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Matthew Henry’s Complete Commentary
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Matthew Henry |
M A T T H E W.
CHAP. III.
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,
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,
1. The doctrine he preached,
2. The fulfilling of the scripture in him,
3. His manner of life,
4. The resort of multitudes to him, and their submission to his baptism,
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,
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,
2. The honour done to him by the descent of the Spirit upon him, and a
voice from heaven,
| The Preaching of John the Baptist. |
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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,
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
which speaks so much of the sweet communion he then had with God,
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,
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
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
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
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,
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
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
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,
Wild honey was that which Canaan flowed with,
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,
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,
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,
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.
| The Preaching of John the Baptist. |
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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
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;
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
of their father the Devil,
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,
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
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,
&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,
“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
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,
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
[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,
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
and concerning persons
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.
| The Baptism of Jesus. |
|
|
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,
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,
John forbade him, as Peter did, when Christ went about to wash
his feet,
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,
[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
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
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
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
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
are compared to doves’ eyes, for they have the same spirit. The
dove mourns much
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
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
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
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
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,
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.
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