RULE VII. Adding other words to make the sense more clear.
RULE VIII. Changing the original order of the words.
RULE IX. Changing the original order, and adding other words.
RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul.
Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has He not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists?
Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament.
RULE I. When the thing predicted is literally accomplished.
RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense.
RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact.
RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament.
St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for The Septuagint which existed in the printed copy before them; which sometimes happened not to be the most correct.
On the birth-place of our Lord, a pious and sensible man has made the following observations: - "At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Savior of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah. "It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts. "Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions.
At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that Zerubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms."
Sturm's Reflections, translated by A. C. vol. iv.
Introduction
John the Baptist begins to preach, [Mat 3:1]. The subject of his preaching, [Mat 3:2], [Mat 3:3]. Description of his clothing and food, [Mat 3:4]. The success of his ministry, [Mat 3:5], [Mat 3:6]. His exhortation to the Pharisees, [Mat 3:7-9]. He denounces the judgments of God against the impenitent, [Mat 3:10]. The design of his baptism, and that of Christ, [Mat 3:11], [Mat 3:12]. He baptizes Christ in Jordan, [Mat 3:13-15]; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, [Mat 3:16], [Mat 3:17].
Verse 1
John the Baptist - John, surnamed The Baptist, because he required those to be baptized who professed to be contrite because of their sins, was the son of a priest named Zacharias, and his wife Elisabeth, and was born about A. M. 3999, and about six months before our blessed Lord. Of his almost miraculous conception and birth, we have a circumstantial account in the Gospel of Luke, chap. 1: to which, and the notes there, the reader is requested to refer. For his fidelity in reproving Herod for his incest with his brother Philip's wife, he was cast into prison, no doubt at the suggestion of Herodias, the profligate woman in question. He was at last beheaded at her instigation, and his head given as a present to Salome, her daughter, who, by her elegant dancing, had highly gratified Herod, the paramour of her incestuous mother. His ministry was short; for he appears to have been put to death in the 27th or 28th year of the Christian era.
Came - preaching - Κηρυσσων, proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission. See on the nature and importance of the herald's office, at the end of this chapter. Κηρυσσειν, says Rosenmuller, de iis dicitur, qui in Plateis, in Campis, in Aere aperto, ut a multis audiantur, vocem tollunt, etc. "The verb κηρυσσειν is applied to those who, in the streets, fields, and open air, lift up their voice, that they may be heard by many, and proclaim what has been committed to them by regal or public authority; as the Kerukes among the Greeks, and the Precones among the Romans."
The wilderness of Judea - That is, the country parts, as distinguished from the city; for in this sense the word wilderness, מדבר midbar or מדבריות midbarioth, is used among the rabbins. John's manner of life gives no countenance to the eremite or hermit's life, so strongly recommended and applauded by the Roman Church.
Verse 2
Repent - Μετανοειτε. This was the matter of the preaching. The verb μετανοεω is either compounded of μετα, after, and νοειν to understand, which signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from μετα after, and ανοια, madness, which intimates that the whole life of a sinner is no other than a continued course of madness and folly: and if to live in a constant opposition to all the dictates of true wisdom; to wage war with his own best interests in time and eternity; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully. It was from this notion of the word, that the Latins termed repentance resipiscentia, a growing wise again, from re and sapere; or, according to Tertullian, Resipiscentia, quasi receptio mentis ad se, restoring the mind to itself: Contra Marcion, lib. ii. Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salvation. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God.
The kingdom of heaven is at hand - Referring to the prophecy of Daniel, [Dan 7:13],[Dan 7:14], where the reign of Christ among men is expressly foretold. This phrase, and the kingdom of God, mean the same thing, viz. the dispensation of infinite mercy, and manifestation of eternal truth, by Christ Jesus, producing the true knowledge of God, accompanied with that worship which is pure and holy, worthy of that God who is its institutor and its object. But why is this called a kingdom? Because it has its laws, all the moral precepts of the Gospel: its subjects, all who believe in Christ Jesus: and its king, the Sovereign of heaven and earth. N. B. Jesus Christ never saved a soul which he did not govern; nor is this Christ precious or estimable to any man who does not feel a spirit of subjection to the Divine will.
But why is it called the kingdom of Heaven? Because God designed that his kingdom of grace here should resemble the kingdom of glory above. And hence our Lord teaches us to pray, Thy will be done on earth, as it is in heaven. The kingdom of heaven is not meat and drink, says St. Paul, [Rom 14:17]; does not consist in the gratification of sensual passions, or worldly ambition; but is righteousness, peace, and joy, in the Holy Ghost. Now what can there be more than this in glory? Righteousness, without mixture of sin; peace, without strife or contention; joy, in the Holy Ghost, spiritual joy, without mixture of misery! And all this, it is possible, by the grace of the Lord Jesus Christ, to enjoy here below. How then does heaven itself differ from this state? Answer. It makes the righteousness eternal, the peace eternal, and the joy eternal. This is the heaven of heavens! The phrase, kingdom of heaven, מלכות שמים malcuth shamayim, is frequently used by the rabbinical writers, and always means, the purity of the Divine worship, and the blessedness which a righteous man feels when employed in it.
It is farther added, This kingdom is at hand. The dispensation of the glorious Gospel was now about to be fully opened, and the Jews were to have the first offers of salvation. This kingdom is also at hand to us; and wherever Christ crucified is preached, there is salvation to be found. Jesus is proclaimed to thee, O man! as infinitely able and willing to save. Believe in his name - cast thy soul upon his atonement, and enter into rest!
Verse 3
The voice of one crying in the wilderness - Or, A voice of a crier in the wilderness. This is quoted from [Isa 40:3], which clearly proves that John the Baptist was the person of whom the prophet spoke.
The idea is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition, or took a journey through a desert country, sent harbingers before them, to prepare all things for their passage; and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations were called by the Latins, stratores.
Diodorus's account of the march of Semiramis into Media and Persia, will give us a clear notion of the preparation of the way for a royal expedition. "In her march to Ecbatane, she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without making a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and, at a great expense, she made a shorter and more expeditious road, which, to this day, is called from her, The road of Semiramis. Afterwards she went into Persia, and all the other countries of Asia, subject to her dominion; and, wherever she went, she ordered the mountains and precipices to be leveled, raised causeways in the plain country, and, at a great expense, made the ways passable." Diod. Sic. lib. ii. and Bp. Lowth.
The Jewish Church was that desert country, to which John was sent, to announce the coming of the Messiah. It was destitute at that time of all religious cultivation, and of the spirit and practice of piety; and John was sent to prepare the way of the Lord, by preaching the doctrine of repentance. The desert is therefore to be considered as affording a proper emblem of the rude state of the Jewish Church, which is the true wilderness meant by the prophet, and in which John was to prepare the way of the promised Messiah. The awful importance of the matter, and the vehemence of the manner of the Baptist's preaching, probably acquired him the character of the crier, Βοων. For the meaning of the word John, see the note on [Mar 1:4].
Verse 4
His raiment of camel's hair - A sort of coarse or rough covering, which, it appears, was common to the prophets, [Zac 13:4]. In such a garment we find Elijah clothed, [2Kgs 1:8]. And as John had been designed under the name of this prophet, [Mal 4:5], whose spirit and qualifications he was to possess, [Luk 1:17], he took the same habit and lived in the same state of self-denial.
His meat was locusts - Ακριδες. Ακρις may either signify the insect called the locust, which still makes a part of the food in the land of Judea; or the top of a plant. Many eminent commentators are of the latter opinion; but the first is the most likely. The Saxon translator has grasshoppers.
Wild honey - Such as he got in the rocks and hollows of trees, and which abounded in Judea: see [1Sam 14:26]. It is most likely that the dried locusts, which are an article of food in Asiatic countries to the present day, were fried in the honey, or compounded in some manner with it. The Gospel according to the Hebrews, as quoted by Epiphanius, seems to have taken a similar view of the subject, as it adds here to the text, Ου η γευσις ην του μαννα, ως εγκρις εν ελαιω. And its taste was like manna, as a sweet cake baked in oil.
Verse 5
Jordan - Many of the best MSS. and versions, with [Mar 1:5], add ποταμω, the river Jordan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is, sufficient; and our article the, which should ever be used in the translation, expresses the force of the other.
Verse 6
Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on [Mar 10:16].
Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.
Verse 7
Pharisees - A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i.e. Separatists, (from פרש pharash, to separate), from their separating themselves from the pollution of the Jewish national worship; and hence, the word in the Anglo-saxon version is, holy persons who stand apart, or by themselves: but, in process of time, like all religious sects and parties, they degenerated: they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness, that they did make the outside of the cup and platter clean - they observed the rules of their institution, but the spirit was gone.
Sadducees - A sect who denied the existence of angels and spirits, consequently all Divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained; but it is supposed to have been some time after the Babylonish captivity. The sect of the Sadducees were the followers of one Sadok, a disciple of Antigonus Sochaeus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Essenes or Essenians, of whom I shall have occasion to speak on [Mat 19:12].
Come to his baptism - The Ethiopic version adds the word privately here, the translator probably having read λαθρα in his copy, which gives a very remarkable turn to the passage. The multitudes, who had no worldly interest to support, no character to maintain by living in their usual way, came publicly, and openly acknowledged that they were Sinners; and stood in need of mercy. The others, who endeavored to secure their worldly interests by making a fair show in the flesh, are supposed to have come privately, that they might not be exposed to reproach; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them they had no right to. See below.
O generation of vipers - Γεννηματα εχιδνων. A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God's estimate of a Sinner, whether he wade in wealth, or soar in fame. The Jews were the seed of the serpent, who should bruise the heel of the woman's seed, and whose head should be bruised by him.
Who hath warned you - Or, privately shown you. Τις υπεδιξεν - from υπο, under, and δεικνυμαι, to show. Does not this seem to allude to the reading of the Ethiopic noticed above? They came privately: and John may be supposed to address them thus: "Did any person give you a private warning? No, you received your convictions under the public ministry of the word. The multitudes of the poor and wretched, who have been convinced of sin, have publicly acknowledged their crimes, and sought mercy - God will unmask you - you have deceived the people - you have deceived yourselves - you must appear just what you are; and, if you expect mercy from God, act like the penitent multitude, and bring forth Fruit worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abraham, therefore you are entitled to God's favor; God can, out of these stones (pointing probably to those scattered about in the desert, which he appears to have considered as an emblem of the Gentiles) raise up a faithful seed, who, though not natural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God." It should be added, that the Greek word also signifies plain or ample information. See on [Luk 6:47] (note).