Matthew 3:2 Kommentaari

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 saying, repent ye,.... The doctrine which John preached was the doctrine of repentance; which may be understood either of amendment of life and manners; for the state of the Jews was then very corrupt, all sorts of men were grown very wicked; and though there was a generation among them, who were righteous in their own eyes, and needed no repentance; yet John calls upon them all, without any distinction, to repent; and hereby tacitly strikes at the doctrine of justification by works, which they had embraced, to which the doctrine of repentance is directly opposite: or rather, this is meant, as the word here used signifies, of a change of mind, and principles. The Jews had imbibed many bad notions. The Pharisees held the traditions of the elders, and the doctrine of justification by the works of the law; and the Sadducees denied the resurrection of the dead; and it was a prevailing opinion among them all, and seems to be what is particularly struck at by John, that the Messiah would be a temporal king, and set up an earthly kingdom in this world. Wherefore he exhorts them to change their minds, to relinquish this notion; assuring them, that though he would be a king, and would have a kingdom, which was near at hand, yet it would be a heavenly, and not an earthly one. Hence the manner in which John enforces his doctrine, or the reason and argument he uses to prevail upon them to regard it, is by saying, for the kingdom of heaven is at hand: by which is meant not the kingdom of glory to be expected in another world; or the kingdom of grace, that is internal grace, which only believers are partakers of in this; but the kingdom of the Messiah, which was "at hand", just ready to appear, when he would be made manifest in Israel and enter upon his work and office: it is the Gospel dispensation which was about to take place, and is so called; because of the wise and orderly management of it under Christ, the king and head of his church by the ministration of the word, and administration of ordinances; whereby, as means, spiritual and internal grace would be communicated to many, in whose hearts it would reign and make them meet for the kingdom of glory; and because the whole economy of the Gospel, the doctrines and ordinances of it are from heaven. This phrase, "the kingdom of heaven" is often to be met with in Jewish writings; and sometimes it stands opposed to the "kingdom of the earth" (r); by it is often meant the worship, service, fear, and love of God, and faith in him: thus in one of their books (s) having mentioned those words, "serve the Lord with fear": it is asked, what means this phrase, "with fear?" It is answered, the same as it is written, "the fear of the Lord is the beginning of wisdom"; and this is "the kingdom of heaven". And elsewhere they (t) ask, "what is the kingdom of heaven?" To which is answered, "the Lord our God is one Lord". Yea, the Lord God himself is so called (u), and sometimes the sanctuary; and sometimes they intend by it the times of the Messiah, as the Baptist here does; for so they paraphrase (w) those words, "the time of the singing of birds, or of pruning, is come; the time for Israel to be redeemed is come; the time for the uncircumcision to be cut off is come; the time that the kingdom of the Cuthites (Samaritans or Heathens) shall be consumed is come; and the time that "the kingdom of heaven shall be revealed" is come, as it is written, "and the Lord shall be king over all, the earth."'' Very pertinently does John make use of this argument to engage to repentance; since there cannot be a greater motive to it, whether it regard sorrow for sin, and confession of it, or a change of principles and practice, than the grace of God through Christ, which is exhibited in the Gospel dispensation: and very appropriately does he urge repentance previous to the kingdom of heaven; because without that there can be no true and cordial embracing or entering into the Gospel dispensation, or kingdom of heaven; that is, no real and hearty receiving the doctrines, and submitting to the ordinances of it. Nor ought the Jews above all people to object to John's method of preaching; since they make repentance absolutely necessary to the revelation of the Messiah and his kingdom, and redemption by him; for they say (x) in so many words, that "if Israel do not repent, they will never be redeemed; but as soon as they repent, they will be redeemed; yea, if they repent but one day, immediately the son of David will come.'' (r) Bereshit Rabba, fol. 7. 4. (s) Zohar in Exod. fol 39. 2. (t) Debarim Rabba, fol. 237. 2. (u) Zohar in Gen. fol. 112. 3. (w) Shirhashirim Rabba, fol. 11. 4. (x) T. Hieros. Taanith, fol. 63. 4. & 64. 1. & Bab. Sanhed. fol. 97. 2.

He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.

Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him, this Luke also declares, when he saith, "The word of the Lord came unto him," that is, His commandment. And he himself too saith, "He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost." Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, "I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water." And if this was the only cause, how saith Luke, that "he came into the county about Jordan, preaching the baptism of repentance for the remission of sins?" And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this "we are buried with Him," and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, "But ye are washed, but ye are sanctified," not by the baptism of John, but "in the name of our Lord Jesus Christ, and by the Spirit of our God." And elsewhere too he saith, "John verily preached a baptism of repentance," (he saith not "of remission,") "that they should believe on Him that should come after him." For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place? What means then, "for the remission of sins?" The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that "they being ignorant of God's righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God." And again: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works." Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but "bring forth fruits meet for repentance." Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission. But let us see how exactly he hath expressed it; how, having said, that he "came preaching the baptism of repentance in the wilderness of Judaea," he adds, "for remission," as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission. Thus that baptism led the way for this; wherefore also he said, that "they should believe on Him which should come after him;" together with that which hath been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, "Believe in This Man;" as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all. On account of this He cometh to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself, was attracting the whole city, and calling it unto Jordan; and it became a great spectacle. Therefore he humbles them also when they are come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming. Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth. But by the kingdom in this place he means His former and His last advent.

"But what is this to the Jews?" one may say, "for they know not even what thou sayest." "Why, for this cause," saith he, "do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach." In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of forebodings things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.

John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.

(Serm.) Unless one repent him of his former life, he cannot begin a new life.

The kingdom of heaven? This refers to justification by faith and sanctification by the Spirit. This is why it says elsewhere, “the kingdom [of heaven] is within you.”

In the very commencement he shows himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, Repent ye. O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, For the Kingdom of Hearen is at hand.

The Kingdom of Heaven has a fourfold meaning. It is said, of Christ, as The Kingdom of God is within you. (Luke 17:21.) Of Holy Scripture, as, The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. (Mat. 21:43.) Of the Holy Church, as, The Kingdom of Heaven is like unto ten virgins. (Mat. 25.) Of the abode above, as, Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven. (Mat. 8:11.) And all these significations may be here understood.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: “As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” [Ezekiel 33:11]? Do you not hear Him Who says: “Repent, for the Kingdom of Heaven is at hand” (Matthew 3:2); and again: “Just so, I tell you, there is joy in heaven over one sinner who repents” [Luke 15:7, adapted]? Did He ever say to som: “Do not repent for I will not accept you,” while to others who were predestined: “But you, repent! because I knew you beforehand”? Of course not! Instead, throughout the world and in every church He shouts: “Come to Me, all who labor and are heavy laden, and I will give you rest” [Matthew 11:28]. Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

Preaching in the wilderness of Judea, and saying, Repent ye. The Jews were arrogant, and so he urges them to repent. For the kingdom of heaven is at hand. The kingdom of heaven means the first and second comings of Christ, and also the virtuous life. For when we walk on earth as if we lived in heaven, not living according to the passions, then we possess the kingdom of heaven.

(ord.) The Kingdom of Heaven shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.

He continues with "Do penance..." John announces a new life, as Augustine says in the book On Penance: "No one who is made arbiter of his own will can begin a new life, unless he repents of his former life." Therefore, first he warns them to repent; secondly, he announces salvation. Also, "Do penance," by which there is remission of sin: "When the Son of God was born, God sent a preacher into the world" (Chrysostom). But it should be noted that it is one thing to do penance and another to repent. One repents who weeps over his sins and does not commit things over which he should weep. And notice that it all refers to a proposal of the mind, so that it is said: And does not commit things over which he should weep, i.e., proposes not to commit; for penance demands this. But to do penance is to satisfy for sins: "Bring forth fruits worthy of penance" (Lk 3:8). Here a question arises. Since all sins are forgiven in baptism, why does John, when announcing Christ's baptism, begin with penance? The answer in a Gloss states that penance is threefold: namely, before baptism, because one must be sorry for sin, when he comes to baptism; secondly, after baptism, for mortal sins; thirdly, for venial sins. Here he is concerned with penance after baptism; hence, Peter says "Do penance, that you may be prepared for attaining salvation" (Acts 2:38). "Is at hand." Note that the kingdom of heaven is never found promised in the Old Testament; but John is the first to announce it, and this pertains to his greatness. But the kingdom of heaven is taken in four ways in Scripture. For sometimes it refers to Christ himself dwelling in us by grace: "The kingdom of heaven is within you" (Lk 16:21). He is called the kingdom of heaven, because the road to the heavenly kingdom is begun in us through his indwelling grace. Secondly, Sacred Scripture: "The kingdom of God will be taken away from you" (Mt 21:43). It is called a kingdom, because its law leads to a kingdom. Thirdly, the present Church Militant: "The kingdom of heaven is likened to a net cast into the sea and collecting fish of every kind" (Mt 13:47). It is called a kingdom, because it is established after the manner of the heavenly Church. Fourthly, the heavenly assembly is called the kingdom of heaven: "They shall come from the east and from the west and sit at table with Abraham and Isaac and Jacob in the kingdom of heaven" (Mt 8:2). Before the time of John the only kingdom mentioned was that of the Jebusites (Ex 3:8); but now the kingdom of heaven is promised to his Church.

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 saying, Repent ye--Though the word strictly denotes a change of mind, it has respect here (and wherever it is used in connection with salvation) primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy. for the kingdom of heaven is at hand--This sublime phrase, used in none of the other Gospels, occurs in this peculiarly Jewish Gospel nearly thirty times; and being suggested by Daniel's grand vision of the Son of man coming in the clouds of heaven to the Ancient of days, to receive His investiture in a world-wide kingdom (Dan 7:13-14), it was fitted at once both to meet the national expectations and to turn them into the right channel. A kingdom for which repentance was the proper preparation behooved to be essentially spiritual. Deliverance from sin, the great blessing of Christ's kingdom (Mat 1:21), can be valued by those only to whom sin is a burden (Mat 9:12). John's great work, accordingly, was to awaken this feeling and hold out the hope of a speedy and precious remedy.