath committed all judgment to the Son". That this is the meaning of the "Baptist", seems evident, since "fanning" is always, when figuratively taken, used for judgments,
Isa 41:16. By "his floor", is meant the land of Israel, where he was born, brought up, and lived; of which the Lord says, "O my threshing, and the corn of my floor!" Isa 21:10. This, he says, "he will thoroughly purge" of all his refuse and chaff, that is, by fanning: so fanning and cleansing, or purging, are joined together, Jer 4:11 so rrb is used for purging by fanning, in the Misnic writings {o}. By "his wheat", are meant his elect among the Jews, the chosen of God and precious; so called because of their excellency, purity, usefulness, solidity, and constancy: these he "will gather into his garner"; meaning either some place of protection, where he would direct his people to for safety from that wrath, ruin, and destruction; which should fall upon the Jewish nation; or else the kingdom of heaven, into which he would bring them, by taking them out of the world from the evil to come. By "the chaff", are meant wicked and ungodly persons, such as are destitute of the grace of God, whether professors, or profane; being empty, barren, and unfruitful; and so good for nothing but the fire, which therefore "he will burn with unquenchable fire", of divine wrath and vengeance: an allusion to a custom among the Jews, who, when they purified the increase of their unclean fields, gathered it together in an "area" or floor, in the midst of them, and then sifted it with sieves; one sort with two sieves, another with three, that they might thoroughly purge it, and burnt the chaff and stalks {p}; see Isa 5:24.
{n} In Misn. Celim. c. 13. sect. 7. Vid. Jarchi & Bartenora in ib. & in Misn. Tibbul. Yom. c. 4. sect. 6. {o} Misn. Sabbat. c. 7. sect. 2. & Gittin, c. 5. sect. 9. {p} Misn. Oholot. c. 18. sect. 2.
Matthew 3:13
Ver. 13. Then cometh Jesus,.... That is, when John had been some time preaching the doctrine of repentance, and administering the ordinance of baptism; for which, time must be allowed, since he went into all the country about Jordan, and preached unto them, and baptized such large numbers: very probably it might be six months from his first entrance on his ministry; since there was this difference in their age, and so might be in their baptism and preaching. Now when John had given notice of the Messiah's coming, and so had prepared his way; had declared the excellency of his person, the nature of his work, and office, and had raised in the people an expectation of him,
then cometh Jesus from Galilee; from Nazareth of Galilee, Mr 1:9 where he had lived for many years, as the Jews {q} themselves own; in great obscurity, in all obedience to God, in subjection to his parents, exercising a conscience void of offence towards God and man, and employing his time in devotion and business: from hence he came to Jordan to John, who was baptizing there; which shows the great humility of Christ, who comes to John, and does not send for him, though John was his servant, and he was his Lord and Master; and also his cheerful and voluntary subjection to the ordinance of baptism, since of himself, of his own accord, he took this long and fatiguing journey; for Nazareth, according to David de Pomis {r}, was three days journey from Jerusalem, though somewhat nearer Jordan; the end and design of his coming was
to be baptized of him. It may reasonably be inquired what should be Christ's view in desiring to be baptized; it could not be to take away original or actual sin, since he had neither; nor has baptism any such efficacy to do this, in those who have either or both: but, it was to show his approbation of John's baptism, and to bear a testimony of it, that it was from heaven; and also that he himself might receive a testimony both from heaven, and from John, that he was the Son of God and true Messiah, before he entered upon his public ministry, into which he was in some measure initiated and installed hereby; and moreover, to set an example to his followers, and thereby engage their attention and subjection to this ordinance; and, in a word, as he himself says, to fulfil all righteousness.
{q} Toldos Jesu, p. 6. {r} Tzemach David, fol. 141. 2.
Matthew 3:14
Ver. 14. But John forbad him, saying,.... It appears from hence, that John knew Christ before he baptized him, and before he saw the Spirit descending and abiding on him, Joh 1:33 wherefore that was not a signal, whereby he should first know him but whereby his knowledge of him should be confirmed; which knowledge of him he had, not through his kindred to him, or by any conversation he had with him before, but by immediate, divine revelation: upon which account he "forbad him"; refused to administer the ordinance to him; earnestly entreated that he would not insist upon it; desired to be excused being concerned herein: and this he did, partly lest the people should think Christ was not so great a person as he had represented him to be; yea, that he was one of the penitent sinners John had admitted to his baptism; and chiefly because of the majesty and dignity of Christ's person, who he knew stood in no need of such an outward ordinance; and because of his own unworthiness to administer it to him, as is evident from what follows,
I have need to be baptized of thee; not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, was filled with the Holy Ghost from his mother's womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him; when it was his duty and privilege to come to him daily for fresh supplies of grace, and always to trust in him for life and salvation;
and comest thou to me? who am of the earth, earthly, when thou art the Lord from heaven; "to me", a poor sinful creature, when thou art the Holy One of God; "to me", who am thy servant, when thou art Lord of all; "to me", who always stand in need of thy grace, when thou art God all sufficient.
Matthew 3:15
Ver. 15. And Jesus answering, said unto him,.... This is an Hebrew way of speaking, often used in the Old Testament, and answers to rmayw
Ney; see Job 3:1. He replied to John, who had made use of very forbidding words, after this manner,
suffer it to be so now; let me have my request; do not go on to object, but comply with my desire; let it be done now, immediately, directly, at this present time; do not put me off with any excuse; it is a proper season for it, even "now", since the time is not yet come that I am to baptize with the Holy Ghost; and besides, thus it becometh us to fulfil all righteousness. It became John to administer the ordinance of baptism to Christ, as he was his forerunner, and the only administrator of it, and that he might fulfil the ministry which he had received; and as it became Christ to fulfil all righteousness, moral and ceremonial, and baptism being a part of his Father's will, which he came to do, it became him to fulfil this also. And since it became Christ, it cannot be unbecoming us to submit to this ordinance; and since he looked upon it as a part of righteousness to be fulfilled by him, it ought to be attended to by all those who would be accounted followers of him. Christ having strongly urged the conveniency and equity of the administration of baptism to him, which showed his eager desire after it, and the lowliness of his mind; and John being convinced, and overcome by the force of his reasoning, agrees to his baptism;
then he suffered him, i.e. to be baptized in water by him, as he had requested, and accordingly did administer it to him.
Matthew 3:16
Ver. 16. 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 Mr 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 Mr 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 xwr xyvmh
dlm lv, "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 Lu 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
wsei peristera, 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.
Matthew 3:17
Ver. 17. And lo, a voice from heaven, saying,.... At the same time the heavens were opened, and the Spirit of God descended as a dove, and lighted on Christ, and whilst it abode upon him, an extraordinary voice was heard; hence the note of attention and admiration, "lo", is prefixed unto it, as before, to the opening of the heavens; being what was unusual and surprising; and as denoting something to be expressed of great moment and importance. The Jews, in order to render this circumstance less considerable, and to have it believed, that these voices from heaven heard in the time of Jesus, and in relation to him were common things, have invented a great many stories concerning
Mymvm lwq tb, "the voice", or "the daughter of the voice from heaven"; which they pretend came in the room of prophecy: their {t} words are,
"after the death of the latter prophets, Haggai, Zechariah and Malachi, the holy Spirit departed from Israel, and thenceforwards they used "Bath Kol", the "voice". One time they were sitting in the chamber of the house of Guria in Jericho, and there came to them Mymvm lyq tb, "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah (or divine majesty) abide on him, as Moses our master; but because his generation was not worthy, therefore the wise men set their eyes on Hillell, the elder; and when he died, they said concerning him, this was a holy man, a meek man, a disciple of Ezra. Again, another time they were sitting in a chamber in Jabneh, and there came to them "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah dwell on him; but because his generation was not worthy, therefore the wise men set their eyes on Samuel the little.''
I have cited this passage at large, partly because, according to them, it fixes the date and use of "the voice"; and partly, because it affords instances of it, wherefore more need not be mentioned; for, it would be endless to repeat the several things spoken by it; such as encouraging Herod to rebel, and seize his master's kingdom {u}; forbidding Ben Uzziel to go on with his paraphrase on the Hagiographa, or holy books, when he had finished his Targum on the prophets {w}; declaring the words of Hillell and Shammai to be the words of the living God {x}; signifying the conception, birth, and death of {y} persons, and the like; all which seem to be mere fiction and imagination, diabolical delusions, or satanical imitations of this voice, that was now heard, in order to lessen the credit of it. But, to proceed; this extraordinary voice from heaven, which was formed in articulate sounds for the sake of John; and, according to the other Evangelists, was directed to Christ, Mr 1:11 expressed the following words, "this is my beloved Son". "This" person, who had been baptized in water, on whom the holy Spirit now rested, is no other than the Son of God in human nature; which he assumed, in order to be obedient to this, and the whole of his Father's will: he is his own proper "son", not by creation, as angels, and men; nor by adoption, as saints; nor by office, as magistrates; but in such a way of filiation as no other is: he is the natural, essential, and only begotten Son of God; his beloved Son, whom the Father loved from everlasting, as his own Son; the image of himself, of the same nature with him, and possessed of the same perfections; whom he loved, and continued to love in time, though clothed with human nature, and the infirmities of it; appearing in the likeness of sinful flesh; being in his state of humiliation, he loved him through it, and all sorrows and sufferings that attended it. Christ always was, and ever will be considered, both in his person as the Son of God, and in his office as mediator, the object of his love and delight; wherefore he adds,
in whom I am well pleased. Jehovah the Father took infinite delight and pleasure in him as his own Son, who lay in his bosom before all worlds; and was well pleased with him in his office relation, and capacity: he was both well pleased in him as his Son, and delighted in him as his servant, Isa 42:1 he was pleased with his assumption of human nature; with his whole obedience to the law; and with his bearing the penalty and curse of it, in the room and stead of his people: he was well pleased with and for his righteousness, sacrifice and atonement; whereby his law was fulfilled, and his justice satisfied. God is not only well pleased in, and with his Son, but with all his people, as considered in him; in him he loves them, takes delight in them, is pacified towards them, and graciously accepts of them. It would be almost unpardonable, not to take notice of the testimony here given to the doctrine of the Trinity; since a voice was heard from the "father" in heaven, bearing witness to "the Son" in human nature on earth, on whom "the Spirit" had descended and now abode. The ancients looked upon this as so clear and full a proof of this truth, that they were wont to say; Go to Jordan, and there learn the doctrine of the Trinity. Add to all this, that since this declaration was immediately upon the baptism of Christ, it shows that his Father highly approved of, and was well pleased with his submission to that ordinance; and which should be an encouraging motive to all believers to follow him in it.
{t} T. Bab. Sanhedrim, fol. 11. 1. Sota, fol. 48. 2. Yoma. fol. 9. 2. {u} T. Bab. Bava Bathra, fol. 3. 2. {w} Megilla, fol. 3. 1. {x} T. Hieros. Beracot, fol. 3. 2. {y} T. Bab. Sanhedrim, fol. 22. 1. T. Hieros. Sabbat. fol. 8. 3.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
After Malachi there was no prophet until John the
Baptist came. He appeared first in the wilderness of Judea. This
was not an uninhabited desert, but a part of the country not thickly
peopled, nor much enclosed. No place is so remote as to shut us
out from the visits of Divine grace. The doctrine he preached was
repentance; "Repent ye." The word here used, implies a total
alteration in the mind, a change in the judgment, disposition, and
affections, another and a better bias of the soul. Consider your
ways, change your minds: you have thought amiss; think again, and
think aright. True penitents have other thoughts of God and Christ,
sin and holiness, of this world and the other, than they had. The
change of the mind produces a change of the way. That is gospel
repentance, which flows from a sight of Christ, from a sense of his
love, and from hopes of pardon and forgiveness through him. It is a
great encouragement to us to repent; repent, for your sins shall be
pardoned upon your repentance. Return to God in a way of duty,
and he will, through Christ, return unto you in the way of mercy. It is
still as necessary to repent and humble ourselves, to prepare the
way of the Lord, as it then was. There is a great deal to be done, to
make way for Christ into a soul, and nothing is more needful than
the discovery of sin, and a conviction that we cannot be saved by
our own righteousness. The way of sin and Satan is a crooked way;
but to prepare a way for Christ, the paths must be made straight,
Hebrews 12:13. Those whose business it is to call others to mourn
for sin, and to mortify it, ought themselves to live a serious life, a life
of self-denial, and contempt of the world. By giving others this
example, John made way for Christ. Many came to John's baptism,
but few kept to the profession they made. There may be many
forward hearers, where there are few true believers. Curiosity, and
love for novelty and variety, may bring many to attend on good
preaching, and to be affected for a while, who never are subject to
the power of it. Those who received John's doctrine, testified their
repentance by confessing their sins. Those only are ready to
receive Jesus Christ as their righteousness, who are brought with
sorrow and shame to own their guilt. The benefits of the kingdom of
heaven, now at hand, were thereupon sealed to them by baptism.
John washed them with water, in token that God would cleanse
them from all their iniquities, thereby intimating, that by nature and
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practice all were polluted, and could not be admitted among the
people of God, unless washed from their sins in the fountain Christ
was to open, Zechariah 13:1.
After Malachi there was no prophet until John the
Baptist came. He appeared first in the wilderness of Judea.
The benefits of the kingdom of
heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse
them from all their iniquities, thereby intimating, that by nature and
2361
practice all were polluted, and could not be admitted among the
people of God, unless washed from their sins in the fountain Christ
was to open, Zechariah 13:1.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary