A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 3
CHAP. III.
The Evangelist passeth over our Saviours life in private, and i…ts down how John the Baptist, by his Ministry, as the forerunner of our Lord, doth prepare the way for the receiving of him, to vers. 13. How Christ by him is baptized, and how Christ is magnified from heaven, in his entry into his publike office.
Vers. 1. IN those dayes came Iohn the Baptist, preaching in the wildernesse of Iudea.
WHile Christ is dwelling at Nazareth in Galilee, at the time appointed of God, John Baptist is sent forth to preach in the wildernesse of Judea, that is, in the Mure lands, and Hilly countrey of Judea: John is called the Baptist, because he was the first that did baptize; her…by distinguishing him from John the Apostle. Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe, therefore it is said, In those dayes; to wit, of which Isaiah did speak, chap. 40 3. while Christ is dwelling at Nazareth, this appointed work is done. 2. How basely soever the world count of preaching, yet is it the onelyonly ordinary way to prepare souls for receiving of Christ; Therefore it is said, Iohn came preaching. 3. It is in Gods choice to send the preachers of the Gospel, to what place he will, for John is sent to preach in the wildernesse of Judea, and not in Jerusalem.
Vers. 2. And saying, Repent ye, for the kingdome of heaven is at hand.
The summe of Johns preaching was to move men to repent, because the kingdome of Gods grace offered in the Gospel, was now ready to receive the penitent. Doct. 1. The Gospel finds men mad, and out of their wits, in an evill way; when it is sent unto them, they are men who must return to their wits, as the originall of the word repent importeth. 2. The end of the preaching of the gospel is to perswade men unto repentance, for repent is Johns main scope. 3. The grace of God offered in the gospel is in effect the Kingdome of heaven, for it opens the way unto it, and entreth the man not only in the right, but also in the begun possession of the Kingdome of heaven. 4. There can be no greater allurement to move a man to change his evill course, and turn unto God, then the offer made unto the penitent, of the Kingdome of grace and glory through Christ: for this is the motive which John useth, saying, Repent, for the Kingdome of heaven is near. 5. Both ability and exercise of repenting, is brought about by the preaching and power of the gospel; for to beget both, John is sent to preach this doctrine, saying, Repent, for the Kingdom of God is at hand.
Vers. 3. For this is he that was spoken of by the prophet Esaias, saying, The voyce of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Johns calling and authority to preach, is described to be from heaven, according to the prophesie past of him, Isay 40.3. Doct. 1. The calling and authority of a preacher is chiefly to be looked unto, that he take not this honour to himselfe, but be called therto warrantably, for Matthew here sheweth the warrant of John his calling out of Isaiah. 2. A called preacher should labour that the heart of the hearers be prepared for more and more lively receiving of Christ; for this is Johns scope, to prepare the way of the Lord. 3. He should not keep silence, but in open audience discharge his commission plainly, not in obscure or high termes: fully, keeping back nothing of the Lords revealed counsell, and boldly, not fearing what flesh can do unto him; for this much is imported in Johns crying voyce. 4. He should labour to bring down the pride of impenitent hearers, and to lift up the dejected soul of such as in the sense of their sin and unworthines dare not beleeve; for this is to make the Lord his pathes straight, injoyned by John.
Vers. 4. And the same Iohn had his raiment of camels haire, and a leathern girdle about his loyns, and his meat was locusts and wild honey.
He sheweth the austerity of Johns way and manner of living, fitted for his extraordinary commission. Doct. 1. Such as the Lord doth call to the Ministry, he fitteth them unto the work, and unto the times wherein he doth imploy them: such austerity was fit, in a Nazarite, sent forth to waken a world besotted in security. 2. Ministers in their outward manner of living, should so behave themselves, as loast exception may be taken against them, and as their work in their hand may be most advanced; for so did John Baptist.
Vers. 5. Then went out to him Ierusalem and all Iudea, and all the region round about Iordan,
6. And were baptized of him in Iordan, confessing their sins.
As for the successe of Johns Ministry, there is no small confluence of the people unto him. Doct. 1. When the Lord mindeth to fish soules, he can make them swim thick about the net of the gospel; for all Judea went out to Johns Baptism. 2. It is not unusuall to the Scripture, to take All, for all sorts and ranks of people, all Iudea, and all the Region, for all sorts of people, out of Judea and the Region about Jordan. 3. Ministers in receiving in of members of the church, must be content with the profession of repentance and faith, joyned with submission to the ordinances, and not pry in narrowly on their hearts and consciences, for John did not take auricular or particular confession of sins, it was impossible, the multitudes coming to baptism being so great, but such as confessed their sins in generall, and desired Baptism, were admitted by him, and baptized in the river, whether by sprinkling water on them, or dipping them, the word doth not determine, for it is so large as to give room to either; but that it was sprinkling, is most likely, for thus most conveniently so great multitudes could be baptized of John confessing their sins.
Vers. 7. But when he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
This is a speciall Sermon in the peoples audience, directed by John to the Pharisees, (the most precise sect among the Jews, who sought to be justified by their works) and to the Sadduces, (the most licencious sect of the whole, who beleeved neither resurrection of the body, nor immortality of the soul) wherein John exhorteth them to uprightness, and bringing forth of good fruits by five reasons: The first is, Ye have been hitherto wicked vipers, and it is a wonder that ye are fled from wrath, therefore now bring forth good fruits, verse 7, 8. Doct. 1. How powerfull is the preaching of truth, when the Lord is pleased to blesse the same, for here many even of the Pharisees and Sadduces came to Johns Baptism. 2. Such as professe to beleeve the word, and to repent of their sins, to submit to Gods ordinances, cannot be excluded from entring into the society of the church, for John doth not exclude these Pharisees and Sadduces, the worst of men, from entring into the christian church by Baptisme, of whom he could have no more but profession of faith and repentance. 3. Notorious sinners may and should, in their receiving into the church, after any pollution by scandal, be put in mind of their former evill life, that they may be humbled the more, and be more holy for time to come: for John doth not stand to call these Pharisees Generation of Vipers, which is the name of the worst sort of serpents. 4. It is a rare thing to see sectaries converted; for John wondereth at their coming, and saith, Who hath forewarned you to flee? 5. Wrath doth follow on all the wicked, who either live Belly-gods and Epicures, as the Sadduces; or do seek to be justified by their own works, as the Pharisees; for who hath forewarned you, saith he, to flee from the wrath to come; 6. Coming to Christ and subjection to his ordinances is the way to eschew wrath: for that here is called Flying from wrath. 7. When Gods glory, peoples edification, and salvation do require that publick faults should be publickly rebuked, then the credit of the party to be reproved, is not to be stood upon; for John doth not stand in this case, to brand these too much esteemed sectaries, with the stile of Generation of Vipers, to the end they may be humbled, and the people drawn off the following of their former erroneous courses.
Ver. 8. Bring forth therefore fruits meet for repentance.
John having admitted these Pharisees and Sadduces into the church by Baptism, now he instructeth them as disciples. Doct. 1. The severity of the faithfull pastor should be mixed with love and care, to have men saved; for John so reproveth what is bypast, as he giveth them direction for time to come, saying, Bring forth fruits. 2. Men must not be secluded or suspended too long from the society of the visible church, but upon their profession of repentance, and faith in Christ, and subjection unto his ordinances, must be admitted, and then commanded to prove themselves sincere, by such fruits as may evidence the truth of their repentance: for so doth John, saying, Bring forth fruits worthy of repentance.
Verse. 9. And think not to say within your selves; We have Abraham to our father, for I say unto you, that God is able of these stones to raise up children unto Abraham.
The second reason: I assure you, least you deceive your selfe, that the prerogative of being Abrahams children, will not avail you, except you be sincere children, carefull to do good works, therefore Bring forth fruits. Doct. 1. Carnall confidences are great impediments unto true repentance, and must be renounced by such as would be found sincere: Therefore saith John, Thinke not to say within your selves, we have Abraham to our Father. 2. Gods promises unto the children of Abraham may be fulfilled, and yet all such of the children of his flesh, as are profane, may be cut off: for John saith, Think not to say, Abraham is our father. 3. Rather then God should not perform his promise, he will work miracles, he will convert such as there is no more hope of, then of stones; for John saith, God is able of these stones to raise up children unto Abraham.
Verse. 10. And now also the ax is laid unto the root of the trees: therfore every tree which bringeth not forth good fruit is hewen down and cast into the fire.
A third reason: If you be barren, or bear ill fruits, you shall be cut down and perish; Therefore bring forth good fruits. Doct. 1. When the Gospel is preached, as mercy is offered, so destruction should be most severely threatned, if use be not made of the Gospel; this is Johns way, saying, Now also is the ax laid to the root of the trees. 2. The preaching of the Gospel of Gods mercy, requireth, of such as imbrace the faith, necessarily a holy life and good fruits. 3. Such as professe to receive the Gospel, and do not study to bring forth good fruits, shall perish; for it is written, Every tree that bringetth not forth good fruit, is hewen down and cast into the fire.
Verse 11. I indeed baptize you with water unto repentance, but he that cometh after me, is mightier then I, whose shoes I am not worthy to bear: he shall baptize you with the holy-Ghost, and with fire.
A fourth reason: Beside this outward Baptisme of water by me, you must have another Baptism of the Spirit by Christ: Therefore seek after it, that you may bring forth good fruits; wherin John abaseth himself, and cryeth up Christ. Doct. 1. Outward Baptism is indeed Gods ordinance, yet it is not to be rested on, but a further baptism is to be sought after; therefore saith John, I baptize indeed with water, but, &c. 2. The more a man be in estimation for his office or gifts, the more need had he to keep him within his own bounds, in a due distance from Christ, and not to incroach upon his Masters glory: for so doth John here, understanding that some of the people had too high estimation of him, I baptize you with water, saith he, but he that cometh after me is mightier then I. 3. The proper element of Baptisme, is not oyl, salt, or spittle, but onelyonly water, and no other thing, therefore John saith, I baptize with water. 4. One of the ends of baptism, is to seal up the covenant of repentance; whereby the party baptized may be obliged to follow the course of repentance, and may also have the promise of God, for furnishing grace to repent, sealed unto them also, therefore saith John, I baptize you UNTO REPENTANCE. 5. The more knowledge a man hath of CHRIST, the lower will he abase himself before him, and exalt Christ the higher, this moveth John to say, He that cometh after me, is mightier then I, &c. 6. The most excellent of men are not worthy of the meanest imployment of service to Christ, that is it which John saith, Whose shooes I am not worthy to bear. 7. There is a two fold baptism, one of water poured upon the body by the Minister, another of the Spirit, poured forth upon a mans soul by Christ, and these two may be in time distinguished; for John saith, I baptize with water, but he shall baptize with the holy Ghost. 8. Whosoever are baptized inwardly by the Holy Spirit, are also baptized with fire, that is, by a more penetrative power and vertue, then what water at first doth show; which vertue must go through the whole man, unto through mortification of sin; that is it which by way of explanation is imported, when he saith, with the holy Ghost and with fire, taking baptism by fire here, not for any extraordinary gift of miracles, but for that which is common to the Regenerate.
Vers. 12. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner: but he wil burn up the chaff with unquenchable fire.
A fifth reason: Though now the fruitfull, and unfruitfull be joyned one with another in the visible church, as chaff and corn are mixed on the floor, yet Christ will sever the one from the other, and will take the Fruitfull to Heaven, and will cast the unfruitfull in hell. Therefore Bring forth good fruits. Doct. 1. The visible church is like a corn floor, wherein good and bad, as chaff and corn are mixed together, for so doth the comparison import. 2. Christ as the perfect Husband man will so sever the one from the other, that not one of the wicked shall be in company of the Godly; for, He will throughly purge his floor. 3. Christ hath means at hand to make the separation: he hath his word, and church-censures, and afflictions, and trials, by persecution, and death, and the day of judgment, when he shall fully perfect the separation; for his Fan in his hand, and he will thoroughly purge his floor. 4. The upright and Fruitfull shall be gathered unto heaven, the unfruitfull as chaff e cast in hell, not one of the Godly shall perish, not one of the wicked shall escape perdition, for he will gather his wheat, and burn the chaff.
Ver. 13. Then cometh Iesus from Galilee to Iordan unto Iohn to be baptized of him.
The second part of the chapter concerning Christs baptisme, wherein first we mark a providence of Christs education, in another part of the country then John Baptist lived in; where Johns commission to baptize in the name of Jesus appeareth to be divine so much the more, that our Lord and he had never seen one another in the face before now, not till now Christ cometh from Galilee to Jordan. 2. Our Lord was pleased to be baptized for his own reasons; namely, that he might countenance and blesse his ordinance unto us, as he did circumcision unto the Jews, and that he might present himself among sinners as our surety, and offer himself to the father to be baptized with the baptism of affliction for our ransome.
Ver. 14. But Iohn forbad him, saying, I have need to be baptized of thee, and comest thou to me?
This offer of Christ to be baptized astonied John so far, as he forbade Christ to be baptized, in regard he knew Christ needed not baptisme. Doct. 1. The clearest sighted of Gods Servants do not see the deep of the Lords work, till he reveal it; therefore was it that at first John refused to baptize Christ. 2. Albeit it be sufficient to be once baptized outwardly, yet baptism of the spirit must be renewed frequently: for John already indued with the holy spirit in an eminent measure, saith; I have need to be baptized, that is, yet again to receive a larger measure of this baptism: yea the more of this grace is bestowed upon any man, the more is he sensible of his need, and desirous of a further measure of it, for none more holy then John, and none more desirous to be more holy then John, I have need to be baptized, saith he. 3. Christ is the despenser of the Inward baptism of the spirit, I have need, (saith John) to be baptized of thee. 4. When Christs excellency, and his low dismission of himselfe are compared, it is a wonderfull thing to the beholder; therefore saieth John by way of wondring, Comest thou to me?
Vers. 15. And Iesus answering, said unto him, suffer it to be so now, for thus it becometh us to fulfill all righteousness. Then he suffered him.
Christ will have John to consider the time of his Lords humiliation, and what belonged to them both in regard of their office. Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation, which otherwise was unbeseeming the dignity of his person; Therefore, saith Christ, suffer it be so now. 2. It is a thing both right and comely for each man to do what his calling requireth; for, It becometh us to fulfill all righteousness, saith Christ. 3. When the Lord maketh his will clear unto us, we should renounce our wil, and follow his, whatsoever blind zeal, or carnal humility shall speak to the contrary; for when John was informed of Christs mind, then he suffered him.
Verse 16. And Iesus, 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.
As Baptism was the figure of death unto Christ, so his speedy coming upon dry land, did fitly foreshadow, that he could not be holden long of death, Therefore it is marked, That straight way he went up out of the water. Now after his Baptism, three wonders do appear: The first, a vision of the opening of the Heavens towards Christ, and to him, to shew, that as he came down from Heaven, so he should return unto it, and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism: The next wonder is, The Spirit of God descended like a dove, and lighted unto him, by this visible sign of his presence, shewing, that Christ is that meek and gentle One, that innocent and harmlesse One, that most loving and lovely dove, in whom the Holy Spirit hath his constant residence; in and through whom alone, we are to receive of the gifts of the Spirit, and out of his fulness grace for grace: of this wonder it is said, that he, meaning John Baptist, saw this, to wit, in a more speciall manner, then the rest of the multitude: for this was the sign promised unto John, Iohn 1, 31, 32, 33. whereby he should be certified of the person of the true Messiah.
Ver. 17. And lo, a voyce from heaven, saying, This is my beloved Son in whom I am well pleased.
Now followeth the third wonder, unto the observation wherof we are stirred up by a new Lo, or Behold; for we are dull to conceive heavenly things. 2. Beause we cannot conceive what the Lord doth, except he declare his mind by his word, A voyce speaketh from Heaven. 3. Of this man, now baptized, and demonstrated by the glory of the opened Heaven shining on him, and by the residence of the holy Ghost upon him, in the similitude of a dove, the Father saith, This is my Son, to wit, my Son, properly so called, my native and only begotten Son by eternall Generation: This is he who from all eternity was with God the Father, and was God, John. 1. 1. and who, Heb. 1, 2, 3. is called, The brightness of the Fathers glory, and the expresse image of his person. 4. The Father testifieth of this person, that he is his beloved Son, beloved in a singular way, as his Native Son; Beloved for himselfe and for his proper worth, being God and Man in one person. 5. God loveth Christ, and is well pleased with him, as he standeth in our room; for as he stood now in his office of the Mediator and surety for us, offering himself for us unto death in Baptism, the Father was well pleased and satisfied with him, as with a perfect ransome for our redemption; beside or above which he craved no more, but rested so fully contented with the Son, and with all these in whose name he did offer himself, that he made open proclamation of it from Heaven, saying, This is my beloved Son in whom I am well pleased: The demonstrative particle in the originall twice repeated, importeth as much, as he is that Son, that beloved One by way of Excellency, to wit, that Son spoken of in Paradise, shadowed forth in the sacrifices and other figures of the Law, prophesied of by the Prophets, and declared by them to be Iehovah our righteousness, and waited for by all the Faithfull before his coming, as the consolation of Israel, namely the consolation of such as were baptized by John for salvation in him: and thus we have the glorious mystery of the Trinity most clearly revealed: for the eternall Father, the first Person, by a voyce from heaven speaketh of his eternall Son now incarnate, the second Person; and the Spirit of God the third Person, proceeding from the Father and the, Son, descendeth in the similitude of a Dove, all three thus distinguished, remaining One infinite and undivided, God blessed for ever, Amen. By this also we have the covenant of Redemption laid open to us, for The Son incarnate offereth here himself Redeemer, and suerty for the Elect, to be baptized unto death, The Father accepteth the offer, and declareth himself well pleased in him; and so it resteth, that wee (being unable to pay our debts by our selves, or to do any thing of ourselves, which may please God, or profit our souls) betake our selves unto Christ, who is surety for all those who come unto him.