mh_parser/vol_split/40 - Matthew/Chapter 3.xml

<div2 id="Matt.iv" n="iv" next="Matt.v" prev="Matt.iii" progress="2.04%" title="Chapter III">
<h2 id="Matt.iv-p0.1">M A T T H E W.</h2>
<h3 id="Matt.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Matt.iv-p1">At the start of this chapter, concerning the
baptism of John, begins the gospel (<scripRef id="Matt.iv-p1.1" osisRef="Bible:Mark.1.1" parsed="|Mark|1|1|0|0" passage="Mk 1:1">Mark
i. 1</scripRef>); what went before is but preface or introduction;
this is "the beginning of the gospel of Jesus Christ." And Peter
observes the same date, <scripRef id="Matt.iv-p1.2" osisRef="Bible:Acts.1.22" parsed="|Acts|1|22|0|0" passage="Ac 1:22">Acts i.
22</scripRef>, 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, <scripRef id="Matt.iv-p1.3" osisRef="Bible:Matt.3.1" parsed="|Matt|3|1|0|0" passage="Mt 3:1">ver.
1</scripRef>. 1. The doctrine he preached, <scripRef id="Matt.iv-p1.4" osisRef="Bible:Matt.3.2" parsed="|Matt|3|2|0|0" passage="Mt 3:2">ver. 2</scripRef>. 2. The fulfilling of the scripture in
him, <scripRef id="Matt.iv-p1.5" osisRef="Bible:Matt.3.3" parsed="|Matt|3|3|0|0" passage="Mt 3:3">ver. 3</scripRef>. 3. His manner of
life, <scripRef id="Matt.iv-p1.6" osisRef="Bible:Matt.3.4" parsed="|Matt|3|4|0|0" passage="Mt 3:4">ver. 4</scripRef>. 4. The resort
of multitudes to him, and their submission to his baptism,
<scripRef id="Matt.iv-p1.7" osisRef="Bible:Matt.3.5-Matt.3.6" parsed="|Matt|3|5|3|6" passage="Mt 3:5,6">ver. 5, 6</scripRef>. 5. His sermon
that he preached to the Pharisees and Sadducees, wherein he
endeavours to bring them to repentance (<scripRef id="Matt.iv-p1.8" osisRef="Bible:Matt.3.7-Matt.3.10" parsed="|Matt|3|7|3|10" passage="Mt 3:7-10">ver. 7-10</scripRef>), and so to bring them to Christ,
<scripRef id="Matt.iv-p1.9" osisRef="Bible:Matt.3.11-Matt.3.12" parsed="|Matt|3|11|3|12" passage="Mt 3:11,12">ver. 11, 12</scripRef>. 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, <scripRef id="Matt.iv-p1.10" osisRef="Bible:Matt.3.13-Matt.3.15" parsed="|Matt|3|13|3|15" passage="Mt 3:13-15">ver. 13-15</scripRef>. 2. The
honour done to him by the descent of the Spirit upon him, and a
voice from heaven, <scripRef id="Matt.iv-p1.11" osisRef="Bible:Matt.3.16-Matt.3.17" parsed="|Matt|3|16|3|17" passage="Mt 3:16,17">ver. 16,
17</scripRef>.</p>
<scripCom id="Matt.iv-p1.12" osisRef="Bible:Matt.3" parsed="|Matt|3|0|0|0" passage="Mt 3" type="Commentary"/>
<scripCom id="Matt.iv-p1.13" osisRef="Bible:Matt.3.1-Matt.3.6" parsed="|Matt|3|1|3|6" passage="Mt 3:1-6" type="Commentary"/><div class="Commentary" id="Bible:Matt.3.1-Matt.3.6">
<h4 id="Matt.iv-p1.14">The Preaching of John the
Baptist.</h4>
<p class="passage" id="Matt.iv-p2">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.</p>
<p class="indent" id="Matt.iv-p3">We have here an account of the preaching
and baptism of John, which were the dawning of the gospel-day.
Observe,</p>
<p class="indent" id="Matt.iv-p4">I. The time when he appeared. <i>In those
days</i> (<scripRef id="Matt.iv-p4.1" osisRef="Bible:Matt.3.1" parsed="|Matt|3|1|0|0" passage="Mt 3:1"><i>v.</i> 1</scripRef>), or,
<i>after those days,</i> long after what was recorded in the
foregoing chapter, which left the child Jesus in his infancy. <i>In
those days,</i> in the time appointed of the Father for the
beginning of the gospel, when the <i>fulness of time</i> was come,
which was often thus spoken of in the <i>Old Testament, In those
days.</i> Now the last of Daniel's weeks began, or rather, the
latter half of the week, when the Messiah was to <i>confirm the
covenant with many,</i> <scripRef id="Matt.iv-p4.2" osisRef="Bible:Dan.9.27" parsed="|Dan|9|27|0|0" passage="Da 9:27">Dan. ix.
27</scripRef>. 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 <i>tempos,</i>
<b><i>adelon</i></b>—<i>wrapt up in darkness and obscurity:</i>
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 <i>lord of all.</i> And this was to show,
1. That even when God is acting as the God of Israel, the
<i>Saviour,</i> yet <i>verily he is a God that hideth himself</i>
(<scripRef id="Matt.iv-p4.3" osisRef="Bible:Isa.45.15" parsed="|Isa|45|15|0|0" passage="Isa 45:15">Isa. xlv. 15</scripRef>). <i>The
Lord is in this place and I knew it not,</i> <scripRef id="Matt.iv-p4.4" osisRef="Bible:Gen.28.16" parsed="|Gen|28|16|0|0" passage="Ge 28:16">Gen. xxviii. 16</scripRef>. Our beloved stands behind
the wall long before he <i>looks forth at the windows,</i>
<scripRef id="Matt.iv-p4.5" osisRef="Bible:Song.2.9" parsed="|Song|2|9|0|0" passage="So 2:9">Cant. ii. 9</scripRef>. 2. That our
faith must principally have an eye to Christ in his office and
undertaking, for there is the <i>display</i> of his power; but in
his person is the <i>hiding</i> 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, <i>Hear ye him.</i> 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, <i>swift to hear, and slow to speak.</i></p>
<p class="indent" id="Matt.iv-p5">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
<i>he</i> 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 (<scripRef id="Matt.iv-p5.1" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii. 1</scripRef>); <i>I
send my messenger.</i></p>
<p class="indent" id="Matt.iv-p6">II. The place where he appeared first.
<i>In the wilderness of Judea.</i> 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, <scripRef id="Matt.iv-p6.1" osisRef="Bible:Josh.15.61-Josh.15.62" parsed="|Josh|15|61|15|62" passage="Jos 15:61,62">Josh. xv. 61,
62</scripRef>. 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 <i>word of the Lord</i> found John here in a
<i>wilderness.</i> 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
<i>wilderness</i> of Judah that David penned the <scripRef id="Matt.iv-p6.2" osisRef="Bible:Ps.63.1-Ps.63.11" parsed="|Ps|63|1|63|11" passage="Ps 63:1-11">63d Psalm</scripRef>, which speaks so much of the
sweet communion he then had with God, <scripRef id="Matt.iv-p6.3" osisRef="Bible:Hos.2.14" parsed="|Hos|2|14|0|0" passage="Ho 2:14">Hos. ii. 14</scripRef>. In a wilderness the law was
given; and as the <i>Old Testament,</i> so the <i>New Testament
Israel</i> was first found in the desert land, and there God <i>led
him about and instructed him,</i> <scripRef id="Matt.iv-p6.4" osisRef="Bible:Deut.32.10" parsed="|Deut|32|10|0|0" passage="De 32:10">Deut. xxxii. 10</scripRef>. John Baptist was a priest of
the order of Aaron, yet we find him preaching in a
<i>wilderness,</i> and never officiating in the <i>temple;</i> 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, <scripRef id="Matt.iv-p6.5" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii. 1</scripRef>.
<i>The Lord whom ye seek shall suddenly come to his temple;</i> not
the <i>messenger</i> 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.</p>
<p class="indent" id="Matt.iv-p7">The beginning of the gospel in a
wilderness, speaks comfort to the deserts of the Gentile world. Now
must the prophecies be fulfilled, <i>I will plant in the wilderness
the cedar,</i> <scripRef id="Matt.iv-p7.1" osisRef="Bible:Isa.41.18-Isa.41.19" parsed="|Isa|41|18|41|19" passage="Isa 41:18,19">Isa. xli. 18,
19</scripRef>. The wilderness shall be <i>a fruitful field,</i>
<scripRef id="Matt.iv-p7.2" osisRef="Bible:Isa.32.15" parsed="|Isa|32|15|0|0" passage="Isa 32:15">Isa. xxxii. 15</scripRef>. And the
<i>desert shall rejoice,</i> <scripRef id="Matt.iv-p7.3" osisRef="Bible:Isa.35.1-Isa.35.2" parsed="|Isa|35|1|35|2" passage="Isa 35:1,2">Isa.
xxxv. 1, 2</scripRef>. The Septuagint reads, <i>the deserts of
Jordan,</i> the very wilderness in which John preached. In the
Romish church there are those who call themselves <i>hermits,</i>
and pretend to follow John; but when they say of Christ, <i>Behold,
he is in the desert, go not forth,</i> <scripRef id="Matt.iv-p7.4" osisRef="Bible:Matt.24.26" parsed="|Matt|24|26|0|0" passage="Mt 24:26"><i>ch.</i> xxiv. 26</scripRef>. There was a seducer that
led his followers <i>into the wilderness,</i> <scripRef id="Matt.iv-p7.5" osisRef="Bible:Acts.21.38" parsed="|Acts|21|38|0|0" passage="Ac 21:38">Acts xxi. 38</scripRef>.</p>
<p class="indent" id="Matt.iv-p8">III. His preaching. This he made his
business. He came, not fighting, nor disputing, but
<i>preaching</i> (<scripRef id="Matt.iv-p8.1" osisRef="Bible:Matt.3.1" parsed="|Matt|3|1|0|0" passage="Mt 3:1"><i>v.</i>
1</scripRef>); for by the foolishness of preaching, Christ's
kingdom must be set up.</p>
<p class="indent" id="Matt.iv-p9">1. The doctrine he preached was that of
repentance (<scripRef id="Matt.iv-p9.1" osisRef="Bible:Matt.3.2" parsed="|Matt|3|2|0|0" passage="Mt 3:2"><i>v.</i> 2</scripRef>);
<i>Repent ye.</i> He preached this in <i>Judea,</i> among those
that were called <i>Jews,</i> 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 <i>repent</i> of their sins;
<b><i>Metanoeite</i></b>—<i>Bethink yourselves;</i> "Admit a
second <i>thought,</i> to correct the errors of the first—an
<i>afterthought.</i> Consider your ways, <i>change your minds;</i>
you have thought amiss; <i>think again,</i> and <i>think
aright.</i>" Note, True penitents have <i>other thoughts</i> 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 <i>mind</i> produces a change of the <i>way.</i>
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 (<scripRef id="Matt.iv-p9.2" osisRef="Bible:Acts.17.30" parsed="|Acts|17|30|0|0" passage="Ac 17:30">Acts
xvii. 30</scripRef>); 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
<i>labour</i> before it can be at rest. The sore must be searched,
or it cannot be cured. <i>I wound</i> and <i>I heal.</i></p>
<p class="indent" id="Matt.iv-p10">2. The argument he used to enforce this
call was, <i>For the kingdom of heaven is at hand.</i> The prophets
of the <i>Old Testament</i> called people to <i>repent,</i> 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 <i>kingdom of heaven is at hand;</i> 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
<i>kingdom</i> of which Christ is the Sovereign, and we must be the
willing, loyal subjects of it. It is a kingdom of <i>heaven,</i>
not of this world, a spiritual kingdom: its original from heaven,
its tendency to heaven. John preached this as <i>at hand;</i> 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 <i>inducement</i> to us <i>to repent.</i>
There is nothing like the consideration of divine grace to break
the heart, both <i>for sin</i> and <i>from sin.</i> 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 <i>great encouragement</i> to
us <i>to repent;</i> "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.</p>
<p class="indent" id="Matt.iv-p11">IV. The <i>prophecy</i> that was fulfilled
in him, <scripRef id="Matt.iv-p11.1" osisRef="Bible:Matt.3.3" parsed="|Matt|3|3|0|0" passage="Mt 3:3"><i>v.</i> 3</scripRef>. 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 <scripRef id="Matt.iv-p11.2" osisRef="Bible:Isa.40.3-Isa.40.4" parsed="|Isa|40|3|40|4" passage="Isa 40:3,4">Isa. xl. 3, 4</scripRef>. John is here spoken of,</p>
<p class="indent" id="Matt.iv-p12">1. As the <i>voice of one crying in the
wilderness.</i> John owned it himself (<scripRef id="Matt.iv-p12.1" osisRef="Bible:John.1.23" parsed="|John|1|23|0|0" passage="Joh 1:23">John i. 23</scripRef>); <i>I am the voice,</i> 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
(<scripRef id="Matt.iv-p12.2" osisRef="Bible:1Thess.2.13" parsed="|1Thess|2|13|0|0" passage="1Th 2:13">1 Thess. ii. 13</scripRef>); what
else is Paul, and what is Apollos, but the voice! John is called
the <i>voice,</i> <b><i>phone boontos</i></b>—<i>the voice of one
crying</i> aloud, which is startling and awakening. Christ is
called <i>the Word,</i> which, being distinct and articulate, is
more instructive. John as the <i>voice,</i> roused men, and then
Christ, as the <i>Word,</i> taught them; as we find, <scripRef id="Matt.iv-p12.3" osisRef="Bible:Rev.14.2" parsed="|Rev|14|2|0|0" passage="Re 14:2">Rev. xiv. 2</scripRef>. The voice of many waters,
and of a great thunder, made way for the melodious voice of
<i>harpers</i> and the <i>new song,</i> <scripRef id="Matt.iv-p12.4" osisRef="Bible:Matt.3.3" parsed="|Matt|3|3|0|0" passage="Mt 3:3"><i>v.</i> 3</scripRef>. Some observe that, as Samson's
mother must drink no <i>strong drink,</i> yet he was designed to be
a <i>strong man;</i> so John Baptist's father was struck dumb, and
yet he was designed to be the <i>voice of one crying.</i> When the
crier's voice is begotten of a dumb father, it shows the
<i>excellency of the power to be of God, and not of man.</i></p>
<p class="indent" id="Matt.iv-p13">2. As one whose business it was to
<i>prepare the way of the Lord, and to make his paths straight;</i>
so it was said of him before he was born, that he should <i>make
ready a people prepared for the Lord</i> (<scripRef id="Matt.iv-p13.1" osisRef="Bible:Luke.1.17" parsed="|Luke|1|17|0|0" passage="Lu 1:17">Luke i. 17</scripRef>), 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
<i>Scribes</i> and <i>Pharisees,</i> 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
<i>humbling</i> providences, being lately made a province of the
Roman Empire, yet they were <i>unhumbled;</i> 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 <i>bow the heart</i> for the reception
of the Son of David (<scripRef id="Matt.iv-p13.2" osisRef="Bible:2Sam.19.14" parsed="|2Sam|19|14|0|0" passage="2Sa 19:14">2 Sam. xix.
14</scripRef>); 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 <i>crooked way;</i> to prepare a way for Christ, the paths
must be <i>made straight,</i> <scripRef id="Matt.iv-p13.3" osisRef="Bible:Heb.12.13" parsed="|Heb|12|13|0|0" passage="Heb 12:13">Heb.
xii. 13</scripRef>.</p>
<p class="indent" id="Matt.iv-p14">V. The garb in which he appeared, the
figure he made, and the manner of his life, <scripRef id="Matt.iv-p14.1" osisRef="Bible:Matt.3.4" parsed="|Matt|3|4|0|0" passage="Mt 3:4"><i>v.</i> 4</scripRef>. 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
<i>great in the sight of the Lord,</i> but mean in the eyes of the
world; and, as Christ himself, having <i>no form or comeliness;</i>
to intimate betimes, that the glory of Christ's kingdom was to be
spiritual, and the subjects of it such as ordinarily were either
<i>found</i> by <i>it,</i> or <i>made</i> by it, poor and despised,
who derived their honours, pleasures, and riches, from another
world.</p>
<p class="indent" id="Matt.iv-p15">1. His <i>dress</i> was <i>plain.</i> This
same John had <i>his raiment of camel's hair, and a leathern girdle
about his loins;</i> he did not go in <i>long clothing,</i> as the
<i>scribes,</i> or <i>soft clothing,</i> as the courtiers, but in
the clothing of a country husbandman; for he lived in a country
place, and suited his <i>habit</i> to his <i>habitation.</i> 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
<i>plain man,</i> and mortified to this world, and the delights and
gaieties of it. <i>Behold an Israelite indeed!</i> Those that are
<i>lowly in heart</i> 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 <i>prophet,</i> for prophets wore <i>rough
garments,</i> as mortified men (<scripRef id="Matt.iv-p15.1" osisRef="Bible:Zech.13.4" parsed="|Zech|13|4|0|0" passage="Zec 13:4">Zech.
xiii. 4</scripRef>); and, especially, to show that he was the Elias
promised; for particular notice is taken of Elias, that he was a
<i>hairy man</i> (which, some think, is meant of the hairy garments
he wore), and that <i>he was girt with a girdle of leather about
his loins,</i> <scripRef id="Matt.iv-p15.2" osisRef="Bible:2Kgs.1.8" parsed="|2Kgs|1|8|0|0" passage="2Ki 1:8">2 Kings i. 8</scripRef>.
John Baptist appears no way inferior to him in mortification; this
therefore is <i>that</i> Elias <i>that was to come.</i> (3.) To
show that he was a man of resolution; his girdle was not
<i>fine,</i> such as were then commonly worn, but it was
<i>strong,</i> it was a <i>leathern girdle;</i> and blessed is that
servant, whom his Lord, when he comes, finds with <i>his loins
girt,</i> <scripRef id="Matt.iv-p15.3" osisRef="Bible:Luke.12.35 Bible:1Pet.1.13" parsed="|Luke|12|35|0|0;|1Pet|1|13|0|0" passage="Lu 12:35,1Pe 1:13">Luke xii. 35; 1
Pet. i. 13</scripRef>.</p>
<p class="indent" id="Matt.iv-p16">2. His <i>diet</i> was <i>plain;</i> his
<i>meat</i> was <i>locusts</i> and <i>wild honey;</i> 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. <i>Locusts</i> were a sort
of flying insect, very good for food, and allowed as clean
(<scripRef id="Matt.iv-p16.1" osisRef="Bible:Lev.11.22" parsed="|Lev|11|22|0|0" passage="Le 11:22">Lev. xi. 22</scripRef>); they
required little dressing, and were light, and easy of digestion,
whence it is reckoned among the infirmities of old age, that the
<i>grasshopper,</i> or <i>locust,</i> is then <i>a burden</i> to
the stomach, <scripRef id="Matt.iv-p16.2" osisRef="Bible:Eccl.12.5" parsed="|Eccl|12|5|0|0" passage="Ec 12:5">Eccl. xii. 5</scripRef>.
<i>Wild honey</i> was that which <i>Canaan</i> flowed with,
<scripRef id="Matt.iv-p16.3" osisRef="Bible:1Sam.14.26" parsed="|1Sam|14|26|0|0" passage="1Sa 14:26">1 Sam. xiv. 26</scripRef>. 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 <i>sparingly,</i> a little served
his turn; a man would be long ere he filled his belly with locusts
and wild honey: <i>John Baptist</i> came <i>neither eating nor
drinking</i> (<scripRef id="Matt.iv-p16.4" osisRef="Bible:Matt.11.18" parsed="|Matt|11|18|0|0" passage="Mt 11:18"><i>ch.</i> xi.
18</scripRef>)—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 <i>repentance,</i> and
<i>fruits meet for repentance.</i> 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
<i>fast-day</i> with him. (2.) This agreed with his office as
Christ's <i>forerunner;</i> by this practice he showed that he knew
what the <i>kingdom of heaven</i> 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. <i>Blessed are the poor in spirit.</i></p>
<p class="indent" id="Matt.iv-p17">VI. The people who attended upon him, and
flocked after him (<scripRef id="Matt.iv-p17.1" osisRef="Bible:Matt.3.5" parsed="|Matt|3|5|0|0" passage="Mt 3:5"><i>v.</i>
5</scripRef>); <i>Then went out to him Jerusalem, and all
Judea.</i> 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 <i>went out to
him,</i> as soon as they heard his preaching the <i>kingdom of
heaven,</i> that they might hear what they heard so much of. Now,
1. This was a great <i>honour</i> 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 <i>press into the kingdom
of heaven</i> (<scripRef id="Matt.iv-p17.2" osisRef="Bible:Luke.16.16" parsed="|Luke|16|16|0|0" passage="Lu 16:16">Luke xvi.
16</scripRef>); and a blessed sight it was, to see the <i>dew of
the youth</i> dropping <i>from the womb</i> of the gospel-morning
(<scripRef id="Matt.iv-p17.3" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>), 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 <i>kingdom of God</i> would presently <i>appear</i>
(<scripRef id="Matt.iv-p17.4" osisRef="Bible:Luke.19.11" parsed="|Luke|19|11|0|0" passage="Lu 19:11">Luke xix. 11</scripRef>), 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 <i>the Christ</i>
(<scripRef id="Matt.iv-p17.5" osisRef="Bible:Luke.3.15" parsed="|Luke|3|15|0|0" passage="Lu 3:15">Luke iii. 15</scripRef>); and this
occasioned such a confluence of people about him. 4. Those who
would have the benefit of John's ministry must <i>go out</i> 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 <i>go out</i> 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, <scripRef id="Matt.iv-p17.6" osisRef="Bible:Ezek.33.31-Ezek.33.32" parsed="|Ezek|33|31|33|32" passage="Eze 33:31,32">Ezek. xxxiii. 31,
32</scripRef>.</p>
<p class="indent" id="Matt.iv-p18">VII. The rite, or ceremony, by which he
admitted disciples, <scripRef id="Matt.iv-p18.1" osisRef="Bible:Matt.3.6" parsed="|Matt|3|6|0|0" passage="Mt 3:6"><i>v.</i>
6</scripRef>. Those who received his doctrine, and submitted to his
discipline, were <i>baptized of him in Jordan,</i> thereby
professing their repentance, and their belief that the kingdom of
the Messiah was at hand. 1. They testified their repentance by
<i>confessing their sins;</i> a general confession, it is probable,
they made to John that they were <i>sinners,</i> 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 <i>justify</i> themselves; but John teaches
them to <i>accuse</i> 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 <i>plague of his own heart.</i>
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, <scripRef id="Matt.iv-p18.2" osisRef="Bible:1John.1.9" parsed="|1John|1|9|0|0" passage="1Jo 1:9">1 John i. 9</scripRef>. 2.
The benefits of the <i>kingdom of heaven,</i> now <i>at hand,</i>
were thereupon sealed to them by baptism. He washed them with
water, in token of this—that from all their iniquities God would
<i>cleanse them.</i> It was usual with the Jews to baptize those
whom they admitted proselytes to their religion, especially those
who were only <i>Proselytes of the gate,</i> and were not
circumcised, as the <i>Proselytes of righteousness</i> 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 <i>from
heaven,</i> or <i>of men?</i> implied, that there were baptisms of
men, who pretended not to a divine mission; with this usage John
complied, but <i>his</i> was from heaven, and was distinguished
from all others by this character, It was <i>the baptism of
repentance,</i> <scripRef id="Matt.iv-p18.3" osisRef="Bible:Acts.19.4" parsed="|Acts|19|4|0|0" passage="Ac 19:4">Acts xix. 4</scripRef>.
All Israel were baptized unto Moses, <scripRef id="Matt.iv-p18.4" osisRef="Bible:1Cor.10.2" parsed="|1Cor|10|2|0|0" passage="1Co 10:2">1
Cor. x. 2</scripRef>. The <i>ceremonial law</i> consisted in
<i>divers washings or baptisms</i> (<scripRef id="Matt.iv-p18.5" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb. ix. 10</scripRef>); 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.</p>
</div><scripCom id="Matt.iv-p18.6" osisRef="Bible:Matt.3.7-Matt.3.12" parsed="|Matt|3|7|3|12" passage="Mt 3:7-12" type="Commentary"/><div class="Commentary" id="Bible:Matt.3.7-Matt.3.12">
<h4 id="Matt.iv-p18.7">The Preaching of John the
Baptist.</h4>
<p class="passage" id="Matt.iv-p19">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 <i>our</i>
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
<i>with</i> fire:   12 Whose fan <i>is</i> 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.</p>
<p class="indent" id="Matt.iv-p20">The doctrine John preached was that of
repentance, in consideration of the <i>kingdom of heaven</i> being
<i>at hand;</i> now here we have the use of that doctrine.
Application is the life of preaching, so it was of John's
preaching.</p>
<p class="indent" id="Matt.iv-p21"><i>Observe,</i> 1. To whom he applied it;
to the Pharisees and Sadducees that came to his baptism, <scripRef id="Matt.iv-p21.1" osisRef="Bible:Matt.3.7" parsed="|Matt|3|7|0|0" passage="Mt 3:7"><i>v.</i> 7</scripRef>. To others he thought it
enough to say, <i>Repent, for the kingdom of heaven is at hand;</i>
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 (<scripRef id="Matt.iv-p21.2" osisRef="Bible:Luke.7.29-Luke.7.30" parsed="|Luke|7|29|7|30" passage="Lu 7:29,30">Luke vii. 29, 30</scripRef>), that <i>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.</i> 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 (<scripRef id="Matt.iv-p21.3" osisRef="Bible:Luke.3.7" parsed="|Luke|3|7|0|0" passage="Lu 3:7">Luke iii. 7</scripRef>),
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 <i>before</i>
them, but to preach <i>to</i> 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.</p>
<p class="indent" id="Matt.iv-p22">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
<i>title</i> he gives them is, <i>O generation of vipers.</i>
Christ gave them the same title; <scripRef id="Matt.iv-p22.1" osisRef="Bible:Matt.12.34 Bible:Matt.23.23" parsed="|Matt|12|34|0|0;|Matt|23|23|0|0" passage="Mt 12:34,23:23"><i>ch.</i> xii. 34; xxiii. 33</scripRef>. They
were as <i>vipers;</i> though specious, yet venomous and poisonous,
and full of malice and enmity to every thing that was good; they
were a <i>viperous brood,</i> 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 <scripRef id="Matt.iv-p22.2" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>); of their father the Devil,
<scripRef id="Matt.iv-p22.3" osisRef="Bible:John.8.44" parsed="|John|8|44|0|0" passage="Joh 8:44">John viii. 44</scripRef>. They were a
<i>viperous gang,</i> they were all alike; though enemies to one
another, yet confederate in mischief. Note, A wicked generation is
a <i>generation of vipers,</i> and they ought to be told so; it
becomes the ministers of Christ to be bold in showing sinners their
true character. 2. The <i>alarm</i> he gives them is, <i>Who has
warned you to flee from the wrath to come?</i> 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 <i>wrath to come;</i> 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—<i>Who has
warned us?</i> 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.</p>
<p class="indent" id="Matt.iv-p23">II. Here is a word of <i>exhortation</i>
and <i>direction</i> (<scripRef id="Matt.iv-p23.1" osisRef="Bible:Matt.3.8" parsed="|Matt|3|8|0|0" passage="Mt 3:8"><i>v.</i>
8</scripRef>); "<i>Bring forth therefore fruits meet for
repentance. Therefore,</i> because you are <i>warned to flee from
the wrath to come,</i> let the terrors of the Lord persuade you to
a holy life." Or, "<i>Therefore,</i> 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 <i>bring forth the fruits</i> of it in a
universal reformation, forsaking all sin, and cleaving to that
which is good; these are fruits, <b><i>axious tes
metanoias</i></b>—<i>worthy of repentance.</i> 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.</p>
<p class="indent" id="Matt.iv-p24">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 (<scripRef id="Matt.iv-p24.1" osisRef="Bible:Matt.3.9" parsed="|Matt|3|9|0|0" passage="Mt 3:9"><i>v.</i>
9</scripRef>); <i>Think not to say within yourselves, We have
Abraham to our father.</i> 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 <i>wash their hearts,</i> <scripRef id="Matt.iv-p24.2" osisRef="Bible:Jer.4.14" parsed="|Jer|4|14|0|0" passage="Jer 4:14">Jer. iv. 14</scripRef>. <b><i>Me
doxete</i></b>—<i>Pretend not, presume not,</i> to say within
yourselves; be not of the opinion that this will save you; harbour
not such a conceit. "<i>Please not yourselves</i> 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 <i>within</i> 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
<i>their right hand,</i> and roll it <i>under their tongue,</i>
because they are ashamed to own it; they keep in the Devil's
interest, by keeping the Devil's counsel. Now John shows them,</p>
<p class="indent" id="Matt.iv-p25">1. What their pretence was; "<i>We have
Abraham to our father;</i> we are not sinners of the Gentiles; it
is fit indeed that <i>they</i> 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 <i>need not repent,</i>
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 <i>fare well enough,</i> though you do
not <i>repent.</i> 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 <i>sons of the church, the temple of the Lord,</i>
<scripRef id="Matt.iv-p25.1" osisRef="Bible:Jer.7.4" parsed="|Jer|7|4|0|0" passage="Jer 7:4">Jer. vii. 4</scripRef>. Note,
Multitudes, by resting in the honours and advantages of their
visible church-membership, take up short of heaven.</p>
<p class="indent" id="Matt.iv-p26">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>I say unto you</i> (whatever you say
within yourselves), that <i>God is able of these stones to raise up
children unto Abraham.</i> He was now baptizing in Jordan at
Bethabara (<scripRef id="Matt.iv-p26.1" osisRef="Bible:John.1.28" parsed="|John|1|28|0|0" passage="Joh 1:28">John i. 28</scripRef>),
<i>the house of passage,</i> where the children of <i>Israel passed
over;</i> and there were the twelve stones, one for each tribe,
which Joshua set up for a memorial, <scripRef id="Matt.iv-p26.2" osisRef="Bible:Josh.4.20" parsed="|Josh|4|20|0|0" passage="Jos 4:20">Josh. iv. 20</scripRef>. It is not unlikely that he
pointed to those stones, which God could raise to be, more than in
representation, the <i>twelve tribes of Israel.</i> Or perhaps he
refers to <scripRef id="Matt.iv-p26.3" osisRef="Bible:Isa.51.1" parsed="|Isa|51|1|0|0" passage="Isa 51:1">Isa. li. 1</scripRef>, where
Abraham is called <i>the rock out of which they were hewn.</i> That
God who raised Isaac out of such a rock, can, if there be an
occasion, do as much again, for with him <i>nothing is
impossible.</i> Some think he pointed to those <i>heathen
soldiers</i> 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, <scripRef id="Matt.iv-p26.4" osisRef="Bible:Matt.21.43 Bible:Rom.11.12" parsed="|Matt|21|43|0|0;|Rom|11|12|0|0" passage="Mt 21:43,Ro 11:12"><i>ch.</i> xxi. 43; Rom. xi. 12</scripRef>,
&amp;c.</p>
<p class="indent" id="Matt.iv-p27">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,
<scripRef id="Matt.iv-p27.1" osisRef="Bible:Matt.3.10" parsed="|Matt|3|10|0|0" passage="Mt 3:10"><i>v.</i> 10</scripRef>. "Now look
about you, now that <i>the kingdom of God is at hand,</i> and be
made sensible."</p>
<p class="indent" id="Matt.iv-p28">1. How strict and short your trial is;
<i>Now the axe</i> is carried before you, now it is <i>laid to the
root of the tree,</i> now you are upon <i>your good behavior,</i>
and are to be so but a <i>while;</i> 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 <i>begin at the
house of God:</i> "where God allows more means, he allows less
time." <i>Behold, I come quickly.</i> Now they were put upon their
last trial; now or never.</p>
<p class="indent" id="Matt.iv-p29">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
<i>every tree,</i> however <i>high</i> in gifts and honours,
however <i>green</i> in external professions and performances, if
it <i>bring not forth good fruit,</i> the fruits meet for
repentance, is <i>hewn down,</i> disowned as a tree in God's
vineyard, unworthy to have room there, and is <i>cast into the
fire</i> 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.</p>
<p class="indent" id="Matt.iv-p30">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,</p>
<p class="indent" id="Matt.iv-p31">1. The dignity and pre-eminence of Christ
above John. See how meanly he speaks of himself, that he might
magnify Christ (<scripRef id="Matt.iv-p31.1" osisRef="Bible:Matt.3.11" parsed="|Matt|3|11|0|0" passage="Mt 3:11"><i>v.</i>
11</scripRef>); "<i>I indeed baptize you with water,</i> 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, <scripRef id="Matt.iv-p31.2" osisRef="Bible:1Cor.3.6 Bible:2Kgs.4.31" parsed="|1Cor|3|6|0|0;|2Kgs|4|31|0|0" passage="1Co 3:6,2Ki 4:31">1 Cor. iii. 6; 2 Kings iv.
31</scripRef>. But <i>he that comes after me is mightier than
I.</i> Though John had much power, for he came in the <i>spirit and
power of Elias,</i> 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, <i>whose shoes I am not worthy to bear.</i>
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 <i>for</i> them,
and that <i>by</i> 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.</p>
<p class="indent" id="Matt.iv-p32">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
(<scripRef id="Matt.iv-p32.1" osisRef="Bible:Mal.3.1-Mal.3.2" parsed="|Mal|3|1|3|2" passage="Mal 3:1,2">Mal. iii. 1, 2</scripRef>), it
immediately follows, <i>The Lord, whom ye seek, shall suddenly
come,</i> and shall <i>sit as a refiner,</i> <scripRef id="Matt.iv-p32.2" osisRef="Bible:Matt.3.3" parsed="|Matt|3|3|0|0" passage="Mt 3:3"><i>v.</i> 3</scripRef>. And after the coming of Elijah,
<i>the day comes that shall burn as an oven</i> (<scripRef id="Matt.iv-p32.3" osisRef="Bible:Mal.4.1" parsed="|Mal|4|1|0|0" passage="Mal 4:1">Mal. iv. 1</scripRef>), to which the Baptist seems here
to refer. Christ will come to make a distinction,</p>
<p class="indent" id="Matt.iv-p33">(1.) By the powerful working of his grace;
<i>He shall baptize you,</i> that is, some of you, <i>with the Holy
Ghost and with fire.</i> Note, [1.] It is Christ's prerogative to
baptize <i>with the Holy Ghost.</i> This he did in the
extraordinary gifts of the Spirit conferred upon the apostles, to
which Christ himself applies these words of John, <scripRef id="Matt.iv-p33.1" osisRef="Bible:Acts.1.5" parsed="|Acts|1|5|0|0" passage="Ac 1:5">Acts i. 5</scripRef>. This he does in the graces
and comforts of the Spirit given to them that ask him, <scripRef id="Matt.iv-p33.2" osisRef="Bible:Luke.11.13 Bible:John.7.38-John.7.39" parsed="|Luke|11|13|0|0;|John|7|38|7|39" passage="Lu 11:13,Joh 7:38,39">Luke xi. 13; John vii. 38,
39</scripRef>; See <scripRef id="Matt.iv-p33.3" osisRef="Bible:Acts.11.16" parsed="|Acts|11|16|0|0" passage="Ac 11:16">Acts xi.
16</scripRef>. [2.] They who are baptized with the Holy Ghost are
baptized as <i>with fire;</i> the seven spirits of God appear as
<i>seven lamps of fire,</i> <scripRef id="Matt.iv-p33.4" osisRef="Bible:Rev.4.5" parsed="|Rev|4|5|0|0" passage="Re 4:5">Rev. iv.
5</scripRef>. 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
<i>Spirit of burning,</i> 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>I am come to send fire,</i>
<scripRef id="Matt.iv-p33.5" osisRef="Bible:Luke.12.49" parsed="|Luke|12|49|0|0" passage="Lu 12:49">Luke xii. 49</scripRef>.</p>
<p class="indent" id="Matt.iv-p34">(2.) By the final determinations of his
judgment (<scripRef id="Matt.iv-p34.1" osisRef="Bible:Matt.3.12" parsed="|Matt|3|12|0|0" passage="Mt 3:12"><i>v.</i> 12</scripRef>);
<i>Whose fan is in his hand.</i> 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 <i>fan</i> that is <i>in his hand,</i> <scripRef id="Matt.iv-p34.2" osisRef="Bible:Jer.15.7" parsed="|Jer|15|7|0|0" passage="Jer 15:7">Jer. xv. 7</scripRef>. Now he sits as a Refiner.
Observe here [1.] The visible church is Christ's floor; <i>O my
threshing, and the corn of my floor,</i> <scripRef id="Matt.iv-p34.3" osisRef="Bible:Isa.21.10" parsed="|Isa|21|10|0|0" passage="Isa 21:10">Isa. xxi. 10</scripRef>. 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, <scripRef id="Matt.iv-p34.4" osisRef="Bible:Rev.18.4" parsed="|Rev|18|4|0|0" passage="Re 18:4">Rev. xviii. 4</scripRef>. 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
(<scripRef id="Matt.iv-p34.5" osisRef="Bible:1Cor.3.13" parsed="|1Cor|3|13|0|0" passage="1Co 3:13">1 Cor. iii. 13</scripRef>), and
concerning persons (<scripRef id="Matt.iv-p34.6" osisRef="Bible:Matt.25.32-Matt.25.33" parsed="|Matt|25|32|25|33" passage="Mt 25:32,33"><i>ch.</i> xxv.
32, 33</scripRef>), 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 <i>the barn</i> (<scripRef id="Matt.iv-p34.7" osisRef="Bible:Matt.13.30" parsed="|Matt|13|30|0|0" passage="Mt 13:30"><i>ch.</i> xiii. 30</scripRef>), but into <i>the
garner,</i> where they are thoroughly purified. [5.] Hell is the
<i>unquenchable fire,</i> 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 <i>field,</i> we shall be then in the <i>floor.</i></p>
</div><scripCom id="Matt.iv-p34.8" osisRef="Bible:Matt.3.13-Matt.3.17" parsed="|Matt|3|13|3|17" passage="Mt 3:13-17" type="Commentary"/><div class="Commentary" id="Bible:Matt.3.13-Matt.3.17">
<h4 id="Matt.iv-p34.9">The Baptism of Jesus.</h4>
<p class="passage" id="Matt.iv-p35">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 <i>it to be so</i>
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.</p>
<p class="indent" id="Matt.iv-p36">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, <i>the Sun of righteousness</i> rises in glory.
<i>The fulness of time was come</i> 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 <i>where John was baptizing;</i>
for to him resorted those who <i>waited for the consolation of
Israel,</i> 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, <i>in the region round
about Jordan;</i> and more was done towards it in these six months
than had been done in several ages before. Christ's coming from
Galilee <i>to Jordan, to be baptized,</i> 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.</p>
<p class="indent" id="Matt.iv-p37">Now in this story of Christ's baptism we
may observe,</p>
<p class="indent" id="Matt.iv-p38">I. How hardly John was persuaded to admit
of it, <scripRef id="Matt.iv-p38.1" osisRef="Bible:Matt.3.14-Matt.3.15" parsed="|Matt|3|14|3|15" passage="Mt 3:14,15"><i>v.</i> 14, 15</scripRef>.
It was an instance of Christ's great humility, that he would offer
himself <i>to be baptized of John;</i> that he <i>who knew no
sin</i> 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. <i>Before honour is humility.</i> 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,</p>
<p class="indent" id="Matt.iv-p39">1. The objection that John made against
baptizing Jesus, <scripRef id="Matt.iv-p39.1" osisRef="Bible:Matt.3.14" parsed="|Matt|3|14|0|0" passage="Mt 3:14"><i>v.</i>
14</scripRef>. <i>John forbade him,</i> as Peter did, when Christ
went about to wash his feet, <scripRef id="Matt.iv-p39.2" osisRef="Bible:John.13.6 Bible:John.13.8" parsed="|John|13|6|0|0;|John|13|8|0|0" passage="Joh 13:6,8">John
xiii. 6, 8</scripRef>. 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, <i>by reason of
darkness,</i> 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 (<scripRef id="Matt.iv-p39.3" osisRef="Bible:Luke.1.43" parsed="|Luke|1|43|0|0" passage="Lu 1:43">Luke i.
43</scripRef>); <i>Whence is this to me, that the mother of my Lord
should come to me?</i> 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.</p>
<p class="indent" id="Matt.iv-p40">(1.) John thinks it necessary that he
should be baptized of Christ; <i>I have need to be baptized of
thee</i> with the baptism of the Holy Ghost, as of fire, for that
was Christ's baptism, <scripRef id="Matt.iv-p40.1" osisRef="Bible:Matt.3.11" parsed="|Matt|3|11|0|0" passage="Mt 3:11"><i>v.</i>
11</scripRef>. [1.] Though <i>John was filled with the Holy Ghost
from the womb</i> (<scripRef id="Matt.iv-p40.2" osisRef="Bible:Luke.1.15" parsed="|Luke|1|15|0|0" passage="Lu 1:15">Luke i.
15</scripRef>), 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.] <i>John
has need to be baptized,</i> though he was the <i>greatest that
ever was born of woman;</i> 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 <i>need to be baptized of</i> 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 <i>have need</i> 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 <i>need to be baptized of</i> 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 <i>need to be
baptized of</i> 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>I have need
to be baptized of thee.</i> 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; <i>save thyself,</i> <scripRef id="Matt.iv-p40.3" osisRef="Bible:1Tim.4.16" parsed="|1Tim|4|16|0|0" passage="1Ti 4:16">1 Tim. iv. 16</scripRef>.</p>
<p class="indent" id="Matt.iv-p41">(2.) He therefore thinks it very
preposterous and absurd, that Christ should be baptized by him;
<i>Comest thou to me?</i> 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.</p>
<p class="indent" id="Matt.iv-p42">2. The overruling of this objection
(<scripRef id="Matt.iv-p42.1" osisRef="Bible:Matt.3.15" parsed="|Matt|3|15|0|0" passage="Mt 3:15"><i>v.</i> 15</scripRef>); <i>Jesus
said, Suffer it to be so now.</i> 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,</p>
<p class="indent" id="Matt.iv-p43">(1.) How Christ insisted upon it; It must
<i>be so now.</i> He does not deny that <i>John had need to be
baptized of</i> him, yet he will now be <i>baptized of John.</i>
<b><i>Aphes arti</i></b>—<i>Let it be yet so; suffer it to be so
now.</i> Note, Every thing is beautiful in its season. But why
<i>now?</i> Why yet? [1.] Christ is <i>now</i> in a state of
humiliation: he has emptied himself, and <i>made himself of no
reputation.</i> He is not only <i>found in fashion as a man,</i>
but is <i>made in the likeness of sinful flesh,</i> and therefore
now let him be <i>baptized of John;</i> as if he needed to be
washed, though perfectly pure; and thus he <i>was made sin for
us,</i> though he <i>knew no sin.</i> [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, <i>many days hence,</i> <scripRef id="Matt.iv-p43.1" osisRef="Bible:Acts.1.5" parsed="|Acts|1|5|0|0" passage="Ac 1:5">Acts
i. 5</scripRef>. John's baptism has <i>now</i> its day, and
therefore honour must <i>now</i> 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 <i>be
so now,</i> because now is the time for Christ's appearing in
public, and this will be a fair opportunity for it, See <scripRef id="Matt.iv-p43.2" osisRef="Bible:John.1.31-John.1.34" parsed="|John|1|31|1|34" passage="Joh 1:31-34">John i. 31-34</scripRef>. 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.</p>
<p class="indent" id="Matt.iv-p44">(2.) The reason he gives for it; <i>Thus it
becomes us to fulfil all righteousness.</i> Note, [1.] There was a
propriety in every thing that Christ did for us; it was all
graceful (<scripRef id="Matt.iv-p44.1" osisRef="Bible:Heb.2.10 Bible:Heb.7.26" parsed="|Heb|2|10|0|0;|Heb|7|26|0|0" passage="Heb 2:10,7:26">Heb. ii. 10; vii.
26</scripRef>); 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 <i>lovely, and of good report.</i>
[2.] Our Lord Jesus looked upon it as a thing well becoming him,
<i>to fulfil all righteousness,</i> 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. <i>Thus it becomes</i>
him to justify God, and approve his wisdom, in sending John to
prepare his way by the baptism of repentance. <i>Thus it becomes
us</i> 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 <i>first to do, and then to
teach;</i> and his ministers must take the same method. Thus
<i>Christ filled up the righteousness of the ceremonial law,</i>
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.</p>
<p class="indent" id="Matt.iv-p45">With the will of Christ, and this reason
for it, John was entirely satisfied, and <i>then he suffered
him.</i> 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.</p>
<p class="indent" id="Matt.iv-p46">II. How solemnly Heaven was pleased to
grace the baptism of Christ with a special display of glory
(<scripRef id="Matt.iv-p46.1" osisRef="Bible:Matt.3.16-Matt.3.17" parsed="|Matt|3|16|3|17" passage="Mt 3:16,17"><i>v.</i> 16, 17</scripRef>);
<i>Jesus when he was baptized, went up straightway out of the
water.</i> Others that were baptized staid to <i>confess their
sins</i> (<scripRef id="Matt.iv-p46.2" osisRef="Bible:Matt.3.6" parsed="|Matt|3|6|0|0" passage="Mt 3:6"><i>v.</i> 6</scripRef>); but
Christ, having no sins to confess, <i>went up</i> immediately
<i>out of the water;</i> so we read it, but not right: for it is
<b><i>apo tou hydatos</i></b>—<i>from the water;</i> 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 (<scripRef id="Matt.iv-p46.3" osisRef="Bible:John.13.9" parsed="|John|13|9|0|0" passage="Joh 13:9">John xiii. 9</scripRef>); 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. <i>He went
up straightway,</i> as one that entered upon his work with the
utmost cheerfulness and resolution; he would lose no time. <i>How
was he straitened till it was accomplished!</i></p>
<p class="indent" id="Matt.iv-p47">Now, when he was coming <i>up out of the
water,</i> and all the company had their eye upon him,</p>
<p class="indent" id="Matt.iv-p48">1. <i>Lo! the heavens were opened unto
him,</i> 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 <i>joy
that were set before him.</i> 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 <i>has opened the kingdom of heaven to all
believers.</i> Divine light and love are darted down upon the
children of men, and <i>we have boldness to enter into the
holiest.</i> 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. <i>The heavens were opened</i> 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.</p>
<p class="indent" id="Matt.iv-p49">2. <i>He saw the Spirit of God descending
like a dove,</i> or <i>as a dove, and</i> coming or <i>lighting
upon him.</i> Christ saw it (<scripRef id="Matt.iv-p49.1" osisRef="Bible:Mark.1.10" parsed="|Mark|1|10|0|0" passage="Mk 1:10">Mark i.
10</scripRef>), and John saw it (<scripRef id="Matt.iv-p49.2" osisRef="Bible:John.1.33-John.1.34" parsed="|John|1|33|1|34" passage="Joh 1:33,34">John i. 33, 34</scripRef>), and it is probable that
all the standers-by saw it; for this was intended to be his public
inauguration. Observe,</p>
<p class="indent" id="Matt.iv-p50">(1.) <i>He saw the Spirit of God descended,
and lighted on him.</i> In the beginning of the old world, <i>the
Spirit of God moved upon the face of the waters</i> (<scripRef id="Matt.iv-p50.1" osisRef="Bible:Gen.1.2" parsed="|Gen|1|2|0|0" passage="Ge 1:2">Gen. i. 2</scripRef>), <i>hovered</i> 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 <i>the Spirit of the Lord should rest upon him</i> (<scripRef id="Matt.iv-p50.2" osisRef="Bible:Isa.11.2 Bible:Isa.61.1" parsed="|Isa|11|2|0|0;|Isa|61|1|0|0" passage="Isa 11:2,61:1">Isa. xi. 2; lxi. 1</scripRef>), 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 <i>the Spirit descended upon him,</i> by him to be
derived to all believers, in his gifts, graces, and comforts.
<i>The ointment on the head ran down to the skirts;</i> Christ
<i>received gifts for men,</i> that he might give <i>gifts to
men.</i></p>
<p class="indent" id="Matt.iv-p51">(2.) He <i>descended on him like a
dove;</i> 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 (<scripRef id="Matt.iv-p51.1" osisRef="Bible:Luke.3.22" parsed="|Luke|3|22|0|0" passage="Lu 3:22">Luke
iii. 22</scripRef>), it must not be that of a man, for the being
seen <i>in fashion as a man</i> 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 <i>a silly dove, without heart</i> (<scripRef id="Matt.iv-p51.2" osisRef="Bible:Hos.7.11" parsed="|Hos|7|11|0|0" passage="Ho 7:11">Hos. vii. 11</scripRef>), but like an innocent
dove, without gall. <i>The Spirit descended,</i> not in the shape
of an eagle, which is, though a royal bird, yet a bird of prey, but
<i>in the shape of a dove,</i> than which no creature is more
harmless and inoffensive. Such was the Spirit of Christ: <i>He
shall not strive, nor cry;</i> such must Christians be, <i>harmless
as doves.</i> The dove is remarkable for her eyes; we find that
both the eyes of Christ (<scripRef id="Matt.iv-p51.3" osisRef="Bible:Song.5.12" parsed="|Song|5|12|0|0" passage="So 5:12">Cant. v.
12</scripRef>), and the eyes of the church (<scripRef id="Matt.iv-p51.4" osisRef="Bible:Song.1.15 Bible:Song.4.1" parsed="|Song|1|15|0|0;|Song|4|1|0|0" passage="So 1:15,4:1">Cant. i. 15; iv. 1</scripRef>), are compared to
<i>doves' eyes,</i> for they have the same spirit. The dove mourns
much (<scripRef id="Matt.iv-p51.5" osisRef="Bible:Isa.38.14" parsed="|Isa|38|14|0|0" passage="Isa 38:14">Isa. xxxviii. 14</scripRef>).
Christ wept oft; and penitent souls are compared to <i>doves of the
valleys.</i> [2.] The dove was the only fowl that was offered in
sacrifice (<scripRef id="Matt.iv-p51.6" osisRef="Bible:Lev.1.14" parsed="|Lev|1|14|0|0" passage="Le 1:14">Lev. i. 14</scripRef>), and
Christ by the Spirit, <i>the eternal Spirit, offered himself
without spot to God.</i> [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 <i>a dove.</i> It speaks God's <i>good will towards
men;</i> that his thoughts towards us are <i>thoughts of good, and
not evil.</i> By <i>the voice of the turtle heard in our land</i>
(<scripRef id="Matt.iv-p51.7" osisRef="Bible:Song.2.12" parsed="|Song|2|12|0|0" passage="So 2:12">Cant. ii. 12</scripRef>), the Chaldee
paraphrase understands, <i>the voice of the Holy Spirit.</i> That
God is in Christ reconciling the world unto himself, is a joyful
message, which comes to us upon the wing, <i>the wings of a
dove.</i></p>
<p class="indent" id="Matt.iv-p52">3. To explain and complete this solemnity,
<i>there came a voice from heaven,</i> which, we have reason to
think, was heard by all that were present. The Holy Spirit
manifested himself in the likeness of a <i>dove,</i> but God the
Father by <i>a voice;</i> for when the law was given they <i>saw no
manner of similitude, only they heard a voice</i> (<scripRef id="Matt.iv-p52.1" osisRef="Bible:Deut.4.12" parsed="|Deut|4|12|0|0" passage="De 4:12">Deut. iv. 12</scripRef>); 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.</p>
<p class="indent" id="Matt.iv-p53">(1.) See here how God owns our Lord Jesus;
<i>This is my beloved Son.</i> Observe, [1.] The relation he stood
in to him; He <i>is my Son.</i> Jesus Christ is the Son of God,
<i>by eternal generation,</i> as he was <i>begotten of the Father
before all the worlds</i> (<scripRef id="Matt.iv-p53.1" osisRef="Bible:Col.1.15 Bible:Heb.1.3" parsed="|Col|1|15|0|0;|Heb|1|3|0|0" passage="Col 1:15,Heb 1:3">Col. i. 15; Heb. i. 3</scripRef>); and by
supernatural conception; he was <i>therefore</i> called <i>the Son
of God,</i> because he <i>was conceived by the power of the Holy
Ghost</i> (<scripRef id="Matt.iv-p53.2" osisRef="Bible:Luke.1.35" parsed="|Luke|1|35|0|0" passage="Lu 1:35">Luke i. 35</scripRef>); 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, <i>brought up with</i> the
Father for it (<scripRef id="Matt.iv-p53.3" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii.
30</scripRef>), appointed to it; <i>I will make him my
First-born,</i> <scripRef id="Matt.iv-p53.4" osisRef="Bible:Ps.89.27" parsed="|Ps|89|27|0|0" passage="Ps 89:27">Ps. lxxxix.
27</scripRef>. [2.] The affection the Father had for him; He <i>is
my beloved Son;</i> his dear Son, <i>the Son of his love</i>
(<scripRef id="Matt.iv-p53.5" osisRef="Bible:Col.1.13" parsed="|Col|1|13|0|0" passage="Col 1:13">Col. i. 13</scripRef>); he has lain
in his bosom from all eternity (<scripRef id="Matt.iv-p53.6" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18">John
i. 18</scripRef>), had been <i>always his delight</i> (<scripRef id="Matt.iv-p53.7" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii. 30</scripRef>), but particularly as
Mediator, and in undertaking the work of man's salvation, he was
his <i>beloved Son.</i> He is <i>my Elect, in whom my soul
delights.</i> See <scripRef id="Matt.iv-p53.8" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii.
1</scripRef>. Because he consented to the covenant of redemption,
and delighted to do that <i>will of God, therefore the Father loved
him.</i> <scripRef id="Matt.iv-p53.9" osisRef="Bible:John.10.17 Bible:John.3.35" parsed="|John|10|17|0|0;|John|3|35|0|0" passage="Joh 10:17,Joh 3:35">John x. 17; iii.
35</scripRef>. <i>Behold,</i> then, <i>behold,</i> and wonder,
<i>what manner of love the Father has bestowed on us,</i> 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 <i>therefore</i> loved him, <i>because he laid down his life for
the sheep!</i> Now know we that he loved us, <i>seeing he has not
withheld his Son, his only Son, his Isaac whom he loved,</i> but
<i>gave him to be a sacrifice for our sin.</i></p>
<p class="indent" id="Matt.iv-p54">(2.) See here how ready he is to own us in
him: He <i>is my beloved Son,</i> not only <i>with</i> whom, but
<i>in</i> 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 <i>accepted in the Beloved,</i> <scripRef id="Matt.iv-p54.1" osisRef="Bible:Eph.50.6" parsed="|Eph|50|6|0|0" passage="Eph 50:6">Eph. l. 6</scripRef>. 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 <i>there is no coming to God</i> as
a Father, <i>but by him</i> as Mediator, <scripRef id="Matt.iv-p54.2" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6">John xiv. 6</scripRef>. <i>In him our spiritual
sacrifices are acceptable,</i> for his the Altar that <i>sanctifies
every gift,</i> <scripRef id="Matt.iv-p54.3" osisRef="Bible:1Pet.2.5" parsed="|1Pet|2|5|0|0" passage="1Pe 2:5">1 Pet. ii.
5</scripRef>. Out of Christ, God <i>is a consuming Fire,</i> but,
in Christ, a reconciled Father. This is the sum of the whole
gospel; it <i>is a faithful saying, and worthy of all acceptation,
that</i> God has declared, <i>by a voice from heaven,</i> that
Jesus Christ is his <i>beloved Son, in whom he is well pleased,</i>
with which we must by faith cheerfully concur, and say, that he
<i>is our beloved</i> Saviour, <i>in whom we are well
pleased.</i></p>
</div></div2>