Matthew 3:9 Kommentar

At the start of this chapter, concerning the baptism of John, begins the gospel (Mar 1:1); what went before is but preface or introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Act 1:22, beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star - John the Baptist (Mat 3:1). 1. The doctrine he preached (Mat 3:2). 2. The fulfilling of the scripture in him (Mat 3:3). 3. His manner of life (Mat 3:4). 4. The resort of multitudes to him, and their submission to his baptism (Mat 3:5, Mat 3:6). 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (Mat 3:7-10), and so to bring them to Christ (Mat 3:11, Mat 3:12). II. The more glorious shining forth of the Sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John (Mat 3:13-15). 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven (Mat 3:16, Mat 3:17).

In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Luk 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Luk 1:13. He is called by some of the Jewish writers (m), John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mat 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him "John", who is surnamed , "the Baptist"; and Ben Gorion having spoken of him, says (o), this is that John who , "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned, in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Jos 15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that "they do not bring up small cattle in the land of Israel, but they bring them up , "in the wilderness which is in Judea".'' The Jews have an observation (q) of many things coming from the wilderness; "the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'' So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Luk 3:23 an age in which ecclesiastical persons entered into service, Num 4:3. It was indeed, as Luke says, Luk 3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests. (m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2. (q) Shirhashirim Rabba, fol. 13. 3.

And think not to say within yourselves,.... John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham's seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others; we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person's being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is, for I say unto you; I assure you of it; you may depend on it as a certain truth, that God is able of these stones to raise up children unto Abraham. To "raise up children" is an Hebrew way of speaking, and the same with or to "raise up seed", or a "name" to another, Gen 38:8 and signifies to beget children for another, who are to be called by his name. Some by "the stones" understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them "these" stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his "grace; for if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise", Gal 3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them.

Because, as is evident, if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will "children not be raised up to Abraham from the stones? " Will "generations of vipers not bring forth the fruit of repentance? " And "children of wrath" fail to become sons of peace, if nature be unchangeable? Your reference to such examples as these, my friend, is a thoughtless one.

With a view, however, to re lute the argument whereby you thought you were going to clinch your proposition, I here contend: If Matter had always been good, why should it not have still wanted a change for the better? Does that which is good never desire, never wish, never feel able to advance, so as to change its good for a better? And in like manner, if Matter had been by nature evil, why might it not have been changed by God as the more powerful Being, as able to convert the nature of stones into children of Abraham? Surely by such means you not only compare the Lord with Matter, but you even put Him below it, since you affirm that the nature of Matter could not possibly be brought under control by Him, and trained to something better.

For albeit it is subsequently that he is called "a father of many nations," still it is of those (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."

For, in coming to the High Priest of the Father-Christ-all impediments must first be taken away, in the space of a week, that the house which remains, the flesh and the soul, may be clean; and when the Word of God has entered it, and has found "stains of red and green," forthwith must the deadly and sanguinary passions "be extracted" and "cast away" out of doors-for the Apocalypse withal has set "death" upon a "green horse," but a "warrior" upon a "red" -and in their stead must be under-strewn stones polished and apt for conjunction, and firm,-such as are made (by God) into (sons) of Abraham, -that thus the man may be fit for God.

If from “stones children are given to Abraham,” this is not by their possessing his flesh and spirit but by their sharing his virtue. Therefore the people of God are able to call Abraham “father.” How so? Consider the following: Stones are employed by the Gentiles not only for building but also for idolatry. Besides this, remember this: the heart of the dragon is said to be as hard as a stone.

And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, "We have Abraham to our father, and were never in bondage to any man." Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down. And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, "Think not to say, We have Abraham to our father," he said not, "for the patriarch shall not be able to profit you anything," but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying, "For God is able of these stones to raise up children to Abraham." Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childless. This is not, this is not so. For with God it is possible, both out of stones to bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb. This accordingly the prophet also was intimating, when he said, "Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you." Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, "He had already raised up," lest they should despair of themselves, but that He "is able to raise up:" and he said not, "He is able out of stones to make men," but what was a much greater thing, "kinsmen and children of Abraham." Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?

(Hom. xi.) He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul. That men should be made out of stones, is like Isaac coming from Sarah's womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shows that it is possible that the like might even now happen. By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.

“God is able from these stones to raise up children to Abraham.” He calls the Gentiles stones because of their hard heart. We read in Ezekiel: “I will revive their stony heart and give them a heart of flesh.” He shows the hardness in a stone and the softness of flesh. In other words, this passage indicates the power of God, who made everything out of nothing and can produce a people out of the hardest stones.

(Verse. 9.) God is able to raise up children of Abraham from these stones. He calls them ethnic stones because of the hardness of the heart. Read Ezekiel: I will take away the heart of stone from you and give you a heart of flesh (Ezek. XXXVI, 26). In the stone, hardness is shown, in the flesh, softness is shown. Or it simply indicates the power of God, that he who created everything out of nothing can also create a people from the hardest stones.

He intimates God's great power, who, as he made all things out of nothing, can make men out of the hardest stone. These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness. Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)

What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth. Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.

There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.

But the Jews, glorying in the nobility of their lineage, were unwilling to acknowledge themselves as sinners for this reason: that they had descended from the stock of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." For what were the stones but the hearts of the Gentiles, insensible to the understanding of Almighty God? As it is also said to certain ones among the Jews: "I will take away the heart of stone from your flesh." Nor is it undeserved that the Gentiles were signified by the name of stones, because they worshipped stones. Whence it is written: "Let those who make them become like them, and all who trust in them." From these stones, indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles believed in the seed of Abraham, that is, in Christ, they became children of him to whose seed they were united. Whence also it is said to these same Gentiles through the outstanding preacher: "But if you are Christ's, then you are Abraham's seed." If therefore we, through faith in Christ, are now the seed of Abraham, the Jews on account of their unbelief have ceased to be children of Abraham. That indeed on that day of the dreadful judgment good parents cannot benefit wicked children, the prophet testifies who says: "If Noah, Daniel, and Job were in the midst of them, as I live, says the Lord God, they shall deliver neither son nor daughter, but they themselves shall deliver their own souls by their righteousness." And again, that good children profit wicked parents nothing, but rather the goodness of children increases the guilt of wicked parents, the Truth Himself says to the unbelieving Jews: "If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges."

The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed.

Otherwise; the Gentiles may be meant who worshipped stones. Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, became his sons to whose seed they were united.

And think not to say within yourselves, We have Abraham as our father. This was to their destruction, that they put their trust in their noble lineage. For I say unto you, that God is able of these stones to raise up children unto Abraham. The "stones" mean the Gentiles, many of whom believed; but John is also saying simply that God is able to make children for Abraham out of stones. For the womb of Sarah was a stone on account of her sterility, but she gave birth nevertheless (Gen. 18:11-12; 21:1-2). When also did the Lord raise up children unto Abraham from stones? At His crucifixion, when many believed upon seeing the stones which were sundered (Mt. 27:51).

(ord.) It is faith's first lesson to believe that God is able to do whatever He will.

Then he excludes the obstacle to repentance, when he says, "And do not presume to say to yourselves: 'We have Abraham as our father.'" The obstacle to repentance is twofold: presuming on oneself and despair about the divine judgment. First, he removes the first; secondly, the second. In regard to the first he does two things: first he excludes the obstacle; secondly, he assigns the reason. He says, therefore, "Do not presume to say to yourselves, 'We have Abraham as our father.'" They were of the stock of Abraham according to the flesh; hence, they could believe that no matter how much they sinned, God would have mercy for the sake of Abraham: "Why does your wrath burn hot against your people, O Lord?... Remember Abraham, Isaac and Israel, your servants" (Ex 32:11,13). Therefore, John rejects this: "and do not presume to say..." This is his way of telling them not to say this, because it will not help them: "It is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants" (Rom 9:8). For they gloried greatly in Abraham, but the Lord says: "If you are the sons of Abraham, do the works of Abraham" (Jn 8:39). Against such Chrysostom says: "What does a glorious lineage profit one whose morals degrade him?" The same applies in spiritual matters. Then he assigns the reason, "for I tell you," since it is a greater thing to imitate a great father than to be born of him, "God is able from these stones to raise up children to Abraham." It is written in Joshua (c. 4) that when the people of Israel passed across the Jordan on dry ground, Joshua ordered that in memory of the miracle twelve stones outside the river be placed in it. Now John refers to this event, as he baptizes in that place. But this can be understood in two ways: first, literally, for this is the first foundation of faith, to believe in the omnipotence of God: "I know that you are powerful and no thought is hid from you" (Jb 42:2). Or by stones we can understand the gentiles, who are called stones for two reasons: first, because they adore stones; secondly, on account of their hardness. And although stones are hard, yet they retain an impression for a long time: and although a building can be slowly made of them, it is strong and durable. Hence, the Gentiles, although they were hard as far as accepting the faith of Christ was concerned, they nevertheless held it firmly. This is signified in Ezekiel (11:19): "I will take a stony heart out of their flesh and give them a heart of flesh; I will put a new spirit within them." Secondly, according to Jerome, in these words John seems to lead back to the memory of the prophets: "Look to Abraham your father and to Sarah who bore you. Look to the rock from which you were hewn" (Is 51:2). He calls Abraham a rock on account of his inability to reproduce, and Sarah on account of her sterility. As if to say: "God, who made Abraham virile and Sarah fecund, can from these stones raise up children to Abraham."

PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12) In those days--of Christ's secluded life at Nazareth, where the last chapter left Him. came John the Baptist, preaching--about six months before his Master. in the wilderness of Judea--the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.

And think not to say within yourselves, We have Abraham to our father--that pillow on which the nation so fatally reposed, that rock on which at length it split. for I say unto you, that God is able of these stones to raise up children unto Abraham--that is, "Flatter not yourselves with the fond delusion that God stands in need of you, to make good His promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged" (Isa 51:1). Though the stem speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so STANLEY'S Sinai and Palestine), it was clearly the calling of the Gentiles at that time stone-dead in their sins, and quite as unconscious of it--into the room of unbelieving and disinherited Israel that he meant thus to indicate (see Mat 21:43; Rom 11:20, Rom 11:30).