Matthew 3:2

Matthew 3:1-6 Matthew 3:1-6 Mark 1:1-6 Luke 3:1-6 1. Now in those days John the Baptist comes, preaching in the wilderness of Judea, 2. And saying, Repent: [243] for the kingdom of heaven is at hand, 3. For this is he, of whom it has been spoken by Isaiah the prophet, who says, The voice of one crying in the wilderness, Prepare 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 in Jordan by him, confessing their sins. 1. The beginning of the gospel of Jesus Christ, the Son of God; 2. As it is written in the prophets, Lo, I send my messenger before thy face, who shall prepare thy way before thee. 3. The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 4. John was baptizing in the wilderness, preaching the baptism of repentance, for the forgiveness of sins. 5. And all the country of Judea, and the inhabitants of Jerusalem, went out to him, and were all baptized by him in the river Jordan, confessing their sins. 6. And John was clothed with camel's hair, and with a leathern girdle about his loins, and he ate locusts and wild honey. 1. And in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the country of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, 2. While Annas and Caiaphas were high priests, the word of the Lord came to John, the son of Zacharias, in the wilderness. 3. And he came into all the country surrounding Jordan, preaching the baptism of repentance for the forgiveness of sins. 4. As it is written in the book of the words of the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 5. Every valley shall be filled up, and every mountain and hill shall be laid low, and those things which are crooked shall become straight, and those which are rough shall become plain ways. 6. And all flesh shall see the salvation of God. Mark 1:1 . The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the Prophets then came to an end, ( John 1:17 .) "The Law and the Prophets were until John: since that time the kingdom of God is preached," ( Luke 16:16 .) And with this agrees most fully the quotation which he makes from the Prophet Malachi, (3:1.) In order to inflame the minds of his people with a stronger desire of the promised salvation, the Lord had determined to leave them, for a time, without new prophecies. We know that the last of the true and lawful prophets was Malachi. That the Jews, in the meantime, may not faint with hunger, he exhorts them to continue under the Law of Moses, until the promised redemption appear. He mentions the law only, ( John 1:17 ,) because the doctrine of the Prophets was not separate from the law, but was merely an appendage and fuller exposition of it, that the form of government in the Church might depend entirely on the Law. It is no new or uncommon thing in Scripture, to include the Prophets under the name of the Law: for they were all related to it as their fountain or design. The Gospel was not an inferior appendage to the Law, but a new form of instruction, by which the former was set aside. Malachi, distinguishing the two conditions of the Church, places the one under the Law, and commences the other with the preaching of John. He unquestionably describes the Baptist, when he says, "Behold, I send my messenger," ( Malachi 3:1 :) for, as we have already said, that passage lays down an express distinction between the Law and the new order and condition of the Church. With the same view he had said a little before, (which is quoted by Mark, [9:13;] for the passages are quite similar,) "Behold, I send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord," ( Malachi 4:5 .) Again, "Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple," ( Malachi 3:1 .) In both passages, the Lord promises a better condition of his Church than had existed under the Law, and this unquestionably points out the beginning of the Gospel But before the Lord came to restore the Church, a forerunner or herald was to come, and announce that he was at hand. Hence we infer, that the abrogation of the Law, and the beginning of the Gospel, strictly speaking, took place when John began to preach. The Evangelist John presents to us Christ clothed in flesh, "the Word made flesh," ( John 1:14 ;) so that his birth and the whole history of his appearance are included in the Gospel. But here Mark inquires, when the Gospel began to be published, and, therefore, properly begins with John, who was its first minister. And with this view the Heavenly Father chose that the life of his Son should be buried, as it were, in silence, until the time of the full revelation arrived. For it did not happen without the undoubted Providence of God, that the Evangelists leave out the whole period which Christ spent in private, and pass at once from his earliest infancy to his thirtieth year, when he was openly exhibited to the world, invested with his public character as a Redeemer; Luke excepted, who slightly touches one indication of his future calling, which occurred about his twelfth year, ( Luke 2:42 .) It had a very close connection with this object, that we should be informed, first, that Christ is a true man, ( John 1:14 ,) and next, that he is "the Son of Abraham and of David," ( Matthew 1:1 ;) as to both of which, the Lord has been pleased to give us an attestation. The other matters which we have examined, relating to "the shepherds," ( Luke 2:8 ,) the "Magi," ( Matthew 2:1 ,) and "Simeon," ( Luke 2:25 ,) were intended to prove his Divinity. What Luke relates about John and his father Zacharias, ( Luke 1:5 ,) was a sort of preparation for the Gospel. There is no impropriety in the change of the person which is here made, in quoting the words of Malachi. According to the prophet, God says, I send my messenger, and he shall prepare the way Before Me. Mark introduces God as addressing the Son, Behold, I send my messenger before thy face, who shall prepare thy way Before Thee. But we see that Mark had no other intention, than to express more clearly the prophet's meaning. Mark designates Christ the Son of God The other Evangelists testify that he was born of the seed of Abraham and David, and therefore was the Son of man, ( Matthew 8:20 .) But Mark shows us, that no redemption is to be expected but from the Son of God Matthew 3:1 Now in those days Luke 3:1 . And in the fifteenth year It could not be gathered from Matthew and Mark in what year of his age John began to preach: but Luke shows sufficiently, that he was about thirty years of age. The ancient writers of the Church are almost unanimously agreed, that he was born fifteen years before the death of Augustus. His successor Tiberius had held the government of the Roman Empire for fifteen years, when the same John began to preach. In this way are made up the thirty years which I have mentioned. Hence it follows, that he did not long discharge the office of teacher, but, in a short time, gave way to Christ; for we shall soon find, that Christ also was baptized in the thirtieth year of his age, when he was immediately installed into the discharge of his public office. Now as John, the morning-star, or dawn, was immediately followed by Christ, "the Sun of Righteousness," ( Malachi 4:2 ,) there is no reason to wonder, that John disappeared, in order that Christ might shine alone in greater brightness. Luke 3:1. When Pontius Pilate was governor of Judea It is probable that this was the second year of Pilate's government: for since Tiberius had held the reins of government, he had, as Josephus informs us, (xviii. 2:2,) appointed Valerius Gratus to be governor of Judea, in room of Annius Rufus. This change might take place in his second year. The same Josephus writes, that Valerius was governor of Judea for "eleven years, when Pontius Pilate came as his successor," (Ant. 18:2:2.) Pilate, therefore, had governed the province for two years, when John began to preach the Gospel. This Herod, whom Luke makes tetrarch of Judea, was the second heir of Herod the Great, and succeeded to his father by will. Archelaus had received the ethnarchy of Judea, but, when he was banished to Vienna (Jos. Wars, 2, vii. 3) by Augustus, that portion fell into the hands of the Romans. Luke mentions here two sons of Herod, -- Herod Antipas, who had been made tetrarch of Galilee, and governed Samaria and Peraea, -- and Philip, who was tetrarch of Trachonitis and Iturea, and reigned from the sea of Tiberias, or Gennesareth, to the foot of Lebanon, which is the source of the river Jordan. Lysanias has been falsely supposed to be the son of Ptolemy Mennaeus, King of Chalcis, who had been long before put to death by Cleopatra, about thirty years before the birth of Christ, as Josephus relates, (Ant. 15:4:1.) He could hardly even be the grandson of Ptolemy, who, as the same Josephus records, kindled the Parthian war, (Wars, 1, xiii. 1;) for then he must have been more than sixty years of age at the time of which Luke speaks. Besides, as it was under Antigonus that the Parthian war commenced, he must even then have been a full-grown man. Now Ptolemy Mennaeus died not long after the murder of Julius Caesar, during the triumvirate of Lepidus, Antony, and Octavius, (Jos. Wars, 1, xiii. 1.) But as this grandson of Ptolemy bore the name of Lysanias as well as his father, he might have left a son who had the same surname. Meanwhile, there can be no hesitation in rejecting the error of those who make Lysanias to live sixty years after he had been slain by Cleopatra. The word Tetrarch is here used in a sense not quite accurate, as if the whole country had been divided into four parts. But as at first there was a fourfold division into districts, so afterwards, when other changes took place, the names Tetrarch and Tetrarchies were retained by way of honor. In this sense Pliny enumerates seventeen tetrarchies of one country. Luke 3:2. Annas and Caiaphas being the high priests It is certain, that there never were two persons who held the office of high priest at the same time. Josephus states, that Valerius Gratus made Caiaphas high priest, a short time before he left the government. During the time that Pilate was governor of Judea, Josephus does not speak of him as having made any change in this respect; [244] but, on the contrary, states that, when Pilate had been recalled from the government, and sent to plead his cause at Rome, Vitellius, who was at that time governor of Syria, reduced Caiaphas to a private rank, and transferred the high priesthood to Jonathan, the son of Ananus, (Ant. 18:4:3.) When Luke says that there were two high priests, we must not understand him to mean, that both held the same title, but that the honor of the priesthood was partly shared with him by Annas his father-in-law. Luke's narrative indicates such a state of trouble and confusion, that, though there was not more than one person who was actually high priest, the sacred office was torn in pieces by ambition and tyranny. The word of the Lord came upon John Before relating, as the other Evangelists do, that John began to exercise his office of teaching, Luke asserts that he was divinely called to that office: and he does so, in order to assure us, that the ministry of John carried undoubted authority. Why the interpreters have chosen to translate the word, epi 'Ioannen, UPON John, instead of TO John, I do not see: but because there is no ambiguity as to the meaning, that this commission was entrusted to him, and that he received a command to preach, I have followed the received version. Hence infer, that there are no regular teachers, but those on whom God has conferred the office; and that it is not enough to have the word of God, if there be not likewise a special calling. Matthew and Mark do not speak of the preaching of John as extending beyond the wilderness, while Luke says, that he came into all the country around Jordan These statements may be reconciled by observing, that John discharged the office of teaching among the neighbors, with whom he dwelt; but that his Gospel spread more widely, and became known in many places, so that the report of it, in a short time, reached Jerusalem. Indeed, the whole of that tract of the Jordan might be called a wilderness: for the word does not mean "a solitude," but "a rough, and mountainous, and thinly inhabited district." Matthew 3:2. Repent ye Matthew differs from the other two Evangelists in this respect, that he relates the substance of John's doctrine, as uttered by John himself, while they relate it in their own words; though Mark has one word more than Luke: for he says, he came Baptizing, and preaching the baptism of repentance But in substance there is the most perfect agreement: for they all connect repentance with the forgiveness of sins. The kingdom of God among men is nothing else than a restoration to a happy life; or, in other words, it is true and everlasting happiness. When John says, that the kingdom of God is at hand, his meaning is, that men, who were alienated from the righteousness of God, and banished from the kingdom of heaven, must be again gathered to God, and live under his guidance. This is accomplished by a free adoption and the forgiveness of sins, by which he reconciles to himself those who were unworthy. In a word, the kingdom of heaven is nothing else than "newness of life," ( Romans 6:4 ,) by which God restores us to the hope of a blessed immortality. Having rescued us from the bondage of sin and death, he claims us as his own; that, even while our pilgrimage on earth continues, we may enjoy the heavenly life by faith: for he "hath blessed us with all spiritual blessings in heavenly places in Christ," ( Ephesians 1:3 .) Though we are like dead men, yet we know that our life is secure; for it "is hid with Christ in God," ( Colossians 3:3 .) From this doctrine, as its source, is drawn the exhortation to repentance. For John does not say, "Repent ye, and in this way the kingdom of heaven will afterwards be at hand;" but first brings forward the grace of God, and then exhorts men to repent Hence it is evident, that the foundation of repentance is the mercy of God, by which he restores the lost. In no other sense is it stated by Mark and Luke, that he preached repentance for the forgiveness of sins Repentance is not placed first, as some ignorantly suppose, as if it were the ground of the forgiveness of sins, or as if it induced God to begin to be gracious to us; but men are commanded to repent, that they may receive the reconciliation which is offered to them. Now, as the undeserved love of God -- by which he receives into his favor wretched men, "not imputing their trespasses unto them," ( 2 Corinthians 5:19 ) -- is first in order; so it must be observed, that pardon of sins is bestowed upon us in Christ, not that God may treat them with indulgence, but that he may heal us from our sins. And, indeed, without hatred of sin and remorse for transgressions, no man will taste the grace of God. But a definition of repentance and faith may explain more fully the manner in which both are connected; which leads me to handle this doctrine more sparingly. With regard to the meaning of the present passage, it is proper to observe, that the whole Gospel consists of two parts, -- forgiveness of sins, and repentance Now, as Matthew denominates the first of these the kingdom of heaven, we may conclude, that men are in a state of deadly enmity with God, and altogether shut out from the heavenly kingdom, till God receives them into favor. Though John, when he introduces the mention of the grace of God, exhorts men to repentance, yet it must not be forgotten that repentance, not less than the inheritance of the heavenly kingdom, is the gift of God. As he freely pardons our sins, and delivers us, by his mercy, from the condemnation of eternal death, so also does he form us anew to his image, that we may live unto righteousness. As he freely adopts us for his sons, so he regenerates us by his Spirit, that our life may testify, that we do not falsely, [245] address him as our Father. In like manner, Christ washes away our sins by his blood, and reconciles our Heavenly Father to us by the sacrifice of his death; but, at the same time, in consequence of "our old man being crucified with him, and the body of sin destroyed," ( Romans 6:6 ) he makes us "alive" unto righteousness. The sum of the Gospel is, that God, through his Son, takes away our sins, and admits us to fellowship with him, that we, "denying ourselves" and our own nature, may "live soberly, righteously, and godly," and thus may exercise ourselves on earth in meditating on the heavenly life. Luke 3:3. Preaching the baptism of repentance This form of expression shows first, generally, what is the right use of the Sacraments; and next, why baptism was instituted, and in what it consists. A sacrament, then, is not a dumb ceremony, exhibiting some unmeaning pomp without doctrine; but the Word of God is joined to it, and gives life to the outward ceremony. By the Word I mean, not mutterings of a magical character, made by some exorcist between his teeth, but what is pronounced with a clear and distinct voice, and leads to the edification of faith. For we are not simply told, that John baptized unto repentance, as if the grace of God were contained in a visible sign; but that he explained, in his preaching, the advantage of baptism, that the sign, through the word preached, might produce its effect. This is the peculiarity of baptism, that it is said to be an outward representation of repentance for the forgiveness of sins Now, as the meaning, power, and nature of that baptism are the same as ours, if we judge of the figure from its true import, it is incorrect to say, that the baptism of John is different from the baptism of Christ. [246] Matthew 3:3. The yoke of one crying in the wilderness Though this passage of the prophet Isaiah (40:3) ought not to be limited exclusively to John, yet he is one of the number of those to whom it certainly refers. After having spoken of the destruction of the city, and of the awful calamities that would befall the people, he promises a restoration that would follow. His words are, "Comfort ye, comfort ye my people, saith your God," ( Isaiah 40:1 .) When the temple had been thrown down, and sacrifices abolished, and the people led away into captivity, their affairs seemed to be desperate. And as their ears had been deaf to the uninterrupted voice of the prophets, the Lord kept silence for a time. [247] That pious minds may not be cast down during this melancholy silence, the prophet announces, that other preachers of grace will yet arise, to awaken in the people a hope of salvation. Such were Zechariah, Haggai, Malachi, and the like. [248] But as the restoration promised is perpetual, and not for a time only, and as Isaiah refers chiefly to the redemption, which was to be expressed at the coming of Christ, John the Baptist is justly considered the chief minister of consolation. Next follows in the words of the prophet, The voice of one crying That voice is contrasted with the temporary silence, [249] which I have just mentioned: for the Jews were to be deprived, for a time, of the instruction, which they had wickedly despised. The word wilderness is here used metaphorically for desolation, or the frightful ruin of the nation, such as existed in the time of the captivity. It was so dismally shattered, that it might well be compared to a wilderness The prophet magnifies the grace of God. "Though the people," says he, "have been driven far from their country, and even excluded from the society of men, yet the voice of God will yet be heard in the wilderness, to revive the dead with joyful consolation." When John began to preach, Jerusalem was in this sense a wilderness: for all had been reduced to wild and frightful confusion. But the very sight of a visible wilderness must have had a powerful effect on stupid and hardened men, leading them to perceive that they were in a state of death, and to accept the promise of salvation, which had been held out to them. We now see, that this prediction actually relates to John, and is most properly applied to him. Prepare the way of the Lord The prophet undoubtedly addresses Cyrus and the Persians, whose agency the Lord employed in this matter. The meaning is: by his wonderful power, God will open a way to his people through impassable forests, through broken rocks, through a sandy desert; for he will have at hand the ministers of his grace, to remove all hindrances out of the way. But that was a shadowy anticipation of redemption. When the spiritual truth is about to appear, John is sent to remove obstacles. And even now the same voice sounds in our ears, that we may prepare the way of the Lord: that is, that we may take out of the way those sins which obstruct the kingdom of Christ, and thus may give access to his grace. To the same purpose are the following words of the prophet: the crooked shall be made straight, ( Isaiah 40:4 .) All that they mean is: there are intricate and crooked windings in the world, but through such appalling difficulties the Lord makes a way for himself, and breaks through, by incredible means, to accomplish our salvation. Luke 3:6 And all flesh shall see the salvation of God That salvation will not be at all obscure, or experienced by a small number of persons, but will strike every eye, and will be common to all. Hence it follows that this prediction was far from being accomplished, when the people returned from Babylon: [250] for though the Lord gave, at that time, a memorable display of his grace, yet he did not reveal his salvation to the whole world. On the contrary, the prophet's design was, to present the uncommon excellence of the salvation which was to be manifested, in contrast with God's former benefits, and thus to inform believers, that the dispensations of God towards his Church had never been so remarkable, nor his power so illustriously displayed in their deliverance. Flesh is here put for men, without being intended to denote their depravity. [251] Matthew 3:4. And the same John had his raiment of camel's hair The Evangelist does not desire us to reckon it as one of John's chief excellencies, that he followed a rough and austere way of living, or even that he avoided a moderate and ordinary degree of elegance: but, having already stated that he was an inhabitant of the mountains, he now adds, that his food and clothing were adapted to his residence. And he mentions this, not only to inform us, that John was satisfied with the food and dress of the peasants, and partook of no delicacies; but that, under a mean and contemptible garb, he was held in high estimation by men of rank and splendor. Superstitious persons look upon righteousness as consisting almost entirely of outward appearances, and have commonly thought, that abstinence of this kind was the perfection of holiness. Nearly akin to this is the error, of supposing him to be a man who lived in solitude, and who disdained the ordinary way of living; as the only superiority of hermits and monks is, that they differ from other people. Nay, gross ignorance has gone so far that, out of camel's hair they have made an entire skin. Now, there can be no doubt, that the Evangelist here describes a man of the mountains, [252] widely distant from all the refinement and delicacies of towns,--not only satisfied with such food as could be procured, but eating only what was fit to be used in its natural state, such as wild honey, which is supplied by that region in great abundance, and locusts, with which it also abounds. Or he may have intended to point out that, when a man of mean aspect, and without any polite accomplishments, appeared in public life, it was attended by this advantage, that the majesty of God shone alone in him, and yet struck all with admiration. For we must observe what is added, that there was a great concourse of people from all directions; from which we infer, that his fame was very widely spread. [253] Or the Evangelist may have signified the design of God, to present, in the person of John, a singular instance of frugality, and, in this manner, to fill the Jews with reverence for his doctrine, or at least to convince them of ingratitude, according to that saying of our Lord, John the Baptist came neither eating bread nor drinking wine, ( Luke 7:33 .) Matthew Luke 3:6 ; Mark 1:5 . And were baptized, confessing their sins This confession was a testimony of repentance: for, as the Lord, in the sacraments, brings himself under obligation to us, as if he had given his own hand-writing, so it is our duty, on the other hand, to reply to him. In Baptism, he declares that our sins are forgiven, and calls us to repentance. That men may come forward, in a right manner, to be baptized, confession of sins is demanded from them: otherwise the whole performance would be nothing but an idle mockery [254] Let it be observed, that we are here speaking of adults, who ought not, we. are aware, to be admitted indiscriminately into the Church, or introduced by Baptism into the body of Christ, [255] till an examination has been previously made. [256] Hence it is obvious, how absurdly this passage has been tortured by the Papists, to support auricular confession. There were no priests at hand, in whose ears each individual might privately mutter [257] his sins; nor is it said that they enumerated all their sins; nor are we told that John left in charge to his disciples an ordinary rule for confession. Even granting to Papists all that they ask, confession will belong to Catechumens alone, [258] and will have no place after Baptism. At all events, the law which they lay down for confession after Baptism, derives no countenance from John's example. [259] Footnotes: [243] "Ammendez-vous, ou, convertissez, ou, repentez."-- "Reform yourselves, or be converted, or, repent." [244] The whole passage is remarkable, and proves that the appointment to the sacred office of high priest was entirely at the disposal of the Roman Governor. "This man (Valerius Gratus) deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest: which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor." -- (Ant. 18:2:2.) [245] "Ce n'est pas a fausses enseignes ni par feintise." -- "It is not with false colors, nor by hypocrisy." [246] "Maintenant puis que le Baptesme de Jean a eu mesme signification, vertu et propriete que le nostre, si nous voulons juger de la figure et du signe selon la chose signifee, c'est 'a dire la verite, nous trouverons que le Baptesme administre par Christ, n'a point este autre que celuy que Jean a administre."--"Now, since the baptism of John had the same meaning, power, and nature as ours, if we wish to judge of the figure and of the sign according to the thing signified, that is to say the reality, we shall find that the Baptism administered by Christ was no other than that which John administered." [247] "Et pource qu'ils avoyent auparavant ferme leurs aureilles a la voix des prophetes, qui journellement et sans cesse, parloyent a eux, le Seigneur se teut, et laissa de parler a eux pour un temps." -- "And because they had formerly shut their ears to the voice of the prophets, who daily and unceasingly spoke to them, the Lord was silent, and ceased to speak to them for a time." [248] "Malachie, Esdras, et autres semblables personnages." -- "Malachi, Ezra, and other similar characters." [249] "Anquel il n'y avoit personne qui parlast au nom de Dieu;" -- "in which there was nobody who spoke in the name of God." [250] "In populi reditu;" -- "quand le peuple est retourne de Babylone." [251] "Le mot de Chair n'est pas ice mis pour denoter la corruption de nature, mais il signifie simplement les hommes." -- "The word Flesh is not put here to denote the corruption of nature, but means simply men." [252] "Montanum hominem;" -- "un homme suivant les montagnes." [253] "Qu il a ete merveilleusement grand bruit de luy par tout le pays." -- "That there was an astonishingly great noise about him through all the country." [254] "Autrement, tout ce sainct mystere seroit tournee en mines et bas-tellerie." -- "Otherwise, all this holy mystery would be turned into grimaces and buffoonery." [255] "En la communion de Christ;" -- "into communion or fellowship with Christ." [256] "Devant qu'ils n'ayent este examinez et interroguez de leur foy;" --"before they have been examined and interrogated as to their faith." [257] "Il n'y avoit point 1a de prestres, devant lequel un chacun eust peu s'a genouiller l'un apres l'autre, pourbarboter ses pechez en leurs aureilles." -- "There were no priests there, before whom each individual might kneel down, one after another, to mutter his sins in their ears." [258] "Ceste confession n'appartient droit qu'a ceux qui de nouveau se convertissent a la foy." -- "That confession would only belong to those who are recently converted to the faith." [259] "Pour le moins, quand ils commandent par leur loy de se confesser depuis le Baptesme, ils ne peuvent pas dire qu'ils ensuivent Jean, ny l'alleguer pour autheur." -- "At least, when they enjoin, by their law, to make confession after Baptism, they cannot say that they follow John, nor produce him as their author."

And saying, {c} Repent ye: for the {d} kingdom of heaven is at hand. (c) The word in the greek signifies a changing of our minds and heart from evil to better. (d) The kingdom of Messiah, whose government will be heavenly, and nothing but heavenly.

And saying, Repent ye: for the kingdom of heaven is at hand. And saying, Repent ye — Change your minds now at the preaching of the gospel, as they changed their garments at the promulgation of the law. Ad mentem redite. Erasmus. As the prodigal came to himself, who, till converted, had been beside himself. See a like phrase, 2 Chronicles 6:37 . "Rend your hearts, and not your garments," plough up the fallows of your hearts; grieve for your sins, even to repentance, as those Corinthians did, and as Simon Peter counselled Simon Magus, that snake that had cast his coat but kept his poison, for although he carried the matter so cleanly and cunningly, that Philip took him for a true convert and baptized him, yet Peter soon saw that he was "in the gall" or venom "of bitterness" (for the word used, Deuteronomy 29:18 ; Deuteronomy 29:18 , whereunto the apostle alludes, signifieth both), and therefore prescribes him an antidote, the very same that John doth here to this generation of vipers, "Repent, if perhaps the thoughts of thy heart may be forgiven thee," Acts 8:22-23 ; Acts 8:22-23 . His wicked thought is called επινοια : the godly change of mind that the apostle persuadeth him unto is called μετανοια , he that by some mischance hath drunk poison ( øàù χολη ), must cast it up again as soon as he can, ere it got to the vitals. Repentance is the soul’s vomit, which is the hardest kind of physic, but the wholesomest. Happy is he that by the dung gate of Nehemiah 3:14 his mouth (in a sorrowful confession) can disburden himself of the sin that both clogs and hazards his soul to death eternal. We ran from God by sin to death, and have no other way to return but by death to sin, Hebrews 12:1 . For the kingdom of heaven is at hand — q.d. Ye have a price put into your hands, a fair opportunity of making yourselves for ever. Will ye (like the vine and olive in Jotham’s parable, Judges 9:9 ) not leave your sweetness and fatness, your dilecta delicta, beloved sins, although it be to reign, yea, and that in God’s kingdom? Knowest thou not, that the goodness of God should lead thee to repentance? Romans 2:4 ; Romans 2:4 ; Psalms 130:4 . Is there not mercy with God therefore that he may be feared? Should not men rend their hearts, because God is gracious, and turn to the Lord, because he will "multiply pardon?" Joel 2:12 ; Isaiah 55:7 . To argue from mercy to liberty is the devil’s logic, and makes God repent him of his favours to such, as David did of his kindness to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation; from deliverance to obedience, with David, Psalms 116:8-9 . And therefore return to our father’s house, with the prodigal, because there is bread enough; therefore repent, because his kingdom is at hand, and would be laid hold on. As John the Baptist was Christ’s forerunner into the world, so must repentance be his forerunner into our hearts.

The evangelist only gives us the sum and scope of the Baptist’s doctrine, the other evangelists give us a more full account of his pressing also faith in Christ, John 1:29 3:29,36 so Acts 19:4 . Repentance, faith, and new obedience ought to be the substance and scope of all our sermons. Repentance signifieth the change of the heart and reformation of the life, a turning from sin unto God. For the kingdom of heaven is at hand; that blessed state of the church (foretold by the prophets) under the Messias, wherein God will exhibit his Son as the King in Zion, and exert his power and kingdom, both extensively, subduing all nations to the obedience of his gospel, and intensively, in all the administrations of his government; for the kingdom of heaven is not to be understood here of the kingdom of glory, but of the kingdom of grace, in all the administrations of it. This passage containeth the argument upon which the Baptist in his sermons pressed, repentance and faith, and obedience to the will of God revealed.

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

After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; Repent ye. The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. 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 unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, Heb 12:13. 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, and contempt of the world. By giving others this example, John made way for Christ. Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Zec 13:1.

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

Repent ye - Repentance implies sorrow for past offences 2 Corinthians 7:10 ; a deep sense of the evil of sin as committed against God Psalm 51:4 ; and a full purpose to turn from transgression and to lead a holy life. A true penitent has sorrow for sin, not only because it is ruinous to his soul, but chiefly because it is an offence against God, and is that abominable thing which he hates, Jeremiah 44:4 . It is produced by seeing the great danger and misery to which it exposes us; by seeing the justice and holiness of God Job 42:6 ; and by seeing that our sins have been committed against Christ, and were the cause of his death, Zechariah 12:10 ; Luke 22:61-62 . There are two words in the New Testament translated "repentance," one of which denotes a change of mind, or a reformation of life; and the other, sorrow or regret that sin has been committed. The word used here is the former, calling the Jews to a change of life, or a reformation of conduct. In the time of John, the nation had become extremely wicked and corrupt, perhaps more so than at any preceding period. Hence, both he and Christ began their ministry by calling the nation to repentance. The kingdom of heaven is at hand - The phrases kingdom of heaven, kingdom of Christ, kingdom of God, are of frequent occurrence in the Bible. They all refer to the same thing. The expectation of such a kingdom was taken from the Old Testament, and especially from Daniel, Daniel 7:13-14 . The prophets had told of a successor to David that should sit on his throne 1 Kings 2:4 ; 1 Kings 8:25 ; Jeremiah 33:17 . The Jews expected a great national deliverer. They supposed that when the Messiah should appear, all the dead would be raised; that the judgment would take place; and that the enemies of the Jews would be destroyed, and that they themselves would be advanced to great national dignity and honor. The language in which they were accustomed to describe this event was retained by our Saviour and his apostles. Yet they early attempted to correct the common notions respecting his reign. This was one design, doubtless, of John in preaching repentance. Instead of summoning them to military exercises, and collecting an army, which would have been in accordance with the expectations of the nation, he called them to a change of life; to the doctrine of repentance - a state of things far more accordant with the approach of a kingdom of purity. The phrases "kingdom of God" and "kingdom of heaven" have been supposed to have a considerable variety of meaning. Some have supposed that they refer to the state of things in heaven; others, to the personal reign of Christ on earth; others, that they mean the church, or the reign of Christ in the hearts of his people. There can be no doubt that there is reference in the words to the condition of things in heaven after this life. But the church of God is a preparatory state to that beyond the grave - a state in which Christ pre-eminently rules and reigns and there is no doubt that the phrases sometimes refer to the state of things in the church; and that they may refer, therefore, to the state of things which the Messiah was to set up his spiritual reign begun in the church on earth and completed in heaven. The expression "the kingdom of heaven is at hand" would be best translated, "the reign of God draws near." We do not say commonly of a kingdom that it is movable, or that it approaches. A reign may be said to be at hand; and it may be said with propriety that the time when Christ would reign was at hand. In this sense it is meant that the time when Christ should reign, or set up his kingdom, or begin his dominion on earth, under the Christian economy, was about to commence. The phrase, then, should not be confined to any period of that reign, but includes his whole dominion over his people on earth and in heaven. In the passage here it clearly means that the coming of the Messiah was near, or that the time of the reign of God which the Jews had expected was coming. The word "heaven," or "heavens," as it is in the original, means sometimes the place so called; and sometimes it is, by a figure of speech, put for the Great Being whose residence is there, as in Daniel 4:26 ; "the Heavens do rule." See also Mark 11:30 ; Luke 15:18 . As that kingdom was one of purity, it was proper that the people should prepare themselves for it by turning from their sins, and by bringing their hearts into a state suitable to his reign.