Bible Commentaries

In those days came John the Baptist, preaching in the wilderness of Judaea,

For the proper introduction to this section, we must go to --

Luke 3:1-2. Here, as Bengel well observes, the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age is determined by it (3:23). No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the special recommendation of his Gospel, that 'he had traced down all things with precision from the very first' (Matthew 1:3). Here evidently commences his proper narrative. Matthew 3:1. "Now in the fifteenth year of the reign of Tiberius Caesar" - not the fifteenth from his full accession on the death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning. "Pontius Pilate being governor of Judea." His proper title was Procurator, but with more than the usual powers of that office.

After holding it for about ten years, he was summoned to Rome to answer to charges brought against him; but before he arrived Tiberius died (35 AD), and soon after miserable Pilate committed suicide. "and Herod being tetrarch of Galilee (see the note at Mark 6:14), and his brother Philip" - a very different and very superior Philip to the one whose name was Herod Philip, and whose wife, Herodias, went to live with Herod Antipas (see the note at Mark 6:17) - "tetrarch of Iturea" - lying to the northeast of Palestine, and so called from Itur or Jetur, Ishmael's son (1 Chronicles 1:31), and anciently belonging to the half-tribe of Manasseh, "and of the region of Trachonitis" - lying further to the northeast, between Iturea and Damascus; a rocky district infected by robbers, and committed by Augustus to Herod the Great to keep in order, "and Lysanias the tetrarch of Abilene" - still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus. Abilene" - still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus. Matthew 3:2. "Annas and Caiaphas being the high priests."

The former, though deposed, retained much of his influence, and, probably, as Sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas his son-in-law (John 18:13; Acts 4:6). In David's time both Zadok and Abiathar acted as high priests (2 Samuel 15:35), and it seems to have been the fixed practice to have two (2 Kings 25:18). "the word of God came unto John the son of Zacharias in the wilderness." Such a way of speaking is never once used when speaking of Jesus, because He was himself The Living Word; whereas to all merely creature-messengers of God, the word they spake was a foreign element. See the note at John 3:31, and Remark 5 at the close of that Section. We are now prepared for the opening words of Matthew.

In those days - of Christ's secluded life at Nazareth, where the last chapter left Him.

Came John the Baptist, preaching - about six months before his Master.

In the wilderness of Judea - the desert valley of the Jordan, thinly populated and bare in pasture, a little north of Jerusalem.

And saying, Repent ye: for the kingdom of heaven is at hand.

And saying, Repent ye. Though the word [ metanoeite ] strictly denotes a change of mind, it has respect here, and wherever it is used in connection with salvation, primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy. (See the note at Acts 20:21.)

For the kingdom of heaven is at hand. This sublime phrase [ hee basileia toon ouranoon = malkuwt hashaamaayim ], used in none of the other Gospels, occurs in this peculiarly Jewish Gospel nearly 30 times; and being suggested by Daniel's grand vision of the Son of Man coming in the clouds of heaven to the Ancient of days, to receive His Investiture in a world-wide kingdom (Daniel 7:13-14), it was fitted at once both to meet the national expectations and to turn them into the right channel. A kingdom for which repentance was the proper preparation behoved to be essentially spiritual. Deliverance from sin, the great blessing of Christ's kingdom (Matthew 1:21), can be valued by those only to whom sin is a burden (Matthew 9:12). John's great work, accordingly, was to awaken this feeling, and hold out the hope of a speedy and precious remedy.

For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, 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.

For this is he that was spoken of by the prophet Esaias, saying (Matthew 11:3), The voice of one crying in the wilderness (see the note at John 1:23, and at Luke 3:2) - the scene of his ministry corresponding to its rough nature.

Prepare ye the way of the Lord, make his paths straight. This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economics. Like the great ones of the earth, the Prince of peace was to have His immediate approach proclaimed and His way prepared; and the call here-taking it generally-is a call to put out of the way whatever would obstruct His progress and hinder His complete triumph, whether those hindrances were public or personal, outward or inward. In Luke (Luke 3:5-6) the quotation is thus continued: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God." Levelling and smoothing are here the obvious figures whose sense is conveyed in the first words of the proclamation - "Prepare ye the way of the Lord." The idea is, that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour." (Compare Psalms 98:3; Isaiah 11:10; Isaiah 49:6; Isaiah 52:10; Luke 2:31-32; Acts 13:47.)

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.

And the same John had his raiment of camel's hair [that is, woven of it] and a leather girdle about his loins}-the prophetic dress of Elijah (2 Kings 1:8; and see Zechariah 13:4).

And his meat was locusts - the great well-known eastern locust, a food of the poor (Leviticus 11:22).

And wild honey - made by wild bees (1 Samuel 14:25-26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

Then went out to him Jerusalem, and all Judea, and all the region round about Jordan. From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.

And were baptized of him in Jordan, confessing their sins.

And were baptized of him in Jordan, confessing [probably confessing aloud exomologoumenoi (G1843)] their sins. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle them. They were familiar enough with the baptism of proselytes from paganism; but this baptism of Jews themselves was quite new and strange to them.

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?

But when he saw many of the Pharisees and Sadducees come to his baptism (on these sects, and what they represented, see Remark 2 at the close of this Section),

He said unto them [astonished at such a spectacle] O generation of vipers , [ Genneemata echidnoon ] - 'Viper-brood;' expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stern prophet charges both alike with being the poisoners of the nation's religious principles. In Matthew 12:34, and Matthew 23:33, this strong language of the Baptist is applied anew by the faithful and true Witness to the Pharisees specifically-the only party that had zeal enough actively to diffuse this poison.

Who hath warned you, [ hupedeixen (G5263), 'given you the hint,' as the idea is] to flee from the wrath to come? - `What could have brought you here?' John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them there. What an expression is this, "The wrath to come!" [ hee mellousa orgee .] God's "wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This is called "the coming wrath," not as being wholly future-see remark on the verb [ melloo ], on Matthew 2:13 - for as a merited sentence it lies on the sinner already, and its effects, both inward and outward, are to some extent experienced even now-but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come-as is implied in the noticeably different form of the expression employed by the apostle in 1 Thessalonians 1:10 [ hee orgee hee erchomenee ]. Not that even true penitents came to John's baptism with all these views of "the wrath to come." But what he says is, that this was the real import of the step itself, and so much is implied in the use of the aorist [ fugein ]. In this view of it, how striking is the word he employs to express that step-fleeing from it-as of one who, beholding a tide of fiery wrath rolling rapidly toward him, sees in instant flight his only escape!

Bring forth therefore fruits meet for repentance:

Bring forth therefore fruits, [ karpous ] - but the true reading clearly is 'fruit' [ karpon ].

Meet for repentance - that is, such fruit as befits a true penitent. John, not being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls, here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.

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.

And think not to say within yourselves, We have Abraham to our father - that pillow on which the nation so fatally reposed, that rock on which at length it spliterally (John 8:33; John 8:39; John 8:53, etc.)

For I say unto you, that God is able of these stones to raise up children unto Abraham - q.d., 'Flatter not yourselves with the fond delusion that God stands in need of you, to make good his promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged' (Isaiah 51:1.) Though the stern speaker may have pointed as he spake to the pebbles of the bare clay hills that lay around (so Stanley's "Sinai and Palestine"), it was clearly the calling of the Gentiles-at that time stone-dead in their sins, and quite as unconscious of it-into the room of unbelieving and disinherited Israel that he meant thus to indicate. (See Matthew 21:43; Romans 11:20; Romans 11:30.)

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. And now also , [ Eedee de kai ] - 'And even already' --

The ax is laid unto , [ keitai ] - 'lieth at' --

The root of the trees - as it were ready to strike; an expressive figure of impending judgment, only to be averted in the way next described.

Therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Language so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their special privileges which followed it; though this would serve as the dark shadow, cast before, of a more terrible retribution to come. The "fire," which in another verse is called "unquenchable," can be no other than that future "torment" of the impenitent, whose "smoke ascendeth up forever and ever," and which by the Judge Himself is called "everlasting punishment" (Matthew 25:46). What a strength, too, of just indignation is in that word "cast" or "flung into the fire!" [ balletai ].

The Third Gospel here adds the following important particulars, Luke 3:10-16 : Luke 3:10 . "And the people" - rather, 'the multitudes' [ hoi ochloi ] - "asked him, saying, What shall we do then?" - that is, to show the sincerity of our repentance. Luke 3:11. "He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat" - `provisions,' 'victuals' [ broomata ] - "let him do likewise." This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount, Matthew 5:40-42.) Luke 3:12. "Then came also the publicans to be baptized, and said unto him, Master," or 'Teacher' [ Didaskale ], "what shall we do?" - in what special way is the genuineness of our repentance to be manifested? Luke 3:13. "And he said unto them, Exact no more than that which is appointed you."

This is directed against that extortion which made the publicans a by-word. (See the note at Matthew 5:46; and at Luke 15:1.) Luke 3:14. "And the soldiers" - rather, 'And soldiers' [ strateuomenoi ] - the word means 'soldiers on active duty' - "likewise demanded (or asked) of him, saying, And what shall we do? And he said unto them, Do violence to," or 'Intimidate' [ diaseiseete ], "no man." The word signifies to 'shake thoroughly,' and refers probably to the extorting of money or other property. "neither accuse any falsely" - by acting as informers vexatiously on frivolous or false pretexts - "and be content with your wages," or 'rations' [ tois opsooniois ]. We may take this, say Webster and Wilkinson, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins-particularly of the class to which the penitent belonged-and the manifestation of an opposite spirit. Luke 3:15. "And as the people were in expectation" - in a state of excitement, looking for something new - "and all men mused in their hearts of John, whether he were the Christ, or not" [ meepote autos ein ho Christos ] - rather, 'whether he himself might be the Christ.' The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. Luke 3:16. "John answered" - either to that deputation from Jerusalem, of which we read in John 1:19, etc., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind - "saying unto them all" - in solemn protestation: (We now return to the First Gospel.)

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:

I indeed baptize you with water unto repentance (see the note at Matthew 3:6): but he that cometh after me is mightier than I. In Mark and Luke this is more emphatic - "But there cometh the Mightier than I" [ erchetai de ho ischuroteros mou ].

Whose shoes, or 'sandals' [ hupodeemata ].

I am not worthy to bear. The sandals were tied and untied, and borne about by the meanest servants.

He shall baptize you , [ autos ] - the emphatic "He;" 'He it is,' to the exclusion of all others 'that shall baptize you.'

With the Holy Spirit. 'So far from entertaining such a thought as laying claim to the honours of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me" are too high an honour for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality.' Beautiful spirit, distinguishing this servant of Christ throughout!

And with fire. To take this as a distinct baptism from that of the Spirit-a baptism of the impenitent with hell-fire-is exceedingly unnatural. Yet this was the view of Origen among the Fathers; and among moderns, of Neander, Meyer, DeWette, and Lange. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating-as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems-water and fire-are employed to set forth the same purifying operations of the Holy Spirit upon the soul.

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.

Whose [winnowing] fan is in his hand - ready for use. This is no other than the preaching of the Gospel, even now beginning, the effect of which would be to separate the solid from the spiritually worthless, as wheat, by the winnowing fan, from the chaff. (Compare the similar representation in Malachi 3:1-3.)

And he will throughly purge, [ diakathariei (G1245)] his [threshing] floor - that is, the visible Church.

And gather his wheat - His true-hearted saints; so called for their solid worth (cf. Amos 9:9; Luke 22:31). Into the garner - "the kingdom of their Father," as this "garner" or "barn" [ apotheekee ] is beautifully explained by our Lord in the parable of the Wheat and the Tares (Matthew 13:30; Matthew 13:43).

But he will burn up the chaff - empty, worthless professors of religion, void of all solid religious principle and character (see Psalms 1:4).

With unquenchable fire. Singular is the strength of this apparent contradiction of figures: to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued consciousness of existence in that awful condition.

Luke adds the following important particulars, Luke 3:18-20 : Luke 3:18 . "And many other things in his exhortation preached he unto the people," showing that we have here but an abstract of his teaching. Besides what we read in John 1:29; John 1:33-34; John 3:27-36; the incidental allusion to His having taught His disciples to pray (Luke 11:1) - of which not a word is said elsewhere-shows how varied His teaching was. Luke 3:19. "But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done." In this last clause we have an important fact, here only mentioned, showing how thorough-going was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things, and heard John gladly" (Mark 6:20). Matt. 3:20 . "Added yet this above all, that he shut up John in prison." This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evangelist did not intend to recur to his history until he had occasion to relate the message which he sent to Christ from his prison at Machaerus (Luke 7:18, etc.).

Remarks:

(1) If the view we have given of the import of John's ministry be correct, it has its counterpart in the divine procedure toward each individual believer. In the transition of the Church from Moses to Christ-from the Law to the Gospel-the ministry of the forerunner was expressly provided, in order to bear in upon the national conscience the sense of sin, and shut it up to the coming Deliverer. The dispensation even of the Law itself was introduced, we are told, for the same purpose-merely as a transition-stage from Adam to Christ. "The Law entered," says the apostle-`entered incidentally' or 'parenthetically' [ pareiseelthen ] - "that the offence might abound" (see the note at Romans 5:20). The promulgation of the Law was no primary or essential feature of the divine plan. It "was added" [ prosetethee ] (Galatians 3:19) for a subordinate purpose-the more fully to reveal the evil that had been done by Adam, and the need and glory of the remedy by Christ.

Thus, as in every age God has provided special means for making the need of salvation, and the value of His Son as a Saviour, felt on a wide scale by the obtuse conscience, so in the history of every believer it will be found that the cordial reception of Christ, as all his salvation and all his desire, has been preceded by some forerunning dispensation of mercy; in some cases lengthened and slow, in others brief and rapid-in some operating perceptibly enough, in others all unconsciously-but in every case real and necessary, as "a schoolmaster, to bring us unto Christ."

(2) The Pharisees and Sadducees were not sects, in the modern sense of that term-holding no ecclesiastical fellowship with each other-but rather schools or parties, antagonistic both in principle and feeling. The Pharisees were the zealots of outward, literal, legal Judaism-not, however, as represented in Scripture, but as interpreted, or rather perverted, by the traditions which had from age to age grown up around it, penetrated to its core, and eaten into its life. The Sadducees, occupying sceptical or rationalistic ground, were, of course, anti-traditional; but they went much further, limiting their canon of Scripture-in effect if not professedly-to the Pentateuch, and explaining away almost everything supernatural even in it. The Essenes were a sect, it would appear, in the modem sense of the term; and so, not coming across the Evangelical territory, the Gospels are silent regarding them. Their religious system appears to have been a compound of Oriental, Alexandrian, and Jewish elements, while a special ritualism in practice and asceticism in spirit kept them very much by themselves. In these religious divisions of the Jews at this time, we have but the representatives for the time being of abiding and outstanding forms of religious thought-of that traditionary formalism, that sceptical rationalism, and that separative mysticism, which, with various modifications in kind and degree, divide among themselves the unwholesome thinking and feeling of Christendom at this day. And just as then, so still, the medicine which will alone heal the Church visible, and make it "white and ruddy" with spiritual health and vigour, lies in those three notes of the Baptist's teaching - "Flee from the wrath to come;" "Behold the Lamb of God which taketh away the sin of the world;" "He shall baptize you with the Holy Spirit and with fire!"

(3) In times of religious awakening, the most unpromising classes are sometimes found making a religious profession. But, whatever just suspicions thin may awaken, where the change is not very marked, let not the preacher repel any who even seem to be turning to the Lord, but, like the Baptist, temper his faithful warnings with encouragements and directions.

(4) How sharp is the contrast here drawn between all mere human agency in the salvation of men and that of the Master of whom John here speaks. When John, the greatest of all the prophets, says of his own agency, "I indeed baptize you with water unto repentance," he manifestly means not only that this was all he could do toward their salvation, but that it was all outside work; he could not work repentance in them, nor deposit in their hearts one grain of true grace. When, therefore, he adds, "He that cometh after me is mightier than I He shall baptize you with the Holy Spirit, and with fire," beyond doubt he means to teach not only that Christ could do what he could not, but that it was His sole prerogative to do it-as "the Mightier than he" (Mark 1:7; Luke 3:16) - imparting the inner element, of which water-baptism was but the outward sign, and giving it a glorious, fiery efficacy in the heart. No wonder that at the thought of this difference John should say, "Whose shoes' latchet I am not worthy to bear" - language very offensive if we could suppose it meant of any mere creature, however gifted and honoured of God, but most fit and proper regarding Emmanuel, "God with us."

(5) As the saving operations of the Holy Spirit are here first mentioned in the New Testament, so His precise relation to Christ in the economy of salvation is here distinctly taught-that He is Christ's Agent, carrying into effect in men all that He did for men.

(6) The vengeance here denounced against impenitence under all this spiritual culture best exhibits the guilt of it - "Every tree, therefore, which bringeth not forth good fruit is hewn down, and cast into the fire." "Be instructed, then, O Jerusalem, lest my soul depart from then."

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Moses rashly anticipated the divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for 40 years more (Exodus 2:11, etc.). Not so this Greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His public work, and calmly awaiting the time appointed of the Father. Now it had arrived; and this movement from Galilee to Jordan is the step, doubtless, of deepest interest to all heaven since that first one which brought Him into the world. Luke (Luke 3:21) has this important addition - "Now when all the people were baptized, it came to pass, that Jesus being baptized," etc.-implying that Jesus waited until all other applicants for baptism that day had been disposed of, before He stepped forward, that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an donkey "whereon yet never man sat" (Luke 19:30), and lay in a sepulchre "wherein was never man yet laid" (John 19:41), so in His baptism too He would be "separate from sinners."

But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

But John forbade him , [ diekooluen ] - rather, 'was [in the act of] hindering him,' or 'attempting to hinder him' --

Saying, I have need to be baptized of thee, and comest thou to me? (How John came to recognize Him, when he says he knew Him not, see the notes at John 1:31-34.) The emphasis of this most remarkable speech lies all in the pronouns [ Egoo hupo sou ... kai su ... pros me ]: 'What! Shall the Master come for baptism to the servant-the sinless Saviour to a sinner?' That thus much is in the Baptist's words will be clearly seen if it be observed that he evidently regarded Jesus as Himself needing no purification, but rather qualified to impart it to those who did. And do not all his other testimonies to Christ fully bear out this sense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the beautiful spirit in which it was borne-`Lord, must I baptize Thee? Can I bring myself to do such a thing?'-reminding us of Peter's exclamation at the supper-table, "Lord, dost Thou wash my feet?" while it has nothing of the false humility and presumption which dictated Peter's next speech, "Thou shalt never wash my feet" (John 13:6; John 13:8).

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.

And Jesus answering said unto him, Suffer it to be so now , [ Afes arti ] - 'Let it pass for the present' (Webster and Wilkinson); q.d., 'Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden.'

For thus it becometh us - "us," not in the sense of 'me and thee,' or 'men in general,' but as in John 3:1-36.

To fulfill all righteousness , [ pasan dikaiosuneen ]. If this be rendered, with Scrivener, 'every ordinance,' or, with Campbell, 'every institution,' the meaning is obvious enough; and the same sense is brought out by "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus" [ houtoos ]. But we incline to think that our Lord meant more than this. The import of Circumcision and of Baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (on Luke 2:21-24) are well founded, He would seem to have said, 'Thus do I impledge myself to the whole righteousness of the Law-thus symbolically do enter on and engage to fulfill it all.' Let the thoughtful reader weigh this.

Then he suffered him - with true humility, yielding to higher authority than his own impressions of propriety.

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:

And Jesus, when he was baptized, went up straightway out of [ apo ] - rather, 'from' - "the water." Mark has "out of the water" [ ek ].

And - adds Luke (Luke 3:21), "while He was praying;" a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water-His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground? The work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him-would not these fill His breast, and find silent vent in such form as this?-`Lo, I come; I delight to do thy will, O God. Father, glorify thy name. Show me a token for good. Let the Spirit of the Lord God come upon me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory.' While He was yet speaking --

Lo, the heavens were opened. Mark says, sublimely, "He saw the heavens cleaving" [ schizomenous ].

And he saw the Spirit of God descending - that is, He only, with the exception of His honoured servant, as He tells us Himself, John 1:32-34; the by-standers apparently seeing nothing.

Like a dove, and lighting upon him. Luke says, "in a bodily shape" (Luke 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song (Song of Solomon 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Matthew 10:16). This is the same thing, in the form of inoffensiveness toward men. "A conscience void of offence toward God and toward men" (Acts 24:16) expresses both.

Further, when we read in the Song (Song of Solomon 2:14), "O my dove, that art in the clefts of the rock, in the secret places of the stairs (see Isaiah 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely" - it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word-not to allude to the historical emblem of the dove that flew back to he ark, bearing in its mouth the olive leaf of peace (Genesis 8:11) - when we read (Psalms 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "Holy, harmless, undefiled One," the "Separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee forever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM" [ kai emeinen ep' auton ].

And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM [ kai menon ep' auton ], the same is He which baptizeth with the Holy Spirit. And I saw, and bare record that this is the Son of God" (John 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isaiah 11:2), "And the Spirit of the Lord shall rest upon him" [w

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

And lo a voice from heaven, saying, This is - Mark and Luke give it in the direct form, "Thou art" --

My beloved Son, in whom I am well pleased , [ eudokeesa ]. The verb is put in the aorist to express absolute complacency, once and forever felt toward Him. The English here, at least to modern ears, is scarcely strong enough. 'I delight' comes the nearest, perhaps, to that ineffable complacency which is manifestly intended; and this is the rather to be preferred, as it would immediately carry the thoughts back to that august Messianic prophecy to which the voice from heaven play alluded (Isaiah 42:1), "Behold my Servant, whom I uphold; mine Elect, IN WHOM MY SOUL DELIGHTETH" [raatstaah]. Nor are the words which follow to be overlooked, "I have put my Spirit upon Him; He shall bring forth judgment to be Gentiles." (The Septuagint pervert this, as they do most of the Messianic predictions, interpolating the word "Jacob," and applying it to the Jews.) Was this voice heard by the by-standers? From Matthew's form of it, one might suppose it so designed; but it would appear that it was not, and probably John only heard and saw anything special about that great baptism. Accordingly, the words "Hear ye Him" are not added, as at the Transfiguration.

Remarks:

(1) Here we have three of the most astonishing things which eye could behold and ear hear. First, We have Jesus formally entered and articled to His Father, contracted and engaged, going voluntarily under the yoke, and by a public deed sealed over to obedience. Next, We have Him consecrated and anointed with the Holy Spirit above measure (John 3:34); and thus thoroughly furnished, divinely equipped for the work given Him to do. Thirdly, We have Him divinely attested by Him who knew Him best and cannot lie; and thus publicly inaugurated, formally installed in all the authority of His mediatorial office, as the Son of God in the flesh, and the Object of His Father's absolute complacency. (2) That the Holy Spirit, whose supernatural agency formed the human nature of Christ, and sanctified it from the womb, was a stranger to the breast of Jesus until now that He descended upon Him at His baptism, is not for a moment to be conceived. The whole analogy of Scripture, on the work of the Spirit and of sanctification, leads to the conclusion that as He "grew in favour with God and man," from infancy to youth, and from youth to manhood, His moral beauty, His spiritual loveliness, His faultless excellence, was enstamped and developed from stage to stage by the gentle yet efficacious energy of the Holy Spirit; though only at His full maturity was He capable of all that fullness which He then received. To use the words of Olshausen, 'Even the pure offspring of the Spirit needed the anointing of the Spirit; and it was only when His human nature had grown strong enough for the support of the fullness of the Spirit that it remained stationary, and fully endowed with power from above.' Knowing, therefore, as we do, that at His baptism He passed out of private into public life, we can have no doubt that the descent of the Spirit upon Christ at His baptism was for official purposes. But in this we include His whole public work-life, character, spirit, carriage, actings, endurances, everything that constituted and manifested Him to be the pure, inoffensive, gentle, beauteous "DOVE" - all this was of the Spirit of the Lord that "rested" - that "abode" - upon Him. How well may the Church now sing, "God, thy God, hath anointed Thee with the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made Thee glad!" (Psalms 45:7-8.)

(3) Here, in the baptism of our blessed Head, we find ourselves in the presence at once of THE FATHER, THE SON, and THE HOLY GHOST, into whose adorable name we are baptized (Matthew 28:19). The early Fathers of the Church were struck with this, and often advert to it. 'Go to Jordan,' said Augustine to the heretic Marcion, 'and thou shalt see the Trinity' [I ad Jordanem, et videbis Trinitatem]. Nor is it to be overlooked, as Lange remarks, that as it is at Christ's own baptism that we have the first distinct revelation of the doctrine of the Trinity, so it is at the institution of baptism for His Church that this doctrine brightens into full glory.