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Matthew Chapter
Three
Matthew 3
We now begin His actual history. John the Baptist comes
to prepare the way of Jehovah before Him
according to the prophecy of Isaiah;
proclaiming that the kingdom of heaven was at hand
and calling on the people
to repent. It is by these three things that John's ministry to Israel is
characterised in this Gospel. First the Lord Jehovah Himself was coming. The
Holy Ghost leaves out the words "for our God
" at the end of the
verse
because Jesus comes as man in humiliation
although acknowledged at the
same time to be Jehovah
and Israel could not be thus owned as entitled to say
"our." In the second place the kingdom of heaven [1] was at hand-that new dispensation which was
to take the place of the one which
properly speaking
belonged to Sinai
where
the Lord had spoken on the earth. In this new dispensation "the heavens
should reign." They should be the source of
and characterise
God's authority
in His Christ. Thirdly
the people
instead of being blessed in their present
condition
were called to repentance in view of the approach of this kingdom.
John therefore takes his place in the wilderness
departing from the Jews
with
whom he could not associate himself because he came in the way of righteousness
(chap. 21:32). His food is that which he finds in the wilderness (even his
prophetic garments bearing witness to the position which he had taken on the
part of God)
himself filled with the Holy Ghost.
Thus was he a prophet
for he came from God
and addressed himself to
the people of God to call them to repentance
and he proclaimed the blessing of
God according to the promises of Jehovah their God; but he was more than a
prophet
for he declared as an immediate thing the introduction of a new
dispensation
long expected
and the advent of the Lord in Person. At the same
time
although coming to Israel
he did not own the people
for they were to be
judged; the threshing-floor of Jehovah was to be cleansed
the trees that did
not bear good fruit to be cut down. It would be a remnant only that Jehovah
would place in the new position in the kingdom that he announced
without its
being yet revealed in what manner it was to be established. He proclaimed the
judgment of the people.
What a fact of immeasurable greatness was the presence of
the Lord God in the midst of His people
in the Person of Him who
although He
was doubtless to be the fulfilment of all the promises
was necessarily
though
rejected
the Judge of all the evil existing among His people!
And the more we give these passages their true
application
that is to say
the more we apply them to Israel
the more we
apprehend their real force. [2]
No doubt repentance is an eternal necessity to every soul
that approaches God; but what a light is thrown upon this truth
when we see
the intervention of the Lord Himself who calls His people to this repentance
setting aside-on their refusal-the whole system of their relationships with
Him
and establishing a new dispensation-a kingdom which only belongs to those
who hear Him-and causing at length His judgment to break forth against His
people and the city which He had so long cherished! "If thou hadst known
even thou
at least in this thy day
the things which belong unto thy peace!
but now they are hid from thine eyes."
This truth gives room for the exhibition of another and most highly
important one
announced here in connection with the sovereign rights of God
rather than in its consequences
but which already contained in itself all
those consequences. The people from all parts
and as we learn elsewhere
especially the ungodly and despised
went out to be baptised
confessing their
sins. But those who
in their own eyes
held the chief place among the people
were in the eyes of the prophet who loved the people according to God
the
objects of the judgment he announced. Wrath was impending. Who had warned these
scornful men to flee from it? Let them humble themselves like the rest; let
them take their true place
and prove their change of heart. To boast in the
privileges of their nation
or of their fathers
availed nothing before God. He
required that which His very nature
His truth
demanded. Moreover He was
sovereign; He was able of those stones to raise up children to Abraham. This is
what His sovereign grace has done
through Christ
with regard to the Gentiles.
There was reality needed. The axe was at the root of the trees
and those that
did not bring forth good fruit should be cut down. This is the great moral
principle which the judgment was going to put in force. The blow was not yet
struck
but the axe was already at the root of the trees. John was come to
bring those who received his testimony into a new position
or at least into a
new state in which they were prepared for it. On their repentance he would
distinguish them from the rest by baptism. But He who was coming after John-He
whose shoes John was not worthy to bear-would thoroughly purge His floor
would
separate those that were truly His
morally His
from among His people Israel
(that was His floor)
and would execute judgment on the rest. John on his part
opened the door to repentance beforehand; afterwards should come the judgment.
Judgment was not the only work that belonged to Jesus.
Two things are however attributed to Him in John's testimony He baptises with
fire-this is the judgment proclaimed in verse 12
which consumes all that is
evil. But He baptises also with the Holy Ghost-that Spirit which
given to
and
acting in divine energy in man
quickened
redeemed
cleansed in the blood of
Christ
brings him out fromthe influence of all that acts on the flesh
and
sets him in connection and in communion with all that is revealed of God
with
the glory into which He brings His creatures in the life which He imparts
destroying morally in us the power of all that is contrary to the enjoyment of
these privileges.
Observe here
that the only good fruit recognised by
John
as the way of escape
is the sincere confession
through grace
of sin.
Those only who make this confession escape the axe. There were really no good
trees excepting those which confessed that they were bad.
But what a solemn moment was this for the people beloved
of God! What an event was the presence of Jehovah in the midst of the nation
with whom He stood in relationship!
Observe that John the Baptist does not here present the
Messiah as the Saviour come in grace
but as the Head of the kingdom
as
Jehovah
who would execute judgment if the people did not repent. We shall see
afterwards the position which He took in grace.
In verse 13 Jesus Himself
who until now has been
presented as the Messiah and even as Jehovah
comes to John to be baptised with
the baptism of repentance. We must remember that to come to this baptism was
the only good fruit which a Jew
in his then condition
could produce. The act
proved itself to be the fruit of a work of God-of the effectual work of the
Holy Ghost. He who repents confesses that he has previously walked afar from
God; so that it is a new movement
the fruit of God's word and work in him
the
sign of a new life
of the life of the Spirit in his soul. By the very fact of
John's mission
there was no other fruit
no other admissible proof
of life
from God
in a Jew. We are not to infer from this
that there were none in whom
the Spirit already acted vitally; but
in this condition of the people and
according to the call of God by His servant
that was the proof of this life-of
the turning of the heart to God. These were the true remnant of the people
those whom God acknowledged as such; and it was thus they were separated from
the mass who were ripening for judgment. These were the true saints-the
excellent of the earth; although the self-abasement of repentance could be
their only true place. It was there they must begin. When God brings in mercy
and justice
they avail themselves thankfully of the former
confessing it to
be their only resource
and they bow their heart before the latter
as the just
consequence of the condition of God's people
but as applying it to themselves.
Now Jesus presents Himself in the midst of those who do
this. Although truly the Lord
Jehovah
the righteous Judge of His people
He
who was to purge His floor
He nevertheless takes His place among the faithful
remnant who humble themselves before this judgment. He takes the place of the
lowest of His people before God; as in Psalm 16 He calls Jehovah His Lord
saying unto Him
"My goodness extendeth not to Thee"; and says to the
saints
and the excellent in the earth
"all my delight is in them."
Perfect testimony of grace-the Saviour identifying Himself
according to this
grace
with the first movement of the Spirit in the hearts of His own people
humbling Himself not only in the condescension of grace towards them
but in
taking His place as one of them in their true position before God; not merely
to comfort their hearts by such kindness
but in order to sympathise with all
their sorrows and their difficulties; in order to be the pattern
the source
and the perfect expression of every sentiment suitable to their position.
With wicked unrepentant Israel He could not associate
Himself
but with the first living effect of the word and Spirit of God in the
poor of the flock
He could and did in grace. He does so now. With the first
right step
one really of God
Christ is found.
But there was yet more. He comes to bring those who
received Him into relation with God
according to the favour which rested on
perfectness like His
and on the love which
by taking up His people's cause
satisfied the heart of the Lord
and
having perfectly glorified God in all
that He is
made it possible for Him to satisfy Himself with goodness. We know
indeed that in order to do this
the Saviour had to lay down His life
because
the condition of the Jew
as that of every man
required this sacrifice before
either the one or the other could stand in relation with the God of truth. But
even for this the love of Jesus did not fail. Here however He is leading them
on to the enjoyment of the blessing expressed in His Person
which should be
securely founded on that sacrifice-blessing which they must reach by the path
of repentance
into which they entered by John's baptism; which Jesus received
with them
that they might go on together towards the possession of all the
good things which God has prepared for them that loved Him.
John
feeling the dignity and excellency of the Person of
Him who came unto him
opposes the Lord's intention. The Holy Ghost by this
brings out the true character of the Lord's action. As to Himself
it was
righteousness which brought Him there
and not sin-righteousness which He
accomplished in love. He
as well as John the Baptist
fulfilled that which
belonged to the place assigned Him by God. With what condescension He links
Himself at the same time with John-"It becometh us." He is the lowly
and obedient Servant. It was thus He ever behaved Himself on earth. Moreover
as to His position
grace brought Jesus there
where sin brought us
who came
in by the door the Lord had opened for His sheep. In confessing sin as it is
in coming before God in the confession of (the opposite of sin morally) our
sin
we find ourselves in company with Jesus. [3] Indeed
it is in us the fruit of His Spirit. This was the case with the poor sinners
who came out to John. Thus it was that Jesus took His place in righteousness
and obedience among men
and more exactly among the repentant Jews. It is in
this position of a man-righteous
obedient
and fulfilling on earth
in perfect
humility
the work for which He had offered Himself in grace
according to Psalm
40
giving Himself up to the accomplishment of all the will of God in complete
renunciation-that God His Father fully acknowledged Him
and sealed Him
declaring Him on earth to be His well-beloved Son.
Being baptised-the most striking token of the place He
had taken with His people-the heavens are opened unto Him
and He sees the Holy
Ghost descending on Him like a dove; and
lo! a voice from heaven
saying
"This is my beloved Son
in whom I am well pleased."
But these circumstances demand attention.
Never were the heavens opened to the earth
nor to a man
on the earth
before the beloved Son was there. [4] God
had doubtless
in His longsuffering and in the way of providence
blessed all
His creatures; He had also blessed His own people
according to the rules of
His government on earth. Besides this
there were the elect
whom He had
preserved in faithfulness. Nevertheless until now the heavens had not been
opened. A testimony had been sent by God in connection with His government of
the earth; but there was no object on the earth upon which the eye of God could
rest with complacency
until Jesus
sinless and obedient
His beloved Son
stood there. But what is so precious to us is
that it is as soon as in grace
He takes publicly this place of humiliation with Israel-that is
with the
faithful remnant
presenting Himself thus before God
fulfilling His will-the
heavens open upon an object worthy of their attention. Ever doubtless was He
worthy of their adoration
even before the world was. But now He has just taken
this place in the dealings of God as a man
and the heavens opened unto Jesus
the object of God's entire affection on the earth. The Holy Ghost descends upon
Him visibly. And He
a man on earth
a man taking His place with the meek of
the people who repented
is acknowledged as the Son of God. He is not only
anointed of God
but
as man
He is conscious of the descent of the Holy Ghost
upon Him-the seal of the Father set upon Him. Here it is evidently not His
divine nature
in the character of the Eternal Son of the Father. The seal
would not even be in conformity with that character; and as to His Person it is
manifested
and His consciousness of it
at twelve years old in Luke's Gospel.
But while He is such
He is also a man
the Son of God on the earth
and is
sealed as a man. As a man He has the consciousness of the immediate presence of
the Holy Ghost with Him. This presence is in connection with the character of
lowliness
meekness
and obedience
in which the Lord appeared down here. It is
"like a dove" that the Holy Ghost descends upon Him; just as it was
in the form of tongues of fire
that He came down upon the heads of the
disciples
for their testimony in power in this world
according to the grace
which addressed each and every one in his own language.
Jesus thus creates in His own position as man the place
into which He introduces us by redemption (John 20:17). But the glory of His
Person is always carefully guarded. There is no object presented to Jesus
as
to Saul for instance
and
in a still more analogous case
to Stephen
who
being full of the Spirit
sees also the heavens opened
and looks up into them
and sees Jesus
the Son of man
and is transformed into His image. Jesus has
come; He is Himself the object over whom the heavens open; He has no
transforming object
as Stephen
or as we ourselves in the Spirit; heaven looks
down at Him
the perfect object of delight. It is His relationship with His
Father
already existing
which is sealed. [5]
Neither does the Holy Ghost create His character (except so far as
with
respect to His human nature
He was conceived in the virgin Mary's womb by the
power of the Holy Ghost); He had connected Himself with the poor
in the
perfection of that character
before He was sealed
and then acts according to
the energy and the power of that which He received without measure in His human
life here below (compare Acts 10:38
Matthew 12:28
John 3:34).
We find in the word four memorable occasions on which the
heavens open. Christ is the object of each of these revelations; each has its
especial character. Here the Holy Ghost descends upon Him
and He is
acknowledged the Son of God (compare John 1:33
34). At the end of the same
chapter of John
He declares Himself to be the Son of man. There it is the
angels of God who ascend and descend upon Him. He is
as Son of man
the object
of their ministry. [6] At the
end of Acts 7 an entirely new scene is opened. The Jews reject the last
testimony that God sends them. Stephen
by whom this testimony is rendered
is
filled with the Holy Ghost
and the heavens are opened to him. The earthly
system was definitely closed by the rejection of the Holy Ghost's testimony to
the glory of the ascended Christ. But this is not merely a testimony. The
Christian is filled with the Spirit
heaven is opened to him
the glory of God
is manifested to him
and the Son of man appears to him
standing at the right
hand of God. This is a different thing from the heavens open over Jesus
the
object of God's delight on earth. It is heaven open to the Christian himself
his object being there when rejected on earth. He sees there by the Holy Ghost
the heavenly glory of God
and Jesus
the Son of man
the special object of the
testimony he renders
in the glory of God. The difference is as remarkable as
it is interesting to us; and it exhibits
in a most striking manner
the true
position of the Christian as on earth
and the change which the rejection of
Jesus by His earthly people has produced. Only
the church
the union of
believers in one body with the Lord in heaven
was not yet revealed. Afterwards
(Rev. 19) heaven opens
and the Lord Himself comes forth
the King of kings and
Lord of lords.
Thus we see Jesus
the Son of God on earth
the object of
heaven's delight
sealed with the Holy Ghost; Jesus
the Son of man
the object
of the ministry of heaven
angels being His servants; Jesus
on high at the
right hand of God
and the believer
full of the Spirit
and suffering here for
His sake
beholding the glory on high
and the Son of man in the glory; and
Jesus
the King of kings and Lord of lords
coming forth to judge and make war
against the scornful men who dispute His authority and oppress the earth.
To return: the Father Himself acknowledges Jesus
the
obedient man on earth
who enters as the true Shepherd by the door
as His
beloved Son in whom is all His delight. Heaven is opened to Him; He sees the
Holy Ghost come down to seal Him
the infallible strength and support of the
perfection of His human life; and He has the Father's own testimony to the
relationship between them. No object on which His faith was to rest is
presented to Him as it is to us. It is His own relation to heaven and to His
Father which is sealed. His soul enjoys it through the descent of the Holy
Ghost and the voice of His Father.
But this passage in Matthew requires some further notice.
The blessed Lord
or rather what occurred as to Him
gives the place or model
in which He sets believers
be they Jew or Gentile: only of course we are
brought there by redemption. "I go to my Father and your Father
my God
and your God
" is His blessed word after His resurrection. But to us
heaven is opened; we are sealed with the Holy Ghost; the Father owns us as
sons. Only the divine dignity of Christ's Person is always carefully guarded
here in humiliation
as in the transfiguration in glory. Moses and Elias are in
the same glory
but disappear when Peter's haste
permitted to be expressed
would put them on a level. The nearer we are to a divine Person
the more we
adore and recognise what He is.
But another very remarkable fact is found here. For the
first time
when Christ takes this place among men in lowliness
the Trinity is
fully revealed. No doubt the Son and Spirit are mentioned in the Old Testament.
But there the unity of the Godhead is the great revealed point. Here the Son is
owned in man
the Holy Ghost comes down on Him
and the Father owns Him as His
Son. What a wonderful connection with man! what a place for man to be in!
Through Christ's connection with Him the Godhead is revealed in its own
fulness. His being a man draws it out in its display. But He was really a man
but the Man in whom the counsels of God about man were to be fulfilled.
Hence
as He has realised and displayed the place in
which man is set with God in His own Person
and in the counsels of grace as to
us our relationship with God
so
as we are in conflict with the enemy
He
enters into that side of our position also. We have our relationship with God
and our Father
and now we have to say to Satan also. He overcomes for us
and
shews us how to overcome. Remark too
the relationship with God is first fully
settled and brought out
and then
as in that place
the conflict with Satan
begins
and so with us. But the first question was
Would the second Adam stand
where the first had failed? only
in the wilderness of this world and Satan's
power-instead of the blessings of God-for there we had got.
Another point is to be remarked here
fully to bring out
the place the Lord takes. The law and the prophets were till John. Then the new
thing is announced
the kingdom of heaven. But judgment closes with God's
people. The axe is at the root of the trees
the fan is in the hand of the
coming One
the wheat is gathered into God's garner
the chaff burnt up. That
is
there is a close of the history of God's people in judgment. We come in on
the ground of being lost
anticipating the judgment; but man's history as
responsible was closed. Hence it is said
"now once in the end of the
world he hath appeared to put away sin by the sacrifice of himself." It
has happened externally and literally to Israel; but it is morally true for us:
only we are gathered for heaven
as in result the remnant then
and shall be in
heaven. But
Christ rejected
the history of responsibility is over
and we
come in in grace as already lost. Consequent on the announcement of this as
imminent
Christ comes and
identifying Himself with the remnant who escape on
repentance
makes this new place for man on the earth: only we could not be in
it till redemption was accomplished. Still He revealed the Father's name to
those He had given Him out of it.
[1] This
expression is found only in Matthew
as specially occupied with dispensations
and the dealings of God with the Jews. "The kingdom of God" is the
generic term. "The kingdom of heaven" is the kingdom of God
but the
kingdom of God as specially taking this character of heavenly government; we
shall find it (farther on) separated into the kingdom of our Father
and the
kingdom of the Son of man.
[2] And
we must remember that
besides the special promises to
and calling
of Israel
as God's earthly people
that people were just man viewed in his responsibility
to God under the fullest culture that God could give him. Up to the flood there
was testimony but no dispensational dealings
or institutions of God. After it
in the new world
human government
calling and promise in Abraham
law
Messiah
God come in grace
everything God could do
and that in perfect
patience
was done
and in vain as to good in flesh; and now Israel was being
set aside as in the flesh
and the flesh judged
the fig-tree cursed as
fruitless
and God's man
the second Adam
He in whom blessing was by
redemption
introduced into the world. In the first three Gospels
as we have
seen
we have Christ presented to man to be received; in John
man is set aside
and Israel
and God's sovereign ways in grace and resurrection brought in.
[3] It
is the same thing as to the sense of our nothingness. He made Himself nothing
and in the consciousness of our nothingness we find ourselves with Him
and at
the same time are filled with His fulness. Even when we fall
it is not until
we are brought to know ourselves as we really are that we find Jesus raising us
up again.
[4] In
the beginning of Ezekiel
it is said indeed that the heavens were opened; but
this was only in vision
as the prophet himself explains. In that instance it
was the manifestation of God in judgment.
[5] This
is true also of us when we are in that relationship by grace.
[6] It
is all a mistake to make Christ the ladder. He
as Jacob was
is the object of
their service and ministry.
── John Darby《Synopsis of Matthew》
Matthew 3
Chapter Contents
John the Baptist
His preaching
manner of life
and
baptism. (1-6) John reproves the Pharisees and Sadducees. (7-12) The baptism of
Jesus. (13-17)
Commentary on Matthew 3:1-6
(Read Matthew 3:1-6)
After Malachi there was no prophet until John the Baptist
came. He appeared first in the wilderness of Judea. This was not an uninhabited
desert
but a part of the country not thickly peopled
nor much enclosed. No
place is so remote as to shut us out from the visits of Divine grace. The
doctrine he preached was repentance; "Repent ye." The word here used
implies a total alteration in the mind
a change in the judgment
disposition
and affections
another and a better bias of the soul. Consider your ways
change your minds: you have thought amiss; think again
and think aright. True
penitents have other thoughts of God and Christ
sin and holiness
of this
world and the other
than they had. The change of the mind produces a change of
the way. That is gospel repentance
which flows from a sight of Christ
from a sense
of his love
and from hopes of pardon and forgiveness through him. It is a
great encouragement to us to repent; repent
for your sins shall be pardoned
upon your repentance. Return to God in a way of duty
and he will
through
Christ
return unto you in the way of mercy. It is still as necessary to repent
and humble ourselves
to prepare the way of the Lord
as it then was. There is
a great deal to be done
to make way for Christ into a soul
and nothing is
more needful than the discovery of sin
and a conviction that we cannot be
saved by our own righteousness. The way of sin and Satan is a crooked way; but
to prepare a way for Christ
the paths must be made straight
Hebrews 12:13. Those whose business it is to
call others to mourn for sin
and to mortify it
ought themselves to live a
serious life
a life of self-denial
and contempt of the world. By giving
others this example
John made way for Christ. Many came to John's baptism
but
few kept to the profession they made. There may be many forward hearers
where
there are few true believers. Curiosity
and love for novelty and variety
may
bring many to attend on good preaching
and to be affected for a while
who
never are subject to the power of it. Those who received John's doctrine
testified their repentance by confessing their sins. Those only are ready to
receive Jesus Christ as their righteousness
who are brought with sorrow and
shame to own their guilt. The benefits of the kingdom of heaven
now at hand
were thereupon sealed to them by baptism. John washed them with water
in token
that God would cleanse them from all their iniquities
thereby intimating
that
by nature and practice all were polluted
and could not be admitted among the
people of God
unless washed from their sins in the fountain Christ was to
open
Zechariah 13:1.
Commentary on Matthew 3:7-12
(Read Matthew 3:7-12)
To make application to the souls of the hearers
is the
life of preaching; so it was of John's preaching. The Pharisees laid their
chief stress on outward observances
neglecting the weightier matters of the
moral law
and the spiritual meaning of their legal ceremonies. Others of them
were detestable hypocrites
making their pretences to holiness a cloak for
iniquity. The Sadducees ran into the opposite extreme
denying the existence of
spirits
and a future state. They were the scornful infidels of that time and
country. There is a wrath to come. It is the great concern of every one to flee
from that wrath. God
who delights not in our ruin
has warned us; he warns by
the written word
by ministers
by conscience. And those are not worthy of the
name of penitents
or their privileges
who say they are sorry for their sins
yet persist in them. 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
to abound in every
duty
and to be charitable in judging others. Here is a word of caution
not to
trust in outward privileges. There is a great deal which carnal hearts are apt
to say within themselves
to put aside the convincing
commanding power of the
word of God. Multitudes
by resting in the honours and mere advantages of their
being members of an outward church
come short of heaven. Here is a word of
terror to the careless and secure. Our corrupt hearts cannot be made to produce
good fruit
unless the regenerating Spirit of Christ graft the good word of God
upon them. And every tree
however high in gifts and honours
however green in
outward professions and performances
if it bring not forth good fruit
the
fruits meet for repentance
is hewn down and 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. John shows the design and intention of Christ's
appearing
which they were now speedily to expect. No outward forms can make us
clean. No ordinances
by whomsoever administered
or after whatever mode
can
supply the want of the baptism of the Holy Ghost and of fire. The purifying and
cleansing power of the Holy Spirit alone can produce that purity of heart
and
those holy affections
which accompany salvation. It is Christ who baptizes
with the Holy Ghost. This he did in the extraordinary gifts of the Spirit sent
upon the apostles
Acts 2:4. This he does in the graces and
comforts of the Spirit
given to those that ask him
Luke 11:13; John 7:38
39; see Acts 11:16. Observe here
the outward church is
Christ's floor
Isaiah 21:10. True believers are as wheat
substantial
useful
and valuable; hypocrites are as chaff
light and empty
useless and worthless
carried about with every wind; these are mixed
good and
bad
in the same outward communion. There is a day coming when the wheat and
chaff shall be separated. The last judgment will be the distinguishing day
when saints and sinners shall be parted for ever. 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. Hell is the unquenchable fire
which
will certainly be the portion and punishment of hypocrites and unbelievers.
Here life and death
good and evil
are set before us: according as we now are
in the field
we shall be then in the floor.
Commentary on Matthew 3:13-17
(Read Matthew 3:13-17)
Christ's gracious condescensions are so surprising
that
even the strongest believers at first can hardly believe them; so deep and
mysterious
that even those who know his mind well
are apt to start objections
against the will of Christ. And those who have much of the Spirit of God while
here
see that they need to apply to Christ for more. Christ does not deny that
John had need to be baptized of him
yet declares he will now be baptized of
John. Christ is now in a state of humiliation. Our Lord Jesus looked upon it as
well becoming him to fulfil all righteousness
to own every Divine institution
and to show his readiness to comply with all God's righteous precepts. In and
through Christ
the heavens are opened to the children of men. This descent of
the Spirit upon Christ
showed that he was endued with his sacred influences
without measure. The fruit of the Spirit is love
joy
peace
long-suffering
gentleness
goodness
faith
meekness
temperance. At Christ's baptism there
was a manifestation of the three Persons in the sacred Trinity. The Father
confirming the Son to be Mediator; the Son solemnly entering upon the work; the
Holy Spirit descending on him
to be through his mediation communicated to his
people. In Him our spiritual sacrifices are acceptable
for He is the altar
that sanctifies every gift
1 Peter 2:5. Out of Christ
God is a consuming
fire
but in Christ
a reconciled Father. This is the sum of the gospel
which
we must by faith cheerfully embrace.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 3
Verse 2
[2] And
saying
Repent ye: for the kingdom of heaven is at hand.
The kingdom of heaven
and the kingdom of
God
are but two phrases for the same thing. They mean
not barely a future
happy state
in heaven
but a state to be enjoyed on earth: the proper
disposition for the glory of heaven
rather than the possession of it.
Is at hand — As
if he had said
God is about to erect that kingdom
spoken of by Daniel Daniel 2:44; 7:13
14; the kingdom of the God of heaven. It
properly signifies here
the Gospel dispensation
in which subjects were to be
gathered to God by his Son
and a society to be formed
which was to subsist
first on earth
and afterward with God in glory. In some places of Scripture
the phrase more particularly denotes the state of it on earth: in
others
it
signifies only the state of glory: but it generally includes both. The Jews
understood it of a temporal kingdom
the seat of which they supposed would be
Jerusalem; and the expected sovereign of this kingdom they learned from Daniel
to call the Son of man. Both John the Baptist and Christ took up that phrase
the kingdom of heaven
as they found it
and gradually taught the Jews (though
greatly unwilling to learn) to understand it right. The very demand of
repentance
as previous to it
showed it was a spiritual kingdom
and that no wicked
man
how politic
brave
or learned soever
could possibly be a subject of it.
Verse 3
[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.
The way of the Lord — Of
Christ.
Make his paths straight — By removing every thing which might prove a hinderance to his gracious
appearance. Isaiah 40:3.
Verse 4
[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.
John had his raiment of camels' hair — Coarse and rough
suiting his character and doctrine.
A leathern girdle —
Like Elijah
in whose spirit and power he came.
His food was locusts and wild honey — Locusts are ranked among clean meats
Leviticus 11:22. But these were not always to be
had. So in default of those
he fed on wild honey.
Verse 6
[6] And
were baptized of him in Jordan
confessing their sins.
Confessing their sins — Of their own accord; freely and openly. Such prodigious numbers could
hardly be baptized by immerging their whole bodies under water: nor can we think
they were provided with change of raiment for it
which was scarcely
practicable for such vast multitudes. And yet they could not be immerged naked
with modesty
nor in their wearing apparel with safety. It seems
therefore
that they stood in ranks on the edge of the river
and that John
passing along
before them
cast water on their heads or faces
by which means he might
baptize many thousands in a day. And this way most naturally signified Christ's
baptizing them with the Holy Ghost and with fire
which John spoke of
as
prefigured by his baptizing with water
and which was eminently fulfilled
when
the Holy Ghost sat upon the disciples in the appearance of tongues
or flames
of fire.
Verse 7
[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?
The Pharisees were a very ancient sect among
the Jews. They took their name from a Hebrew word
which signifies to separate
because they separated themselves from all other men. They were outwardly
strict observers of the law
fasted often
made long prayers
rigorously kept
the Sabbath
and paid all tithe
even of mint
anise
and cummin. Hence they
were in high esteem among the people. But inwardly
they were full of pride and
hypocrisy. The Sadducees were another sect among the Jews
only not so
considerable as the Pharisees. They denied the existence of angels
and the
immortality of the soul
and by consequence the resurrection of the dead.
Ye brood of vipers — In
like manner
the crafty Herod is styled a fox
and persons of insidious
ravenous
profane
or sensual dispositions
are named respectively by him who
saw their hearts
serpents
dogs
wolves
and swine; terms which are not the
random language of passion
but a judicious designation of the persons meant by
them. For it was fitting such men should be marked out
either for a caution to
others
or a warning to themselves.
Verse 8
[8]
Bring forth therefore fruits meet for repentance:
Repentance is of two sorts; that which is
termed legal
and that which is styled evangelical repentance. The former
(which is the same that is spoken of here) is a thorough conviction of sin. The
latter is a change of heart (and consequently of life) from all sin to all
holiness.
Verse 9
[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.
And say not confidently — The word in the original
vulgarly rendered
Think not
seems here
and
in many places
not to diminish
but rather add to the force of the word with
which it is joined.
We have Abraham to our father — It is almost incredible
how great the presumption of the Jews was on
this their relation to Abraham. One of their famous sayings was
"Abraham
sits near the gates of hell
and suffers no Israelite to go down into it."
I say unto you - This preface always denotes the importance of what follows.
Of these stones —
Probably pointing to those which lay before them.
Verse 10
[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.
But the axe also already lieth — That is
there is no room for such idle pretences. Speedy execution is
determined against all that do not repent. The comparison seems to be taken
from a woodman that has laid down his axe to put off his coat
and then
immediately goes to work to cut down the tree. This refers to the wrath to come
in verse 7
Matthew 3:7.
Is hewn down —
Instantly
without farther delay.
Verse 11
[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:
He shall baptize you with the Holy Ghost and
with fire — He shall fill you with the Holy Ghost
inflaming your hearts with that fire of love
which many waters cannot quench.
And this was done
even with a visible appearance as of fire
on the day of
pentecost.
Verse 12
[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.
Whose fan —
That is
the word of the Gospel.
His floor —
That is
his Church
which is now covered with a mixture of wheat and chaff.
He will gather the wheat into the garner — Will lay up those who are truly good in heaven.
Verse 13
[13] Then
cometh Jesus from Galilee to Jordan unto John
to be baptized of him.
Verse 15
[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.
It becometh us to fulfil all righteousness — It becometh every messenger of God to observe all his righteous
ordinances. But the particular meaning of our Lord seems to be
that it
becometh us to do (me to receive baptism
and you to administer it) in order to
fulfil
that is
that I may fully perform every part of the righteous law of
God
and the commission he hath given me.
Verse 16
[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:
And Jesus being baptized — Let our Lord's submitting to baptism teach us a holy exactness in the
observance of those institutions which owe their obligation merely to a Divine
command. Surely thus it becometh all his followers to fulfil all righteousness.
Jesus had no sin to wash away. And yet he was baptized. And God owned his
ordinance
so as to make it the season of pouring forth the Holy Spirit upon
him. And where can we expect this sacred effusion
but in an humble attendance
on Divine appointments? Lo
the heavens were opened
and he saw the Spirit of
God - St. Luke adds
in a bodily form - Probably in a glorious appearance of
fire
perhaps in the shape of a dove
descending with a hovering motion
till
it rested upon him. This was a visible token of those secret operations of the
blessed Spirit
by which he was anointed in a peculiar manner; and abundantly
fitted for his public work.
Verse 17
[17] And
lo a voice from heaven
saying
This is my beloved Son
in whom I am well
pleased.
And lo
a voice — We
have here a glorious manifestation of the ever - blessed Trinity: the Father
speaking from heaven
the Son spoken to
the Holy Ghost descending upon him.
In whom I delight —
What an encomium is this! How poor to this are all other kinds of praise! To he
the pleasure
the delight of God
this is praise indeed: this is true glory:
this is the highest
the brightest light
that virtue can appear in.
── John Wesley《Explanatory Notes on
Matthew》
Chapter
3. John the Baptist
Prepare the Way
of the Lord
Make His Paths
Straight
I. The Ministry
of John the Baptist
1.
John’s Duty
2.
John’s Life
3.
John’s Message
Il. Three Kinds
of Baptism
1.
Cleansing of Water
2.
Fulfillment of Spirit
3.
Judgment of Fire
III. Jesus
Humbles Himself to be Baptized
1.
Testimony of John
2.
Descending of the Holy Spirit
3.
Pleasure of God
── Chih-Hsin Chang《An Outline of The New Testament》
Preparing The Way Of The Lord (3:1-12)
INTRODUCTION
1. Prior to the beginning of Jesus' public ministry
we read of the work of John the Baptist... a. Who preached in the wilderness of Judea - Mt 3:1 b. Who at first had a very successful ministry - Mt 3:5-6 c. Which was later cut short by his imprisonment - Mt 4:12 2. Though John's work was short-lived
it was clearly important... a. Each of the four gospels preface Jesus' ministry with that of John's b. His ministry prepared people for what was to come [If we seek to understand the message and ministry of Jesus Christ
wemust start with the one who was sent to "prepare the way of the Lord".In this study we shall begin by observing what we can regarding...] I. THE MINISTRY OF JOHN THE BAPTIST
A. HIS MESSAGE... 1. A call to repentance - Mt 3:1-2 a. Lit.
"a changing of the mind" b. Which change prompts one to turn from sin and turn to God c. Prompted by sorrow for one's sins
manifested by a zealous desire to do what is right - cf. 2 Co 7:10-11 2. A proclamation of the coming "kingdom of heaven" - Mt 3:2 a. The term "kingdom" in Jewish thought meant "rule
reign" b. The phrase "of heaven" implies the source of such rule; other gospel writers use "of God" - cf. Mk 1:14-15 c. The rule or reign of God was about to be manifested in a special way; it was "at hand" (near) B. HIS PURPOSE... 1. To fulfill the prophecy of Isaiah - Mt 3:3 a. Which was to "prepare the way of the Lord
make His pathsstraight" - Isa 40:3
b. I.e.
to prepare people for the coming of the Messiah 2. To fulfill the prophecy of Malachi - Mt 3:4 a. Concerning the sending of Elijah - cf. Mal 4:5-6 b. John came "in the spirit and power of Elijah"
not that he actually was Elijah - cf. Jn 1:19-23 (cf. Mt 3:4 with 2 Ki 1:8) -- As the angel told Zacharias
his son John was to "make ready apeople prepared for the Lord" - Lk 1:16-17
C. HIS SUCCESS... 1. People from Jerusalem
all Judea
etc.
went to him - Mt 3:5 2. They were baptized by him in the Jordan - Mt 3:6 a. For he preached a baptism of repentance - Mk 1:4a b. A baptism for the remission of sins - Mk 1:4b D. HIS CHALLENGE... 1. When people came to be baptized
he expected to see fruits in keeping with true repentance - Mt 3:7-8 a. He expected compassion for the poor - Lk 3:10-11 b. He expected honest business dealings - Lk 3:12-13 c. He expected fair treatment
contentment with one's wages - Lk 3:14 2. He told them not to trust in their heritage or ancestry - Mt 3:9 a. It was not enough to be Jews
descendants of Abraham b. God could just as easily raise up children to Abraham out of stones 3. He warned them that the time of judgment was near - Mt 3:10 a. The "ax" (God's judgment) was at the root of the trees b. That which did not bear good fruit would be cut off - cf. Ro 11:11-23; Jn 15:1-6 E. HIS PROMISE... 1. One mightier than he is coming - Mt 3:11 a. Yes
John did indeed baptize with water with repentance b. But one (Jesus) was coming to baptize with the Holy Spirit and fire! 2. Whose work would be to separate the wheat from the chaff - Mt 3:12 a. Using a "winnowing fan" (the Holy Spirit? cf. Jn 16:7-8
12-13)
b. And burn up the chaff with "unquenchable fire" (the Judgment? cf. Mt 13:30) [We can learn more of the ministry of John the Baptist by studying theother gospels
but what Matthew records is sufficient to make severalobservations about how he was "Preparing The Way Of The Lord"...] II. OBSERVATIONS CONCERNING THE MINISTRY OF JOHN
A. JOHN PREPARED PEOPLE FOR JESUS' MESSAGE... 1. John preached a call to repent - Mt 3:2
8 a. Jesus did the same during His earthly ministry - Mt 4:17;9:13; 11:20; 12:41
b. Jesus expected the call to repentance to be proclaimed in His name to all nations - Lk 24:46-47 c. And so His apostles proclaimed the need to repent - Ac 2:38; 3:19; 17:30; 20:20-21; 26:19-20
-- Unless we heed to the call to repent
we have not begun to understand nor act upon what it means to be true disciples of Jesus Christ! 2. John proclaimed the good news of the kingdom
that it was near - Mt 3:2 a. This was the same message proclaimed by Jesus - Mt 4:17; cf. Mk 1:14-15 b. By His disciples
in the Limited Commission - Mt 10:7 c. The theme of the kingdom was an important part of the gospel following the Great Commission - Ac 8:12; 14:22;19:8; 20:25; 28:23
-- What came to be taught concerning the kingdom
we shall consider in another lesson; but it was "at hand" during Jesus' earthly ministry
and in existence following His ascension to heaven - cf. Co 1:13; 1 Th 2:12; Re 1:9 B. JOHN PREPARED THE PEOPLE FOR JESUS' WORK... 1. He spoke of Jesus as One who would baptize with the Holy Spirit - Mt 3:11 a. This did not rule out Jesus baptizing in water
or that His disciples would 1) Indeed
Jesus did baptize in water
via His disciples - Jn 4:1-2 2) He later commanded water baptism in the Great Commission
which His disciples carried out - Mt 28:19-20; Ac 2:38; 8:35-38; 10:47-48
b. But Jesus would also baptize with the Holy Spirit
as promised - cf. Ac 1:4-5 1) Which occurred at Pentecost - cf. Ac 2:1-21 2) The result of which affects all who are saved - Ti 3:5-7 -- Yes
John "indeed" baptized with water (as would Jesus)
but John prepared the people for a work Jesus would do that went far beyond what he was doing! 2. He spoke of Jesus as One who would separate the "wheat" from the "chaff" - Mt 3:12 a. Jesus' work would divide the good from the bad - cf. Mt 13:47-50
b. His work would even cause division within one's family - cf. Mt 10:34-39 -- From what John said
we can expect that the effect of Jesus' work would sometimes cause division
not peace! 3. He spoke of Jesus as administering judgment - Mt 3:12 a Jesus later depicted Himself as judge - Mt 26:31-46 b. He spoke of how His words would judge us in the last day - Jn 12:48 -- It is true that Jesus came the first time to save the world
but He is coming again
this time to judge the world! - 2 Th 1:7-10 CONCLUSION
1. The ministry of John the Baptist was an important one... a. To "prepare the way of the Lord; make His paths straight" b. This he did by preaching the same themes
letting people know what to expect -- Of course
there was more
as John was to actually identify the Messiah to Israel 2. But when Jesus began preaching
people were more likely to: a. Repent of their sins b. Answer the call to be baptized c. Accept the good news concerning the kingdom ...for John had been preaching such themes in the wilderness of Judea ! 3. In a sense
John's message is still needed today... a. There are many who turn the message of Jesus Christ into some sort of "easy-believism" b. But John reminds us of the need to bear fruits in keeping with true repentance As Jesus would say later
"But why do you call Me 'Lord
Lord
' and donot do the things which I say?" (Lk 6:46). Are you showing true
acceptance of Jesus as Lord by doing the things He says?
The Baptism Of Jesus (3:13-17)
INTRODUCTION
1. The baptism of Jesus by John served a significant role in both of their ministries... a. It came at the height of John's ministry
after which his began to decline b. It served as the beginning of Jesus' ministry
which soon overtook the ministry of John 2. The baptism of Jesus naturally raises some questions... a. Why was He baptized? b. Does it suggest an explanation of the purpose for Christian baptism? [In this study we shall endeavor to answer these questions
first byreviewing the historical record concerning Jesus' baptism...] I. THE BAPTISM OF JESUS
A. JESUS COMES TO JOHN... 1. From Galilee to the Jordan River - Mt 3:13a a. Jesus had been living in Nazareth
a city of Galilee - Mt 2:23 b. John had been baptizing in the Jordan River
where there was much water - Mt 3:5-6; Jn 3:23 2. To be baptized by John - Mt 3:13b B. JOHN SEEKS TO PREVENT JESUS... 1. John tried to prevent Jesus from being baptized - Mt 3:14a 2. He explains why: "I need to be baptized by You
and are Youcoming to Me?" - Mt 3:14b
a. There is a sense of shock in John's words b. While John did not fully comprehend who Jesus was until later (cf. Jn 1:29-33)
he evidently knew enough that he was perplexed C. JESUS PERSUADES JOHN... 1. Jesus convinces John to permit His baptism - Mt 3:15a 2. As Jesus explains why: "It is fitting for us to fulfill allrighteousness."
3. And so Jesus is baptized by John - Mt 3:15b D. THE SPIRIT AND THE FATHER ADD THEIR TESTIMONY... 1. The heavens open
and the Spirit of God descends like a dove (in bodily form
Lk 3:22) and lights upon Jesus - Mt 3:16 2. A voice from heaven proclaims: a. "This is My beloved Son" b. "In whom I am well pleased" [Without question
the baptism of Jesus was a significant event! It naturally raises several questions which I will try to answer...] II. QUESTIONS RELATED TO THE BAPTISM OF JESUS
A. WHY WAS JESUS BAPTIZED? 1. Clearly not for the same reason other people were being baptized by John a. Theirs was a baptism of repentance for the remission of sins - cf. Mk 1:4 b. They were confessing their sins - cf. Mk 1:5; Mt 3:6 -- Jesus was without sin - He 4:15 2. Jesus said it was "to fulfill all righteousness" - Mt 3:15 a. It was God's counsel that people be baptized of John - cf. Lk 7:29-30 b. Jesus was willing to set the right example by doing the Father's will
something He delighted to do - Ps 40:7-8;Jn 4:34; 8:29
3. It also served to introduce Him to John and Israel a. John had been proclaiming that He was coming - Mt 3:11 b. John had been told that the Spirit coming upon Jesus would be a sign - Jn 1:29-34 B. DOES JESUS' BAPTISM EXPLAIN THE PURPOSE OF CHRISTIAN BAPTISM? 1. Many refer to Jesus' baptism to explain the purpose of Christian baptism a. That our baptism has nothing to do with the remission of sins b. That our baptism is but a public profession of one's faith c. That our baptism is to publicly identify our relation to Christ
just as His baptism publicly introduced Him to Israel 2. However
there is no Biblical connection made between Jesus' baptism and our own a. Christian baptism is for the remission of sins - Ac 2:38;22:16
b. Christian baptism is a union with Christ in His death - Ro 6:3-7 c. Christian baptism was often administered in relative privacy - Ac 8:35-38; 16:25-34 -- No Biblical writer suggests that we are baptized for the same reason Jesus was! C. WHAT IS THE SIGNIFICANCE OF THE SPIRIT DESCENDING AND THEFATHER'S VOICE?
1. They certainly bear testimony as to who Jesus is a. As the Spirit would do later
via the works Jesus did - Mt 12:28 b. As the Father would do later
on another occasion - Mt 17:5 2. They also bear testimony to the nature of the Godhead a. I.e.
three distinct persons in One God b. Though One in substance
there is a distinction to be made between the Father
Son
and Holy Spirit - cf. Mt 28:19 CONCLUSION
1. With the baptism of Jesus... a. He was formerly introduced to John
and by him to Israel 29-34
b. The Father and the Spirit audibly and visually confirmed Him as the Son c. Jesus demonstrated His desire to "fulfill all righteousness" 2. The baptism of Jesus is certainly significant to Christians... a. Not we were baptized for the same reason as He b. But certainly in confirming that He was the Messiah c. And displaying the attitude that should be true of all His disciples ("I have come to do my Father's will...") Jesus did not "need" baptism because He was without sin
but wasbaptized anyway because it was the Father's will for man at that time. Should we who are sinners dare hesitate to do the Father's willregarding baptism today? - Mt 28:18-20; Mk 16:15-16; Ac 2:38
－－《Executable
Outlines》