Chapter 3

1 John preacheth: his office: life, and baptism. 7 He reprehendeth the Pharisees, 13 and baptizeth Christ in Jordan.

1. In those days. [Ministry of John the Baptist, Matt. 3:1–12 =Mark 1:1–8 =Luke 3:1–18. Major comment: Matthew and Luke; see The Ministry of Our Lord] That is, when Jesus “dwelt in a city called Nazareth” (Matt. 2:23). Jesus commenced His public ministry when He “began to be about thirty years of age” (see on Luke 3:23). This was in the autumn of a.d. 27 (DA 233; see pp. 242-247; see on Luke 3:1). John was about six months older than Jesus (see on Luke 1:39, 57), and it is reasonable to think that his ministry began about six months prior to that of Christ. Thus John may have begun in the spring of the same year, perhaps about the Passover season. Great throngs would be approaching or leaving Jerusalem in the vicinity of the very spot where John was preaching (see p. 295, “Wilderness of Judea;” see on Luke 3:1).

The apt illustrations John used in his preaching imply that the time of the (spring) harvest was not far away (see on Matt. 3:7, 12).

“In those days” the Jews living in Palestine, particularly in Judea, were on the verge of revolution. Since the assignment of Roman procurators to govern Judea in a.d. 6, upon the banishment of Archelaus by Augustus (see on ch. 2:22), the presence of Roman officers and soldiers, the exercise of Roman authority, and the resulting influx of heathen customs had resulted in one uprising after another. Thousands of the bravest men of Israel had paid for their patriotism with their blood. Conditions were such that the people longed for a strong leader to deliver them from the cruel bondage of Rome. See p. 54.

John the Baptist. For the meaning of the name John see on Luke 1:13; and for his youth and early training see on Luke 1:80. Jesus said of John that “among those that are born of women there is not a greater prophet” (Luke 7:28). He was “more than a prophet” (see on Matt. 11:9). John’s influence with the people eventually became so great that Herod Antipas at first hesitated to harm him (Matt. 14:1, 5; Mark 11:32), and the Jewish leaders did not dare speak openly against him (Matt. 21:26; Luke 20:6). Josephus gives a vivid account of John the Baptist that closely parallels that of the Gospels (Antiquities xviii. 5. 2).

Wilderness of Judaea. This expression generally refers to the rugged, barren hills between the Dead Sea and the crest of the central mountain range of Palestine, a region of little rainfall and few inhabitants (see Early Ministry and Baptism to First Passover). John had spent much of his time as a youth and young man in the wilderness (Luke 1:80). His parents had probably lived in or near Hebron, not far from the western borders of this “wilderness.”

In NT times the term wilderness was used to refer to both the rugged hills west of the Dead Sea and the lower part of the Jordan valley. According to Luke 3:3, John went from place to place, up and down the Jordan valley. Between Jericho and the Dead Sea the wilderness of Judea met that of the Jordan. John’s ministry apparently began in this vicinity.

When arrested by Herod Antipas, John must have been in Herod’s territory—probably Peraea—and, according to Josephus, was imprisoned at Machaerus, on the eastern side of the Dead Sea (Antiquities xviii. 5. 2). In view of the fact that baptism was so important a feature of his evangelistic program, John seems never to have been far from a place where “much water” (John 3:23) was available. This probably explains, in part at least, why he carried on most of his work in “the region round about Jordan” (Matt. 3:5; cf. DA 220). At the time of Jesus’ baptism John was preaching and baptizing at Bethabara (Bethany Beyond Jordan), not far from where Israel had crossed the Jordan (DA 132; see on John 1:28; Joshua 2:1; 3:1, 16). Later he carried on his work at “Aenon near to Salim” (John 3:23). See Early Ministry and Baptism to First Passover; Palestine During the Ministry of Jesus.

2. Repent. Gr. metanoeoµ, literally, “to think differently after,” hence, “to change one’s mind,” “to change one’s purpose.” It includes far more than confession of sin, though in the preaching of John that was, of course, included (v. 6). Theologically the word includes not only a change of mind but a new direction of the will, an altered purpose and attitude. See on ch. 4:17.

Kingdom of heaven. See on Matt. 4:17; Mark 1:15. Christ made it clear that the kingdom He established at His first advent was not the kingdom of glory (see DA 234). That would only be, He said, “when the Son of man shall come in his glory, and all the holy angels with him” (Matt. 25:31). Nevertheless, Jesus admitted before Pilate that He was indeed a “king” (John 18:33–37); in fact, this was His purpose in coming into this world (John 18:37). But He explained further that this “kingdom” was “not of this world” (John 18:36). The kingdom He came to establish “cometh not with observation,” but is a reality within the hearts of those who believe in Him and become the sons of God (Luke 17:20, 21; cf. John 1:12). See on Mark 3:14.

3. This is he. John himself declared that he was the “voice” of Isa. 40:3 (John 1:23), and Jesus identified him with the “messenger” of Mal. 3:1 (Matt. 11:7–14).

Esaias. That is, Isaiah. The spelling Esaias is from the Greek transliteration of the Hebrew word for Isaiah. The prophecy referred to is Isa. 40:3. The reading is almost verbatim that of the LXX. Luke quotes v. 4 as well as v. 3 in his account of the ministry of John the Baptist (Luke 3:4, 5). See on Mark 1:2.

The voice. Only a voice, but what a voice! Its echo is heard yet, ringing down through the centuries. As a prophet, John was the “voice” of God to the men of his generation, for a prophet is one who speaks for God (see Ex. 4:15, 16; Ex. 7:1; Eze. 3:27). John was the “voice” of God announcing the coming of the living, incarnate “Word” of God (John 1:1–3, 14).

In the wilderness. See on v. 1.

Prepare ye the way. John not only proclaims the establishment of the “kingdom of heaven” (v. 2) but announces the imminent arrival of its king. The figure of speech employed represents the preparations to be made in advance of the announced coming of the king. When an Oriental monarch intended to visit parts of his realm he would dispatch messengers to each district to be visited, announcing his anticipated visit and summoning the inhabitants to prepare for his arrival. The local inhabitants of each district were expected to “prepare” the highway over which he would travel, inasmuch as little was ordinarily done to maintain roads. In some Oriental lands it is still customary to repair the roads over which the king or some other celebrity is about to travel.

Make his paths straight. Inasmuch as “the kingdom of God is within” those who become its subjects (Luke 17:21), the work of preparation must obviously be done in their hearts. Straightening the crooked places of men’s hearts is therefore the preparation of which John here speaks. This is why John preached a “baptism of repentance” (Mark 1:4), literally, a “baptism of a change of mind” (see on Matt. 3:2). The high places of human pride and power were to be cast down (Luke 3:5; DA 215).

4. Raiment. Not only did John turn the minds of his hearers to the messages of the prophets; he wore the garb of the prophets (2 Kings 1:8; cf. Zech. 13:4; DA 102). This was a silent witness to the fact that in him the prophetic office was now—after a period of silence—restored to Israel. By both manner and dress John reminded men of the seers of old.

John’s plain dress was also a rebuke to the excess of his time, to the “soft raiment” worn “in kings’ houses” (Matt. 11:8), and was appropriate to his message of revolt against the evils in the world. The “kingdom” John proclaimed was “not of this world” (John 8:23); his garments reflected disdain for the things of this world. John lived, as he preached, for the invisible “kingdom.” His outward appearance was a token of the message he bore.

John was a Nazirite from birth (DA 102), and his simple, abstemious life was in accord with the requirements of that sacred vow (see Luke 1:15; cf. Num. 6:3; Judges 13:4). But it is not necessary to conclude that he was an Essene (see pp. 53, 54), similar as their ways of life may have been. The Essenes withdrew from society and became ascetics. John spent considerable time alone in the wilderness, but he was not an ascetic, for he went forth from time to time to mingle with men, even before the commencement of his official period of ministry (see DA 102). It is true that there were at this time Essene communities in the “wilderness of Judaea” (v. 1), particularly along the western shore of the Dead Sea (see p. 53), but there is no historical evidence whatever that John associated with this austere sect. At the same time, there are noteworthy similarities between John and the Essenes.

Camel’s hair. Not camel’s hide, as some have thought, but a coarse garment of hair, roughly woven (see the foregoing).

Leathern girdle. Probably of sheepskin or goatskin, and worn about the waist to bind the long, flowing outer garment.

Meat. Gr. tropheµ, “nourishment,” “food,” “victuals.” Tropheµ is used of food in a general sense. In Acts 14:17 and James 2:15 it is translated “food,” the obvious meaning elsewhere (see Matt. 6:25; 10:10; Acts 2:46; 27:33–38; etc.). “Meat” is Old English for “food.”

An abstemious diet is essential to mental strength and spiritual insight, and to a right understanding and practice of the sacred truths of God’s Word (DA 101). These qualities were essential for John, who came “in the spirit and power of Elias” (Luke 1:17), and they are essential for those who are to bear the Elijah message to the world today.

Locusts. Gr. akrides (see Additional Note at the end of chapter).

Wild honey. Probably not the sap of certain trees, as some have thought, but honey gathered by swarms of wild bees and deposited in the hollows of trees or perhaps in rocks. Some Bedouins still derive an income by collecting wild honey.

5. Then went out. The form of the Greek verb implies continued action—the people “kept on going out.” The crowds kept coming to see and hear John and to be baptized by him. The fact that people kept on coming testifies to the glowing reports carried back by those who had already heard him. The fact that they were willing to drop their work and go for miles out into the wilderness bears witness to the magnetic drawing power of the message he bore.

All Judaea. John’s ministry, like that of Christ, began in the vicinity of Judea, perhaps to give the Jewish leaders themselves the first opportunity to hear and accept the message (Mark 1:5; cf. DA 231, 232).

All the region. Gradually, as the word was spread by those who returned from hearing John, people came from yet greater distances (cf. Luke 3:3). It is evident, also, that John himself moved about from place to place, the better to reach people everywhere (see on v. 1).

6. Baptized. Gr. baptizoµ, “to dip,” “to immerse.” Baptizoµ was used of immersing cloth in dye, and of submerging a vessel in order to fill it with water. It was also used metaphorically of bloody wounds received in a fight, as in Aeschylus of dyeing (literally, “baptizing”) a man in the red dye of Sardis. Baptizoµ was also used of a man drowning, as it were, in debt.

The meaning of the word itself, together with specific details of the narrative in the Gospels, makes it clear that John’s baptism was administered by immersion. John the evangelist emphasizes the fact that John the Baptist “was baptizing in Aenon near to Salim, because there was much water there” (John 3:23). Furthermore, all four Gospel writers note that most, if not all, of John’s ministry was carried on in the immediate vicinity of the Jordan River (Matt. 3:6; Mark 1:5, 9; Luke 3:3; John 1:28). Had John not baptized by immersion he would have found sufficient water almost anywhere in Palestine.

The same was apparently true also of Christian baptism, for in the description of the baptism of the Ethiopian eunuch it is noted that both the one baptizing and the one baptized “went down … into the water” and came “up out of the water” (Acts 8:38, 39). Had pouring or sprinkling been permissible, the eunuch, instead of waiting until they “came unto a certain water” before requesting baptism (v. 36), might have offered Philip water from his flask.

Furthermore, only immersion accurately reflects the symbolism of the baptismal rite. According to Rom. 6:3–11 Paul teaches that Christian baptism represents death. To be “baptized,” Paul says, is to be “baptized into his [Christ’s] death” (v. 3), to be “buried with him by baptism into death” (v. 4), to be “planted together in the likeness of his death” (v. 5), to be “crucified with him” (v. 6). Paul then concludes, “Likewise reckon ye also yourselves to be dead indeed unto sin” (v. 11). Obviously, pouring and sprinkling are not symbols of death and burial. Paul makes his meaning doubly clear by pointing to the important fact that coming forth from baptism symbolizes being “raised up from the dead” (v. 4). It is evident that the writers of the NT knew only of baptism by immersion.

That John the Baptist was probably not the first to introduce the practice of baptism is evident from ancient sources. The Jews early followed the practice of baptizing proselytes to Judaism. It is not certain when the practice was adopted, but incidental details concerning the procedure were a point of dispute between the school of Shammai and the school of Hillel in the 1st century a.d. Since by that time the practice was apparently already well established, it is highly probable that the baptism of proselytes dates from pre-Christian times. See Mishnah Pesahim 8. 8, Soncino ed. of the Talmud, pp. 490, 491; Talmud Pesahim 92a, Soncino ed., pp. 491, 492; see also Tosephta Pesahim 7. 13 and Jerusalem Talmud Pesahim 8. 36b. 31, both cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 103.

It is also well established that the mode of proselyte baptism was immersion. The regulations required that the entire body be covered with water (see Talmud ФErubin 4b, Soncino ed., p. 20; Yebamoth 47a, 47b, Soncino ed., pp. 311, 312). Finds at Qumrвn and in Cairo (see pp. 53, 54, 90-92) reveal that the Jewish sect known as Essenes baptized themselves daily by immersion, symbolically washing away their sins. Qumrвn is in the “wilderness of Judaea,” where John preached.

It is apparent that the Jews who flocked to John in the wilderness understood the meaning of the rite and considered it an appropriate procedure. Even the representatives of the Sanhedrin sent to question John did not challenge the rite of baptism itself, but only John’s authority to perform it (see John 1:19–28).

That the rite of Christian baptism is simply a symbol and does not convey divine grace, is evident throughout the NT. Unless a man believes in Jesus Christ (Acts 8:37; cf. Rom. 10:9) and repents of sin (Acts 2:38; cf. ch. 19:18), baptism can be of no value to him. In other words, there is no saving power in the rite itself, apart from faith in the heart of the one receiving the rite. From these and other considerations it is clear that infant baptism is a meaningless procedure so far as the salvation of the child is concerned. Baptism can become meaningful only when the child is old enough to understand salvation, faith, and repentance.

Although the Jews recognized the validity of proselyte baptism, the rite was only for Gentile converts to Judaism. That John required it of the Jews themselves—even of their religious leaders—was the striking aspect of his baptism. Furthermore, he considered his baptism only preparatory to the baptism to be administered by Christ (Matt. 3:11). Unless the Jews accepted John’s baptism and the subsequent baptism of the Holy Spirit by Jesus Christ, they were no better than the heathen. Their descent from Abraham would avail them nothing (Matt. 3:9; cf. John 8:33, 39, 53; Rom. 11:21; Gal. 3:7, 29; James 2:21; etc.).

Confessing. When we confess, God forgives (1 John 1:9). John the Baptist felt an intense hatred for all kinds of sin and wrongdoing. God never sends messages to flatter the sinner; that would be fatal for eternal life. One of the marks of genuine reformation is sincere repentance of sin and a turning away from it. Similarly, it is one of the marks of the genuineness of a message from God that the communication points out sin and calls for repentance and confession. Thus it was with the prophets of old (see Isa. 1:1–20; 58:1; etc.), thus it was in NT times (Matt. 3:7; 23:13–33; Rev. 2:5; 3:15–18), and thus it is today (3T 254). John’s baptism was a “baptism of repentance” (Mark 1:4); that was its most prominent characteristic. It was the sins of Israel that lay at the root of all their personal and national woes (Isa. 59:1, 2; Jer. 5:25; etc.). From these calamities they sought in vain for deliverance. They longed and prayed for release from the yoke of Rome, but most of them failed to realize that sin had to be separated from the camp before God could work for them. See Vol. IV, pp. 30-33.

7. Pharisees. For a sketch of the Pharisees and Sadducees see pp. 51, 52.

Generation of vipers. Or, “offspring of vipers,” or “brood of vipers.” Christ Himself later used almost identical language in addressing the Pharisees and Sadducees (chs. 12:34; 23:33). They prided themselves on being children of Abraham (see on ch. 3:9), but they failed to “do the works of Abraham” (John 8:39), and were therefore children of their “father the devil” (v. 44).

Warned you to flee. They were not sincerely seeking the repentance to which John called men and women as the only consistent preparation for the kingdom of Messiah, and this being the case, why had they come?

Wrath. It is possible that, by inspiration, John was here looking forward to those indescribable scenes of woe that accompanied the fall of Jerusalem to the Roman armies in a.d. 70—the days for which Jesus told the women of Jerusalem to weep (Luke 23:27–29), and because of which He counseled His disciples to flee from the city (Matt. 24:15–21; Luke 21:20–24). Of course, beyond is the great day of God’s “wrath,” the last great day of judgment (Rom. 1:18; 2:5, 8; 3:5; 5:9; Rev. 6:17; etc.).

8. Bring forth. See on v. 10. The fruit borne reveals the inner character (ch. 7:20; cf. ch. 12:33). The test of conversion is a transformation in the life. The proof of the sincerity of the Pharisees and Sadducees who came to John’s baptism would be the radical change of mind and conduct implicit in the word “repent” (see on ch. 3:2). Mere profession is worthless.

The divine Husbandman waits patiently for the fruit of character to ripen in the lives of those who profess to serve Him (see Luke 13:6–9). But fruit “meet for repentance,” that is, appropriate to or corresponding with a profession of repentance, is the fruit of the Spirit (see Gal. 5:22, 23; 2 Peter 1:5–7), and except for the presence of the Spirit in the life, cannot be brought forth. Apart from “the vine” there can be no fruit bearing (John 15:4, 5).

Repentance. See on v. 2.

9. Think not. Or, “do not begin to entertain this thought in your minds.” It was the fruit of faith in the life, not descent from Abraham, that mattered (John 8:39; Gal. 3:7, 29). The fruit of which John spoke would have to be produced in the life of each individual, and was not inherited from one generation to the next (Eze. 14:14, 16; 18:5–13). It is not descent from Abraham, but the works of Abraham—spiritual descent—that is essential.

Abraham. The Jews flattered themselves that descent from Abraham made them better than other men. According to the Talmud, a single Israelite is worth more before God than all the people who have ever been or who shall be. They considered this connection a substitute for the repentance and good works for which John and Jesus called. They wanted the rewards of well-doing without meeting the requirements; in fact, they substituted their works for the faith of Abraham.

Descent from Abraham constituted the perennial boast of the Jews (John 8:33, 39). He was “the rock” whence they were “hewn” (Isa. 51:1, 2). But “God is no respecter of persons,” and “in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34, 35). Only those who emulate Abraham may enjoy the privilege of claiming him as their father (Gal. 3:9).

These stones. Pebbles and rocks lay in profusion along the banks of the Jordan.

Children. In the Aramaic, in which John the Baptist spoke, there is a play on words—“stones” being Хabenin, and “children,” represented either by benin, berin, or banim. Later Jesus used an expression of similar significance (Luke 19:40). Possibly, John means that it would be easier for God to raise up children to Abraham from the stones than to turn the stony hearts of the Pharisees and Sadducees into spiritual children of their professed father. Or he may simply mean that these leaders were not indispensable, and that God could replace them by turning the stones into human beings.

10. The axe. A symbol of judgment.

Laid unto. The meaning seems to be that the ax is placed there ready for action. The implication is that it is soon to be used.

Every tree. Trees are often used in the OT as symbols of people (see Eze. 17:22–24; cf. Ps. 1:3), and John’s hearers fully understood whereof he spoke. Like John, Christ used a tree to represent the people of Israel (Luke 13:6–9; Matt. 21:19, 20).

Bringeth not forth. See on Luke 13:6–9. Under the symbol of a vineyard that produced nothing but “wild grapes,” Isaiah had pictured the tender care of God for His people and their utter rejection for failing to “bring forth grapes” (Isa. 5:1–7; cf. Matt. 21:33–41).

Good fruit. Only a good man can grow a crop of good habits, from which there may be harvested a good character (see Gal. 5:22, 23).

Hewn down. Compare Isaiah’s parable of the wild grapes (Isa. 5:1–7) and Christ’s parable of the Barren Fig Tree (Luke 13:6–9). Implicit in Jesus’ parable is the fact that God is long-suffering, but that if His offers of mercy are not appreciated, they are eventually withdrawn. The Jewish nation had practically outlived its day of mercy, and was about to be rejected. See Vol. IV, pp. 30-36.

Cast into the fire. In Jewish literature “fire” was a distinguishing feature of the final judgment.

11. With water. John shows clearly that he understood his baptism to be only preparatory to the work of Christ.

He that cometh. John had already spoken of his own task as that of a herald announcing the coming of the Lord (v. 3). “He that cometh,” or “the coming One,” was common Jewish phraseology for the Messiah.

After me. That is, in point of time. John was the “messenger” sent “before” the “face” of the Lord (Mark 1:2).

Mightier than I. John later testified concerning Christ, “He must increase, but I must decrease” (John 3:30). John’s preaching was so filled with power that many of the people believed him to be the Messiah. Even the leaders of the nation were forced to consider the question seriously (John 1:19, 20). Christ Himself said of John that there “hath not risen a greater than John the Baptist” (Matt. 11:11). Despite this public acclaim John ever maintained a true sense of his relationship to the One who was to be “mightier than” he. Blessed is the man who meets with success and popularity, yet remains humble in his own eyes!

Shoes. Gr.hupodeµmata, literally, “things bound underneath.” These “shoes” were soles bound under the foot with straps, actually “sandals.” The Romans, but not the Jews, wore shoes.

Not worthy to bear. According to Luke, “not worthy to unloose” (ch. 3:16). Matthew’s phrase means to take off the sandal. To the Jews a shoe was the humblest part of man’s clothing. The expression “over Edom will I cast out my shoe” (Ps. 60:8; 108:9) was expressive of utter disdain. In the presence of God, Moses was commanded to remove his shoes (Ex. 3:5). To buy or sell the needy for a pair of shoes (Amos 2:6; 8:6) was to put the lowest possible price upon them. To “unloose” the shoes or to “bear” them away was the menial work of a slave. In affirming his own unworthiness to perform even this service for Christ, John was placing himself below the level of a slave. It was as if John had said, “whose slave I am unworthy to be.” The followers of a great teacher were expected to perform many personal services for him, but according to a rabbinical saying, “All manner of service that a slave must render to his master a student must render to his teacher, except that of taking off his shoe” (Talmud Kethuboth 96a, Soncino ed., p. 610).

Holy Ghost. Or, “Holy Spirit.” The Jews were familiar with this term. David had prayed, “Take not thy holy spirit from me” (Ps. 51:11). Isaiah stated that Israel “vexed” God’s “holy Spirit” (Isa. 63:10, 11), and referred to “the Spirit of the Lord God” that was to rest upon the Messiah (ch. 61:1). John seems not to have emphasized baptism with the Holy Spirit (Acts 19:2–6). For the meaning of this expression see on Matt. 1:18.

Fire. Fire and water are two great natural purifying agencies, and it is appropriate that both should be used to represent the regeneration of the heart. In a similar way, they are the two agencies by means of which God has purified, or will purify, this earth from sin and sinners (2 Peter 3:5–7). If men persistently cling to sin, they must eventually be consumed with it; how much better it is to permit the Holy Spirit to carry forward the purifying work now, while probation still lingers! A man will be either purged of sin or purged along with it. Paul said, “Fire shall try every man’s work” (1 Cor. 3:13).

The sense in which Christ was to baptize with fire is not certain. This statement may have pointed forward to Pentecost, when the disciples were baptized with the Holy Ghost under the symbol of fire (Acts 2:3, 4). Again, it may refer to the fires of the last day, as may be implied by the parallel nature of Matt. 3:12 (see on v. 12). It may refer to the grace of God purifying the soul. Or, again, it may refer to the fiery trials that Peter speaks of as testing the Christian (1 Peter 4:12; cf. Luke 12:49, 50). Perhaps the words of John the Baptist include more than one aspect of the Bible symbolism relating to fire.

12. Fan. Gr. ptuon, a “winnowing shovel” with which grain was lifted from the threshing floor and thrown against the wind to clear it of chaff (see on Ruth 3:2). The grain would fall back to the floor, and the chaff would be blown off to one side, and eventually burned.

Thoroughly purge. Gr. diakatharizoµ, “to cleanse thoroughly, completely,” or “to cleanse from end to end.” “Thoroughly” is an obsolete form of the word “thoroughly.” The illustration is that of a farmer beginning at one side of his threshing floor and proceeding systematically across it to the other side.

Gather his wheat. The process of separating the righteous from the wicked takes place at the “end of the world” (see ch. 13:30, 39–43, 49, 50).

Garner. Or, “granary.”

Burn up the chaff. As was frequently done by the Judean farmer once the wheat had been safely stored away. Compare on Ps. 1:4.

Unquenchable. Gr. asbestos, “inextinguishable,” “not quenchable,” or “unquenched.” Doubtless John the Baptist based his message on the words of Malachi (ch. 3:1–3; 4; see Mark 1:2). Christ specifically stated that John fulfilled the prediction of Malachi (Mal. 4:5; cf. Matt. 11:14; 17:12). When John spoke of “unquenchable fire” he may have had in mind the words of Mal. 4:1, concerning the day of the Lord, “that shall burn as an oven,” when all the wicked will “be stubble.” The fire of that great day, Malachi continues, would “burn them up” so completely that “neither root nor branch” would remain (ch. 4:1; see also ch. 3:2, 3). See Josephus War ii. 17.6 [425].

Far from conveying the idea of a fire that burns eternally in which the wicked are endlessly tormented, the Scriptures emphasize the fact that the wicked are to be burned up so completely that nothing will be left of them. The idea of an eternally burning hell fire is foreign to the Inspired Word, as it is to the character of God. The Scriptures state concerning Sodom and Gomorrah that they are “set forth for an example, suffering the vengeance of eternal fire” (Jude 7; cf. 2 Peter 2:6). But the fires that consumed those wicked cities went out long ago; they are not burning today. Yet those cities are given as an “example” of what the fires of the last great day will be like.

In a similar way, Jeremiah predicted that God would kindle a fire in the gates of Jerusalem that would consume even the palaces of the city, and “not be quenched” (Jer. 17:27). This was literally fulfilled a few years later when Nebuchadnezzar took the city, in 586 b.c. (Jer. 52:12, 13; cf. Neh. 1:3). Quite obviously the fire is not burning today. As chaff from a Judean threshing floor was utterly consumed, and nothing but ashes remained, so the wicked will be burned with “unquenchable fire” on the last great day until nothing but their ashes remain (Mal. 4:3). The wages of sin is death (Rom. 6:23), eternal death, not eternal life miraculously preserved by a vengeful God, in the midst of fire that never goes out. The righteous are promised eternal life (Rom. 2:7), and the death of the wicked will be as permanent as the life of the righteous. See on Isa. 66:24.

13. Then cometh Jesus. [The Baptism, Matt. 3:13–17=Mark 1:9–11=Luke 3:21–23a. Major comment: Matthew and Luke. See Early Ministry and Baptism to First Passover; The Chronology of Luke, The Reigns of the Herods.] It was now the autumn of a.d. 27, and John the Baptist had, possibly, been preaching for about six months (see on Matt. 3:1). The autumn was the time of three important festivals: (1) Rosh Hashanah, or the festival of the blowing of the trumpets (see Vol. I, p. 709; see on Lev. 23:24; Num. 29:1); (2) Yom Kippur, the Day of Atonement (see Vol. I, pp. 705, 706, 710; see on Ex. 30:10; Lev. 16); (3) the Feast of Tabernacles (see Vol. I, p. 710; see on Ex. 23:16; Lev. 23:34). At the third festival all males were expected to appear before the Lord at Jerusalem (Ex. 23:14–17). Inasmuch as the baptism of Christ occurred in the autumn, it is reasonable to think that it may have been in connection with His presence there at this festal season. The route frequently taken by Jews traveling between Galilee and Jerusalem lay through the Jordan valley (see on Luke 2:42), and if Jesus took this route in His journey to Jerusalem, He would pass close to where John was preaching and baptizing at Bethabara (Bethany Beyond Jordan) in Peraea, opposite Jericho (see John 1:28; DA 132; see on Matt. 3:1).

When Jesus heard of the message proclaimed by John He recognized His call (DA 109). This marked the close of His private life in Nazareth and the commencement of His three and a half years of public ministry, from the autumn of a.d. 27 to the spring of a.d. 31 (DA 233; cf. Acts 1:21, 22; 40>10:37–40). See The Chronology of Luke 3:1, 2.

From Galilee to Jordan. See on Mark 1:9. The distance from the Lake of Galilee to the Dead Sea is about 64 mi. (102 km.).

To be baptized. Jesus had heard of John’s message while still in the carpenter shop at Nazareth (DA 109), and departed, never to return to take up His tasks there.

14. Forbad him. The Greek may be rendered “had a mind to prevent him,” “would have prevented him,” “tried to prevent him.” Though Jesus and John were related by blood, they had had no direct acquaintance (DA 109; cf. John 1:31–33). John had heard of the events connected with the birth and childhood of Jesus, and believed Him to be the Messiah (DA 109). Also, it had been revealed to John that the Messiah would seek baptism at his hands, and that a sign would then be given identifying Him as the Messiah (DA 110; cf. John 1:31–33).

I have need. John was impressed with the perfection of the character of the One standing before him and with his own need as a sinner (DA 110, 111; cf. Isa. 6:5; Luke 5:8). Thus it is ever when a sinner enters the divine presence; there comes first a consciousness of the majesty and perfection of God, and then a conviction of one’s own unworthiness and need of God’s saving power. When the sinner realizes and acknowledges his lost condition, his heart becomes contrite and ready for the transforming work of the Holy Spirit (see Ps. 34:18; 51:10, 11, 17; Isa. 57:15; 66:2). Where there is not first a sense of one’s need of the Saviour, there is no desire for the gracious gift God has to offer the repentant sinner. Consequently there is nothing Heaven can do for him. See on Isa. 6:5.

Comest thou to me? Face to face with the One mightier than he was (v. 11), John, possessing a spirit of humility and sensing his own unworthiness, shrank from administering the “baptism of repentance for the remission of sins” (Mark 1:4) to One who was without sin (see John 8:46; 2 Cor. 5:21; Heb. 4:15; 1 Peter 2:22). It seemed to him inappropriate that he should baptize Jesus. Doubtless John did not fully grasp the fact that Jesus was to set a pattern for every sinner saved by grace.

15. Suffer. That is, “let,” “permit.” He was not to deny Jesus’ request for baptism, however inappropriate that request might at the moment seem to him.

It becometh. That is, “it is fitting,” “it is proper.” It was not fitting or proper to baptize Jesus in acknowledgment of personal sins, for He had no sins of which to repent. But as our example it was both fitting and proper for Him to accept baptism (see DA 111).

Fulfil all righteousness. At His baptism Jesus laid aside His private life; He was no longer simply a perfect man among men—He was henceforth to engage in His active, public ministry as their Saviour. Christ’s submission to baptism by John was the seal that confirmed John’s ministry and placed Heaven’s stamp of approval upon it.

He suffered him. That is, John agreed to comply with the request.

16. Straightway. That is, immediately.

Out of the water. Coming forth from the Jordan, Jesus knelt upon the bank of the river in prayer, particularly for evidence that the Father accepted humanity in the person of His Son, and for the success of His mission (Luke 3:21; DA 111, 112).

Lo. Or, “behold,” a common expression in Matthew and Luke. It is generally used either to introduce a new section of the narrative or to focus attention on details of an account the author considers particularly important.

Heavens were opened. Momentarily the gates of the unseen world swung ajar, as upon other significant occasions (see Acts 7:55–57).

He saw. Matthew and Mark (ch. 1:10) observe that Jesus beheld the visible descent of the Holy Spirit; John remarks that the Baptist also witnessed the divine manifestation (ch. 1:32–34). Luke simply notes that it took place (ch. 3:21, 22). A few others, perhaps certain of John’s disciples and other devout persons whose souls were attuned to heaven, also saw what occurred (DA 112, 137). Otherwise, the assembled multitude witnessed only the light of heaven upon the Saviour’s upturned face and felt the holy solemnity of the occasion. This manifestation of the Father’s glory and voice came in response to the Saviour’s prayer for strength and wisdom to pursue His mission. In it John also recognized the token that had been promised whereby he was to recognize “the Lamb of God, which taketh away the sin of the world” (see John 1:29–34). Finally, the sublime scene was to strengthen the faith of those who witnessed it and prepare them for the announcement by which John pointed out the Messiah 40 days later.

The Spirit of God. There is no reason for supposing that the presence and influence of the Holy Spirit had not accompanied Jesus ever since His birth. What is here pointed out is a special anointing with power to accomplish the task appointed Him (Acts 10:38; see on Luke 2:49), as the prophet Isaiah had foretold (Isa. 11:2, 3). The work of the Holy Spirit in the development of character is to be distinguished from the gift of the Spirit qualifying men for certain tasks (1 Cor. 12:4–11).

Like a dove. That is, light in the shape of a dove (DA 112), perhaps similar to the tongues of fire at Pentecost (Acts 2:3). The dove was a rabbinical symbol for Israel as a nation. Christian artists have generally made use of the dove as a symbol for the Holy Spirit, doubtless on the basis of this incident.

17. A voice from heaven. Upon three occasions during the life of Christ the Father’s voice was heard from heaven testifying of His Son—at His baptism, at the Transfiguration (Matt. 17:5; 2 Peter 1:16–18), and as He departed from the Temple for the last time (John 12:28).

This is my beloved Son. Or, “This is my Son, the beloved.” Slight textual evidence may be cited (cf. p. 146) for the reading “thou art” instead of “this is” (cf. Mark 1:11; Luke 3:22).

This statement combines the words and ideas of Ps. 2:7 and Isa. 42:1. According to Matthew, the Father, using the third person apparently, addressed John and a few bystanders (see on Matt. 3:16), whereas according to Mark and Luke, the Father addressed Jesus directly (Mark 1:11; Luke 3:22). Some have seen in this difference a discrepancy in the Gospel record. On this and other alleged discrepancies see Additional Notes at end of chapter, Note 2.

I am well pleased. Compare the words of Isa. 42:1.