risees thought themselves righteous enough for heaven, and therefore had no apprehension of future wrath; the Sadducees did not believe in the existence of a future state, and could not therefore be supposed to dread the wrath to come. There was nothing, in fact, in the opinions of either, which could lead them to come in sincerity to the baptism of John, and therefore he, very naturally, made the inquiry which is recorded in this pas sage. ducees. And there are multitudes in every All But the Baptist protests against one of the most common prejudices of the Jewish people-"Think not to say within yourselves, we have Abraham to our father:" that is-Do not interrupt and prevent your repentance, by entertaining the absurd idea that the mere circumstance of your being descended from Abraham is sufficient to entitle you to all the blessings of the kingdom of heaven, independently of all regard to your own principles and character. The presumption of the Jews, on account of their We are not to understand by "the wrath to come" the destruction which was shortly to be brought upon the Jewish nation, but the wrath of God against sin which will be manifested in the punishments of a future state. The phrase is explained in 1 Thess. i. 10" To wait for his son from heaven, whom he raised from the dead, even Jesus who hath saved us from the wrath to come." From the plain and candid style of address adopted by John, and which was sub-relationship to Abraham, was almost incresequently employed by Christ himself, as we find from chapter xii. 34, and xxiii. 33, we learn that Christian charity should never lead us to flatter the wicked and ungodly, by the use of praise and commendation which is not deserved. The Christian minister, also, should learn not to be deterred from discharging his office of reproving and rebuking, by a consideration of the temporal rank and importance of those whose conduct calls for his reproofs. dible. The Talmud, a book in high estimation amongst them, says that "Abraham sits near the gates of hell, and does not permit any wicked Israelite to go down into it." And how many in every age resemble the Jews in the possession of this prejudice!— trusting to their outward privileges and religious advantages, which, when unaccompanied with inward grace, only serve to increase their responsibility, and to heighten their condemnation. Some commentators suppose that John 8. Bring forth therefore fruits alludes to the Gentiles when he says— meet for repentance : 9. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. "God is able of these stones to raise up children unto Abraham." But although the condition of the Gentiles, who were "aliens from the commonwealth of Israel," might pression "stones," yet it is not likely that have been correctly represented by the exthe Baptist would have employed such a term on this occasion, as it might have led the Pharisees and Sadducees to pride themAdvice should always accompany reproof, selves on a fancied superiority to the Genand therefore John proceeds to give the tiles, at a time when his object was to lead admonition contained in these verses. By them to manifest humility and repentance, "fruits," in a moral sense, we are to under- and to reflect upon what they were in stand the outward manifestations of princi- themselves. It is more reasonable to underples dwelling within; and by "fruits meet stand his words as referring to literal stones, for repentance," we are to understand such for the purpose of illustrating in the strongan exhibition of character and conduct, as est light the moral omnipotence of God. would be a suitable evidence of that real John was baptizing at Bethabara, which change of mind which the Baptist enjoined. means "the house of passage," and was so No advice could be more necessary than that called because it was there that the children which John gave to the Pharisees and Sad- of Israel had passed over the Jordan on dry land. In this place Joshua had set up a 11. I indeed baptize you with memorial of the event, with twelve stones water unto repentance: but he that taken out of the river, corresponding with the twelve tribes. To these stones we may cometh after me is mightier than understand the Baptist to have pointed when I, whose shoes I am not worthy to he uttered the language which is here re-bear: he shall baptize you with corded; as if he had said God is able, by an exercise of his almighty power, to convert these senseless and inanimate representatives of your nation into living men, who shall be more worthy descendants of Abraham than you, who possess the name of being his children, but who are as destitute of that spiritual life which was in him, as they now are of that animal life which is in you. 10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. This should rather be rendered thus "And now also the axe is lying at the root of the trees." There is an allusion here to a wood-cutter who, having selected a tree which he intends to cut down, lays his axe at the root of it as a mark, while he is preparing himself for the work. This verse has been understood by some as a prediction of the destruction of the Jewish nation by the Romans by others it is supposed to state the principle upon which God intend we the Holy Ghost, and with fire: Although the baptism of John was important, yet that of Christ was much more So. The baptism of Christ was as much superior to that of John, as Christ himself work of a messenger from God derive value was superior to John; for the office and and influence from the dignity of the person by whom they are administered. The great humility of John is here shown by his saying that he was not worthy to bear the shoes of Christ, that is, to attend upon him as the person who should put them on and take them off, a duty which belonged to the very lowest class of slaves. Thus the faithful minister of Christ will always abase himself and magnify his master. It is here said that Christ shall baptize with the Holy Ghost and with fire. By this we are to understand not one, but two distinct baptisms-one of sanctification, the other of judgment. He shall baptize those who receive him with the Holy Spirit, whom he gives to his people to instruct, to guide, to strengthen, and to comfort them: He shall baptize his enemies in everlasting fire prepared for the devil and his angels. 12. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. ed to act towards men under the Christian dispensation. Probably by "the root are to understand Abraham the father and founder of the Jewish people, from whom they sprung as branches; and the meaning of the Baptist may be, that if the Jews did not bring forth fruits meet for repentance, they should be cut off from all benefit and advantage from their relationship to Abraham, Here the two kinds of baptism mentioned and treated as if they had really no connecin the former verse are more particularly tion whatever with him. There is one im- described. Some persons refer this verse, portant lesson which professing Christians as well as the 10th, to the destruction of may derive from this passage in every age Jerusalem, and think that by "the axe" in -that though they may be planted in the the latter, as well as by "the fan" in this, garden of God's visible church, and may we are to understand the Roman armies, bring forth the leaves of profession, yet if whom God made use of as instruments for they do not likewise bring forth fruit an- the punishment of the Jewish nation. Proswerable to the advantages which they en-bably we are to understand the passage joy, they shall be treated as the barren fig-tree, and cut down as cumberers of the ground. thus -that by the " floor" is meant the visible church; by the "fan," all instrumentality, of whatever kind, which Christ employs for the separation of his real followers from the thus it becometh us to fulfil all ungodly; by the "garner," his everlasting righteousness. Then he suffered kingdom; and that the entire passage is a him. prophecy of what shall occur when he shall come again to be admired in all them that believe, and to separate his people from the wicked, who shall be punished with everlasting destruction from his presence. The "fan" which is here referred to was a kind of sieve or shovel used for throwing up the grain in order to be winnowed by the wind. It is here used to symbolize the means which Christ shall employ to separate the wicked from the good. What a blessing that the fan is in "his hand"-in the hand of him who knows what is in man, and not in that of any created being. Christ alone can form a correct judgment of the characters of men, so as to assign to each their proper destiny. The Baptism of Christ. 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. Here we see our blessed Saviour rising out of the obscurity of private life, and appearing before John, in order to be set apart by the consecration of a public ceremony to the work which he had undertaken to discharge. It was after all the people were Thus baptized that he came, Luke iii. 21. was he ever ready to take the lowest place, and to be the servant of all. In him every element of unsullied holiness shone forth in pure and undiluted splendour, but humility was the reigning and pervading grace which gave a sacred softness to his whole deportment. He came to John; not John to him: the master to the servant; not the servant to the master. Let us stand in silent admiration, gazing upon this instance of our Saviour's condescension, and pray that the mind which was in Christ Jesus may be also John being a Prophet, and taught by the Holy Ghost, knew Christ by a divine revelation, as Simeon and Anna knew him when he was brought into the temple. The astonishment of John must have been very great when he saw Christ, who was entirely free from sin, coming forward to submit to a ceremony which was defined to be "the baptism of repentance for the remission of sins." But there were important reasons for Christ's baptism, which were as follows: : 1. He thereby took our sins upon him in a formal and public way. As the Jews were baptized of John in Jordan confessing their sins, so the baptism of Christ was a confession and avowal upon his part that our sins became his, so that he was answerable for them. Thus the same ceremony had a directly opposite meaning when submitted to by sinners, from what it had when submitted to by Jesus. When others were baptized, the ceremony was typical of the putting away of sin; when he was baptized, it was indicative of the taking upon him of our sins. As at his incarnation he assumed our nature, so at his baptism he took upon him our sins, and made himself liable to the sufferings which they deserved; and he dragged them with him, as a fearful and tremendous burden, through all the dark avenues of his earthly degradation, feeling their weight and pressure so intensely as frequently to exclaim, " Mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me;" till at length he atoned for them on the cross, and blotted them out for ever with his blood! 2. He was thus solemnly consecrated to his priestly office. There are directions given in Exodus xxix. 4, and Leviticus viii. 5, 6; that the priests under the Jewish dispensation should be set apart by the washing of water to their office. Thus Christ was set 14. But John forbad him, say-not after the order of Aaron, but of Melapart; and as his priesthood was peculiar, ing, I have need to be baptized of thee, and comest thou to me? in us. 15. And Jesus answering said unto him, Suffer it to be so now: for chisedec, a special minister was raised up consecrate him, in the person of John. Christ was, that he might give his testi3. Another reason for the baptism of mony to the character and office of John. From the language which John addressed be accompanied with prayer. We may ob to Christ when he came to be baptized of serve, too, what a blessing is connected him, we may deduce this observation-that with devotion: three times did the Father those who have much of the indwelling bear testimony, by a voice from heaven, power of the Spirit, will always feel their to Christ, and at each he was engaged in want of more of his sacred and sanctifying prayer;—at his transfiguration, Luke ix. presence. John had been filled with the 29, 35; on the occasion recorded in John Holy Ghost from his infancy, yet he felt xii. 28; and, as here stated, at his baptism. that, notwithstanding this, he had need to Thus God confers the richest blessings upon be baptized of Jesus in whom all fulness his people, when they are presenting their dwells, and to whom the Spirit has been gi- supplications at a throne of grace. ven for the benefit of his Church. The answer of Christ" Thus it becometh us to fulfil all righteousness," may be understood as if he had said-Thus it becometh us to ratify every righteous ordinance, or to submit to every ceremony which can be traced back to a divine institution. It is remarkable that Christ says "Thus it becometh us." By this language he may refer both to John and to himself, as if he had said Thus it becometh me, as the Saviour, to submit to this ordinance, and you as my forerunner to administer it, otherwise your office cannot be fully discharged. The answer of Jesus entirely removed the unwillingness of John to baptize him. Thus it will always happen, that those who are influenced by a desire to serve God, whenever they manifest an error of judgment, will, when they are more fully instructed, readily and cheerfully correct it. 16. And Jesus, when he was baptized, went up straightway out of the water and, lo, the heavens were opened unto him, and he saw the Spirit of God, descending like a dove, and lighting upon him: 17. And, lo, a voice from heaven, saying, This is my beloved son, in whom I am well pleased. Here we find that the humility of John and of Jesus was amply rewarded. God resisteth the proud, but giveth grace to the lowly. We are informed in Luke iii. 21, that this glorious miracle was exhibited while Christ was praying. He was praying where there was a multitude, -for we may pray everywhere, and anywhere. And he prayed, in order to show us that the administration of his ordinances should always As Jesus went up out of the water, the heavens were opened, and the Spirit of God descended like a dove and lighted upon him. St. Luke says that "the Holy Ghost descended in a bodily shape, like a dove:" we may therefore understand from these accounts, not only that the manner of his descent was like that of a dove, but likewise that he came down in the form and appearance of a dove. The fashion of a man seems to have been peculiar to the second person of the Godhead, and it is probable that the Holy Spirit, in selecting some other form, assumed that of a dove, as being remarkably significant of his own nature. It was also emblematic of the Saviour's disposition. The Holy Spirit descended upon the apostles, on the day of Pentecost, in the form and appearance of fire, to denote that they stood in need of his purifying and sanctifying influences; but he descended upon Christ in a form which did not imply that he required his purging and cleansing influences. descent of the Holy Spirit upon Christ constituted his anointing to his public ministry. As priests were not only washed with water, but also anointed with oil, so the Lord Jesus Christ, our great High Priest, conformed to this double regulation. The The descent of the Holy Spirit was immediately followed by an audible and public testimony that Jesus was the Son of God. This declaration was distinctly heard, though the person by whom it was uttered remained invisible. It came from God the Father, of whom it is written-"No man hath seen God at any time; the only-begotten Son who is in the bosom of the Father, he hath declared him." It was intended to evince his approval of that solemn ceremony by which Christ had just been consecrated to the great enterprise which he came into the world to achieve. This declaration is the fundamental basis upon which our conviction of the efficacy of the work of Christ is founded. Our faith and hope rest upon the finished work of Emmanuel; but his work, again, rests upon the sanction and authority of God who sent him. It was necessary that our great High Priest should have a divine appointment, and accordingly "Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee." In this declaration we find the Saviour styled the "beloved Son" of the Father. The terms "Father" and "Son" are used in Scripture to denote the mysterious relationship which subsists between the first and second persons of the Godhead, as well as to describe the relationship that subsists between God the Father, and Jesus in our nature. Christ is the Son of God as to his divine nature, in a sense peculiar to himself, and in such a sense as implies his oneness of nature with the Father, John v. 17, 18. He is the Son of God as to his human nature, in consequence of his miraculous incarnation, and also in a spiritual sense in which it is his gracious purpose that all his believing people should resemble him. He is the "beloved Son" of God, in consequence of the congeniality of nature that subsists between them, and also on account of his readiness to undertake the work of reconciling the free gift of pardon to sinners, with the requirements of God's character and law, by dying for the guilty; as he said on one occasion, "Therefore doth my Father love me, because I lay down my life that, I might take it again," John x. 17. This testimony was specially addressed to Christ himself, for it was chiefly on his account that it was uttered, in order to strengthen his humanity for the trials, the troubles, and the agonies of his subsequent humiliation. A similar testimony was given at his transfiguration, which was a type of his future glory, as his baptism was the setting the seal to his earthly humiliation; and thus we have equal proof that the Father is as well pleased with the exaltation, as with the condescension of the Son. Jesus was the only person amongst the partakers of our nature, of whom this testimony has ever been given since the fall; but through the rich and sovereign mercy of God, all those who are united to him by faith, are comprehended in the same expression of the Father's good pleasure, for they are all "accepted in the beloved," Eph. i. 6. Jesus has become one with us, in order to make us one with him. At the baptism of Christ, there was a manifestation of three persons:-THE FaTHER, from whom the voice issued-THE SON, who was coming up out of the water in the form of Jesus of Nazareth-and THE HOLY GHOST, who descended in a bodily shape like a dove: and probably it was on account of this manifestation at the Saviour's baptism that he subsequently gave a direction that Christian baptism should be administered in the name of the Father, the Son, and the Holy Ghost, that thus he might illustrate the conformity which there is between him and his people. These three persons are divine: they are the one living and everlasting God; but this can not he proved, as some think, from the mere circumstance of their being mentioned in this account of the baptism of Christ. This circumstance only proves the existence of three persons who superintend and carry on the work of man's redemption; but the true deity of each, and the unity of nature in which they subsist, are questions to be determined by other passages of Scripture. In every controversy we should be especially careful not to attempt to deduce from any text more than what it legitimately involves; and more especially in controversy with those who deny the Deity of Christ and of the Holy Ghost, great injury has been done by the unguardedness and indiscretion of anxious, but well-intentioned, advocates, who have rested the entire question upon single passages which are not sufficient of themselves to bear its weight. The fallacy in the reasoning of such persons is quickly detected by those who deny the doctrine at issue, and their side of the question is immediately looked upon as having obtained a decisive triumph. For there is no sophism to which there is a greater tendency in the minds of men, than to regard a flaw in an argument which is advanced in support of any proposition, as an evidence that the proposition itself is contrary to truth. CHAPTER IV. The Temptation of Christ. 1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the Devil. |