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Matthew Chapter 3
Commentary by Matthew Henry
At the start of this chapter,
concerning the baptism of John, begins the gospel (Mark
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, Acts 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, verse 1. 1. The doctrine he preached, verse 2.
2. The fulfilling of the scripture in him, verse 3. 3. His
manner of life, verse 4. 4. The resort of multitudes to him,
and their submission to his baptism, verses 5, 6. 5. His
sermon that he preached to the Pharisees and Sadducees,
wherein he endeavors to bring them to repentance (verses
7-10), and so to bring them to Christ, verses 11, 12. II.
The more glorious shining forth of the Sun of righteousness,
immediately after: where we have, 1. The honor done by him
to the baptism of John, verses 13-15. 2. The honor done to
him by the descent of the Spirit upon him, and a voice from
heaven, verses 16, 17.
The Preaching of John the Baptist.
Matthew 3:1-6 –– 1.
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.
We have here an account of the
preaching and baptism of John, which were the dawning of the
gospel-day. Observe,
I. The time when he appeared. In
those days (verse 1), or, after those days, long after what
was recorded in the foregoing chapter, which left the child
Jesus in his infancy. In those days, in the time appointed
of the Father for the beginning of the gospel, when the
fullness of time was come, which was often thus spoken of in
the Old Testament, In those days. Now the last of Daniel's
weeks began, or rather, the latter half of the week, when
the Messiah was to confirm the covenant with many, Daniel
9:27. 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 tempos, adelon--wrapped up in
darkness and obscurity: 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 lord of all. And this was to show, 1. That even when God
is acting as the God of Israel, the Savior, yet verily he is
a God that hides himself (Isaiah 45:15). The Lord is in this
place and I knew it not, Genesis 28:16. Our beloved stands
behind the wall long before he looks forth at the windows,
Canticles 2:9. 2. That our faith must principally have an
eye to Christ in his office and undertaking, for there is
the display of his power; but in his person is the hiding 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, Hear ye him. 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, swift to hear, and slow to speak.
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 he might be the more
desired, who was to be the great prophet. After Malachi
there was no prophet, nor any pretender to prophecy, until
John the Baptist, to whom therefore the prophet Malachi
points more directly than any of the Old Testament prophets
had done (Malachi 3:1); I send my messenger.
II. The place where he appeared
first. In the wilderness of Judea. 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, Joshua 15:61, 62. 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 word of the Lord found
John here in a wilderness. 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 wilderness of Judah that David penned
the 63d Psalm, which speaks so much of the sweet communion
he then had with God, Hosea 2:14. In a wilderness the law
was given; and as the Old Testament, so the New Testament
Israel was first found in the desert land, and there God led
him about and instructed him, Deuteronomy 32:10. John
Baptist was a priest of the order of Aaron, yet we find him
preaching in a wilderness, and never officiating in the
temple; 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, Malachi 3:1. The Lord whom ye
seek shall suddenly come to his temple; not the messenger
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.
The beginning of the gospel in a
wilderness, speaks comfort to the deserts of the Gentile
world. Now must the prophecies be fulfilled, I will plant in
the wilderness the cedar, Isaiah 41:18, 19. The wilderness
shall be a fruitful field, Isaiah 32:15. And the desert
shall rejoice, Isaiah 35:1, 2. The Septuagint reads, the
deserts of Jordan, the very wilderness in which John
preached. In the Roman church there are those who call
themselves hermits, and pretend to follow John; but when
they say of Christ, Behold, he is in the desert, go not
forth, Chapter 24:26. There was a seducer that led his
followers into the wilderness, Acts 21:38.
III. His preaching. This he made his
business. He came, not fighting, nor disputing, but
preaching (verse 1); for by the foolishness of preaching,
Christ's kingdom must be set up.
1. The doctrine he preached was that
of repentance (verse 2); Repent ye. He preached this in
Judea, among those that were called Jews, 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 innocence, but must do it in repentance.
John Baptist's business was to call men to repent of their
sins; Metanoeite--Bethink yourselves; "Admit a second
thought, to correct the errors of the first--an
afterthought. Consider your ways, change your minds; you
have thought amiss; think again, and think aright." Note,
True penitents have other thoughts 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 mind produces a change of the way. 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 (Acts 17:30); 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 labor before it can be at rest. The sore must
be searched, or it cannot be cured. I wound and I heal.
2. The argument he used to enforce
this call was, For the kingdom of heaven is at hand. The
prophets of the Old Testament called people to repent, 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
kingdom of heaven is at hand; 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 kingdom of which Christ is the Sovereign,
and we must be the willing, loyal subjects of it. It is a
kingdom of heaven, not of this world, a spiritual kingdom:
it is original from heaven, its tendency to heaven. John
preached this as at hand; 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 inducement to us to repent. There is nothing like
the consideration of divine grace to break the heart, both
for sin and from sin. 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 great encouragement to
us to repent; "Repent, for your sins shall be pardoned upon
your repentance. Return to God in a way of duty, and he
will, through Christ, return 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.
IV. The prophecy that was fulfilled
in him, verse 3. 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 Isaiah 40:3, 4. John is here spoken of,
1. As the voice of one crying in the
wilderness. John owned it himself (John 1:23); I am the
voice, 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 (1 Thessalonians 2:13); what
else is Paul, and what is Apollos, but the voice! John is
called the voice, phone boontos--the voice of one crying
aloud, which is startling and awakening. Christ is called
the Word, which, being distinct and articulate, is more
instructive. John as the voice, roused men, and then Christ,
as the Word, taught them; as we find, Revelation 14:2. The
voice of many waters, and of a great thunder, made way for
the melodious voice of harpers and the new song, verse 3.
Some observe that, as Samson's mother must drink no strong
drink, yet he was designed to be a strong man; so John
Baptist's father was struck dumb, and yet he was designed to
be the voice of one crying. When the crier's voice is
begotten of a dumb father, it shows the excellence of the
power to be of God, and not of man.
2. As one whose business it was to
prepare the way of the Lord, and to make his paths straight;
so it was said of him before he was born, that he should
make ready a people prepared for the Lord (Luke 1:17), 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 Scribes and Pharisees, 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 humbling
providences, being lately made a province of the Roman
Empire, yet they were un-humbled; 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 bow the heart for the reception of
the Son of David (2 Samuel 14:14); 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 crooked way; to prepare a way for Christ,
the paths must be made straight, Hebrews 12:13.
V. The garb in which he appeared,
the figure he made, and the manner of his life, verse 4.
They, who expected the Messiah as a temporal prince, would
think that his forerunner must come in great pomp and
splendor, that his equipage should be very magnificent and
gay; but it proves quite contrary; he shall be great in the
sight of the Lord, but mean in the eyes of the world; and,
as Christ himself, having no form or comeliness; to intimate
betimes, that the glory of Christ's kingdom was to be
spiritual, and the subjects of it such as ordinarily were
either found by it, or made by it, poor and despised, who
derived their honors, pleasures, and riches, from another
world.
1. His dress was plain. This same
John had his raiment of camel's hair, and a leathern girdle
about his loins; he did not go in long clothing, as the
scribes, or soft clothing, as the courtiers, but in the
clothing of a country husbandman; for he lived in a country
place, and suited his habit to his habitation. 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 plain man, and mortified to this world, and the
delights and gaieties of it. Behold an Israelite indeed!
Those that are lowly in heart 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 prophet, for
prophets wore rough garments, as mortified men (Zechariah
13:4); and, especially, to show that he was the Elias
promised; for particular notice is taken of Elias, that he
was a hairy man (which, some think, is meant of the hairy
garments he wore), and that he was girt with a girdle of
leather about his loins, 2 Kings 1:8. John Baptist appears
no way inferior to him in mortification; this therefore is
that Elias that was to come. (3.) To show that he was a man
of resolution; his girdle was not fine, such as were then
commonly worn, but it was strong, it was a leathern girdle;
and blessed is that servant, whom his Lord, when he comes,
finds with his loins girt, Luke 12:35; 1 Peter 1:13.
2. His diet was plain; his meat was
locusts and wild honey; 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. Locusts were a sort of flying
insect, very good for food, and allowed as clean (Leviticus
11:22); they required little dressing, and were light, and
easy of digestion, whence it is reckoned among the
infirmities of old age, that the grasshopper, or locust, is
then a burden to the stomach, Ecclesiastes 12:5. Wild honey
was that which Canaan flowed with, 1 Samuel 14:26. 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
sparingly, a little served his turn; a man would be long ere
he filled his belly with locusts and wild honey: John
Baptist came neither eating nor drinking (Chapter 11:18)--
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
repentance, and fruits meet for repentance. 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 fast-day
with him. (2.) This agreed with his office as Christ's
forerunner; by this practice he showed that he knew what the
kingdom of heaven 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. Blessed
are the poor in spirit.
VI. The people who attended upon
him, and flocked after him (verse 5); Then went out to him
Jerusalem, and all Judea. 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 went out to him, as soon as
they heard his preaching the kingdom of heaven, that they
might hear what they heard so much of. Now, 1. This was a
great honor put upon John, that so many attended him, and
with so much respect. Note, frequently those have most real
honor 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 press into the kingdom of heaven (Luke 16:16); and a
blessed sight it was, to see the dew of the youth dropping
from the womb of the gospel-morning (Psalm 110:3), 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 kingdom of God would
presently appear (Luke 14:11), 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 the Christ (Luke 3:15); and
this occasioned such a confluence of people about him. 4.
Those who would have the benefit of John's ministry must go
out 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 go out 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, Ezekiel 33:31, 32.
VII. The rite, or ceremony, by which
he admitted disciples, verse 6. Those who received his
doctrine, and submitted to his discipline, were baptized of
him in Jordan, thereby professing their repentance, and
their belief that the kingdom of the Messiah was at hand. 1.
They testified their repentance by confessing their sins; a
general confession, it is probable, they made to John that
they were sinners, 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 justify themselves; but John teaches them to
accuse 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 plague of his own heart.
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, 1 John 1:9. 2. The benefits of
the kingdom of heaven, now at hand, were thereupon sealed to
them by baptism. He washed them with water, in token of
this--that from all their iniquities God would cleanse them.
It was usual with the Jews to baptize those whom they
admitted proselytes to their religion, especially those who
were only Proselytes of the gate, and were not circumcised,
as the Proselytes of righteousness 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 from
heaven, or of men? implied, that there were baptisms of men,
who pretended not to a divine mission; with this usage John
complied, but his was from heaven, and was distinguished
from all others by this character, It was the baptism of
repentance, Acts 14:4. All Israel were baptized unto Moses,
1 Corinthians 10:2. The ceremonial law consisted in divers
washings or baptisms (Hebrews 9:10); 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.
The Preaching of John the Baptist.
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 our 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 with
fire: 12 Whose fan is in his hand, and he will thoroughly
purge his floor, and gather his wheat into the garner; but
he will burn up the chaff with unquenchable fire.
The doctrine John preached was that
of repentance, in consideration of the kingdom of heaven
being at hand; now here we have the use of that doctrine.
Application is the life of preaching, so it was of John's
preaching.
Observe, 1. To whom he applied it;
to the Pharisees and Sadducees that came to his baptism,
verse 7. To others he thought it enough to say, Repent, for
the kingdom of heaven is at hand; 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 (Luke
7:29, 30), that 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. 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 (Luke 3:7), 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 before them, but to preach to 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.
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 title he gives them is, O generation of
vipers. Christ gave them the same title; Chapter 12:34;
23:33. They were as vipers; though specious, yet venomous
and poisonous, and full of malice and enmity to every thing
that was good; they were a viperous brood, 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 Genesis 3:15); of their
father the Devil, John 8:44. They were a viperous gang, they
were all alike; though enemies to one another, yet
confederate in mischief. Note, A wicked generation is a
generation of vipers, and they ought to be told so; it
becomes the ministers of Christ to be bold in showing
sinners their true character. 2. The alarm he gives them is,
“Who has warned you to flee from the wrath to come?” 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 wrath to
come; 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 - Who has warned us? 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.
II. Here is a word of exhortation
and direction (verse 8); "Bring forth therefore fruits meet
for repentance. Therefore, because you are warned to flee
from the wrath to come, let the terrors of the Lord persuade
you to a holy life." Or, "Therefore, 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
bring forth the fruits of it in a universal reformation,
forsaking all sin, and cleaving to that which is good; these
are fruits, axious tes metanoias--worthy of repentance.
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.
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 (verse 9); Think not to
say within yourselves, We have Abraham to our father. 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 labor to
meet with and anticipate; vain thoughts which lodge within
those who are called to wash their hearts, Jeremiah 4:14. Me
doxete--Pretend not, presume not, to say within yourselves;
be not of the opinion that this will save you; harbor not
such a conceit. "Please not yourselves 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 within 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 their right hand, and
roll it under their tongue, because they are ashamed to own
it; they keep in the Devil's interest, by keeping the
Devil's counsel. Now John shows them,
1. What their pretence was; "We have
Abraham to our father; we are not sinners of the Gentiles;
it is fit indeed that they 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 need not repent, 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 fare well enough, though you do not
repent. 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 sons of the church, the temple of the
Lord, Jeremiah 7:4. Note, Multitudes, by resting in the
honors and advantages of their visible church-membership,
take up short of heaven.
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 say unto you (whatever you say within yourselves), that
God is able of these stones to raise up children unto
Abraham. He was now baptizing in Jordan at Bethabara (John
1:28), the house of passage, where the children of Israel
passed over; and there were the twelve stones, one for each
tribe, which Joshua set up for a memorial, Joshua 4:20. It
is not unlikely that he pointed to those stones, which God
could raise to be, more than in representation, the twelve
tribes of Israel. Or perhaps he refers to Isaiah 51:1, where
Abraham is called the rock out of which they were hewn. That
God who raised Isaac out of such a rock, can, if there be an
occasion, do as much again, for with him nothing is
impossible. Some think he pointed to those heathen soldiers
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, Chapter 21:43; Romans 11:12, &
context.
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, verse 10. "Now look about you, now that the
kingdom of God is at hand, and be made sensible."
1. How strict and short your trial
is; Now the axe is carried before you, now it is laid to the
root of the tree, now you are upon your good behavior, and
are to be so but a while; 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 begin
at the house of God: "where God allows more means, he allows
less time." Behold, I come quickly. Now they were put upon
their last trial; now or never.
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 every tree, however high in gifts and
honors, however green in external professions and
performances, if it bring not forth good fruit, the fruits
meet for repentance, is hewn down, disowned as a tree in
God's vineyard, unworthy to have room there, and is cast
into the fire of God's wrath--the fittest place for barren
trees: what else are they good for? If not fit for fruit,
they are fit for fuel. 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.
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,
1. The dignity and pre-eminence of
Christ above John. See how meanly he speaks of himself, that
he might magnify Christ (verse 11); "I indeed baptize you
with water, 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, 1 Corinthians 3:6; 2 Kings 4:31.
But he that comes after me is mightier than I. Though John
had much power, for he came in the spirit and power of
Elias, 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, whose shoes I am not worthy to bear.
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
for them, and that by 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 honor 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.
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 (Malachi 3:1, 2), it immediately follows, The
Lord, whom ye seek, shall suddenly come, and shall sit as a
refiner, verse 3. And after the coming of Elijah, the day
comes that shall burn as an oven (Malachi 4:1), to which the
Baptist seems here to refer. Christ will come to make a
distinction,
(1.) By the powerful working of his
grace; He shall baptize you, that is, some of you, with the
Holy Ghost and with fire. Note, [1.] It is Christ's
prerogative to baptize with the Holy Ghost. This he did in
the extraordinary gifts of the Spirit conferred upon the
apostles, to which Christ himself applies these words of
John, Acts 1:5. This he does in the graces and comforts of
the Spirit given to them that ask him, Luke 11:13; John
76:38, 39; See Acts 11:16. [2.] They who are baptized with
the Holy Ghost are baptized as with fire; the seven spirits
of God appear as seven lamps of fire, Revelation 4:5. 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 Spirit of burning, 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
am come to send fire, Luke 12:49.
(2.) By the final determinations of
his judgment (verse 12); Whose fan is in his hand. 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 fan that is in his hand, Jeremiah 15:7.
Now he sits as a Refiner. Observe here [1.] The visible
church is Christ's floor; O my threshing, and the corn of my
floor, Isaiah 21:10. 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, Revelation 18:4. 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 (1 Corinthians
3:13), and concerning persons (Chapter 25:32, 33), 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 neighbors without, and corrupt affections
within, and there is no chaff among them. They are not only
gathered into the barn (Chapter 13:30), but into the garner,
where they are thoroughly purified. [5.] Hell is the
unquenchable fire, 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 field, we shall be then in the floor.
The Baptism of Jesus.
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
it to be so now: for thus it becometh us to fulfill 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.
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, the Sun of righteousness rises
in glory. The fullness of time was come 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 where
John was baptizing; for to him resorted those who waited for
the consolation of Israel, to whom alone he would be
welcome. John the Baptist was six months older than our
Savior, 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, in the region round about
Jordan; and more was done towards it in these six months
than had been done in several ages before. Christ's coming
from Galilee to Jordan, to be baptized, teaches us not to
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.
Now in this story of Christ's
baptism we may observe,
I. How hardly John was persuaded to
admit of it, verses 14, 15. It was an instance of Christ's great
humility, that he would offer himself to be baptized of
John; that he who knew no sin 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 honors, yet in his first step he thus abases
himself. Note, Those who would rise high must begin low.
Before honor is humility. 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 honor God he will honor. Now here
we have,
1. The objection that John made against baptizing Jesus,
5:14. John forbade him, as Peter did, when Christ went about
to wash his feet, John 13:6, 8. 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, by reason of
darkness, start objections against the will of Christ.
John's modesty thinks this an honor too great for him to
receive, and he expresses himself to Christ, just as his
mother had done to Christ's mother (Luke 1:43); Whence is
this to me, that the mother of my Lord should come to me?
John had now obtained a great name, and was universally
respected: yet see how humble he is still! Note, God has
further honors in reserve for those whose spirits continue
low when their reputation rises.
(1.) John thinks it necessary that
he should be baptized of Christ; I have need to be baptized
of thee with the baptism of the Holy Ghost, as of fire, for
that was Christ's baptism, verse 11. [1.] Though John was
filled with the Holy Ghost from the womb (Luke 1:15), 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.]
John has need to be baptized, though he was the greatest
that ever was born of woman; 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 need to be baptized of
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 have need 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 need to be baptized of 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
need to be baptized of 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 have need to be baptized of
thee. 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; save thyself, 1 Timothy 4:16.
(2.) He therefore thinks it very
preposterous and absurd, that Christ should be baptized by
him; Comest thou to me? 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.
2. The overruling of this objection
(verse 15); Jesus said, Suffer it to be so now. 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,
(1.) How Christ insisted upon it; It
must be so now. He does not deny that John had need to be
baptized of him, yet he will now be baptized of John. Aphes
arti--Let it be yet so; suffer it to be so now. Note, Every
thing is beautiful in its season. But why now? Why yet? [1.]
Christ is now in a state of humiliation: he has emptied
himself, and made himself of no reputation. He is not only
found in fashion as a man, but is made in the likeness of
sinful flesh, and therefore now let him be baptized of John;
as if he needed to be washed, though perfectly pure; and
thus he was made sin for us, though he knew no sin. [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,
many days hence, Acts 1:5. John's baptism has now its day,
and therefore honor must now 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
be so now, because now is the time for Christ's appearing in
public, and this will be a fair opportunity for it, See John
1:31-34. 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.
(2.) The reason he gives for it;
Thus it becomes us to fulfill all righteousness. Note, [1.]
There was a propriety in every thing that Christ did for us;
it was all graceful (Hebrews 2:10; 7:26); and we must study
to do not only that which behooves us, but that which
becomes us; not only that which is indispensably necessary,
but that which is lovely, and of good report. [2.] Our Lord
Jesus looked upon it as a thing well becoming him, to
fulfill all righteousness, 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. Thus
it becomes him to justify God, and approve his wisdom, in
sending John to prepare his way by the baptism of
repentance. Thus it becomes us to countenance and encourage
every thing that is good, by pattern as well as precept.
Christ often mentioned John and his baptism with honor,
which that he might do the better, he was himself baptized.
Thus Jesus began first to do, and then to teach; and his
ministers must take the same method. Thus Christ filled up
the righteousness of the ceremonial law, which consisted in
divers washings; thus he recommended the gospel-ordinance of
baptism to his church, put honor 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.
With the will of Christ, and this
reason for it, John was entirely satisfied, and then he
suffered him. The same modesty which made him at first
decline the honor Christ offered him, now made him do the
service Christ enjoined him. Note, No pretence of humility
must make us decline our duty.
II. How solemnly Heaven was pleased
to grace the baptism of Christ with a special display of
glory (5:16, 17); Jesus when he was baptized, went up
straightway out of the water. Others that were baptized
staid to confess their sins (verse 6); but Christ, having no
sins to confess, went up immediately out of the water; so we
read it, but not right: for it is apo tou hydatos--from the
water; 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 (John 13:9); 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. He went up
straightway, as one that entered upon his work with the
utmost cheerfulness and resolution; he would lose no time.
How was he straitened till it was accomplished!
Now, when he was coming up out of
the water, and all the company had their eye upon him,
1. Lo! the heavens were opened unto
him, 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 joy that were set before him. 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 has opened the kingdom of heaven to
all believers. Divine light and love are darted down upon
the children of men, and we have boldness to enter into the
holiest. 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. The heavens
were opened 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.
2. He saw the Spirit of God
descending like a dove, or as a dove, and coming or lighting
upon him. Christ saw it (Mark 1:10), and John saw it (John
1:33, 34), and it is probable that all the standers-by saw
it; for this was intended to be his public inauguration.
Observe,
(1.) He saw the Spirit of God
descended, and lighted on him. In the beginning of the old
world, the Spirit of God moved upon the face of the waters
(Genesis 1:2), hovered 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 the
Spirit of the Lord should rest upon him (Isaiah 11:2; 61:1),
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
the Spirit descended upon him, by him to be derived to all
believers, in his gifts, graces, and comforts. The ointment
on the head ran down to the skirts; Christ received gifts
for men, that he might give gifts to men.
(2.) He descended on him like a
dove; 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 (Luke 3:22), it
must not be that of a man, for the being seen in fashion as
a man 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 a silly dove, without heart
(Hosea 7:11), but like an innocent dove, without gall. The
Spirit descended, not in the shape of an eagle, which is,
though a royal bird, yet a bird of prey, but in the shape of
a dove, than which no creature is more harmless and
inoffensive. Such was the Spirit of Christ: He shall not
strive, nor cry; such must Christians be, harmless as doves.
The dove is remarkable for her eyes; we find that both the
eyes of Christ (Canticles 5:12), and the eyes of the church
(Canticles 1:15; 4:1), are compared to doves' eyes, for they
have the same spirit. The dove mourns much (Isaiah 38:14).
Christ wept oft; and penitent souls are compared to doves of
the valleys. [2.] The dove was the only fowl that was
offered in sacrifice (Leviticus 1:14), and Christ by the
Spirit, the eternal Spirit, offered himself without spot to
God. [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 a dove. It speaks God's good will towards men;
that his thoughts towards us are thoughts of good, and not
evil. By the voice of the turtle heard in our land
(Canticles 2:12), the Chaldee paraphrase understands, the
voice of the Holy Spirit. That God is in Christ reconciling
the world unto himself, is a joyful message, which comes to
us upon the wing, the wings of a dove.
3. To explain and complete this
solemnity, there came a voice from heaven, which, we have
reason to think, was heard by all that were present. The
Holy Spirit manifested himself in the likeness of a dove,
but God the Father by a voice; for when the law was given
they saw no manner of similitude, only they heard a voice
(Deuteronomy 4:12); 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 favor to
Christ, and us in him.
(1.) See here how God owns our Lord
Jesus; This is my beloved Son. Observe, [1.] The relation he
stood in to him; He is my Son. Jesus Christ is the Son of
God, by eternal generation, as he was begotten of the Father
before all the worlds (Colossians 1:15; Hebrews 1:3); and by
supernatural conception; he was therefore called the Son of
God, because he was conceived by the power of the Holy Ghost
(Luke 1:35); 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, brought up with the Father for it (Proverbs 8:30),
appointed to it; I will make him my First-born, Psalm 89:27.
[2.] The affection the Father had for him; He is my beloved
Son; his dear Son, the Son of his love (Colossians 1:13); he
has lain in his bosom from all eternity (John 1:18), had
been always his delight (Proverbs 8:30), but particularly as
Mediator, and in undertaking the work of man's salvation, he
was his beloved Son. He is my Elect, in whom my soul
delights. See Isaiah 42:1. Because he consented to the
covenant of redemption, and delighted to do that will of
God, therefore the Father loved him. John 10:17; 3:35.
Behold, then, behold, and wonder, what manner of love the
Father has bestowed on us, 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
therefore loved him, because he laid down his life for the
sheep! Now know we that he loved us, seeing he has not
withheld his Son, his only Son, his Isaac whom he loved, but
gave him to be a sacrifice for our sin.
(2.) See here how ready he is to own
us in him: He is my beloved Son, not only with whom, but in
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 accepted in the Beloved,
Ephesians 1:6. 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 there is no coming to God as a Father, but by
him as Mediator, John 14:6. In him our spiritual sacrifices
are acceptable, for his the Altar that sanctifies every
gift, 1 Peter 2:5. Out of Christ, God is a consuming Fire,
but, in Christ, a reconciled Father. This is the sum of the
whole gospel; it is a faithful saying, and worthy of all
acceptation, that God has declared, by a voice from heaven,
that Jesus Christ is his beloved Son, in whom he is well
pleased, with which we must by faith cheerfully concur, and
say, that he is our beloved Savior, in whom we are well
pleased.
Friday Study Ministries
www.FridayStudy.org
Ron@FridayStudy.org
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