Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. They were baptized by him in the Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? Therefore produce fruit worthy of repentance! Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones.
“Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.”
Geneva Bible translators 1599 · Public Domain On vv5, 6, 7, 8, 9, 11, 12 The people of Jerusalem.
The people of Jerusalem.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–12 5 Then went out to him Jerusalem, and all…
5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
Ver. 5. Then went out to him Jerusalem] Hitherto the description of the Baptist: follows now the resort that was made unto him; for by his divine doctrine and austere life he had merited among many to be taken for the Messiah, Joh 1:20.
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And all Judea] That is, very many, as the word "all" is many times elsewhere taken in the New Testament.
And all the region round about Jordan] Stirred up by the noise of that new preacher. So various among us will be content to hear, if there go a great report of the man; or if he deliver some new doctrine, or deal in deep points, as Herod, Luk 23:8. But these grow weary and fall off as those Jews did from John, for the which they were justly taxed by our Saviour, Joh 5:35; Mat 11:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–12 The preacher being described, the evangelist proceedeth to tell…
The preacher being described, the evangelist proceedeth to tell us what auditors he had. The term all here twice repeated, is enough to let us know, that it is often in Scripture significative no further then many, for it cannot be imagined that every individual person in Jerusalem and the region about Jordan went to hear John the Baptist, but a great many did. It is not to be wondered that there went out such a concourse of people to hear John the Baptist,
1. If it be true, that from Ezra’s time till now no prophet had appeared. Our Saviour speaking of John, What went ye out for to see? A prophet? Seems to hint that a prophet was a great rarity amongst them.
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2. If we consider the severity of his life. Our Saviour saith he came neither eating nor drinking, that is, as other men.
3. If we consider the new doctrine he brought, and his fervency in the pressing it: he came to preach the Messias, whom the Jews had long expected; to tell them his kingdom was at hand.
4. Especially if we consider the new rite of baptizing, which he brought in. For admit their washing of proselytes in use before, yet he baptized Jews. He was sent to baptize with water, Joh 1:33. So as from this time the institution of the sacrament of baptism must be dated, and he did baptize many.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv5, 6, 7, 10, 11, 12 Observe here, The great encouragement which John had in…
Observe here, The great encouragement which John had in his ministry, from the people’s attendance upon it: he was now fishing for souls, and God brought the people very thick about the net of the gospel, and multitudes were enclosed, no doubt, to his joy and great satisfaction. For it is matter of great rejoicing to the ministers of Christ, when they find their people forward to encourage their ministry by a diligent attendance.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v7 The doctrine John preached was that of repentance, in…
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, Mat 3:7. 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 (Luk 7:29, Luk 7:30), 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 (Luk 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.
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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; Mat 12:34; Mat 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 Gen 3:15); of their father the Devil, Joh 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 (Mat 3:8); "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 tēs 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 (Mat 3:9); 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 labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer 4:14. Mē doxēte - Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour 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 pretense 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, Jer 7:4. Note, Multitudes, by resting in the honours 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 (Joh 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, Jos 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 Isa 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, Mat 21:43; Rom 11:12, etc.
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, Mat 3:10. "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 honours, 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 (Mat 3:11); "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, Co1 3:6; Kg2 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 honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all.
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 (Mal 3:1, Mal 3:2), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, Mat 3:3. And after the coming of Elijah, the day comes that shall burn as an oven (Mal 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, Act 1:5. This he does in the graces and comforts of the Spirit given to them that ask him, Luk 11:13; Joh 7:38, Joh 7:39; See Act 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, Rev 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, Luk 12:49.
(2.) By the final determinations of his judgment (Mat 3:12); 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, Jer 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, Isa 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, Rev 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 (Co1 3:13), and concerning persons (Mat 25:32, Mat 25:33), 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 neighbours without, and corrupt affections within, and there is no chaff among them. They are not only gathered into the barn (Mat 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–12 Then went out to him Jerusalem,.... The uncommon appearance…
Then went out to him Jerusalem,.... The uncommon appearance of this person, the oddness of his dress, the austerity of his life, together with the awfulness and importance of his doctrine, and the novelty of the ordinance of baptism he administered, and the Jews having had no prophet for some hundreds of years, and imagining he might be the Messiah, quickly drew large numbers of people to him. Some copies read "all Jerusalem": that is, the inhabitants of that city, a very large number of them; and "all Judea", a great number of people from all parts of that country. "All" is here put for "many". And
all the region round about Jordan; multitudes from thence, which seems to be the same country with that which is called "beyond Jordan", Mat 4:25 and is distinguished from Judea as here. The Septuagint in Ch2 4:17 use the same phrase the Evangelist does here, and likewise in Gen 13:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–12 Confessing their sins - Of their own accord; freely…
Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 10, 11, 12 Verse 5. Jordan] Many of the best MSS. and…
Verse 5. Jordan] Many of the best MSS. and versions, with Mr 1:5, add ποταμω, the river Jordan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is, sufficient; and our article the, which should ever be used in the translation, expresses the force of the other.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5–12 Mat 3:5. Then went out to him Jerusalem —…
Mat 3:5. Then went out to him Jerusalem — That is, the citizens of it, famed as they were for wisdom and virtue: and all Judea, &c. — The preacher being described, the evangelist proceeds to tell us what auditors he had. All sorts and ranks of persons, and the generality of the people there, flocked to hear him. The uncommon circumstances of John’s public appearance could scarcely fail to awaken the attention of the people to his person and ministry, which would be yet more excited by the time of it: for the Roman yoke began to bear hard upon them, and their uneasiness under it raised in their minds the most impatient desire of the Messiah’s arrival, by whom they expected not only deliverance, but universal monarchy. No wonder, therefore, that they flocked to the Baptist from all parts, and listened attentively while he proclaimed this long-expected Messiah’s approach, and denounced the divine vengeance upon such as rejected him. Add to this, the novelty of a prophet’s appearance in Israel, (for it seems they had had none among them since Malachi’s time;) the family of John, the circumstances of his birth, and the extraordinary character he had no doubt maintained for strict and undissembled piety; the new doctrine he taught, and his fervent manner of urging it, together with the new rite of baptism which he brought in; — all concurred, with the cause mentioned above, to draw such vast multitudes after him. And, it appears, great numbers of them were brought under very serious impressions by his faithful remonstrances, expostulations, and warnings. Here we observe a remarkable difference between John and Jesus. That the people might hear John they were under the necessity of going out of the city, and travelling to him into the desert: but Jesus, of his own accord, went to his hearers.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–12 Jerusalem - The people of Jerusalem.
Jerusalem - The people of Jerusalem.
All Judea - Many people from Judea. It does not mean that literally all the people went, but that great multitudes went. It was general. Jerusalem was in the part of the country called Judea. Judea was situated on the west side of the Jordan. See the notes at Mat 2:22.
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Region about Jordan - On the east and west side of the river. Near to Jordan.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–12 So great was the celebrity of St. John’s sanctity,…
So great was the celebrity of St. John’s sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–12 Then went out to him Jerusalem, and all Judea,…
Then went out to him Jerusalem, and all Judea, and all the region round about Jordan--From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–12 5. Went out — Left their homes and went…
5. Went out — Left their homes and went to the desert. Jerusalem, and all Judea — Never was preacher, for the time, more successful than John. At his voice from the wilderness the heart of the whole nation was stirred. When they beheld his stern form their spirits were awed. When he announced the kingdom of heaven their expectations were roused. At no time perhaps did the preaching of Jesus himself produce so great a movement. Nor did the common people ever lose their reverence for the Baptist; the rulers never dared deny that he was a prophet, lest they should be stoned by the people. So prominent did he become, that Josephus, who, perhaps, never referred to Christ, did, as we shall remark in our notes upon the twelfth chapter, mention John the Baptist. Nor at this day are there wanting skeptics who affirm that John was the superior of Jesus. Yet the excitement of John’s preaching was but temporary; but for Jesus his name would be almost unknown; while the seed quietly sowed by Jesus, growing in secret, hath become the great tree which fills, and shall fill the earth. The whole social mass was moved. All about Jordan — On both sides. There could have scarce been less than millions. There was once three millions of Jews at one passover. This was a movement of another kind, but no less numerous.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–12 6. baptized] John introduced no new custom, for ceremonial…
6. baptized] John introduced no new custom, for ceremonial ablution or baptism was practised in all ancient religions. Among the Jews proselytes were baptized on admission to the Mosaic covenant. John’s baptism was the outward sign of the purification and “life-giving change,” and contained the promise of forgiveness of sins. Christ too adopted the ancient custom and enriched it with a new significance, and a still mightier efficacy.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–12 (5) All the region round about Jordan.—This would include…
(5) All the region round about Jordan.—This would include the whole length of the river-valley, and would therefore take in parts of Peræa, Samaria, Galilee, and Gaulonitis.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–12 Then. Not merely temporal, as probably in ver. 13,…
Then. Not merely temporal, as probably in ver. 13, but almost consequential, "thereupon"; so also ver. 15; Mat_2:7, Mat_2:16. John"s preaching and manner of life were not without effect. Went out; exeporeueto (similar in the parallels). Our Lord, when referring to this, (Mat_11:7, Mat_11:8, Mat_11:9) uses the commoner exhlyate , merely indicating the crowds leaving for a while their present surroundings. The synoptists here point rather to the trouble involved and the distance traversed. (cf. Mar_6:11 with 12) The singular is used (as often in the Hebrew) because the writer"s first thought was of Jerusalem; the other parts were added as an afterthought. All; (cf. Mat_8:34) i.e. from all parts and in large numbers. Judaea. Strictly speaking, this would, of course, include part of the next expression, but the reference here is especially to the hill-country. And all the region round about Jordan; i.e. the inhabitants of the Ghor, the Jordan valley. They presumably came from either side of the river. Strabo, concerning the plain bordering on Jordan, hath these words: It is a place of a hundred furlongs, all well watered, and full of dwellings" (John Lightfoot, "Her. Heb.").
Vers. 5-12. Religious revival.
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When the Baptist opened his commission the Jewish nation was in a woeful state of degeneracy. In connection with his ministry there was a remarkable revival of religion. This may be viewed as a specimen of revivals of religion in general.
I IT WAS A SEASON OF FAITHFUL PREACHING.
1. Christ was prominent in the sermon.
(1) "Make ye ready the way of the Lord was the "cry" of the "voice" in the wilderness. "He that cometh" was the grand theme the Promise of prophecy, the Hope and Expectation of the world.
(2) The sermon set forth Christ in his dignity. "The Lord," equivalent to "Jehovah" in the Hebrew of Isaiah. If amongst men there had not arisen a greater than the Baptist, then who must that Person be whose shoes John was not worthy to bear? Maimonides says, "All services which a servant does for his master a disciple does for his teacher, excepting unloosing his shoes". (cf. Joh_8:58)
(3) It set forth Christ in his power. "Mightier than I" "God is able of these stones," etc., viz. as he raised up Adam from the dust. "These stones." "John was now baptizing in Jordan at Bethabara , (Joh_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. (Jos_4:20) It is not unlikely that he pointed to those stones, which God could make to be, more than in representation, the twelve tribes of Israel" (Henry).
(4) It set forth Christ also in his official distinction. "He shall baptize you with the Holy Ghost, and with fire." John, though a priest, did not presume to wield the fire of the sanctuary. That was a Divine prerogative. (cf. Luk_24:49 Joh_15:26) Apostles presumed not to claim it. Sacraments have no efficacy from those who minister them. (cf. 2Ki_4:31 1Co_3:6)
2. It insisted upon essential things.
(1) John preached repentance in order to remission of sins. He insisted that true repentance will have meet fruit. Shakespeare well describes it as "Heart"s sorrow, And a clear life ensuing.
Those are not true penitents who say they are sorry for sin, and persist in sinning.
(2) John also preached faith in Jesus as the Christ. In the text he spoke of him as coming. Afterwards he pointed him out in Person. (Joh_1:29) That is grand preaching which brings the sinner into personal relationship to his Saviour.
(3) John also preached holiness. His baptism was a ceremonial purification, of which the baptism conferred by Jesus is the spiritual complement. John"s baptism was "with water," viz. which washes the surface; Christ"s, "with fire," viz. which purges the substance. The regeneration of water is outward and ceremonial, that of the Holy Ghost is inward and spiritual.
3. Its lessons were closely applied.
(1) With encouragement. This was in the forefront. John"s ministry was "the beginning of the gospel or," good news of Jesus Christ, the Son of God". (Mar_1:1)
(2) With entreaty. He besought the people to repent of their sins.
(3) With admonition.
(a) The lineage of goodness is no substitute for repentance. The Talmud says that "Abraham sits next the gates of hell, and does not permit any Israelite, however wicked, to go down there." John preached a different doctrine. Visible Church-membership will not save.
(b) "Think not to say within yourselves," etc. Do not attempt secretly to justify impenitence by things that you have not the courage to announce. Hide no lie that will ruin you.
(c) God is not restricted to any law of succession in his Church. "Of these stones Gentiles, apparently without any covenant life, in opposition to fruitless "trees," he could "raise up children unto Abraham". (cf. Rom_4:16-18 Gal_3:22-29)
(4) With reproof. The Pharisees and Sadducees, who claimed to be children of Abraham, are described as a brood of vipers the seed of the old serpent. They are also described as "trees" with leaves (of profession), but without fruit of performance. They are described as the "chaff light, hollow, hypocritical, having only the semblance of "wheat.
(5) With warning.
(a) The "axe" of judgment lay at the root of the trees. (cf. Isa_10:33, 34 Dan_4:11, Dan_4:20, 23 Luk_13:7-9)
(b) The "fan" to separate the chaff from the wheat was in Messiah"s hand. (cf. Psa_1:4 Dan_2:35 Mat_13:30, Mat_13:49)
(c) The "wrath to come," or predicted destruction of Messiah"s enemies, (Mal_4:6) was set before them.
(d) The "unquenchable fire" of hell was shadowed in the horrors of the judgments of God upon the city. Gurnell says, speaking of the lost, "Their torment makes them sin, and their sin feeds their torment, one being fuel for the other.
(e) "He that cometh" and "the wrath to come" are nearly associated. (see 1Th_1:10) It is evermore "wrath to come.
(f) The danger is imminent. "Even now," etc. Fools only can make a mock of sin.
II IT WAS A SEASON OF STRONG RELIGIOUS EXCITEMENT.
1. Multitudes were deeply moved. This fact is clearly set forth in the text. (see also Luk_3:7)
(1) Here was a great honour put upon John. He was a man of retirement. God often confers the greater honour on those who court it least.
(2) These multitudes were not moved solely by John"s eloquence. They were "a people prepared of the Lord". (Luk_1:17) The same Holy Spirit who called and qualified John moved the people to wait upon his ministry.
(3) The prayers of the faithful probably had much to do with it.
(a) Like his prototype Elijah, John himself was a man of prayer. This was the moral of his retirement in the wilderness.
(b) There were also those who "looked for redemption in Jerusalem those who, like Anna, "departed not from the temple, worshipping with lastings and supplications night and day". (Luk_2:37, Luk_2:38)
(c) Who can say to what extent blessings come upon the Church and upon the world in response to the prayers of saints dwelling in obscurity? (cf. Ezr_10:1)
2. Notorious sinners were moved.
(1) Such there would naturally be amongst the multitudes.
(2) "Publicans and harlots" appear to have been baptized by John. (see Mat_21:32) None are too wicked to be saved but those who are too wicked to repent.
3. Unlikely sinners were moved.
(1) Of this number were the Pharisees.
(a) They were orthodox Jews, who believed in Church doctrines and traditions.
(b) They were formalists, strict in life, and who prided themselves upon their righteousness. What need could such persons feel for repentance?
(c) Yet many of them, their righteousness notwithstanding, had the viper"s venom in their hearts. Formalism may consist with heart-malice.
(2) Of this number also were the Sadducees. They were the opposite of the Pharisees. They rejected Church traditions. They interpreted the Scriptures in the rationalistic spirit. They denied the immortality of the soul and the existence of the angels. They were materialists and deists. Of what use would repentance be to such?
(3) John was astonished to see these coming. He noticed how they came in company. So he treated them alike. Extremes meet.
4. The results of the movement were various.
(1) Some came under true religious conviction. They confessed their sins, i.e. took them home to themselves. With these there was no attempt to throw the blame, in whole or part, upon either God or man. (see 1Jn_1:8) Those who thus received the baptism of John were prepared to become disciples of Jesus. (Joh_1:35-37)
(2) Some came "because their neighbours came. Note here the power of
(a) example;
(b) fashion;
(c) numbers.
Men, like sheep, are gregarious. Of these some became true disciples. Others went back when the excitement subsided. (cf. Eze 33:31-33Jo Eze 5:35) Many come to ordinances the power of which they never feel.
(3) Some came from selfish policy. Forming conceptions of the coming kingdom suited to their gross affections, they thought it might offer them advantages of civil distinction. Upon discovering the spiritual nature of the kingdom, they were offended. Such were the majority of the Pharisees and lawyers. (cf. Mat_21:25 Luk_7:27-30) There are still those who join Churches for worldly ends. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5–12 All the region round about Jordan.
Mat_3:5
All the region round about Jordan.
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This would include the whole length of the river valley, and would therefore take in parts of the Peraea, Samaria, Galilee, and Gaulonitis. (Revelation E. H. Plumtre, D. D.)
The Jordan Valley
is not only the most remarkable feature of Palestine, but one of the most curious places in the world. It has no counterpart elsewhere, and the extraordinary phenomenon of clouds sweeping as a thick mist 500 feet below the level of the sea is one which few European eyes have seen, but which we witnessed in the early storms of the spring of 1874. The Jordan rises as a full-grown river, issuing from the cave at Banihs, about 1,000 feet above the level of the Mediterranean … In twenty-six and half miles, there is a fall of 1,682 feet, or more than sixty feet to the mile … The Jordan Valley was now one blaze of beautiful flowers, growing in a profusion not often to be found, even in more fertile lands. The ground was literally covered with blossoms; the great red anemone, like a poppy, grew in long tracts on the stony soil; on the soft marls, patches of delicate lavender colour were made by the wild stocks; the retem, or white broom (the juniper of Scripture), was in full blossom, and the rich purple nettles contrasted with fields of kutufy, or yellow St. Johns wort. There were also quantities of orange-coloured marigolds, long fields of white and purple clover, tall spires of asphodel and clubs of snap-dragon, purple salvias and white garlic, pink geraniums and cistus, tall white umbelliferous plants, and large camomile daisies, all set in a border of deep green herbage which reached the shoulders of the horses. Jordans banks were covered with flowers, while brown turfali or tamarisks and canebrake line the rushing stream, and the white marl banks stood out in striking contrast. (Lieut. Conder, R. E.)
But certainly, of multitudes that will run to the word, and, possibly, particularly flock after the ministry of some for a time, there may be many, as doubtless were then, that are but light stuff, carried with the stream as corks and straws are. Men should examine well even such things as seem to speak some love of religion in them, whether they be real or not. (R. Leighton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv5–12 5. There went out to him Jerusalem and all…
5. There went out to him Jerusalem and all Judea. These expressions must be taken, not as meaning every individual, but as showing the wonderful impression produced by his preaching. All Judea, and among the rest, the people of Jerusalem came.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv7–8 Mat 3:7-8; Luk 3:7-8. Among the teeming myriads, here…
JOHN REJECTS THE HON TONS OF THE CHURCH
Mat 3:7-8; Luk 3:7-8. Among the teeming myriads, here came the Pharisees, with their boasted orthodoxy; and the Sadducees, with their “higher criticism,” cutting up God’s Word to suit their carnal natures, — both feeling sure that John will be glad to get them, and have their influence; as the Pharisees rule by their official power, and the Sadducees by their money. The trouble with great people is, they are too high for the graces of God, which, like water — their symbol — always flows down. John had the spiritual gift which we all need, and it is our privilege to have; i.e., discernment of spirits. He saw they did not repent — and good reason: they thought they were all right. That is the way Satan fills up hell with the great people of the Church. They will not repent, because they think they are Christians. While Satan has his arms round them, dragging them into hell, they think he is an angel of light, lifting them up to heaven. God is no respecter of persons. The king has to be saved just like the crank, and the proud society woman must get low down in the dust, and cry to God like the poor harlot, whose heart the lightning of conviction has torn all to pieces.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv6–7 Sin. (See Scofield "Rom 3:23").
sins
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 6, 7, 8, 10, 11, 12 The effect of his preaching:
The effect of his preaching:
v. 5. Then went out to him Jerusalem and all Judea, and all the region round about Jordan.
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If not instantaneous, the success was rapid. The news traveled swiftly. First came those from the surrounding country, people from either side of the Jordan, whose homes were in or near the wilderness. Then the great movement spread in ever-widening circles into Judea. And finally, haughty, disdainful Jerusalem is drawn into the excitement. This the evangelist intimates by placing the capital city first; even conservative Jerusalem goes into the wilderness, a penitent at the call of John. A remarkable testimony for the power of the Word when openly and fearlessly proclaimed!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10 General Information:
General Information:
John the Baptist begins to rebuke the Pharisees and Sadducees.
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You offspring of vipers, who
This is a metaphor. Here "offspring" means "having the characteristic of." Vipers are a kind of dangerous snakes and represent evil. This can be stated as a separate sentence. AT: "You evil poisonous snakes! Who" or "You are evil like poisonous snakes! Who" (See: Metaphor)
who warned you to flee from the wrath that is coming?
John uses a question to rebuke the Pharisees and Sadducees because they were asking him to baptize them so that God would not punish them, but they did not want to stop sinning. AT: "you cannot flee from God's wrath like this." or "do not think that you can flee from God's wrath just because I baptize you." (See: Rhetorical Question)
flee from the wrath that is coming
The word "wrath" is being used to refer to God's punishment because his wrath precedes it. AT: "run away from the punishment that is coming" or "escape because God is about to punish you" (See: Metonymy)
Bear fruit worthy of repentance
The phrase "bear fruit" is a metaphor referring to a person's actions. AT: "Let your actions show that you have truly repented" (See: Metaphor)
We have Abraham for our father
"Abraham is our ancestor" or "We are descendants of Abraham." The Jewish leaders thought that God would not punish them since they were descendants of Abraham. (See: Assumed Knowledge and Implicit Information)
For I say to you
This adds emphasis to what John is about to say.
God is able to raise up children for Abraham even out of these stones
"God is able to make physical descendants out of even these stones and give them to Abraham"
translationWords
Pharisee
Sadducee
baptize
serpent
wrath
repent
Abraham
ancestor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 7, 8, 9, 11, 12 3:5-6 John’s ministry became so popular that many people…
3:5-6 John’s ministry became so popular that many people from Jerusalem and Judea came to hear him. • they confessed their sins: Those who responded to John’s preaching and turned away from sin were prepared to receive Jesus’ ministry (Luke 7:27, 29). • he baptized them: John’s practice of baptism may have originated with the Old Testament idea of purification (see Isa 1:16; 4:4; Ezek 36:25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.