Ambrose

Root. Juda shall not be exterminated, like the Assyrians. (Calmet) --- Christ shall spring from the blessed Virgin [Mary], (Worthington) for the salvation of mankind. The Jews agree, that this prediction regards the Messias; though some, with Grotius, would explain it literally of Ezechias. They do not reflect that he was now ten years old, and that the prophet speaks of an event which should still take place after he had been a long while upon the throne. If we were to look for any figure of the Messias, to whom this might be applicable, it would be Zorobabel, Zacharias iii. 8. But how disproportionate would be the promises to the execution? Some passages may indeed relate to the return of the captives, (ver. 11.) as the people must have a more immediate object, to insure the accomplishment of the more elevated predictions concerning the Messias: but these also refer ultimately to the propagation of the gospel, which the prophet had also in view. (Calmet)

Him. In the form of a dove, John i. 32. (Haydock) --- "The whole fountain of the Holy Ghost descending." (Ev. Nazar.) (St. Jerome) --- Christ was filled with his seven gifts, and of his fullness his servants receive. (Worthington) --- Yet all virtues are the gifts of the holy Spirit, and the number seven is not specified in Hebrew, as the same word (Calmet) yirath, is rendered godliness, which (ver. 3.) means, the fear of the Lord. (Haydock) --- God enables us to penetrate the difficulties of Scripture, and to act with prudence, &c. (Menochius)

Filled. Hebrew, "breath or smell." So St. Paul says, (2 Corinthians ii. 15.) we are the good odour of Christ. (Calmet) --- Protestants, "he shall make him of quick understanding (marginal note, smell) in the fear," &c. (Haydock) --- Ears. Which are often deceived. (Menochius)

Wicked. Antichrist, (2 Thessalonians ii. 8.) and all impiety, by means of the apostles.

Reins. He shall possess these virtues, performing his promises with the strictest fidelity. (Calmet)

Wolf. Some explain this of the Millennium. (apud St. Jerome) (Lactantius vii. 24.) --- But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet) --- Lead. Or "drive," as the word is used by Festus. (Haydock)

Basilisk. Psalm ix. 13. The apostles subdued kings and philosophers, without any human advantages.

Kill. The most inveterate pagans, being once converted, entirely alter their manners, Osee ii. 18.

Ensign. the cross is the standard of Christians. --- Sepulchre. Hebrew, Septuagint, &c., "rest." St. Jerome give the true sense. The holy places have been greatly reverenced, and Christian princes strove for a long time to recover them. (Calmet) --- They are respected even by the Turks. Christ's death was ignominious, but his monument was full of glory. Thus the saints begin to shine, where the glory of the wicked ends. (Worthington)

1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord ; 3 And shall make him of quick understanding in the fear of the Lord : and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. 9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord , as the waters cover the sea.

The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said ( ch. x. 27 ) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,

I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said ( ch. iv. 2 ) should be excellent and glorious; the word is Netzer, which some think is referred to in Matt. ii. 23 , where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Acts ii. 30 . David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos. iii. 5 . 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs ( ch. x. 33 ), which will not, without great labour, be hewn down, but Christ to a tender branch ( ch. liii. 2 ); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account ( 1 Sam. xviii. 18 ), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, 1 Sam. xxii. 7 . (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field ( Dan. iv. 15 ), yet it shall sprout again ( Job xiv. 7 ); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.

II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, v. 2 . 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col. i. 19 ; ii. 9 . He began his preaching with this ( Luke iv. 18 ), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute ( John v. 22 , 27 ), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Matt. xi. 27 . What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, John i. 18 . He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, ch. xlii. 4 . He was famed for courage in his teaching the way of God in truth, and not caring for any man, Matt. xxii. 16 . (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant ( ch. xlii. 1 ), and he was heard in that he feared ( Heb. v. 7 ), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.

III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him ( v. 3 ): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord —of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion, for that is both the foundation and top-stone of wisdom. 2. By this it will appear that we have the Spirit of God, if we have spiritual senses exercised, and are of quick understanding in the fear of the lord. Those have divine illumination that know their duty and know how to go about it. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.

IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, John vii. 24 . 1. Not according to outward appearance ( v. 3 ): he shall not judge after the sight of his eyes, with respect of persons ( Job xxxiv. 19 ) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men ( Rom. ii. 16 ), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes ), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment ( v. 5 ): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth ( Eph. vi. 14 ) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector ( v. 4 ): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor ( Ps. lxxxii. 3, 4 ), and the honour of Christ that he is the poor man's King, Ps. lxxii. 2 , 4 . He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Ps. xxxviii. 13, 14 . Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors ( v. 4 ): But he shall smite the earth, the man of the earth, that doth oppress (see Ps. x. 18 ), the men of the world, that mind earthly things only ( Ps. xvii. 14 ); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, John xviii. 6 . Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one ( 2 Thess. ii. 8 ) whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.

V. That there should be great peace and tranquillity under his government; this is an explication of what was said in ch. ix. 6 , that he should be the Prince of peace. Peace signifies two things:—

1. Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done ( Ezek. xxxiv. 20, 21 ), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus—man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.

2. Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, 1 Pet. iii. 13 . Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?

10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 15 And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. 16 And there shall be a highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.

We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.

I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, v. 10 . Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time ( v. 11 ), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, v. 13, 14 . Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan ( v. 15 ) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, v. 16 . The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.

II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies v. 10 , of which the following verses are a continuation. Rom. xv. 12 , There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots ( v. 1 ), a root out of a dry ground, ch. liii. 2 . He is the root of David ( Rev. v. 5 ), the root and offspring of David Rev. xxii. 16 .

1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, John xii. 32 . He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him ( Cant. i. 4 ), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together ( John xi. 51 ), and in him they meet as the centre of their unity.

2. To him shall the Gentiles seek. We read of Greeks that did so ( John xii. 21 , We would see Jesus ), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the LXX. (or perhaps the LXX. from the apostle, in the editions after Christ) reads it ( Rom. xv. 12 ), In him shall the Gentiles trust; they shall seek to him with a dependence on him.

3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer. xvii. 12 .

4. Both Jews and Gentiles shall be gathered to him, v. 11 . A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered ( Ps. cvi. 47 ; Jer. xvi. 15, 16 ), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah ( v. 12 ), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad ( James i. 1 ; 1 Pet. i. 1 ), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, John vii. 35 .

5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, v. 13, 14 . The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel ( Jer. iii. 18 ) and become one nation ( Ezek. xxxvii. 22 ); so the Jews and Gentiles are made of twain one new man ( Eph. ii. 15 ), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.

6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them ( ch. lxiii. 11, 12 ), and as afterwards when he brought up the Jews out of Babylon he prepared them their way ( ch. lxii. 10 ), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed ( v. 15, 16 ), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See ch. xlii. 15, 16 ; xliii. 19, 20 . Converts shall be brought in chariots and in litters, ch. lxvi. 20 . Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared ( Rev. xvi. 12 ), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, ch. xxxv. 8 .

Is 11:1-16 .

From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy-- the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Mi 4:11 , &c.; 5:1, 2; Jr 23:5 , 6 ; 33:15 , 16 ; Ro 15:12 ).

1. rod-- When the proud "boughs" of "Lebanon" ( Is 10:33 , 34 , the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel ( Is 10:5 , 6, 18, 19).

stem-- literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm ( Is 10:18 , 19 ), when Messiah should arise from it, to raise it to more than its pristine glory. Lu 2:7 proves this ( Is 53:2 ; compare Job 14:7 , 8 ; see on Is 8:6 ).

Branch-- Scion. He is nevertheless also the "root" ( Is 11:10 ; Re 5:5 ; 22:16 . "Root and offspring" combines both, Zec 3:8 ; 6:12 ).

2. Spirit of the Lord-- Jehovah. The Spirit by which the prophets spake: for Messiah was to be a Prophet ( Is 61:1 ; De 18:15 , 18 ). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" ( Re 1:4 ), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God ( Joh 1:16 ; 3:34; Col 1:19 ).

rest-- permanently; not merely come upon Him ( Nu 11:25 , 26 ).

wisdom-- ( 1Co 1:30 ; Ep 1:17 ; Col 2:3 ).

understanding-- coupled with "wisdom," being its fruit. Discernment and discrimination ( Mt 22:18 ; Joh 2:25 ).

counsel ... might-- the faculty of forming counsels, and that of executing them ( Is 28:29 ). Counsellor ( Is 9:6 ).

knowledge-- of the deep things of God ( Mt 11:27 ). The knowledge of Him gives us true knowledge ( Ep 1:17 ).

fear of the Lord-- reverential, obedient fear. The first step towards true "knowledge" ( Job 28:28 ; Psa 111:10 ).

3. make him of quick understanding-- literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner ( Mt 12:20 ; Ac 10:1-48; 16:14) [Horsley]. But Maurer, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything ( Ex 30:38 ; Am 5:21 ); "smell," that is, "delight in."

after ... sight-- according to mere external appearances ( Joh 7:24 ; 8:15 ; Jas 2:1 ; 1Sa 16:7 ). Herein Messiah is represented a just Judge and Ruler ( De 1:16 , 17 ).

reprove-- "decide," as the parallelism shows.

after ... ears-- by mere plausible hearsays, but by the true merits of each case ( Joh 6:64 ; Re 2:23 ).

4. judge-- see that impartial justice is done them. "Judge" may mean here "rule," as in Psa 67:4 .

reprove-- or, "argue"; "decide." But Lowth, "work conviction in."

earth-- Compare with Mt 5:5 , and Re 11:15 .

earth-- its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious ( Mt 5:3 ). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates ( Psa 2:9-12 ; Lu 18:8 ; Re 2:27 ).

rod of ... mouth-- condemning sentences which proceed from His mouth against the wicked ( Re 1:16 ; 2:16; 19:15, 21).

breath of ... lips-- his judicial decisions ( Is 30:28 ; Job 15:30 ; Re 19:20 ; 20:9-12 ). He as the Word of God ( Re 19:13-15 ) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" ( Nu 17:2-10 ).

5. righteousness ... girdle-- ( Re 1:13 ; 19:11). The antitypical High Priest ( Ex 28:4 ). The girdle secures firmly the rest of the garments ( 1Pe 1:13 ). So "truth" gives firm consistency to the whole character ( Ep 5:14 ). In Is 59:17 , "righteousness" is His breastplate.

6. wolf ... lamb-- Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" ( Is 65:25 ; Eze 34:25 ; Ho 2:18 ). These may be figures for men of corresponding animal-like characters ( Eze 22:27 ; 38:13 ; Jr 5:6 ; 13:23 ; Mt 7:15 ; Lu 10:3 ). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Ge 2:19 , 20, with Psa 8:6-8 , which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects ( Ro 8:19-22 ).

7. feed-- namely, "together"; taken from the second clause.

straw-- no longer flesh and blood.

8. play-- literally, "delight" himself in sport.

cockatrice-- a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochart supposes the basilisk to be meant, which was thought to poison even with its breath.

9. my holy mountain-- Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth ( Jr 3:17 ).

sea-- As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth ( Ha 2:14 ). As Is 11:1-5 describe the personal qualities of Messiah, and Is 11:6-9 the regenerating effects of His coming on creation, so Is 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.

10. root-- rather, "shoot from the root" (compare Note, see on Is 11:1 ; Is 53:2 ; Re 5:5 ; 22:16 ).

stand-- permanently and prominently, as a banner lifted up to be the rallying point of an army or people ( Is 5:26 ; Joh 12:32 ).

the people-- peoples, answering to "the Gentiles" in the parallel member.

to it ... seek-- diligently ( Job 8:5 ). They shall give in their allegiance to the Divine King ( Is 2:2 ; 60:5; Zec 2:11 ). Horsley translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" ( Zec 14:16 ). Compare Ro 15:12 , which quotes this passage, "In Him shall the Gentiles trust."

rest-- resting-place ( Is 60:13 ; Psa 132:8 , 14 ; Eze 43:7 ). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

1. "For Salomon" indeed this Psalm's title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after the flesh, according to those things which holy Scripture speaketh concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently doth apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For "when we were enemies we were reconciled to God through the death of His Son." The Same is Himself that Peace-maker....Since then we have found out the true Salomon, that is, the true Peace-maker: next let us observe what the Psalm doth teach concerning Him.

2. "O God, Thy judgment to the King give Thou, and Thy justice to the King's Son"

(ver. 1). The Lord Himself in the Gospel saith, "The Father judgeth not any one, but all judgment He hath given to the Son:" this is then, "O God, Thy judgment to the King give Thou." He that is King is also the Son of the King: because God the Father also is certainly King. Thus it hath been written, that the King made a marriage for His Son. But after the manner of Scripture the same thing is repeated. For that which he hath said in, "Thy judgment;" the same he hath otherwise expressed in, "Thy justice:" and that which he hath said in, "the King," the same he hath otherwise expressed in, "to the King's Son."...But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.

3. Next there followeth, "To judge Thy people in justice, and Thy poor in judgment"

(ver. 2). For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he saith, "To judge Thy people in justice;" that is, for the purpose of judging Thy people. Such an idiom is found in Salomon: "The Proverbs of Salomon, son of David, to know wisdom and discipline:" that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, "Thy judgment give Thou, to judge Thy people:" that is, "Thy judgment" give Thou for the purpose of judging Thy people. But that which he saith before in, "Thy people," the same he saith afterwards in, "Thy poor:" and that which he saith before in, "in justice;" the same afterward in, "in judgment:" according to that manner of repetition. Whereby indeed he showeth, that the people of God ought to be poor, that is, not proud, but humble. For, "blessed are the poor in spirit, for theirs is the kingdom of Heaven." In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason I thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor, than themselves to become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do....

4. But seeing that he hath changed the order of the words (though he had first said, "O God, Thy judgment to the King give Thou, and Thy justice to the King's Son," putting judgment first, then justice), and hath put justice first, then judgment, saying, "To judge Thy people in justice, and Thy poor in judgment:" he doth more clearly show that he hath called judgment justice, proving that there is no difference made by the order in which the word is placed, because it signifieth the same thing. For it is usual to say "wrong judgment" of that which is unjust: but justice iniquitous or unjust we are not wont to speak of. For if wrong and unjust it be; no longer must it be called justice. Again, by putting down judgment and repeating it under the name of justice, or by putting down justice and repeating it under the name of judgment, he clearly showeth that he specially nameth that judgment which is wont to be put instead of justice, that is, that which cannot be understood of giving an evil judgment. For in the place where He saith, "Judge not according to persons, but right judgment judge ye;" He showeth that there may be a wrong judgment, when He saith, "right judgment judge ye:" lastly, the one He doth forbid, the other He doth enjoin. But when without any addition He speaketh of judgment, He would at once have just judgment to be understood: as is that which He saith, "Ye forsake the weightier matters of the Law, mercy and judgment." That also which Jeremiah saith is, "making his riches not with judgment." He saith not, making his riches by wrong or unjust judgment, or not with judgment right or just, but not with judgment: calling not anything judgment but what is right and just.

5. "Let the mountains bear peace to the people, and the hills justice"

(ver. 7). The expression tollatur some have interpreted by "be taken away," but others by "be exalted," translating one Greek word, which is there used, ?ntanairethe, just as each of them thought good. But they who have said, "be removed," and they who have said, "be taken away," do not so very much differ. For by the expression, "be removed," custom doth teach us that there should be rather implied, that a thing is taken away and is no more, than that it is raised to a higher place: but "be taken away" can be understood in no other way at all, than that a thing is destroyed: that is, it is no more: but by "be exalted," only that it is raised to a higher place. Which indeed when it is put in a bad sense is wont to signify pride: as is the passage, "In thy wisdom be not exalted." But in a good sense it belongeth to a more exceeding honour, as, for instance, when anything is being raised; as is, "In the nights exalt ye your hands unto holy places, and bless ye the Lord." Here then if we have understood the expression, "be removed," what will be, "until the moon be removed," but that it be so dealt with that it be no more? For perchance he willed this also to be perceived, that mortality is to be no longer, "when the last enemy shall be destroyed, death:" so that abundance of peace may be brought down so far as that nothing may withstand the felicity of the blessed from the infirmity of mortality: which will come to pass in that age, of which we have the faithful promise of God through Jesus Christ our Lord, concerning which it is said, "There shall arise in His days justice and abundance of peace:" until, death being utterly overcome and destroyed, all mortality be consumed. But if under the term moon, not the mortality of the flesh through which the Church is now passing, but the Church Herself in general hath been signified, which is to endure for everlasting, being delivered from this mortality, thus must be taken the expression, "There shall arise in His days justice and abundance of peace, until the moon be exalted;" as though it were said, There shall arise in His days justice, to conquer the contradiction and rebellion of the flesh, and whereby there may be made a peace so increasing and abundant, until the moon be exalted, that is, until the Church be lifted up, through the glory of the Resurrection to reign with Him, who went before Her in this glory, the first-born of the dead, that He might sit at the right hand of the Father; thus with the sun enduring before the moon, in the place whereunto hereafter was to be exalted the moon also.

11. "And He shall be Lord from sea even unto sea, and from the river even unto the ends of the round world"

(ver. 8): He to wit concerning whom he had said, "There shall arise in His days justice and abundance of peace, until the moon be exalted." If the Church here is properly signified under the term moon, in continuation he showed how widely that same Church He was going to spread abroad, when He added, "and He shall be Lord from sea even unto sea." For the land is encircled by a great sea which is called the Ocean: from which there floweth in some small part in the midst of the lands, and maketh those seas known to us, which are frequented by ships. Again, in "from sea even unto sea" He hath said, that from any one end of the earth even unto any other end, He would be Lord, whose name and power in the whole world were to be preached and to prevail exceedingly. To which, that there might not be understood in any other manner, "from sea even unto sea:" He immediately added, "and from the river even unto the ends of the round world." Therefore that which He saith in "even unto the ends of the round world," the same He had said before in "from sea even unto sea." But in that which now He saith, "from the river," He hath evidently expressed that He willed Christ to publish at length His power from that place from whence also He began to choose His disciples, to wit from the river Jordan, where upon the Lord, on His baptism, when the Holy Ghost descended, there sounded a voice from Heaven, "This is My beloved Son." From this place then His doctrine and the authority of the heavenly ministry setting out, is enlarged even unto the ends of the round world, when there is preached the Gospel of the kingdom in the whole world, for a testimony unto all nations: and then shall come the end.

12. "In His presence shall fall down the Ethiopians, and His enemies shall lick the earth"

(ver. 12). This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that hath humbled the slanderer and hath entered into the house of the strong man to bind him and to spoil his vessels, He "hath delivered the needy and the poor man." For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

15. But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, who saved the needy man from the mighty? Far be it. But "He it is that shall spare the helpless and poor man"

(ver. 13): that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he hath added, "and the souls of the poor He shall save:" he hath recommended to our notice both the aids of grace; both that which is for the remission of sins, when he saith, "He shall spare the poor and needy man;" and that which doth consist in the imparting of righteousness, when he hath added, "and the souls of the poor He shall save." For no one is meet of himself for salvation (which salvation is perfect righteousness), unless God's grace aid: because the fulness of the law is nought but love, which doth not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit which hath been given unto us.

16. "From usuries and iniquity He shall redeem the souls of them" (ver. 14). What are these usuries but sins, which are also called debts? But I think they have been called usuries, because more of ill is found in the punishments than hath been committed in the sins. For, for example's sake, while a man-slayer killeth only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment hath been said, "I coming would have exacted with usuries," from these usuries are redeemed the souls of the poor by that blood which hath been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. Therefore the same two things have been repeated which were said above. For in that which is above, "He shall spare the helpless and poor man," there is understood "from usuries:" but in that which there he saith, "and the souls of the poor He shall save;" there seemeth to have been implied, "from iniquity:" so that the words "He shall redeem," are understood with both. So when He shall spare the poor and helpless man, and shall save the souls of the poor: thus "from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them." For they give honour to His name for so great benefits, and they respond that "meet and right it is" to render thanks to the Lord their God. Or, as some copies have it, "and honourable is the name of them in the presence of Him:" for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, who to them hath given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seemeth despicable to enemies.

17. "And He shall live, and there shall be given to Him of the gold of Arabia"

(ver. 17). By the sun times are signified. Therefore for everlasting endureth the name of Him. For eternity doth precede times, and is not bounded by time. "And there shall be blessed in Him all the tribes of the earth." For in Him is fulfilled that which hath been promised to Abraham. "For He saith not, In seeds, as though in many; but as though in one, And to thy Seed, which is Christ." But to Abraham is said, "In thy Seed shall be blessed all the tribes of the earth." And not the sons of the flesh but the sons of promise are counted in the Seed. "All nations shall magnify Him." As if in explanation there is repeated that which above hath been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, "Hallowed be Thy name," which is indeed always holy.

20. "Blessed be the Lord God of Israel, who hath done wonderful things alone"

Psalm. Some copies add, "of David." But the Hebrew has only Lishlomo, "to Solomon;" (St. Jerome; Haydock) or, composed by Solomon. The former sense is more generally adopted, (Berthier) though the Chaldean and Eusebius look upon the latter as most plausible. David, however, seems to have written this last most beautiful piece, when he placed his son upon the throne; (3 Kings i. 47.) and being transported with a divine enthusiasm, he described the reign of the Messias, (Calmet) to whom alone many of the passages can be applied, (St. Augustine; Worthington) as the Jews, Chaldean, Kimchi, &c., confess, though they will not allow Jesus to be the Christ, ver. 5, 11, 17. (Calmet)

Son. Solomon, (Berthier) or Cyrus, (Pr. disc.) or the Messias. Most blessed Trinity, enable the Son of man, or of David, to judge the world. (Worthington) (Isaias x. 3., and John v. 22.) --- Judgment. Equity is the duty of governors, as obedience is that of subjects. Solomon acts with the greatest sagacity, 1 Paralipomenon xxii. 10., and xxix. 23., and 2 Paralipomenon i. 10. The psalmist inculcates the obligation of defending the rights of the poor, who are under God's protection. To him even judges and monarchs must give an account, Deuteronomy i. 17., and 2 Paralipomenon xix. 6.

Justice. Hebrew, "the just," who appear most under a good king, being animated by his example. (Haydock) --- Away. Chaldean, "till those who adore the moon be exterminated." This idolatry pervaded almost all the east. Solomon's reign was very peaceable, 3 Kings iv. 25. But this was only a feeble representation of the peace which Christ should bring. At his birth, the whole world was at peace. Angels proclaimed it to all the earth, Luke ii. 14., and Isaias ii. 4. (Calmet) --- It is certain, that the internal peace of Solomon's reign did not continue to the end, (Haydock) much less till the moon should be taken away. (Berthier)

To sea. Solomon ruled from the Mediterranean, Red, and Indian Seas, to the Persian Gulf, and the Euphrates, having al Arabia tributary to him, (Haydock) and the countries as far as Syria; so that he enjoyed all that had been promised by God, Genesis xv. 18., Numbers xxxiv. 3., and 2 Paralipomenon ix. 26., and 3 Kings iv. 24. --- The earth, denotes this kingdom. (St. Jerome in Isaias xiii. 4.) But if we explain it of Christ, his Church has no limits. In spite of the corruption of the world, she still asserts her title of Catholic. (Calmet) --- She is universal, both as to time and place, and always visible, ver. 15. (Worthington) --- Her divine head began to propagate this kingdom, after he had been baptized in the river Jordan, (Berthier) as the Fathers agree. This unlimited dominion was promised, (Psalm ii. 7.; Calmet) and the prophet Zachary, (Zacharias ix.) seems to quote this passage, when speaking of the Messias alone; so that it is best to understand it in this sense, as the Septuagint have done, by Greek: oikoumenes. (Berthier) (Isaias ix. 6.)

Continueth. Protestants marginal note, "shall be as a son, to continue his father's name for ever." The Messias is the eternal son of God. Hebrew yinnin, (Keri.) might be rendered (Haydock) filiabitur, (Montanus) if this word were Latin. The ancient Jews considered this as one of the titles of the Messias. Chaldean, "before the sun was, his name was prepared." (Berthier) --- This is the third time that the glory of Christ is pronounced eternal, ver. 5., and 7. (Haydock) --- He is for ever blessed: but we cannot think of Solomon, without remembering his almost incredible fall. (Calmet) --- Blessed. This was spoken only of the Messias, (Berthier) who is the cause of salvation to all the elect. None are saved who do not continue in Him, (Menochius) by faith and good works.

1 Give the king thy judgments, O God, and thy righteousness unto the king's son.

This verse is a prayer for the king, even the king's son.

I. We may apply it to Solomon: Give him thy judgments, O God! and thy righteousness; make him a man, a king; make him a good man, a good king. 1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education ( Prov. iv. 3 ), had taught him good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom. 2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone. 3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness.

2 He shall judge thy people with righteousness, and thy poor with judgment. 3 The mountains shall bring peace to the people, and the little hills, by righteousness. 4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. 5 They shall fear thee as long as the sun and moon endure, throughout all generations. 6 He shall come down like rain upon the mown grass: as showers that water the earth. 7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. 11 Yea, all kings shall fall down before him: all nations shall serve him. 12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 13 He shall spare the poor and needy, and shall save the souls of the needy. 14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. 15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. 16 There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. 17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, v. 2 . Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice, 2 Chron. ix. 8 . We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.

Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.

I. That it should be a righteous government ( v. 2 ): He shall judge thy people with righteousness. Compare Isa. xi. 4 . All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness ( v. 3 ); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Acts xvii. 31 .

II. That it should be a peaceable government: The mountains shall bring peace, and the little hills ( v. 3 ); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace, v. 7 . Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.

III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor, v. 2 . Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, v. 4 . This is insisted upon again ( v. 12, 13 ), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him, Ps. x. 14 . He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.

IV. That proud oppressors shall be reckoned with: He shall break them in pieces ( v. 4 ), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos—To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one ( Isa. xi. 4 ), and shall deliver the souls of his people from deceit and violence, v. 14 . He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.

V. That religion shall flourish under Christ's government ( v. 5 ): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him, Rev. xiv. 7 . And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men ( v. 7 ): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.

VI. That Christ's government shall be very comfortable to all his faithful loving subjects ( v. 6 ): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa. lv. 10 . Let our hearts drink in the rain, Heb. vi. 7 .

VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,

1. The extent of his territories ( v. 8 ): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large ( 1 Kings iv. 21 ), according to the promise, Gen. xv. 18 . But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations ( Matt. xxiv. 14 ), and the kingdoms of the world shall become his kingdoms ( Rev. xi. 15 ) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined—if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat ( Gen. iii. 15 ), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?

2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces ( v. 10 ): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles ( Gen. x. 5 ), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2 Chron. ix. 23, 24 ), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Matt. ii. 11 . They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Rom. xii. 1 . They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles, Rom. xv. 16 . Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, v. 11 . They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering, Mal. i. 11 ; Rev. vii. 9 .

VIII. That he shall be honoured and beloved by all his subjects ( v. 15 ): He shall live; his subjects shall desire his life ( O king! live for ever ) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb. vii. 8 , 25 . He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba —gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.

IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, v. 16 . 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty ( Gen. xli. 47 ), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest, John iv. 35 ; Matt. ix. 37 . The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.

1. Give the king, &c.-- a prayer which is equivalent to a prediction.

judgments-- the acts, and (figuratively) the principles of a right government ( Joh 5:22 ; 9:39 ).

righteousness-- qualifications for conducting such a government.

king's son-- same person as a king--a very proper title for Christ, as such in both natures.

2, &c. The effects of such a government by one thus endowed are detailed.

thy people ... and thy poor-- or, "meek," the pious subjects of his government.

8. The foreign nations mentioned ( Psa 72:9 , 10 ) could not be included in the limits, if designed to indicate the boundaries of Solomon's kingdom. The terms, though derived from those used ( Ex 23:31 ; De 11:24 ) to denote the possessions of Israel, must have a wider sense. Thus, "ends of the earth" is never used of Palestine, but always of the world (compare Margin).

12-14. They are not the conquests of arms, but the influences of humane and peaceful principles (compare Is 9:7 ; 11:1-9 ; Zec 9:9 , 10 ).

17. His name-- or, "glorious perfections."

as long as the sun-- (Compare Psa 72:5 ).

men shall be blessed-- ( Ge 12:3 ; 18:18 ).

Receive one another, in the spirit of charity, peace, patience, as Christ also hath received you, and bore with your infirmities. (Witham) --- Mutually support each other for the glory of God: learn to practise a grand lesson of Christian morality, to bear and to forbear. (Haydock)

Christ Jesus was minister of the circumcision, who came both for the salvation of the Jews, and of the Gentiles, who preached and would have his gospel first preached to the Jews, for the truth of God to confirm the promises made to the fathers, that he, the Messias, should be sent for their salvation; but at the same time also for the salvation and conversion of the Gentiles, which he confirms by divers evident testimonies of the holy Scriptures. (Witham) --- He calls our Saviour the minister of circumcision, that is, of the Jews, because he appeared amongst them, dwelt amongst them, and himself preached amongst them. This was a privilege which the Gentiles did no enjoy, having never seen, nor heard Jesus Christ, since he confined his preaching to the strayed sheep of the house of Israel; and this, to accomplish the promises made to their fathers. (Calmet)

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest.

I. We must bear the infirmities of the weak, v. 1 . We all have our infirmities; but the weak are more subject to them than others—the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another's burdens.

II. We must not please ourselves, but our neighbour, v. 1, 2 . We must deny our own humour, in consideration of our brethren's weakness and infirmity.

1. Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Matt. xvi. 24 .

2. Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren—to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another!— Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good.— To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe,

(1.) That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will ( John v. 30 ), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself ( John xi. 33 ), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb. iv. 15 .

(2.) That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Ps. lxix. 9 , the former part of which verse is applied to Christ ( John ii. 17 ), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit's own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me. [1.] The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings. [2.] The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father's glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, 1 Pet. iii. 18 . This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak.— Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services,—even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us,—even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another?

5 Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The apostle, having delivered two exhortations, before he proceeds to more, intermixes here a prayer for the success of what he had said. Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is God that gives the increase. We can but speak to the ear; it is God's prerogative to speak to the heart. Observe,

I. The title he gives to God: The God of patience and consolation, who is both the author and the foundation of all the patience and consolation of the saints, from whom it springs and on whom it is built. He gives the grace of patience; he confirms and keeps it up as the God of consolation; for the comforts of the Holy Ghost help to support believers, and to bear them up with courage and cheerfulness under all their afflictions. When he comes to beg the pouring out of the spirit of love and unity he addresses himself to God as the God of patience and consolation; that is, 1. As a God that bears with us and comforts us, is not extreme to mark what we do amiss, but is ready to comfort those that are cast down—to teach us so to testify our love to our brethren, and by these means to preserve and maintain unity, by being patient one with another and comfortable one to another. Or, 2. As a God that gives us patience and comfort. He had spoken ( v. 4 ) of patience and comfort of the scriptures; but here he looks up to God as the God of patience and consolation: it comes through the scripture as the conduit-pipe, but from God as the fountain-head. The more patience and comfort we receive from God, the better disposed we are to love one another. Nothing breaks the peace more than an impatient, and peevish, and fretful melancholy temper.

II. The mercy he begs of God: Grant you to be like-minded one towards another, according to Christ Jesus. 1. The foundation of Christian love and peace is laid in like-mindedness, a consent in judgment as far as you have attained, or at least a concord and agreement in affection. To auto phronein — to mind the same thing, all occasions of difference removed, and all quarrels laid aside. 2. This like-mindedness must be according to Christ Jesus, according to the precept of Christ, the royal law of love, according to the pattern and example of Christ, which he had propounded to them for their imitation, v. 3 . Or, "Let Christ Jesus be the centre of your unity. Agree in the truth, not in any error." It was a cursed concord and harmony of those who were of one mind to give their power and strength to the beast ( Rev. xvii. 13 ); this was not a like-mindedness according to Christ, but against Christ; like the Babel-builders, who were one in their rebellion, Gen. xi. 6 . The method of our prayer must be first for truth, and then for peace; for such is the method of the wisdom that is from above: it is first pure, then peaceable. This is to be like-minded according to Christ Jesus. 3. Like-mindedness among Christians, according to Christ Jesus, is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. He is the Father of spirits, and fashions the hearts of men alike ( Ps. xxxiii. 15 ), opens the understanding, softens the heart, sweetens the affections, and gives the grace of love, and the Spirit as a Spirit of love, to those that ask him. We are taught to pray that the will of God may be done on earth as it is done in heaven—now there it is done unanimously, among the angels, who are one in their praises and services; and our desire must be that the saints on earth may be so too.

7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

The apostle here returns to his exhortation to Christians. What he says here ( v. 7 ) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion." He had exhorted the strong to receive the weak ( ch. xiv. 1 ), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern.

I. Christ hath received us to the glory of God. The end of our reception by Christ is that we might glorify God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he condescended to receive us. We are called to an eternal glory by Christ Jesus, John xvii. 24 . See to what he received us-to a happiness transcending all comprehension; see for what he received us—for his Father's glory; he had this in his eye in all the instances of his favour to us.

II. We must receive one another to the glory of God. This must be our great end in all our actions, that God may be glorified; and nothing more conduces to this than the mutual love and kindness of those that profess religion; compare v. 6 , That you may with one mind and one mouth glorify God. That which was a bone of contention among them was a different apprehension about meats and drinks, which took rise in distinction between Jews and Gentiles. Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph. ii. 14-16 . Now it is a rule, Quæ conveniunt in aliquo tertio, inter se conveniunt—Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves. This coalescence of the Jews and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much that he could not mention it without some enlargement and illustration.

1. He received the Jews, v. 8 . Let not any think hardly or scornfully therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ was a minister of the circumcision. That he was a minister, diakonos — a servant, bespeaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a minister of the circumcision, was himself circumcised and made under the law, and did in his own person preach the gospel to the Jews, who were of the circumcision—this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lost sheep of the house of Israel, laid hold of the seed of Abraham ( Heb. ii. 16 , margin ), and by them, as it were, caught at the whole body of mankind. Christ's personal ministry was appropriated to them, though the apostles had their commission enlarged. (2.) He was so for the truth of God. That which he preached to them was the truth; for he came into the world to bear witness to the truth, John xviii. 37 . And he is himself the truth, John xiv. 6 . Or, for the truth of God, that is, to make good the promises given to the patriarchs concerning the special mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that they were thus distinguished—that God might approve himself true to this word which he had spoken.— To confirm the promises made unto the fathers. The best confirmation of promises is the performance of them. It was promised that in the seed of Abraham all the nations of the earth should be blessed, that Shiloh should come from between the feet of Judah, that out of Israel should he proceed that should have the dominion, that out of Zion should go forth the law, and many the like. There were many intermediate providences which seemed to weaken those promises, providences which threatened the fatal decay of that people; but when Messiah the Prince appeared in the fulness of time, as a minister of the circumcision, all these promises were confirmed, and the truth of them was made to appear; for in Christ all the promises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ's great errand to confirm that covenant, Dan. ix. 27 . He confirmed it by shedding the blood of the covenant.

2. He received the Gentiles likewise. This he shows, v. 9-12 .

(1.) Observe Christ's favour to the Gentiles, in taking them in to praise God—the work of the church on earth and the wages of that in heaven. One design of Christ was that the Gentiles likewise might be converted that they might be one with the Jews in Christ's mystical body. A good reason why they should not think the worse of any Christian for his having been formerly a Gentile; for Christ has received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed: That the Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving of the Jews. Those that were Lo-ammi—not a people, were Lo-ruhama—not obtaining mercy, Hos. i. 6, 9 ; ii. 23 . The greatest mercy of God to any people is the receiving of them into covenant with himself: and it is good to take notice of God's mercy in receiving us. [2.] They shall have a heart for praise. They shall glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting grace works in the soul a disposition to speak and do all to the glory of God; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glory into shame.

4. For whatsoever things were written aforetime were written for our learning-- "instruction"

through, &c.-- "through the comfort and the patience of the Scriptures"

might have hope-- that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7 , Note 7. (For the same connection between "patience and hope" see on Ro 12:12 , and 1Th 1:3 ).

5-6. Now the God of patience and consolation-- Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" ( Ro 15:13 ), "the God of peace" ( Ro 15:33 ).

grant you to be likeminded-- "of the same mind"

according to Christ Jesus-- It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" ( Joh 6:38 ).

7. Wherefore-- returning to the point

receive ye one another ... to the glory of God-- If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.

8-12. Now-- "For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.

I say that Jesus Christ was-- "hath become"

a minister of the circumcision-- a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."

for the truth of God-- to make good the veracity of God towards His ancient people.

to confirm the-- Messianic

promises made unto the fathers-- To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.

In those days came John the Baptist, preaching in the wilderness of Judaea, 2. And saying, “Repent ye: for the kingdom of heaven is at hand.” 3. For this is he that was spoken of by the Prophet Esaias, saying, “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.”

The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shews Himself, enlightens John by the rays of His Spirit’s teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord.

“In those days, etc.”

In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; “In those days.”

Luke describes the time by the reigning sovereigns. [ Luke 3:1 ] But Matthew must be understood to speak of a wider space of time by the phrase ‘those days,’ than the fifteenth year of Tiberius. Having related Christ’s return from Egypt, which must be placed in early boyhood or even infancy, to make it agree with what Luke has told of His being in the92 temple at twelve years old, he adds directly, “In those days,” not intending thereby only the days of His childhood, but all the days from His birth to the preaching of John.

The man is mentioned in the words “came John,” that is, shewed himself, having abode so long in obscurity.

But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ’s dignity, that He also, as the Father has, has prophets, in the words of Zacharias, “And thou, Child, shalt be called the Prophet of the Highest.” [ Luke 1:76 ]

Secondly; That the Jews might have no cause for offence; as He declared, “John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man.” [ Luke 7:33 -34]

It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, “Thou bearest witness of thyself, thy witness is not true.” [ John 8:13 ]

His office; “the Baptist;” in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ’s baptism. His employment; “Preaching.”

For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.

The place; “the desert of Judaea.”

Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship.

consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes.

Or, he came to Judaea, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.

The desert typically means a life removed from the temptations of the world, such as befits the penitent.

Unless one repent him of his former life, he cannot begin a new life.

He therefore preaches repentance when the Kingdom of Heaven approaches; by which93 we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.

In the very commencement he shews himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, “Repent ye.” O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, “For the Kingdom of Heaven is at hand.”

John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.

And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches.

“The Kingdom of Heaven” has a fourfold meaning. It is said, of Christ, as “The Kingdom of God is within you.” [ Luke 17:21 ] Of Holy Scripture, as, “The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.” [ Matt 21:43 ] Of the Holy Church, as, “The Kingdom of Heaven is like unto ten virgins.” [ Matt 25:1 ] Of the abode above, as, “Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven.” [ Matt 8:11 ] And all these significations may be here understood.

“The Kingdom of Heaven” shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.

The other Evangelists omit these words of John. What follows, “This is He, etc.” it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John’s preaching, and the whole from “Repent ye,” to “Esaias the prophet,” is to be assigned to John. It is of no importance that he says, “This is he,” and not, “I am he;” for Matthew speaking of himself says, “He found a man sitting at the toll-office;” [ Matt 9:9 ] not “He found me.” Though when asked what he said of himself, he answered, as is related by John the Evangelist, “I am the voice of one crying in the wilderness.”

It is well known that the Only-begotten Son is called the Word of the Father; as in John, “In the beginning was the Word.” [ John 1:1 ] But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord’s coming is called, “The voice,” because by his ministry the voice of the Father is heard by men.

The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will.

John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John.

In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, “The voice;” because the Word which others shewed after off, he declares as nigh.

“Crying in the desert,” because he shews to deserted and forlorn Judaea the approaching consolation of her Redeemer.

Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, “Make ready the way of the Lord.”

As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth95 of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad.

Every one who preacheth right faith and good works, prepares the Lord’s way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching.

Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.

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.

Having said that he is the voice of one crying in the desert, the Evangelist well adds, "John had his clothing of camel’s hair;" thus shewing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another’s witness till he has first been his own.

For the preaching of John no place more suitable, no clothing more useful, no food more fitted.

His raiment of camel’s hair, not of wool - the one the mark of austerity in dress, the other of a delicate luxury.

It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin.

Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body.

Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphus (ed. note: Arnulphus, who visited Palestine 705; his travels to the Holy Land written from his mouth by Adamannus, Abbot of Lindisferne, are still extant.), Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judaea, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor kind of food.

He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey.

In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race.

His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner’s life.

His girdle of skin, which Elias also bare, is the mark of mortification.

He ate locusts and honey, because his preaching was sweet tot he multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.

In John (which name is interpreted ’the grace of God,’) is figured Christ who brought grace into the world; in his clothing, the Gentile Church.

The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets’ dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets’ desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,6. And were baptized of him in Jordan, confessing their sins.

Having described the preaching of John, he goes on to say, "There went out to him," for his severe life preached yet more loudly in the desert than the voice of his crying.

For it was wonderful to see such fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long failed among them, and now seemed to have at length revived.

Also the manner of his preaching being other than that of the old prophets had must effect; for now they heard not such things as they were wont to hear, such as wars, and conquests of the king of Babylon, or of Persia; but of Heaven and the Kingdom there, and the punishment of hell.

This baptism was only a forerunning of that to come, and did not forgive sins. (ed. note: Tertullian (de Bapt. 10. 11) S. Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. S. Augustine (de Bapt. e Donat. v. 10) considered that S. John’s baptism gave a sort of suspensive or implicit remission, to be realized in the Atonement; and S. Cyril. Hieros. Cat. iii. 7-9. S. Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed. 2. pp. 242-271])

The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ’s baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise.

Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment.

Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism.

Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, "O generation of vipers, who hath warned you to flee from the wrath to come?8. Bring forth therefore fruits 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.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."

The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.

It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, "Seeing many of the Pharisees, etc."

The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies, ’divided;’ because choosing the justification of traditions and observances they were ’divided’ or ’separated’ from the people by this righteousness.

Sadducee in the Hebrew means ’just;’ for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets.

When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, "O generation of vipers, etc."

The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, "Thy father was an Amorite;" [ Eze 16:3 ] so these from following vipers are called "generation of vipers."

As a skilful physician from the colour of the skin infers the sick man’s disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, "Generation of vipers."

It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find it, straightway dies; so this "progeny of vipers," after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water.

Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called "progeny of vipers," because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men’s countenances wore a holy appearance.

When then he asks, "who will shew you to flee from the wrath to come," - ’except God’ must be understood.

Or "who hath shewed you?" Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, "Wash you, and be clean; put your wickedness away from your souls, learn to do well." [ Isa 1:16 ]

Was it then David? who says, "Thou shalt wash me, and I shall be whiter than snow;" [ Psa 51:7 ] surely not, for he adds immediately, "The sacrifice of God is a broken spirit." If then ye had been the disciple of David, ye would have come to baptism with mournings.

But if we read, "shall shew," in the future, this is the meaning, ’What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?’

God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word, ’wrath,’ is applied to the effects of his vengeance, not that god suffers any disturbing affection.

If they ye would escape this wrath, "Bring forth fruits meet for repentance."

Observe, he says not merely "fruits of repentance," but "fruits meet for repentance." For he who has never fallen into things unlawful, is of right allowed the use of all thing lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man’s conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin.

The Jews who gloried in their race, would not own themselves sinners because they were Abraham’s seed. "Say not among yourselves we are Abraham’s seed."

He does not forbid them to "say" they are his, but to trust in that, neglecting virtues of the soul.

What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.

Because as a preacher of truth he wished to stir them up, to "bring forth fruit meet for repentance," he invites them to humility, without which no one can repent.

There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, "Of these stones."

He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.

It is faith’s first lesson to believe that God is able to do whatever He will.

That men should be made out of stones, is like Isaac coming from Sarah’s womb; "Look into the rock," says Isaiah, "whence ye were hewn." Reminding them thus of this prophecy, he shews that it is possible that the like might even how happen.

Otherwise; the Gentiles may be meant who worshipped stones.

Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.

"These stones" signify the Gentiles because of their hardness of heart. See Ezekiel, "I will take away from you the heart of stone, and give you the heart of flesh." Stone is emblematic of hardness, flesh of softness.

Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham’s seed, because his sons to whose seed they were united.

The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit.

This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.

Or, the axe signifies the Redeemer, who as an axe of halt and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.

By saying, "Every," he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.

There are four sorts of tree; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.

"I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, Whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire:12. Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire."

As in the preceding words John had explained more at length what he had shortly preached in the words, "Repent ye," so now follows a more full enlargement of the words, "The kingdom of heaven is at hand."

John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.

For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the cause of all their evils, John came to bring them to a sense of them by calling them to repentance.

Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ’s birth, so his baptism should precede the Lord’s baptism.

Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, "That He might be manifested to Israel, therefore am I come to baptise with water." [ Joh 1:31 ]

Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ.

Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, "He who cometh after me is mightier than I."

There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, "mightier than I," because he is mere man, the other is God and man.

As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit.

When you hear "for He is mightier than I," do not suppose this to be said by way of comparison, for I am not worthy to be numbered among his servants, that I might undertake the lowest office.

Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God’s peace.

Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ’s preachers wear; and John also wore them; but declares himself unworthy, that he might shew the grace of Christ, and be greater than his deserts.

In the other Gospels it is, "whose shoe latchet I am not worthy to loose." Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom’s shoe, that his house be not called according to the Law of Moses and the example of Ruth, "The house of him that hath his shoe loosed." [ Deu 25:10 ]

John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it.

And as Christ is Judge, He baptizes in fire, i.e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots.

Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, "I am come to send fire on the earth, I will that it burn." [ Luk 12:49 ]

Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, "Fire shall try every man’s work, of what sort it is." [ 1Co 3:3 ] (ed. note, e: The fire here spoken of is interpreted by S. Austin, (Enchir. 68) and Pope Gregory, (Dial. iv. 40) of the "troubles of this life;" by S. Ambrose, (in Ps. 118, 20. n. 15. apparently, Hil. in Ps. 118, 3. n. 12) of the "severity of the divine judgment;" by S. Chrysostom, and Theophylact, (in loc.) and Pseudo-Athanasius, (Quaest. in Ep. Paul. 98. t. 2. p. 328. Ed. Ben.) of "hell-fire;" by Ambrosiaster, (in loc.) S. Jerome, perhaps, (in Isa. 1. fin.) and also by S. Austin and Pope Gregory, of a "purgatorial fire.")

He does not say, shall give you the Holy Ghost, but "shall baptize you in the Holy Ghost," shewing in metaphor the abundance of the grace.

This further shews, that even under the faith there is need of the will alone for justification, not of labours and toilings; and even as easy a thing as it is to be baptized, even so easy a thing it is to be changed and made better. (ed. note, f: This sentence is not here found in the original.)

By fire he signifies the strength of grace which cannot be overcome, and that it may be understood that He makes His own people at once like to the great and old prophets, most of the prophetic visions were by fire.

It is plain then that the baptism (ed. note: Two sentences about rebaptizing, wanting in some copies of the original, are omitted by Aquinas. This comment on St. Matthew has apparently passed successively through the hands of opposite controversialists upon the Arian question. It may be observed that the Eunomians rebaptized, and that the second General Council rejects their baptism.) of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ’s name hath both baptisms, that of water and that of the Spirit. for Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism.

John’s baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John’s baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, "I baptize you with water; but He shall baptize you with the Spirit."

And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated.

He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.

By the fan is signified the separation of a just trial; that it is in the Lord’s hand, means, ’in His power,’ as it is written, "The Father hath committed all judgment to the Son."

"The floor," is the Church, "the barn," is the kingdom of heaven, "the field," is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here were must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God.

The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ’s fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but "thoroughly cleanse;" therefore the Church must needs be tried in many ways till this be accomplished.

And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist thoroughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem steadfast will depart. There is need then of heavier persecution that the Church should be cleansed.

This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death.

The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom.

After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff.

The wheat, i.e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful.

There is this difference between the chaff and the tares, in that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good.

The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished.

If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by Mark, it may be shewn, that there is no difficulty here to him who rightly understands that the sense is essential to our knowledge of the truth, but the words indifferent. And it is clear we ought not to deem any testimony false, because the same fact is related by several persons who were present in different words and different ways.

Whoever thinks that the Evangelists might have been so inspired by the Holy Ghost that they should have differed among themselves neither in the choice, nor the number, nor the order of their words, he does not see that by how much the authority of the Evangelists is preeminent, so much the more is to be by them established the veracity of other men in the same circumstances. But the discrepancy may seem to be in the thing, and not only in words, between, "I am not worthy to bear His shoes," and "to loose His shoe-latchet." Which of these two expressions did John use? He who has reported the very words will seem to have spoken truth; he who has given other words, though he have not hid, or been forgetful, yet had he said one thing for another.

But the Evangelists should be clear of every kind of falseness, not only that of lying, but also that of forgetfulness. If then this discrepancy be important, we may suppose John to have used both expressions, either at different times, or both at the same time. But if he only meant to express the Lord’s greatness and his own humility, whether he used one or the other the sense is preserved, though any one should in his own words repeat the same profession of humility using the figure of the shoes; their will and intention does not differ.

This then is a useful rule and one to be remembered, that it is no lie, when one fairly represents his meaning whose speech one is recounting, though one uses other words; if only one shews our meaning to be the same with his. Thus understood it is a wholesome direction that we are to enquire only after the meaning of the speaker.

"In those days," i.e. at the time of Jesus Christ, whose history this book contains. This expression does not always mean that what is going to be narrated, happened immediately after that which precedes. (Bible de Vence) --- 'Tis a way of speaking used by the Hebrews, even when there is no connection of time, as here are passed over 30 years of Christ's life. John the Baptist was so called from his baptizing the people in water. The Jews took this for some token of their Messias: for they said to him, (John i. 25,) why dost thou baptize if thou art not the Christ? --- In the desert, not in the house of his Father Zacharias, as some pretend, but in a true wilderness, as appears by the circumstances of his food, apparel, &c. (Witham) --- The Baptist was about 30 years of age. He, as well as our Lord, in conformity with the Jewish law, did not enter upon his public ministry before that age. (Haydock)

"Desert," in Greek eremos, hence hermit. St. John the Baptist is praised by St. John Chrysostom, as a perfect model, and the prince of an Eremitical life. (Hom. i. in Mar. and hom. i. in J. Bap.) Several sectarists do not approve of what St. John Chrysostom advances in favour of an ascetic life, and doing penance for past sins. (Bristow) --- Do penance.[1] Beza would have it translated repent. We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences, accompanied with self-denials, and some severities of a penitential life. --- The kingdom of heaven, which many times signifies the present condition of Christ's Church. (Witham) --- In this and other places of holy writ, instead of "do penance," Protestants give "repent ye;" but general use has rendered Greek: metanoia, by pœnitentia, or penance; and in this text, not any kind of penance, or grief for sins committed, but that which is joined with a desire of appeasing Him who has been offended by sin; and this also by some external signs and works. For as many as heard this Greek: metanoeite, obeyed the voice, received from him the baptism of penance, confessed their sins, and it was said to them: Bring forth fruit worthy of repentance, ver. 8. Therefore, all this was contained in the penance preached by the baptist. And here we must not omit, that while sectarists preach faith alone, both the baptist and Jesus Christ begin their ministry which practising and preaching penance. (Tirinus) --- Pœnitentiam agite, Greek: metanoeite. Which word, according to the use of the Scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises. (Challoner)

Pœnitentiam agite. Greek: metanoeite. There is no need of translating in Latin, recipiscite, though more according to the etymology of the word. The judicious Mr. Bois, prebend. of Ely, in his book entitled, Veteris Interpretis cum Beza, &c. Collatio. Londini. an. 1655, commended by Walton in his Polyglot, declares he would not have this common translation of pœnitentiam agite changed: and brings these words of Melancthon, Let us not be ashamed of our mother tongue; the Church is our Mother, an so speaks the Church.

Isaias spoke these words of the deliverance of the Jews from Babylon; but this was a figure of the freedom of mankind through Jesus Christ. The Jews expected Elias would come in person to prepare the ways of the Messias; but John the Baptist was raised up by God in the spirit and power of Elias, to precede the first coming of Jesus Christ, as Elias in person was to precede the second coming of this divine Saviour. (Bible de Vence)

His garment of camels' hair,[2] not wrought camlet as some would have it, but made of the skin of a camel, with the hair on it. Thus Elias (4 Kings, i. 8,) is called an hairy man, with a leathern girdle about him. --- Locusts, not sea-crabs, as others again expound it; but a sort of flies, or grasshoppers, frequent in hot countries. They are numbered among eatables. (Leviticus xi. 22) St. Jerome and others mention them as food of the common people, when dried with smoke and salt. Theophylactus, by the Greek word, understands the tops of trees or buds. (Witham)

St. Hierom. [St. Jerome] lib. 2. con. Jovin. tom. 4. part. 2. p. 201. Orientales, et Libyæ populos . . . locustis vesci, moris est. Theophylactus by Greek: akrides, understands buds of trees.

So great was the celebrity of St. John's sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. (Haydock)

Baptized. the word baptism signifies a washing, particularly when it is done by immersion, or by dipping, or plunging a thing under water, which was formerly the ordinary way of administering the sacrament of baptism. But the Church, which cannot change the least article of the Christian faith, is not so tied up in matters of discipline and ceremonies. Not only the Catholic Church, but also the pretended reformed churches, have altered this primitive custom in giving the sacrament of baptism, and now allow of baptism by pouring or sprinkling water on the person baptized; nay may of their ministers do it now-a-days, by filliping a wet finger and thumb over the child's head, or by shaking a wet finger or two over the child, which it is hard enough to call a baptizing in any sense. --- Confessing their sins.[3] We bring not this as a proof for sacramental auricular confession; yet we may take notice, with Grotius, that it is a different thing for men to confess their sins, and to confess themselves sinners. And here is expressed a declaring of particular sins, (as also Acts xix. 18,) such as is recommended in the Protestant Prayer Book, in the visitation of the sick. (Witham) --- As the baptism of John was an external profession of penance, to this it was mett to add an external or oral confession of sins; and the more so, because such as were baptized by John, sought of him also, as we read in St. Luke, instructions how they were to amend their lives; now it is naturally expected of whoever asks for similar advice, that he should expose the defects of his past life. It is thus patients act with their physicians. (Haydock)

confitentes peccata sua. Greek: exomologoumenoi tas amartias auton.

Pharisees and Sadducees. These are the names of two sects at that time among the Jews. There are different conjectures about the name of the Sadducees. This at least we find by the Gospels, and by the Acts of the Apostles, that they were a profane sort of men, that made a jest of the resurrection, and of the existence of spirits, and of the immortality of souls. To these the Pharisees were declared adversaries, as being a more religious sect, who pretended to be exact observers of the law, and also of a great many traditions, which they had, or pretended to have, from their forefathers. St. Epiphanius (hær. 16, p. 34,) derives their name from the Hebrew word Pharas, signifying separated, divided, or distinguished from others by a more holy way of living. So the proud Pharisee (Luke xviii.) said of himself, I am not like the rest of men, &c. --- Brood of vipers. St. John the Baptist, and also our Saviour himself, (Matthew xxii. 33,) made use of this sharp reprehension to such as come to them full of hypocrisy. --- the wrath to come: meaning punishments for the wicked after death. Or as some expound it, the destruction that was shortly to fall on the city of Jerusalem, on the temple, and the whole nation of the Jews. (Witham)

See note for ver. 2.

Do not, therefore, wantonly imagine, that the fear of destroying the posterity of this patriarch, and of annulling the promises which God had made to him and to his seed, will hinder Him from punishing you. (Bible de Vence)

Without the least attention to its origin, or other advantages. Hence you must not rest your hopes of salvation on your birth alone, nor on the baptism alone you receive at my hands. (Bible de Vence)

My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. (Bible de Vence) --- Here St. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, "I ought to be baptized by thee, and comest thou to me?" (Tirinus) --- Whose shoes I am not worthy to carry. In St. Mark, (chap. i. 7.) and in St. Luke, (iii. 21.) we read, the latchet of whose shoes . . . I am not worthy to untie. The sense is the same, and St. John might use both these expression. His meaning is, that he was not worthy to do him the least, or the lowest service. --- He shall baptize you in, or with the Holy Ghost, i.e. by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by fire, which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. (Witham)

Address yourselves then to Him, and prevent, by a prompt and sincere conversion, that dreadful judgment which the just and severe Judge, whom I now announce to you, will most undoubtedly pass upon sinners, when he shall remove the chaff from the good grain, i.e. the bad from the good, calling the latter with him to his heavenly kingdom, and sending the former to burn in unquenchable fire. (Haydock)

CHAPTER 3

In those days, &c. This was in the fifteenth year of Tiberius, as S. Luke says, when John and Christ were about thirty years of age. Matthew passes at once from the childhood of Christ to His age of manhood, when He commenced His actual work of preaching and redemption, for which He had been sent by the Father into the world.

He sent John before Him to announce to the Jews that He was the Messiah, lest, if Christ should appear in Judæa abruptly, without one to point out who He was, or a witness worthy of credit, He should be despised of all.

Christ lived in obscurity, and exercised a workman's craft with his father Joseph for nineteen years, to give to the world a memorable example of humility. He began to preach in his thirtieth year, that He might conform Himself to the customs and laws of the Jews. Amongst them it was not lawful for any one to execute the office of a doctor or a priest before his thirtieth year. Such is the Hebrew tradition, and the same thing may be gathered from 1Ch_23:3. Hence John began to preach in this same thirtieth year, but a little before Christ.

That Christ should be hid so long in the obscure depths of His humility S. Bernard admires when he exclaims (Serm. I de Epiph.), "O humility, virtue of Christ, how dost thou confound the pride of our vanity! Little enough do I know, or rather seem to myself to know, and yet I cannot knowimpertinently and imprudently carrying and manifesting myselfready to speak, swift to teach, slow to hear. And did Christ, when He kept silence for so long a time and hid Himself, did He fear vain glory? What could He fear from vain glory who is the True Glory of the Father? He did fear, indeed, but not for Himself. He feared for us that which He knew was to be feared by us. He took cautious heed for us, and so instructed us. He kept silence with His mouth, but taught by His deeds. And what He afterwards taught in words He at this time cried aloud by His example, 'Learn of me, for I am meek and lowly in heart.'"

In the desert. Not in a cultivated and inhabited place. For Isa_40:3, prophesying concerning this desert of John, speaks of it as a wilderness. And this is plain from the circumstances. We behold John's rough clothing of sackcloth of camel's hair, his woodland food, the locusts and wild honey. The motive cause of this life was that, as a follower of Moses and Elias, and the precursor of Christ, in the desert, removed from the pollutions of men, he might converse with God and the angels, and might from them derive the power of strength and of the Spirit, and might acquire for himself the name and fame of sanctity, that all might give credit to him when he pointed out Christ, and, being pricked at his preaching, might repent. Whence the Fathers constantly call John the prince of monks and anchorites, as S. Jerome (Epist. 22 ad Eustoch.), S. Chrysostom, Theophylact, Cassian (Collat. 18. 6). Hence John, living in the desert an angelic life with the angels, was regarded as an angel by Malachi (chap. 3) and by Christ Himself (Mat_11:10): "For this is he of whom it is written, Behold, I send my angel before my face, who shall prepare thy way before thee." (Vulg.)

Symbolically, S. John preaching in the desert signified that the Gospel would be preached chiefly, not in Jerusalem and Judæa, but in the wildernessi.e., the deserted multitudes of the Gentiles. So S. Jerome.

Tropologically, S. John, by his example, taught that the apostolic men and preachers who were about to be, would first retire from the tumult of men to have leisure in secret for prayer and meditation, that they might thereby drink, as it were, from heaven a mighty power of the Spirit, which they should afterwards pour forth upon their hearers. (See what I have said on Hosea ii. 1 "I will lead her into the wilderness, and will speak to her heart."Vulg.) To this may be referred what S. Augustine says (Epist. 76): "He will not be a good clergyman who has not been a good monk." Wherefore SS. Augustine, Martin, Chrysostom, Nazianzen, Basil, and many more were taken out of their monasteries into the ranks of the clergy, and, even against their will, promoted to the episcopate.

The desert of Judæa was near the Jordan, close to Ænon and Salim (Joh_3:23), and was very famous, both from the abundance of water for baptizing, as well as for being the abode and the scene of the miracles of the prophets and religious men who, in the Books of the Kings, are called the sons of the prophets, that is, of Elijah and Elisha, and such as they.

Lastly, Nicephorus (lib. 1, c. 14) asserts that when John was a year and a half old he was taken by his mother into the desert. Cedrinus adds, that he was concealed in a certain cave, and that his mother died there, and that an angel then took care of the child. This cave was afterwards frequented by the hermits, as appears from John Moschus (Spiritual Meadow, c. I), who says that the cave was situated near the Jordan, and that by chance an abbot, John, who was sick, turned into it, where he was healed by John the Baptist, to whom he promised that he would dwell in the cave. When the Baptist appeared to the abbot, he said to him, "I am John the Baptist, and I bid thee that thou depart not from hence, for this narrow cave is greater than Mount Sinai, for into it our Lord Jesus Christ often entered when He visited me. Promise me therefore to dwell here, and I will restore thee to health." "When the old man heard this, he willingly promised to dwell in the cave; and forthwith he was healed; and he abode there unto his life's end. Moreover, he made that cave a church, and gathered brethren together there. And the name of the place was called Sapsas."

Saying, repent ye, &c. John went into the desert, and there did penance, and led an austere life that he might be a fitting preacher of repentance. S. Gregory Nazianzen strove to imitate John when he says, "The office, or rather the service of John, I strive to undertake, and though I am not the Forerunner, yet I come from the desert." For Gregory went apart with S. Basil into the wilderness of Pontus, and there led a hard life, and then, being filled with the Spirit, he came forth like another Baptist to preach repentance. This was the theme, this the sum of the Baptist's preaching, Repent; because well-nigh all were grievous sinners, living in vices and lusts, therefore repentance was necessary, that they might receive the grace and righteousness of Christ.

Moreover, repentance is not only amendment of manners, and the beginning of a new life, as the heretics say, but it is a detestation, chastisement, and destruction of the old sinful life, for the new life cannot effectually be begun, unless the old life be cast away. Whence the Interlinear Gloss thus expounds: "Let every man punish the evils of his former life, because salvation shall come nigh, and the opportunity of returning thither from whence we have fallen." S. Augustine (lib. de Pœniten.) says, "He cannot begin the new life who does not repent of the old." "To repent is to weep over sins past, and not to commit what has been wept over. He who truly repents, chastises in himself his past errors, and lifts up his mind to heavenly things. And this virtue is born of holy fear, and is called pœnitentia, penance, from the Latin puniendo, punishing."Gloss.

Whence Ausonius sings of penitence:

"A goddess I, who punishment exact of things amiss,

Metanœa I, from penitence I wiss."

S. Gregory (Hom. 34, in Evangel.) says, "Penitence is the bewailing past sins, and the abstaining from doing that which you have bewailed." The Hebrew הנחם hinnachem has the same meaning; viz., to repent and grieve over the past. Whence God, when He saw the men whom He had created rushing into wickedness, repented Him that He had made man upon the earth, and it grieved Him at His heart; and He said, "I will destroy man, whom I have created, from the face of the earth." Wherefore the Hebrew Gospel, attributed to S. Matthew by Munster, has, less fully, instead of hinnachem and nechumim, i.e. "to repent", and "repentance," teschuba, i.e., "conversion," or schuba, that is, "be converted to the Lord;" for repentance is not merely turning to God, but turning away from sin; also grief, compunction, and satisfaction, as the Apostle teaches (2Co_7:10) and Joe_2:12, "Be converted to me with all your heart, in fasting and weeping and in mourning." Whence it is plain that repentance must include three dutiessorrow, a new life, and chastisement of sinsin order to please God.

For the kingdom of heaven, &c. In which God reigns in the faithful, by grace in this life, and in the life to come by glory; and makes them kings and partakers of His eternal kingdom. "John first preached the kingdom of heaven," says the Gloss, "which the Jews had never heard of," says S. Chrysostom. And S. Jerome says, "John the Baptist first preaches the kingdom of heaven, that the precursor of the Lord might be honoured with this privilege." Observe, the Jews expected that their kingdom, under King Messiah, would be rich and splendid in their land, such as it was under Solomon. S. John, therefore, and after him Christ and the Apostles, begin their preaching from the kingdom of Messiah, but a kingdom heavenly, not earthly; as though to say, "Now is the time of heaven being opened, which Christ shall shortly open unto you by His death. Repent ye, therefore, for your sins past, correct your lives, be changed for the better, that ye may be meet to be taken by Him into His kingdom. Behold, now is the accepted time foretold by Isaiah, now is the day of salvation, the day when heaven, which has been shut for 4,000 years, is opened, and they who will may enter into it, if indeed they will walk in the path which Christ has pointed out, the path of faith, hope, and charity, and a heavenly life, and enter into the spiritual kingdom of the Church militant, which shall have its joyful consummation in the Church triumphant." Thus Theophylact and Jansen. Franc. Lucas says, "The kingdom of heaven is the dominion of Christ, both over the holy angels and the company of those men whose rightly ordered life on earth is obedient to God ruling from heaven."

For this is he, &c. I have commented at length upon this in Isa_11:6, and will not here repeat.

S. John was the voice of God, 1. Announcing that Christ was about to come. 2. Pointing out that He was now born, and inviting men to repent and prepare for the grace of Christ. "By the expression, crying, the strength of his preaching is denoted," says Raban. Aptly says Bede, "God, indeed, cried by means of others, but He Himself is the only Voice, because He shows the present Word." "Prepare therefore the way of the Lord," is the same as, "Repent ye;" as though "Arouse ye, O Jews, and ye! O inhabitants of the world, as many as ye be; Christ is about to come, and to be installed as Messiah, your King. Make smooth your ways, as is wont to be done for monarchs; take away all things which can offend or dishonour Him, that Christ may be freely and with longing received by all; that, indeed, each may prepare their hearts and minds, by thorough repentance, for the faith and grace of Christ and every kind of holiness."

The same John, &c. Not the flowing robe, commonly called camelots, as Chrytraeus, and those luxurious innovators, who magnificently adorn themselves in the pulpits like the suitors of Penelope. For Christ commends John for the roughness of his clothing. (Mat_9:8.) John fled from the halls of Herod, and retired into the desert, and preferred a hovel to a palace. His garment was cheap, rugged, hairy, and made of sackcloth. "Yea," say S. Chrysostom and others, "the clothing of his body spoke of the virtue of his soul." Eusebius of Emissa (Hom. I de Joan. Bapt.) says that John's raiment was made of camel-hair sackcloth, since Syria abounds in camels. By this means he tamed his flesh in his youth, like as S. Paul says, "I chastise my body, and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway." (1Co_9:27., Vulg.) For sackcloth, by its hairs and pointed bristles, pricking the flesh all over as with little needles. mortifies it greatly, and restrains its lusts. as they know who have made trial of it. Hence S. Ægidius, one of the first companions of S. Francis, being asked why S. John, who had not sinned, led so austere a life, and did penance, replied, "As flesh is seasoned with salt, that it may not corrupt, so was the body of the Baptist seasoned with penance." "Penance," as S. Cyprian says (Serm. de ratione Circumcisionis), "is that penetrating salt which dries up the rankling putrescences of the flesh." Hence, SS. Hilarion, Anthony, Paul, Pachomius, and the rest of the Anchorites, according to the testimony of S. Jerome and others, were clothed in hair shirts, or sackcloth, such as the Capuchins wear now, and such as was worn by Elijah, Elisha, and the other prophets, as I have shown in my Preface to the Minor Prophets. In truth, God made for Adam not fine linen or woollen tunics, but coats of skin, and rough ones, that by them, as by a hair shirt, he might tame his flesh and do penance for his sin, as I have shown in Genesis. That is a wise saying of Augustus Caesar in Suetonius, "Soft and splendid clothing is the banner of pride and a seed plot of luxury." S. Ephrem concludes his life of S. Abraham the hermit thus, "In all the fifty years of his abstinence he never changed the hair shirt which was his clothing." S. Clare wore for twenty-eight years, even in sickness, a hair shirt made of hogs' bristles. When S. Josaphat exchanged a kingdom for the desert, he wore a hair shirt next his skin, under his clothes. (See Damas., in Histor. c. 37.) Theodoret says that the emperor, wishing to see S. Abraham the hermit, called him to him, and when he came received him with a salutation, and regarded his rough sackcloth as of more excellence than his own purple. When S. William, Duke of Aquitaine, was converted by S. Bernard, he tamed his flesh with an iron coat of mail, and armed it against temptation. S. Dominic did the same, and was, for that reason, surnamed Loricatus (coated with mail). S. Martin, as Sulpitius testifies, was of opinion that it becomes a Christian to die on ashes; wherefore, he himself, making his bed on ashes, and clothed in sackcloth, so died. SS. Anselm, Charles Borromœo, and many others did the same.

And a leathern girdle, &c. The prophetsindeed, all the Jews and Syrianswore long robes; to prevent these flowing down to the ground and impeding their walking, they made use of girdles. Thus they were more ready for a journey, and more strong for work. But John had a girdle of skin about his loins, that it might press his sackcloth more closely to his body, and so the more mortify his flesh and subdue it to the Spirit. For in the loins is the origin of lust. S. John was in this a follower of Elias, whose eulogium is that "he was a hairy man, and girt about the loins with a girdle of skin." It is a common saying, "A girded garment, a girded mind; an ungirded garment, an ungirded mind." As it is said in Ecclus 19:27, "A man's clothing, and excessive laughter and gait, shew what he is." (See S. Chrysostom in loc.) And Cassian (lib. i. de Habitu Monach.) thus begins, "so must a monk needs walk as a soldier of Christ, always ready for battle, with his loins always girded."

His meat, &c. For locusts the Greek has α̉κρίδες, which Beza erroneously understands to mean wild pears, for they are not called α̉κρίδες, but α̉χράδες. ̉Αχρας is a wild pear-tree, a species of thorn. (See Columella, lib. 10.)

A second opinion of certain heretics mentioned by S. Epiphanius, Hæres. 30, is also wrong. By α̉κρίδες they understood ε̉γκρίδες, or sweetmeats made of oil and honey.

Thirdly, certain innovators take α̉κρίδες to mean sea-crabs; but these are not called α̉κρίδες but α̉χαρίδες, or καρίδες in Athanæus. But where, I ask, could John procure crabs in the desert? Besides, crabs, as crawling on the ground, were forbidden to the Jews.

Fourthly, some by α̉κρίδες translate herbs, or the tops of trees and leaves. The Ethiopian has, His food was arant anvota, the tops of herbs with wild honey, or dipped in honey.

But I say α̉κρίδες are locusts; so the Vulgate, Syriac, and Arabic. The Egyptian translates grasshoppers, but it means locusts, which chirp like grasshoppers. And both are so called because they feed upon τὰ α̉κρὰ, i.e. the tops of ears of corn and plants. So Theocritus, and the Lexicons, passim. Whence Origen, Hilary, Ambrose, Chrysostom, Augustine, understand by the word a kind of leaping insect, which is frequently eaten by the Ethiopians, Libyans, Parthians and other Orientals. (See Pliny, lib. 11, C. 29, and lib. 6, c. 30.) Hence S. Jerome (lib. 2 contra Jovin.) says, "Because clouds of locusts are found throughout the vast solitudes of the burning deserts, they are used as food; and this was what John the Baptist ate." So, too, the locust, because it leaps, was counted a clean animal, and was allowed by God to be eaten by the Israelites. (Levit. 11)

Moreover, the ancients were wont to eat locusts, either sodden or roasted; and when dried in the sun, or salted and smoked, they would keep for a year.

Nothing is here said of John's drink, for it is certain that he drank water only. Indeed there was nothing else to be had in the desert. So the angel said of him, "He shall drink neither wine nor strong drink."

Wild honey. What sort of honey was this? First, Rabanus is of opinion that it was the white and tender leaves of trees, which, when rubbed in the hands, give out a kind of honeyed flavour.

2. Others think that this honey was a moisture collected from the leaves of trees.

3. Suidas thinks it was the gum collected from trees and shrubs, which is called manna.

4. And rightly, S. Chrysostom, Theophylact, Isidore of Pelusium, believe that it was wild honey, made by wild bees, which they store in hollow trees, and which has a somewhat bitter and disagreeable flavour. The Ethiopic version has here, sedenæ, which means a particular kind of honey, sweeter and more wholesome than the common honey. It is made by a kind of bee, less than the common bee, about the size of a fly.

Then went out to him. Then, when the fame of his holy and austere and eremitical life was everywhere spread abroad. Of so great power with all men is sanctity, and the reputation of sanctity.

Now Jordan, in Hebrew, is as though, ירר מן דן, iored min dan, that is, descending from Dan. Dan in Hebrew signifies judgment. Whence the passage denotes, mystically, that they who fear the judgment of God run to holy preachers, such as was John, that they may learn from them the way of salvation, and thus, in the Day of Judgment, may have their portion in heaven assigned by Christ the Judge.

And were baptized, &c. Unaptly Calvin interprets were baptized to mean were taught the baptism of repentance. For to baptize does not mean to teach, but to wash the body with water, as is plain from verse 13. The baptism of John was different from the baptism of Christ, as I show against the heretics on Act_19:2. The baptism of John was only a sign and protestation of repentance, and a preparation for the baptism of Christ, that they might be justified by it. Hence they were confessing their sins. For repentance, or sorrow for sin, causes a man to confess his sins, and seek for a remedy for them and for pardon. Thus the Jews in certain cases were obliged to confess their sins to a priest, as I have shown on Lev_5:5, and Lev_6:6-7, and Num_5:7. But this confession was not a Sacrament, nor did it procure remission of sins, as in the confession instituted by Christ. For in that, as in a Sacrament, the priest, by the power conferred upon him by Christ in ordination, absolves the penitent from his sins. But that confession of the Jews was only a sign of penitence and compunction, or inward contrition, which, if it were perfect, that is to say, proceeding from the love of God above all things, would put away sins and justify. "For charity covereth a multitude of sins."(1Pe_4:8).

But when he saw many, &c. As early as the time of Jonathan, the brother of Judas Maccabæus, there were three sects among the Jews, the Pharisees, the Essenes, and the Sadducees. Josephus (Ant. lib. 13, c. 9) thus writes concerning them: "In the time of Jonathan there were three sects, who disagreed among themselves about human affairs. They were the Pharisees, the Sadducees, and the Essenes. Of these the Pharisees attributed some things, but not all, to fate; and some things they say are in our own power, so as to be or not to be. The Essenes affirm that all things are in the power of fate; and that nothing can happen to man except by the decree of fate. But the Sadducees altogether deny fate in human affairs. They say that nothing happens because it is fated to happen, and that everything is in our own power; and that we ourselves are the authors of our own happiness or misfortune, according as we follow good or evil counsel." He treats more fully of these sects, de Bell. Jud. lib. 2, C. 7, where he says that the Pharisees professed a more accurate knowledge of the rites of the law: the Sadducees denied Providence, and rewards and punishment for the soul after death, which is the only bridle which will restrain from sin; and when it is withdrawn, men rush, like unbridled horses, into all manner of voluptuousness. Whence S. Luke says (Act_23:8), "The Sadducees say that there is no resurrection, neither angel, nor spirit, but the Pharisees confess both." For the Sadducees followed the fables of the Greek Sophists and Atheists, and laughed at the Elysian Fields of the Blessed, at Orcus, and Cerberus, and Hell. The Pharisees opposed the Sadducees, following the faith and hope of the ancient Fathers, Abraham, Moses, and the Prophets; and the people were on their side. But on the side of the Sadducees were the nobles, and it would appear, Herod, who lived like an atheist in all licentiousness and cruelty. When Christ came, both Pharisees and Sadducees conspired against Him, as the common enemy of the Jews. Against the Sadducees the Book of Wisdom was written, and the Second Book of the Maccabees, as I have shown. The Sadducees were so called as though they were just, because they arrogated to themselves the name of justice, from sadoc, "justice;" or rather from Sadoc, the name of their founder. The Pharisees were so called as expounders and explainers of the Law, or separated (for the root פרש parash signifies to separate, and also to expound) from the common people by their learning and sanctity. Their masters and chiefs were R. Hillel, and Shammai, who S. Jerome says, on the eighth chapter of Isaiah, lived a little before Christ. They were, however, always opposed to virtue and the truth: whence they are here most severely rebuked by S. John, because they were proud, and puffed up with a vain opinion of their wisdom and sanctity, as well as because they were hypocritical, and, as though ambitious of a feigned holiness, they sought for baptism with the rest, that they might be accounted holy by the people. Thus Origen (tom. 6 in Joan.). It may be added that they wished by this means to bind John to themselves, and stop his mouth from speaking of their faults. This is what politicians do at the present day. The Essenes alone, on account of the goodness of their faith and morals, favoured Christ and Christians. Indeed, being made Christians, they became the first monks under S. Mark, as I have shown, on Act_5:2.

Ye brood of vipers. This is a Hebraism, meaning, ye are vipers sprung from vipers, the very evil children of very evil parents, noxious, crafty, and poisonous, who propagate your pernicious morals and errors which you have derived and inherited from your wicked ancestors, in your disciples, as your children, whose souls you kill and destroy. So SS. Jerome and Gregory. For the bite of the viper is so noxious and destructive that it causes death in seven hours, or, at furthest, on the third day. Christ explains John's words, saying (Mat_23:31), "Wherefore you are witnesses against yourselves that you are the sons of them that killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, generation of vipers, how will ye flee from the judgment of hell?"

S. Ambrose, on Luk_3:7, thinks that the prudence of the Pharisees is here alluded to, according to the words, "Be ye wise as serpents;" for the serpent, by prudence, provides for the future; yet does not its venom leave it. So likewise was it with them: by a certain provident devotion, they took care of the future, and desired the baptism of John; and yet they forsook not their badness and their sins.

Who hath warned you to flee, &c. To flee, that is, to escape. For warned, the Greek has ύπέδεξεν signifying(I), suggested, advised; (2), shown, demonstratedi.e., by reasoning and example. Hence ύπόδειξις means, a demonstration.

The wrath to come does not mean the destruction of Jerusalem by Titus, so much as the wrath of Christ the Judge, which He will manifest to the wicked who are condemned in the Day of Judgment. It means the vengeance and sentence of condemnation which He shall then pronounce upon them, as Christ Himself explains. (Mat_23:33.) It means the wrath and angry countenance of Christ, which shall then so terrify the wicked, that "they say to the mountains and to the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb: for the great day of their wrath is come, and who shall be able to stand?" (Rev_6:16.) S. John the Baptist was a true preacher of the kingdom of heaven, promising it to those who repent, but a preacher likewise of the wrath of God and of hell, with these threatening the impenitent, such as were the Pharisees and Sadducees. Let the true preacher do the same, as Isaiah did (Isa_2:19), and Hosea (Hos_10:8), and Christ Himself (Luk_23:30).

The meaning of the whole is clear and plain. Who hath shown, or pointed out (demonstravit, Vulg.) that ye shall escape the coming wrath? That is, the judgment of an angry Christ, and everlasting damnation. For so Christ Himself explains John, when He threatens the same Scribes and Pharisees with Gehenna, saying, "ye serpents, ye generation of vipers, how shall ye escape the damnation of hell?" That is to say, "By no means shall ye be able to escape that condemnation; but of a very surety ye shall fall into it, because ye are a generation of vipers; i.e., ye have your malignity and hypocrisy so long a time in you, and so confirmed by practice, that ye cannot be torn away from them, because ye do not wish to be. As dissemblers do ye draw nigh to me, as though ye repented, when either ye do not believe in God's providence, wrath, and vengeance, like the Sadducees; or, if ye do believe in them, ye believe as the Pharisees do; ye fear them not, but proudly think that ye are righteous." So John gravely rebukes them. "Who hath promised you that ye shall escape hell? False is your persuasion, O ye Sadducees! There is a hell. Most vain, likewise, is your presumption and security, O ye Pharisees! in that ye are not afraid of hell, because ye proudly esteem yourselves righteous." The emphasis is on the word ύπέδειξεν, "Ye live securely, and are asleep in your lusts, just as if there were no vengeance of God, and punishment of wickedness after this life, or at least as if they need not be apprehended by you. Whence is that security of yours, whence that ύπόδειξις, that demonstration, that proof, that suggestion? It comes from no sure and evident reason. It comes only from your own pride and foolish persuasion." Jansen and Franc. Lucas give another turn to the words. They think they are the expression of John's rebuke of the hypocrisy of the Pharisees and Sadducees, as though he said, "I do not believe that ye are approaching my baptism in sincerity: for who could have pointed out to you that by my baptism of repentance, the coming wrath of God might be escaped, when either, like the Sadducees, ye do not believe in that wrath, or else do not fear it, like the Pharisees? For to the unbelieving and the arrogant, nothing can be demonstrated or persuaded which goes contrary to their own opinion or their pride. Wherefore ye do not repent ex animo, but ye pretend that ye are fleeing from the anger of God."

Maldonatus has another opinion. He thinks that these are the words of John admiring so great and so sudden conversion of the Sadducees and Pharisees. "Who hath demonstrated to you that ye should fear the judgment of God and hell fire, which aforetime ye either did not believe, or else did not fear? Whence comes so great a change in you?" "Not surely from yourselves, but from the mighty grace and operation of God," says S. Chrysostom, "and from your evil conscience, which accuses you of your guilt, and compels you to fear the judgment of God."

Tropologically, S. Bernard teaches that coming (Gr. μελλούσης) wrath must be escaped by present wrath, i.e., by penance, which a man imposes upon himself, or accepts when imposed upon him by God. "What, O miserable ones! hath pointed out to you to flee from the coming wrath? Why do ye so greatly flee from the present wrath, when by it ye may escape that which is to come? Why do ye fear the scourge? Why decline the rod? These are the things which in this your day belong unto your peace, if ye would but know it. You only change, you do not escape penance. For it cannot be that the wicked shall go unpunished. He who is not punished here of his own will, shall be punished elsewhere without end. A wretched exchange indeed, and a token of the extreme of madness, is that exchange by which ye would decline temporal affliction, and choose the eternal anguish prepared for the devil. The sinner who would avoid the rod of the correcting Father, will fall into the everlasting punishment of God the Judge."

Bring forth therefore, &c. Gr. καρπὸν άξιον, worthy fruit, in the singular. Worthy fruit of penance. Observe that the genitive of penance is governed by the word fruit, as well as by the word worthy. The Baptist teaches the way and the means of escaping the wrath to come, that it is present repentance, but it must be worthy penance, that is to say, true, serious, and condign or suitable. "Because ye, O Sadducees, do not believe the providence of God, and the anger which shall overtake the wicked in hell; and because ye, O ye Pharisees, do not fear that anger because ye trust in your own works that ye are righteous, therefore shall ye both fall into that hell. And therefore, that ye may both escape it, do penance, and change your lives. Do ye, O ye Sadducees, exchange your faithless atheism for belief in Divine Providence: do ye, O ye Pharisees, exchange your pride for humility, your gluttony for abstinence, your lust for chastity, your covetousness for almsdeeds, your outward Pharisaic righteousness and the boast of it for Christian and inward holiness. Bring forth such fruits as truly become penance, as indicate serious repentance, such as proceed from the heart of a true penitent. They are tears, detestation and punishment of sin: they are the conversion of life and conduct." (See S. Gregory, Hom. 20 in Evang.)

Let me add that worthy penance is that in which the measure of grief and pain corresponds to the measure of the pleasure and the sin, that according to the enormity of the sin should be the increase of punishment. A far heavier penance should be that of the adulterer than of the thief, of the parricide than of the manslayer. Whence, in the Penitential Canons, penances are justly decreed and measured out to every kind of sin. Justly, I say, having regard to the crimes and to man, not with respect to God. For one single mortal sin, inasmuch as it is an offense against God, and because thereby the sinner implicitly places his chief good and end in the creature, which he loves so as to prefer it to God, and so takes away from the honour of the Deity, such sin is therefore as it were Decide and Christicide, and so contains within it an infinity of wickedness. For it is an offence and an injury against God, who is immense and infinite. Wherefore by no punishment or penance of any creature whatsoever can just and adequate satisfaction be made to God. Yea, even if all men and all angels were, of their own accord, to endure all the torments of hell for all eternity, they could never offer worthy penance and satisfaction to God for a single mortal sin. Christ alone can do this, inasmuch as He is the Son of God, and very God. His penance, therefore, and satisfaction, as regards His Person, which is of infinite dignity, are likewise of infinite value, and are equal and adequate to the infinite offence committed against an infinite God. Such is the sinfulness of sin, which if men thoroughly perceived, surely they would sin no more.

Lastly, he brings forth worthy fruits of repentance, who, when he is converted, serves the truth with as much zeal as before he served the devil and vanity; and loves God as fervently as before he loved the world and the flesh. Hear Climacus, how he gives an exact description of penitence: "Penitence is an ever-abiding abandonment of fleshly consolation. Penitence is a willing endurance of all afflictive dispensations. Penitence is the continual framer of scourges for itself. Penitence is the strong source of tribulation for the belly, and the stern rebuker of the sinful soul."

And think not to say, &c. As it were, boast not to say among yourselves, to think, and flatter yourselves as relying on the thought, that ye have Abraham for your father. For the Jews were accustomed to confide and boast in this, that they were sons of Abraham. This was their reply to Christ, "We be Abraham's seed." It was this vain-glorious boast of theirs which S. John here denounced. And the sense is this: "Abraham was a most holy patriarch and a friend of God, to whom God promised blessing and salvation, which was to be handed down to his children. Now we are sons of Abraham, and therefore heirs of these promises. Let us live therefore as we please, and refuse all worthy penance, yet shall we be saved by this, that we are the children of Abraham. God is faithful to His promises, that what He hath promised He will surely perform. Were it not so, Abraham would be defrauded of his sons, and of their salvation promised by God; and the race of Abraham would come to an end." John answers as S. Paul does (Rom. 9), that the sons of Abraham, the heirs of the blessing and salvation promised to him, are not reckoned by carnal generation, but by faith and virtue, which are spiritual things. Insomuch that not those are counted sons of Abraham who are born of Abraham, but those who imitate the faith and holiness of Abraham. Wherefore even if the Sadducees and Pharisees, and the rest of the Jews, were to fall from righteousness and salvation, God would bring others in their place, and give them to be as it were children unto Abraham and successors to his blessings. "So that, although ye should perish, O ye Jews, the blessings promised to the seed of Abraham will not perish, but will be transferred from you, who are unworthy, to those who are worthy, viz., the Gentiles."

God is able, &c. John was preaching and baptizing in Bethabara, i.e., the house of the passage, where the children of Israel, under Joshua, passed over Jordan dryshod. Wherefore in memory of this great miracle Joshua set up in this place twelve stones, taken from the bed of Jordan. Remigius and S. Anselm think that S. John here spoke of and pointed out those very stones. So also does Pineda. These stones were types and figures of the Gentiles, buried beneath the waves of error and ignorance, but at length raised up by Christ and His Apostles from the lowest pit of idolatry into the Church by baptism, to the glory of being sons of God.

You will ask, how can this be true? For how can sons of stones become sons of Abraham now dead? And even if stones were raised up and endowed with life, how could they be born of Abraham? Many here betake themselves to allegory, but I say that the words are true in their plain meaning as they stand. 1. Because God is able of stones to form men, whom He, by His will and intention, could reckon to Abraham for sons, or whom Abraham might adopt, just as God was able to form Adam out of the ground, and from barren Sara to produce Isaac unto Abraham. S. John seems to allude to Isaiah li.: "Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged," i.e., as he goes on to explain, "Look unto Abraham your father, and unto Sara that bare you." 2. Physically and precisely. As God turned Lot's wife into a pillar of salt, so is He able to turn stones into men, and children born of Abraham. Yea, God, by His infinite power, is able wholly to transmute any created substance whatsoever into any other substance, and that either as regards matter or as regards form. For it suffices for a real transformation that the accidents only should remain the same, as is the case in transubstantiation, where the whole substance of the Bread of the Eucharist is converted into the Body of Christ.

S. John compares the Sadducees and Pharisees to stones, both that he might signify their hardness and obstinacy in evil, as well as humble their pride. As though he said, "O ye swelling Pharisees, of yourselves ye are no better than stones; and that wherein ye are more excellent than stones ye have from God. It was God who made you children of Abraham, and if ye be proud He will blot you out from the family of Abraham, and will raise up others in your place, and those even of stones if it so please Him."

Lastly, God is able to turn any stones whatsoever into men, and endow them with the faith and piety of Abraham, and so make them spiritual children of Abraham. For, as the Apostle says (Rom_9:7), "Not they that are the children of the flesh are the children of God, but they that are the children of the promise are counted for the seed"i.e. are reckoned as the seed and sons of Abraham. Whence, mystically, God raised up out of stones children unto Abraham, when he made Gentileswho were rough and unpolished, and who worshipped stocks and stones, and were on that account likened unto stones by David (Ps. cxiv. 8)to become sons of Abraham by imitation of his faith, piety, and obedience. For he is the father of believers and of the just. So SS. Jerome, Hilary, Ambrose, Augustine, Gregory (Hom. 10), and all the ancient Fathers. Euthymius adds that there was a fulfilment at Christ's Passion, when many who were hard of heart seeing the rocks rent and other miracles, repented and believed in Christ.

For now is the ax, &c. Here is another stimulus wherewith John pricks the Pharisees to do penance, and that speedily, threatening them, indeed, with the peril of being cut down, and burnt up in hell. So S. Chrysostom, Euthymius, and others. Of these Euthymius says, "The axe is compared to death, the tree to man." That is why the Greek is ε̉κκόπτεται, is cut down, and βάλλεται, is cast into the firemeaning it is upon the very point and verge of being cut down. "Your fate, therefore, O ye Pharisees, hangs as it were upon a razor's edge. The extreme of peril hangs over you; destruction, death, and hell are gaping for you. Therefore bring forth worthy fruits of penance, that ye may escape those things." The meaning is, the axethat is, the vengeance and judgment of Godis laid to the roots of the treesthat is, to the life of each individualthat if they be unfruitful, as up to this present time is your case, O ye Sadducees and Pharisees, it may speedily cut them down by death, and cast them into the eternal fire. But if, on the other hand, they be fruitful, and produce repentance and good works, it shall in a little while, not so much cut them down as transfer and transplant them to the celestial paradise, where they shall produce the perennial fruits of eternal felicity, glory and praise.

You may say, Surely this was true before the coming of Christ. Why, then, saith John, after His coming, "Now is the axe laid," &c.? I answer, because all this is more clear and sure since the coming of Christ. For Christ for this very purpose came into the world, that as the Judge, King, and Lord of all men, He might translate those who believe in and obey Him to heaven, and punish the unbelieving and disobedient with present and eternal death. Therefore Christ, by Himself, by His Apostles, and by John, clearly preached and promised to the pious the kingdom of heaven, and threatened the wicked with hell, that they might know that in His hand is their salvation and their damnation, and that by turning to Him they might escape hell, and be put into the way for heaven; and that He was able immediately to do all this, and that He would shortly do it, since there was no longer any excuse of ignorance or infirmity for men, as there was to the uninstructed Jews before Christ, to whom present and temporal rewards and punishments, not future and eternal, were promised and threatened by Moses and the prophets.

Secondly, and more aptly, the axe is the judgment and vengeance of Christ, the King and the Judge, wherewith He will cut off not only noxious, but unfruitful treesthat is, the Jews-from the garden of the Church, and from the salvation and the blessing promised to Abraham and his children, and cast them into the eternal fire; and shall, in their stead, plant the Gentiles who believe in Him in the paradise of His Church, which is, as it were, the estate and heritage of Abraham, who is the father of all them that believe. John therefore threatens the Pharisees with the reprobation of the Jews, and intimates the calling of the Gentiles into their place, which was shortly afterwards accomplished by Christ; for He rejected the Pharisees and the Jews from the family of Abrahamthat is, from the Church of the faithful, and consequently from the kingdom of God.

I indeed baptize you, &c. These words must not be connected with what precedes, nor were they spoken immediately afterwards by John. But they were spoken as suitable to an occasion of which S. Luke gives an account and explanation (iii. 15): "And as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might be the Christ: John answered, saying unto all: I indeed baptize you with water: but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose. He shall baptize you with the Holy Ghost and with fire" From the sanctity of his life and the fervour of his preaching, and from his baptizing, the people suspected that John was the Messiah, or the Christ. For none of the other prophets, except John and Ezekiel, had made use of baptism. (See Ezek. 26, where he foretold that baptism would be a sign of Christ: "I will pour upon you clean water, and you shall be cleansed from all your filthiness.") John therefore puts an end to this suspicion, and declares that he is not the Christ, but the forerunner and indicator of Christ, and that his baptism was a prelude to the baptism of Christ, and a preparation for it.

So he says, "I indeed baptize you in," or "with water," that is, with water only. This is a Hebraism, for the Hebrews denote the instrument by the preposition or letter ב, or in, which is understood in Latin. So the Hebrew said: במים, bammayim "in," or "with water, unto repentance," that I may stir you up to repentance, and that I may prepare you by corporeal ablutions for the washing of the soul to be received in the baptism of Christ. The baptism of John therefore was a profession of penance. Whence those who were about to be baptized by him confessed their sins, not that there was thereby a condonation of their faults; for this they were to wait for from Christ, by means of His baptism and true contrition .

He that cometh after me. Gr. ό ε̉ρχόμενος, i.e., the coming One, He whose advent is at hand, who is nigh us, even at our doors.

Mightier than I. Gr. ίσχυρότερσς, i.e., stronger, more powerful, more excellent, and who in gifts far excels me. For He is mighty by His own divine and heavenly strength, wherewith He influences not only the body, as I do, but the soul by the Spirit of His grace, and purifies it from every spot of sin. Whence Isaiah (chap. ix.) among other titles of Christ gives him that of strong. "He shall be called Wonderful, Counsellor, God: the Mighty." (Vulg.) "And verily was He Strong, who, by the wonderful power of His Divinity, overcame the devil, and took his prey out of his hand, and overthrew his kingdom and transferred it to Himself; who opened the doors of heaven, and swallowed up death in victory; who abolished sin, and brought in grace and glory." (Toletus.)

Again, Christ was mightier than John in miracles, because by a single word He raised the dead, drove out demons, healed the sick, changed the elements, whilst John by penance tamed the flesh that he might subdue it under the Spirit. Thus was the strength of Christ the weakness of John.

Whose shoes, &c. in Mar_1:7 "falling down." S. Luke has "Whose shoes' latchet I am not worthy to unloose." Each is true, each denotes the menial office of servants, who kneel down, and put on or take off their master's shoes, and carry his shoes, when he puts on his slippers. John therefore here confesses that he is the servant and slave of Christ, that Christ is his Lord, yea his God.

Mystically, shoe denotes Christ's Humanity, which to serve, by carrying it on his shoulders, or bearing it in his hand, he acknowledges himself unworthy. For this humanity, by union with the WORD, was of boundless dignity and majesty. Whence S. Bernard: "The majesty of the WORD was shod with the shoe of our humanity." For since shoes are worn upon the extremities of the body, and are made of dead animals, according to S. Gregory and S. Jerome they rightly signify the Incarnation of Christ. By shoes Theoplylact understands Christ's coming down to the earth, and descent after death into the Limbus Patrum.

He shall baptize you in the Holy Ghost. Christ shall pour forth the Holy Spirit, with all His gifts, in such abundance upon you, that He shall wash you from all your sins, and fill you, and, as it were, overwhelm you, with grace and charity, and His other charismata. Christ did this visibly at Pentecost. When He was about to ascend into heaven, alluding to these words of John, He said to His Apostles, "John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence." (Act_1:5.) But invisibly He does it in the sacrament of baptism, and confirmation, which is, as it were, the perfection and consummation of baptism. The contrast, therefore, between John and Christ is thisJohn baptized with water only, but Christ with water and the Holy Ghost. John washed the body, Christ the soul. And as the soul excels the body, so does the baptism of Christ excel the baptism of John, which was only rudimentary. So the Council of Trent (Sess. 7 Can. 1), and the Fathers generally. Hence Doctors speak of a threefold baptism1, of the river; 2, of breath; 3, of blood. The baptism of the river is when any one is baptized with water. Of wind, or spirit (flaminis sive spiritus, Lat.), when a catechumen in a prison, or a desert, where there is no water, is truly contrite for his sins, and wishes for baptism. For such a one is justified by contrition, which includes the desire of baptism. Of blood, when any one not baptized dies a martyr for the faith; for he is baptized in his own blood, and cleansed from all his sins.

With the Holy Ghost and with fire. So it is in all the Greek, Latin, Syriac, Arabic, Persian, Egyptian, and Ethiopic versions. It is as though the Baptist said, "My baptism is by water, Christ's by fire; and as fire is more powerful than water, so is His baptism more efficacious than mine." Certain heretics, called Hermiani and Seleuciani, were wont, for this reason, to baptize their converts with fire, as S. Augustine testifies (Hæres. 59).

You ask, what is this fire? 1. Origen (Hom. 24 in Luc.) understands it of a purgatorial fire, that Christ will cleanse His faithful, dying in venial sins, in the fire of purgatory, according to the words, "The fire shall try every man's work;" and, "He himself shall be saved, yet so as by fire." (1 Cor. 3) So also Suarez out of SS. Jerome and Bede.

2. S. Hilary by fire here understands the judgment of Christ, that it will be sharp, clear, and dreadful, like fire.

3. S. Basil (on Isaiah, chap. iv.), Damascene (lib. 4 de Fide, c. 10), and Toletus, understand the fire of hell, by which Christ punishes the reprobate; whence the Baptist says, "He shall burn up the chaff with unquenchable fire."

4. Some by fire understand tribulations, by which, as by fire, Christ washes His faithful people from their sins.

5. And, correctly, by the Holy Ghost and fire is meant the Holy, Fiery, and Inflaming Spirit, who is firethat is, like fireand, as fire, burns, and kindles. It is a hendiadys. The Holy Ghost, as it were fire, purges the faithful from their sins, kindles and illuminates them, raises them towards heaven and strengthens them, unites them closely to Himself, and, like fire, transforms them into Himself. Hence, at Pentecost, the Holy Ghost glided down upon the Apostles in the appearance of tongues of fire. Hence S. Chrysostom: "By adding the mention of fire, he signified the efficacy of the Holy Ghost, the vehement and unconquerable strength of His grace." Hence, in the primitive Church, the Holy Spirit was often wont to descend in the visible appearance of fire upon those who were baptized and confirmed, to denote the complete purgation of their sins, and the fiery love and the words of fire with which the Holy Ghost inflamed them. According to that in Deut. iv. 24, "God is a consuming fire;" and, in Jer_23:29, "Are not my words as a fire? saith the Lord."

Whose fan, &c. The fan is that with which farmers winnow the corn which has been thrashed, in order that the wind may carry away the chaff, and leave only the good corn behind. Fan, in Greek, πτύον, that which, as it were, spits forth the chaff. It is derived from πτύω, to spit out. The fan denotes the judgment of Christ, by which, as the fan separates the wheat from the chaff, He separates the good from the bad. The floor here does not signify the place, but rather the corn collected in the floor, which is cleansed by the separation of the chaff. By metonymy, that which contains is put for the contents. The floor, then, denotes the Church, or the company of the faithful.

The Fanner is Christ the Judge; the fan is His judgment, by which he fans and examines the thoughts, words, and deeds of every one. The chaff are the wicked. The wheat are the just and the saints, whom He will gather into His barn, the kingdom of heaven, where with them, as with wheat, He will feed and delight the Holy Trinity, the Angels, and all the Church triumphant.

John rises from Christ's first advent of grace to His second advent of judgment. And he signifies that this judgment is pressing on, and is nigh at hand, by saying, "His fan is in His hand." So S. Ambrose on Luk_3:17. For although many hundred years may yet elapse before the judgment day, yet all those years, if compared with eternity, are but as a very little while, or as nothing. Moreover Christ, the Lord and Judge, holds in His hand the spirit, soul, and life of all men, to take them away if He will, to judge, bless, or condemn them.

He will burn up &c. And if the chaff, how much more the tares? The wicked are here called chaff, because, like chaff, they are very light, worthless and useless, and good for nothing save for fuel of Gehenna. For unquenchable, the Greek has άσβεστω, unextinguished, eternal. Hence a stone which always burns is called asbestus. The figure of speech here used is miosis, for little is said, much is meant. The fire of hell is a άσβεστος inextinguishable, not only because it cannot be quenched, but because it does not consume the wicked whom it burns; nay, it excruciates them living and feeling with endless torments. The error of Origen is here condemned, who thought that the pains of hell would not be eternal, but after the completion of the great cycle of Plato would come to an end.

There is an allusion to Isa_56:24, "Their worm shall not die, and their fire shall not be quenched;" and xxxiii. 14, "Which of you can dwell with devouring fire? Which of you shall dwell with everlasting burnings?" Where see what I have said. S. Chrysostom gives examples. "Do you not discern that sun which ever burns and is never extinguished? Have you not read of the inanimate bush, which was burnt with fire, and not consumed?" And S. Austin (contra Donatist. Lib. post Collat. c. 9) says, "Now I have proved sufficiently, that there are animals, which are called Piraustæ because they can live in the fire, and be burnt without being consumed, in pain without death, by the marvellous power of the Creator. And if any deny that this is possible, they are ignorant of Him by whom whatsoever is wonderful in all nature is effected."

Think of, then, and dread this fire of hell, which no water, no tears can extinguish: yea, though all rivers, all abysses, all seas, were collected together, they could not quench it: which all demons, all creatures, with all their powers, could not even diminish in the very least degree, "because the breath of the Lord as a stream of brimstone doth kindle it."

Then cometh Jesus, &c. Then, when the Baptist was stirring up all to repentance, and baptizing as a preparation for receiving the grace of Christ, then, I say, Christ came, that Him whom he had commended when absent, he might point out being present, even as the day-star goes before and indicates the rising of the sun.

From Galilee, or as S. Mark says from Nazareth, where he had lived with His mother in a private station until He was thirty years of age. Then He came to John, that He might be by him declared to be the Messiah, that is, the Teacher and Redeemer of the world: and that He might, upon John's testimony, inaugurate His public office of teaching, and bringing in the Evangelical Law, for which He had been sent by the Father.

To be baptized. You will ask, what were the causes of John's preaching and baptism, and why did Christ wish to be baptized by him? There was a threefold reason, says S. Jerome. 1. That because He was born a man, he might fulfil all the righteousness and humility of the law. 2. That He might give a sanction to John's baptism. 3. That sanctifying the waters of Jordan by the descent of the Dove, He might show the coming of the Holy Ghost to the laver of the faithful.

4. A fourth reason was that by the Holy Spirit's coming down upon Christ in the form of a dove, and by the Father thundering from heaven, He might afford Himself an irrefragable testimony. So S. Jerome.

5. Christ, by receiving baptism from John, would allure all men to His own Baptism, and would show them its benefit, viz. the coming and gift of the Holy Ghost.

6. Christ took our sins upon Him. Therefore as guilty and a penitent He stood before John, that He might wash away and cleanse our sins in Himself. Whence Nazianzen says (Orat. in sancta luminaria), "John baptizes, and Jesus comes to him, sanctifying even him who baptizes, that especially He may bury the old Adam in the waters." And again, "Jesus ascended up out of the water, drawing and lifting up with Himself a drowned world."

7. That Christ, who had determined to found the new commonwealth of Christians, in which none should be admitted except by baptism, should Himself, their Chief, be baptized, that He might in all things except sin, be made like unto His brethren. That is a famous saying of Cato, "Submit to the law, which thou thyself hast enacted."

8. As Abraham formerly, by God's command, instituted the sign of circumcision, so Christ would give a new pledge to His Church by sanctioning baptism. Thus S. Thomas thinks (3 p., q. 66, art. 2) that when Christ was baptized, He instituted the Sacrament of Baptism, not in words, but in deed. For then there appeared all the three Persons of the Blessed Trinity, in whose name we are baptized. The Father was manifested by His Voice, the Son appeared in Jordan, the Holy Ghost was seen in the form of a Dove.

But it is more correct to say that Christ when He was baptized only directed attention to His own Sacrament, and its matter, water; but that He instituted it shortly afterwards, when He began to preach publicly. For He does not seem to have instituted Baptism publicly at the time He said to Nicodemus coming to Him privately and by night, "Except any one be born of water and the Holy Ghost, he cannot enter into the kingdom of God." And this is the opinion of S. Chrysostom, S. Augustine (Serm. 36 & 37, de Tempore) S. Gregory Nazianzen (Orat. in S. Nativit.), and others, who at the same time assert that Christ by His Baptism sanctified all water, and by His corporeal contact with it endued it with regenerating power, not as though He infused into water any physical, but only a moral quality, because water was then, ipso facto, by the intention of Christ, designed for the sanctification of men by washing them in the Sacrament of Baptism.

Tropologically, Christ by His Baptism at this time wished to teach us that a holy and perfect life must begin with baptism, and that this should be the great object of all who teach others, such as doctors and preachers.

But John forbad him. John recognized Christ by a secret instinct and revelation of God, by which he knew Him as to his face, which he had seen and known thirty years before, when he leapt in his mother's womb for joy. You may ask, "Why then was there a sign given to the Baptist (John i. 33) by which he was to recognize Christ, viz., the descending and abiding of the Holy Ghost upon Him?" I reply, This sign was given to the Baptist, not that he should for the first time know Christ, but that it should more fully confirm him in that faith and knowledge, and that by the same, as by a sure testimony of God, he should point out and commend Christ to the people.

I have need to be baptized, &c. That is, to be spiritually washed from my sins, and perfected by the Spirit of Thy grace. Have need here does not signify an obligation of precept, as though the Baptist was obliged to receive the baptism of Christ. For this precept of baptism was given and promulged by S. Peter on the Day of Pentecost, and therefore after John's death. Some gather from this place that John was soon afterwards baptized by Christ Himself, as were also the Blessed Virgin Mary, SS. Peter, James, and John, and the rest of the Apostles. This is stated by S. Evodius, who succeeded S. Peter in the Chair of Antioch, in an Epistle of his, entitled τὸ φώς.

In favour of this idea are also Nazian. (Orat. 39 towards the end); "Christ knew," he says, "that He would Himself shortly afterwards baptize the Baptist;" also S. Chrysostom, who says, "John baptized Christ with water, but Christ baptized John with the Spirit." Whence the author of the Imperfect Comment. says, "It is plainly written in apocryphal writings, that John baptized Christ with water, but He baptized John with the Spirit."

Abulensis thinks, on the other hand, that John was not baptized by Christ. And he proves it by the marvelling of John's disciples, who soon afterwards told John that Christ, whom he had baptized, was Himself baptizing, and that all men were coming unto Him. For this would have been needlessly told to John if he had been baptized by Christ, and he would have given this reply to his disciples. So that it is a doubtful point whether John was baptized by Christ or not.

And Jesu

1 In those days came John the Baptist, preaching in the wilderness of Judea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye 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 of him in Jordan, confessing their sins.

We have here an account of the preaching and baptism of John, which were the dawning of the gospel-day. Observe,

I. The time when he appeared. In those days ( v. 1 ), or, after those days, long after what was recorded in the foregoing chapter, which left the child Jesus in his infancy. In those days, in the time appointed of the Father for the beginning of the gospel, when the fulness of time was come, which was often thus spoken of in the Old Testament, In those days. Now the last of Daniel's weeks began, or rather, the latter half of the week, when the Messiah was to confirm the covenant with many, Dan. ix. 27 . Christ's appearances are all in their season. Glorious things were spoken both of John and Jesus, at and before their births, which would have given occasion to expect some extraordinary appearances of a divine presence and power with them when they were very young; but it is quite otherwise. Except Christ's disputing with the doctors at twelve years old, nothing appears remarkable concerning either of them, till they were about thirty years old. Nothing is recorded of their childhood and youth, but the greatest part of their life is tempos, adelon — wrapt up in darkness and obscurity: these children differ little in outward appearance from other children, as the heir, while he is under age, differs nothing from a servant, though he be lord of all. And this was to show, 1. That even when God is acting as the God of Israel, the Saviour, yet verily he is a God that hideth himself ( Isa. xlv. 15 ). The Lord is in this place and I knew it not, Gen. xxviii. 16 . Our beloved stands behind the wall long before he looks forth at the windows, Cant. ii. 9 . 2. That our faith must principally have an eye to Christ in his office and undertaking, for there is the display of his power; but in his person is the hiding of his power. All this while, Christ was god-man; yet we are not told what he said or did, till he appeared as a prophet; and then, Hear ye him. 3. That young men, though well qualified, should not be forward to put forth themselves in public service, but be humble, and modest, and self-diffident, swift to hear, and slow to speak.

Matthew says nothing of the conception and birth of John the Baptist, which is largely related by St. Luke, but finds him at full age, as if dropt from the clouds to preach in the wilderness. For above three hundred years the church had been without prophets; those lights had been long put out, that he might be the more desired, who was to be the great prophet. After Malachi there was no prophet, nor any pretender to prophecy, till John the Baptist, to whom therefore the prophet Malachi points more directly than any of the Old Testament prophets had done ( Mal. iii. 1 ); I send my messenger.

II. The place where he appeared first. In the wilderness of Judea. It was not an uninhabited desert, but a part of the country not so thickly peopled, nor so much enclosed into fields and vineyards, as other parts were; it was such a wilderness as had six cities and their villages in it, which are named, Josh. xv. 61, 62 . In these cities and villages John preached, for thereabouts he had hitherto lived, being born hard by, in Hebron; the scenes of his action began there, where he had long spent his time in contemplation; and even when he showed himself to Israel, he showed how well he loved retirement, as far as would consist with his business. The word of the Lord found John here in a wilderness. Note, No place is so remote as to shut us out from the visits of divine grace; nay, commonly the sweetest intercourse the saints have with Heaven, is when they are withdrawn furthest from the noise of this world. It was in this wilderness of Judah that David penned the 63d Psalm , which speaks so much of the sweet communion he then had with God, Hos. ii. 14 . In a wilderness the law was given; and as the Old Testament, so the New Testament Israel was first found in the desert land, and there God led him about and instructed him, Deut. xxxii. 10 . John Baptist was a priest of the order of Aaron, yet we find him preaching in a wilderness, and never officiating in the temple; but Christ, who was not a son of Aaron, is yet often found in the temple, and sitting there as one having authority; so it was foretold, Mal. iii. 1 . The Lord whom ye seek shall suddenly come to his temple; not the messenger that was to prepare his way. This intimated that the priesthood of Christ was to thrust out that of Aaron, and drive it into a wilderness.

The beginning of the gospel in a wilderness, speaks comfort to the deserts of the Gentile world. Now must the prophecies be fulfilled, I will plant in the wilderness the cedar, Isa. xli. 18, 19 . The wilderness shall be a fruitful field, Isa. xxxii. 15 . And the desert shall rejoice, Isa. xxxv. 1, 2 . The Septuagint reads, the deserts of Jordan, the very wilderness in which John preached. In the Romish church there are those who call themselves hermits, and pretend to follow John; but when they say of Christ, Behold, he is in the desert, go not forth, ch. xxiv. 26 . There was a seducer that led his followers into the wilderness, Acts xxi. 38 .

III. His preaching. This he made his business. He came, not fighting, nor disputing, but preaching ( v. 1 ); for by the foolishness of preaching, Christ's kingdom must be set up.

1. The doctrine he preached was that of repentance ( v. 2 ); Repent ye. He preached this in Judea, among those that were called Jews, and made a profession of religion; for even they needed repentance. He preached it, not in Jerusalem, but in the wilderness of Judea, among the plain country people; for even those who think themselves most out of the way of temptation, and furthest from the vanities and vices of the town, cannot wash their hands in innocency, but must do it in repentance. John Baptist's business was to call men to repent of their sins; Metanoeite — Bethink yourselves; "Admit a second thought, to correct the errors of the first—an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright. " Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. Those who are truly sorry for what they have done amiss, will be careful to do so no more. This repentance is a necessary duty, in obedience to the command of God ( Acts xvii. 30 ); and a necessary preparative and qualification for the comforts of the gospel of Christ. If the heart of man had continued upright and unstained, divine consolations might have been received without this painful operation preceding; but, being sinful, it must be first pained before it can be laid at ease, must labour before it can be at rest. The sore must be searched, or it cannot be cured. I wound and I heal.

2. The argument he used to enforce this call was, For the kingdom of heaven is at hand. The prophets of the Old Testament called people to repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent, for the kingdom of heaven is at hand; the gospel dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great inducement to us to repent. There is nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness is conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) 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 to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus we are drawn to it with the cords of man, and the bands of love.

IV. The prophecy that was fulfilled in him, v. 3 . This is he that was spoken of in the beginning of that part of the prophecy of Esaias, which is mostly evangelical, and which points at gospel-times and gospel-grace; see Isa. xl. 3, 4 . John is here spoken of,

1. As the voice of one crying in the wilderness. John owned it himself ( John i. 23 ); I am the voice, and that is all, God is the Speaker, who makes known his mind by John, as a man does by his voice. The word of God must be received as such ( 1 Thess. ii. 13 ); what else is Paul, and what is Apollos, but the voice! John is called the voice, phone boontos — the voice of one crying aloud, which is startling and awakening. Christ is called the Word, which, being distinct and articulate, is more instructive. John as the voice, roused men, and then Christ, as the Word, taught them; as we find, Rev. xiv. 2 . The voice of many waters, and of a great thunder, made way for the melodious voice of harpers and the new song, v. 3 . Some observe that, as Samson's mother must drink no strong drink, yet he was designed to be a strong man; so John Baptist's father was struck dumb, and yet he was designed to be the voice of one crying. When the crier's voice is begotten of a dumb father, it shows the excellency of the power to be of God, and not of man.

2. As one whose business it was to prepare the way of the Lord, and to make his paths straight; so it was said of him before he was born, that he should make ready a people prepared for the Lord ( Luke i. 17 ), as Christ's harbinger and forerunner: he was such a one as intimated the nature of Christ's kingdom, for he came not in the gaudy dress of a herald at arms, but in the homely one of a hermit. Officers were sent before great men to clear the way; so John prepares the way of the Lord. (1.) He himself did so among the men of that generation. In the Jewish church and nation, at that time, all was out of course; there was a great decay of piety, the vitals of religion were corrupted and eaten out by the traditions and injunctions of the elders. The Scribes and Pharisees, that is, the greatest hypocrites in the world, had the key of knowledge, and the key of government, at their girdle. The people were, generally, extremely proud of their privileges, confident of justification by their own righteousness, insensible of sin; and, though now under the most humbling providences, being lately made a province of the Roman Empire, yet they were unhumbled; they were much in the same temper as they were in Malachi's time, insolent and haughty, and ready to contradict the word of God: now John was sent to level these mountains, to take down their high opinion of themselves, and to show them their sins, that the doctrine of Christ might be the more acceptable and effectual. (2.) His doctrine of repentance and humiliation is still as necessary as it was then to prepare the way of the Lord. Note, There is a great deal to be done, to make way for Christ into a soul, to bow the heart for the reception of the Son of David ( 2 Sam. xix. 14 ); and nothing is more needful, in order to this, than the discovery of sin, and a conviction of the insufficiency of our own righteousness. That which lets will let, until it be taken out of the way; prejudices must be removed, high thoughts brought down, and captivated to the obedience of Christ. Gates of brass must be broken, and bars of iron cut asunder, ere the everlasting doors be opened for the King of glory to come in. The way of sin and Satan is a crooked way; to prepare a way for Christ, the paths must be made straight, Heb. xii. 13 .

V. The garb in which he appeared, the figure he made, and the manner of his life, v. 4 . They, who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be great in the sight of the Lord, but mean in the eyes of the world; and, as Christ himself, having no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be spiritual, and the subjects of it such as ordinarily were either found by it, or made by it, poor and despised, who derived their honours, pleasures, and riches, from another world.

1. His dress was plain. This same John had his raiment of camel's hair, and a leathern girdle about his loins; he did not go in long clothing, as the scribes, or soft clothing, as the courtiers, but in the clothing of a country husbandman; for he lived in a country place, and suited his habit to his habitation. Note, It is good for us to accommodate ourselves to the place and condition which God, in his providence, has put us in. John appeared in this dress, (1.) To show that, like Jacob, he was a plain man, and mortified to this world, and the delights and gaieties of it. Behold an Israelite indeed! Those that are lowly in heart should show it by a holy negligence and indifference in their attire; and not make the putting on of apparel their adorning, nor value others by their attire. (2.) To show that he was a prophet, for prophets wore rough garments, as mortified men ( Zech. xiii. 4 ); and, especially, to show that he was the Elias promised; for particular notice is taken of Elias, that he was a hairy man (which, some think, is meant of the hairy garments he wore), and that he was girt with a girdle of leather about his loins, 2 Kings i. 8 . John Baptist appears no way inferior to him in mortification; this therefore is that Elias that was to come. (3.) To show that he was a man of resolution; his girdle was not fine, such as were then commonly worn, but it was strong, it was a leathern girdle; and blessed is that servant, whom his Lord, when he comes, finds with his loins girt, Luke xii. 35 ; 1 Pet. i. 13 .

2. His diet was plain; his meat was locusts and wild honey; not as if he never ate any thing else; but these he frequently fed upon, and made many meals of them, when he retired into solitary places, and continued long there for contemplation. Locusts were a sort of flying insect, very good for food, and allowed as clean ( Lev. xi. 22 ); they required little dressing, and were light, and easy of digestion, whence it is reckoned among the infirmities of old age, that the grasshopper, or locust, is then a burden to the stomach, Eccl. xii. 5 . Wild honey was that which Canaan flowed with, 1 Sam. xiv. 26 . Either it was gathered immediately, as it fell in the dew, or rather, as it was found in the hollows of trees and rocks, where bees built, that were not, like those in hives, under the care and inspection of men. This intimates that he ate sparingly, a little served his turn; a man would be long ere he filled his belly with locusts and wild honey: John Baptist came neither eating nor drinking ( ch. xi. 18 )—not with the curiosity, formality, and familiarity that other people do. He was so entirely taken up with spiritual things, that he could seldom find time for a set meal. Now, (1.) This agreed with the doctrine he preached of repentance, and fruits meet for repentance. Note, 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, mortification, and contempt of the world. John Baptist thus showed the deep sense he had of the badness of the time and place he lived in, which made the preaching of repentance needful; every day was a fast-day with him. (2.) This agreed with his office as Christ's forerunner; by this practice he showed that he knew what the kingdom of heaven was, and had experienced the powers of it. Note, Those that are acquainted with divine and spiritual pleasures, cannot but look upon all the delights and ornaments of sense with a holy indifference; they know better things. By giving others this example he made way for Christ. Note, A conviction of the vanity of the world, and everything in it, is the best preparative for the entertainment of the kingdom of heaven in the heart. Blessed are the poor in spirit.

VI. The people who attended upon him, and flocked after him ( v. 5 ); Then went out to him Jerusalem, and all Judea. Great multitudes came to him from the city, and from all parts of the country; some of all sorts, men and women, young and old, rich and poor, Pharisees and publicans; they went out to him, as soon as they heard his preaching the kingdom of heaven, that they might hear what they heard so much of. Now, 1. This was a great honour put upon John, that so many attended him, and with so much respect. Note, Frequently those have most real honour done them, who least court the shadow of it. Those who live a mortified life, who are humble and self-denying, and dead to the world, command respect; and men have a secret value and reverence for them, more than they would imagine. 2. This gave John a great opportunity of doing good, and was an evidence that God was with him. Now people began to crowd and press into the kingdom of heaven ( Luke xvi. 16 ); and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning ( Ps. cx. 3 ), to see the net cast where there were so many fish. 3. This was an evidence, that it was now a time of great expectation; it was generally thought that the kingdom of God would presently appear ( Luke xix. 11 ), and therefore, when John showed himself to Israel, lived and preached at this rate, so very different from the Scribes and Pharisees, they were ready to say of him, that he was the Christ ( Luke iii. 15 ); and this occasioned such a confluence of people about him. 4. Those who would have the benefit of John's ministry must go out to him in the wilderness, sharing in his reproach. Note, They who truly desire the sincere milk of the word, it if be not brought to them, will seek out for it: and they who would learn the doctrine of repentance must go out from the hurry of this world, and be still. 5. It appears by the issue, that of the many who came to John's Baptism, there were but few that adhered to it; witness the cold reception Christ had in Judea, and about Jerusalem. Note, There may be a multitude of forward hearers, where there are but a few true believers. Curiosity, and affectation of novelty and variety, may bring many to attend upon good preaching, and to be affected with it for a while, who yet are never subject to the power of it, Ezek. xxxiii. 31, 32 .

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits 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. 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. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 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.

The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.

Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, v. 7 . To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time, the third was that of the Essenes, whom we never read of in the gospels, for they affected retirement, and declined busying themselves in public affairs. The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says ( Luke vii. 29, 30 ), that when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness, and what he said to them, he said to the multitude ( Luke iii. 7 ), for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power.

I. Here is a word of conviction and awakening. He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to. 1. The title he gives them is, O generation of vipers. Christ gave them the same title; ch. xii. 34 ; xxiii. 33 . They were as vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John showed them that they were the serpent's seed (compare Gen. iii. 15 ); of their father the Devil, John viii. 44 . They were a viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in showing sinners their true character. 2. The alarm he gives them is, Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion), that it was next to a miracle to effect anything hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you enquire after the kingdom of heaven?" Note, (1.) There is a wrath to come; besides present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter. (2.) It is the great concern of every one of us to flee from this wrath. (3.) It is wonderful mercy that we are fairly warned to flee from this wrath; think— Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience. (4.) These warnings sometime startle those who seemed to have been very much hardened in their security and good opinion of themselves.

II. Here is a word of exhortation and direction ( v. 8 ); " Bring forth therefore fruits meet for repentance. Therefore, because you are warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, " Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits, axious tes metanoias — worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, and approaches towards it, to abound in every duty, and to be charitable in judging others.

III. Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance ( v. 9 ); Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer. iv. 14 . Me doxete — Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. " Please not yourselves with saying this" (so some read); "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say within ourselves, which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes itself, but which it will not discover, lest it should be undeceived. Many hide the lie that ruins them, in their right hand, and roll it under their tongue, because they are ashamed to own it; they keep in the Devil's interest, by keeping the Devil's counsel. Now John shows them,

1. What their pretence was; " We have Abraham to our father; we are not sinners of the Gentiles; it is fit indeed that they should be called to repent; but we are Jews, a holy nation, a peculiar people, what is this to us?" Note, The word does us no good, when we will not take it as it is spoken to us, and belonging to us. "Think not that because you are the seed of Abraham, therefore," (1.) "You need not repent, you have nothing to repent of; your relation to Abraham, and your interest in the covenant made with him, denominate you so holy, that there is no occasion for you to change your mind or way." (2.) "That therefore you shall fare well enough, though you do not repent. Think not that this will bring you off in the judgment, and secure you from the wrath to come; that God will connive at your impenitence, because you are Abraham's seed." Note, It is vain presumption to think that our having good relations will save us, though we be not good ourselves. What though we be descended from pious ancestors; have been blessed with a religious education; have our lot cast in families where the fear of God is uppermost; and have good friends to advise us, and pray for us; what will all this avail us, if we do not repent, and live a life of repentance? We have Abraham to our father, and therefore are entitled to the privileges of the covenant made with him; being his seed, we are sons of the church, the temple of the Lord, Jer. vii. 4 . Note, Multitudes, by resting in the honours and advantages of their visible church-membership, take up short of heaven.

2. How foolish and groundless this pretence was; they thought that being the seed of Abraham, they were the only people God had in the world, and therefore that, if they were cut off, he would be at a loss for a church; but John shows them the folly of this conceit; I say unto you (whatever you say within yourselves), that God is able of these stones to raise up children unto Abraham. He was now baptizing in Jordan at Bethabara ( John i. 28 ), the house of passage, where the children of Israel passed over; and there were the twelve stones, one for each tribe, which Joshua set up for a memorial, Josh. iv. 20 . It is not unlikely that he pointed to those stones, which God could raise to be, more than in representation, the twelve tribes of Israel. Or perhaps he refers to Isa. li. 1 , where Abraham is called the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an occasion, do as much again, for with him nothing is impossible. Some think he pointed to those heathen soldiers that were present, telling the Jews that God would raise up a church for himself among the Gentiles, and entail the blessing of Abraham upon them. Thus when our first parents fell, God could have left them to perish, and out of stones have raised up another Adam and another Eve. Or, take it thus, "Stones themselves shall be owned as Abraham's seed, rather than such hard, dry, barren sinners as you are." Note, As it is lowering to the confidence of the sinners in Zion, so it is encouraging to the hopes of the sons of Zion, that, whatever comes of the present generation, God will never want a church in the world; if the Jews fall off, the Gentiles shall be grafted in, ch. xxi. 43 ; Rom. xi. 12 , &c.

IV. Here is a word of terror to the careless and secure Pharisees and Sadducees, and other Jews, that knew not the signs of the times, nor the day of their visitation, v. 10 . "Now look about you, now that the kingdom of God is at hand, and be made sensible."

1. How strict and short your trial is; Now the axe is carried before you, now it is laid to the root of the tree, now you are upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he allows less time." Behold, I come quickly. Now they were put upon their last trial; now or never.

2. "How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is cast into the fire of God's wrath—the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost.

V. A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is,

1. The dignity and pre-eminence of Christ above John. See how meanly he speaks of himself, that he might magnify Christ ( v. 11 ); " I indeed baptize you with water, that is the utmost I can do." Note, Sacraments derive not their efficacy from those who administer them; they can only apply the sign; it is Christ's prerogative to give the thing signified, 1 Cor. iii. 6 ; 2 Kings iv. 31 . But he that comes after me is mightier than I. Though John had much power, for he came in the spirit and power of Elias, Christ has more; though John was truly great, great in the sight of the Lord (not a greater was born of woman), yet he thinks himself unworthy to be in the meanest place of attendance upon Christ, whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ is, in comparison with him. Note, It is a great comfort to the faithful ministers, to think that Jesus Christ is mightier than they, can do that for them, and that by them, which they cannot do; his strength is perfected in their weakness. (2.) How mean he is in comparison with Christ, not worthy to carry his shoes after him! Note, Those whom God puts honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all.

2. The design and intention of Christ's appearing, which they were now speedily to expect. When it was prophesied that John should be sent as Christ's forerunner ( Mal. iii. 1, 2 ), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, v. 3 . And after the coming of Elijah, the day comes that shall burn as an oven ( Mal. iv. 1 ), to which the Baptist seems here to refer. Christ will come to make a distinction,

(1.) By the powerful working of his grace; He shall baptize you, that is, some of you, with the Holy Ghost and with fire. Note, [1.] It is Christ's prerogative to baptize with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the apostles, to which Christ himself applies these words of John, Acts i. 5 . This he does in the graces and comforts of the Spirit given to them that ask him, Luke xi. 13 ; John vii. 38, 39 ; See Acts xi. 16 . [2.] They who are baptized with the Holy Ghost are baptized as with fire; the seven spirits of God appear as seven lamps of fire, Rev. iv. 5 . Is fire enlightening? So the Spirit is a Spirit of illumination. Is it warming? And do not their hearts burn within them? Is it consuming? And does not the Spirit of judgment, as a Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes like itself? And does it move upwards? So does the Spirit make the soul holy like itself, and its tendency is heaven-ward. Christ says I am come to send fire, Luke xii. 49 .

For the proper introduction to this section, we must go to Lu 3:1 , 2 . Here, as Bengel well observes, the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age is determined by it ( Lu 3:23 ). No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that "he had traced down all things with precision from the very first" ( Mt 1:3 ). Here evidently commences his proper narrative.

Lu 3:1 :

Now in the fifteenth year of the reign of Tiberius Cæsar-- not the fifteenth from his full accession on the death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning.

Pontius Pilate being governor of Judea-- His proper title was procurator, but with more than the usual powers of that office. After holding it for about ten years, he was summoned to Rome to answer to charges brought against him; but ere he arrived, Tiberius died (A.D. 35), and soon after miserable Pilate committed suicide.

And Herod being tetrarch of Galilee-- (See on Mr 6:14 ).

and his brother Philip-- a very different and very superior Philip to the one whose name was Herod Philip, and whose wife, Herodias, went to live with Herod Antipas (see on Mr 6:17 ).

tetrarch of Ituræa-- lying to the northeast of Palestine, and so called from Itur or Jetur, Ishmael's son ( 1Ch 1:31 ), and anciently belonging to the half-tribe of Manasseh.

and of the region of Trachonitis-- lying farther to the northeast, between Iturea and Damascus; a rocky district infested by robbers, and committed by Augustus to Herod the Great to keep in order.

and Lysanias the tetrarch of Abilene-- still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus.

Lu 3:2 :

Annas and Caiaphas being the high priests-- The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas, his son-in-law ( Joh 18:13 ; Ac 4:6 ). In David's time both Zadok and Abiathar acted as high priests ( 2Sa 15:35 ), and it seems to have been the fixed practice to have two ( 2Ki 25:18 ).

the word of God came unto John the son of Zacharias in the wilderness-- Such a way of speaking is never once used when speaking of Jesus, because He was Himself The Living Word; whereas to all merely creature-messengers of God, the word they spoke was a foreign element. See on Joh 3:31 . We are now prepared for the opening words of Matthew.

1. In those days-- of Christ's secluded life at Nazareth, where the last chapter left Him.

came John the Baptist, preaching-- about six months before his Master.

in the wilderness of Judea-- the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.

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.

3. For this is he that was spoken of by the prophet Esaias, saying-- ( Mt 11:3 ).

The voice of one crying in the wilderness-- (See on Lu 3:2 ); the scene of his ministry corresponding to its rough nature.

Prepare ye the way of the Lord, make his paths straight-- This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economies. Like the great ones of the earth, the Prince of peace was to have His immediate approach proclaimed and His way prepared; and the call here--taking it generally--is a call to put out of the way whatever would obstruct His progress and hinder His complete triumph, whether those hindrances were public or personal, outward or inward. In Luke ( Lu 3:5 , 6 ) the quotation is thus continued: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God." Levelling and smoothing are here the obvious figures whose sense is conveyed in the first words of the proclamation--"Prepare ye the way of the Lord." The idea is that every obstruction shall be so removed as to reveal to the whole world the salvation of God in Him whose name is the "Saviour." (Compare Psa 98:3 ; Is 11:10 ; 49:6 ; 52:10 ; Lu 2:31 , 32; Ac 13:47 ).

4. And the same John had his raiment of camel's hair-- woven of it.

and a leathern girdle about his loins-- the prophetic dress of Elijah ( 2Ki 1:8 ; and see Zec 13:4 ).

and his meat was locusts-- the great, well-known Eastern locust, a food of the poor ( Le 11:22 ).

and wild honey-- made by wild bees ( 1Sa 14:25 , 26 ). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.

5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan-- From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.

6. And were baptized of him in Jordan, confessing their sins-- probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them-- astonished at such a spectacle.

O generation of vipers-- "Viper brood," expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stern prophet charges both alike with being the poisoners of the nation's religious principles. In Mt 12:34 ; 23:33 , this strong language of the Baptist is anew applied by the faithful and true Witness to the Pharisees specifically--the only party that had zeal enough actively to diffuse this poison.

who hath warned you-- given you the hint, as the idea is.

to flee from the wrath to come?-- "What can have brought you hither?" John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them thither. What an expression is this, "The wrath to come!" God's "wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This is called "the coming wrath," not as being wholly future--for as a merited sentence it lies on the sinner already, and its effects, both inward and outward, are to some extent experienced even now--but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come, as is implied in the noticeably different form of the expression employed by the apostle in 1Th 1:10 . Not that even true penitents came to John's baptism with all these views of "the wrath to come." But what he says is that this was the real import of the step itself. In this view of it, how striking is the word he employs to express that step--fleeing from it--as of one who, beholding a tide of fiery wrath rolling rapidly towards him, sees in instant flight his only escape!

8. Bring forth therefore fruits-- the true reading clearly is "fruit";

meet for repentance-- that is, such fruit as befits a true penitent. John now being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.

9. And think not to say within yourselves, We have Abraham to our father-- that pillow on which the nation so fatally reposed, that rock on which at length it split.

for I say unto you, that God is able of these stones to raise up children unto Abraham-- that is, "Flatter not yourselves with the fond delusion that God stands in need of you, to make good His promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged" ( Is 51:1 ). Though the stern speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so Stanley's Sinai and Palestine), it was clearly the calling of the Gentiles--at that time stone-dead in their sins, and quite as unconscious of it--into the room of unbelieving and disinherited Israel that he meant thus to indicate (see Mt 21:43 ; Ro 11:20 , 30 ).

10. And now also-- And even already.

the axe is laid unto-- "lieth at."

the root of the trees-- as it were ready to strike: an expressive figure of impending judgment, only to be averted in the way next described.

therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire-- Language so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their peculiar privileges which followed it; though this would serve as the dark shadow, cast before, of a more terrible retribution to come. The "fire," which in another verse is called "unquenchable," can be no other than that future "torment" of the impenitent whose "smoke ascendeth up for ever and ever," and which by the Judge Himself is styled "everlasting punishment" ( Mt 25:46 ). What a strength, too, of just indignation is in that word "cast" or "flung into the fire!"

The third Gospel here adds the following important particulars in Lu 3:10-16 .

Lu 3:10 :

And the people-- the multitudes.

asked him, saying, What shall we do then?-- that is, to show the sincerity of our repentance.

Lu 3:11 :

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat-- provisions, victuals.

let him do likewise-- This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount, Mt 5:40-42 ).

Lu 3:12 :

Then came also the publicans to be baptized, and said unto him, Master-- Teacher.

what shall we do?-- In what special way is the genuineness of our repentance to be manifested?

Lu 3:13 :

And he said unto them, Exact no more than that which is appointed you-- This is directed against that extortion which made the publicans a byword. (See on Mt 5:46 ; Lu 15:1 ).

Lu 3:14 :

And the soldiers-- rather, "And soldiers"--the word means "soldiers on active duty."

likewise demanded-- asked.

of him, saying, And what shall we do? And he said unto them, Do violence to no man-- Intimidate. The word signifies to "shake thoroughly," and refers probably to the extorting of money or other property.

neither accuse any falsely-- by acting as informers vexatiously on frivolous or false pretexts.

and be content with your wages-- or "rations." We may take this, say Webster and Wilkinson, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins--particularly of the class to which the penitent belonged--and the manifestation of an opposite spirit.

Lu 3:15 :

And as the people were in expectation-- in a state of excitement, looking for something new

and all men mused in their hearts of John, whether he were the Christ, or not-- rather, "whether he himself might be the Christ." The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation and even reverence, which his own character commanded.

Lu 3:16 :

John answered-- either to that deputation from Jerusalem, of which we read in Joh 1:19 , &c., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind.

saying unto them all-- in solemn protestation.

(We now return to the first Gospel.)

11. I indeed baptize you with water unto repentance-- (See on Mt 3:6 );

but he that cometh after me is mightier than I-- In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" ( Mr 1:7 ; Lu 3:16 ).

whose shoes-- sandals.

I am not worthy to bear-- The sandals were tied and untied, and borne about by the meanest servants.

he shall baptize you-- the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you."

with the Holy Ghost-- "So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that 'Mightier than I that is coming after me' are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality." Beautiful spirit, distinguishing this servant of Christ throughout!

and with fire-- To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of Origen among the Fathers; and among moderns, of Neander, Meyer, De Wette, and Lange. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul--searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.

12. Whose fan-- winnowing fan.

is in his hand-- ready for use. This is no other than the preaching of the Gospel, even now beginning, the effect of which would be to separate the solid from the spiritually worthless, as wheat, by the winnowing fan, from the chaff. (Compare the similar representation in Mal 3:1-3).

and he will throughly purge his floor-- threshing-floor; that is, the visible Church.

and gather his wheat-- His true-hearted saints; so called for their solid worth (compare Am 9:9 ; Lu 22:31 ).

into the garner-- "the kingdom of their Father," as this "garner" or "barn" is beautifully explained by our Lord in the parable of the wheat and the tares ( Mt 13:30 , 43 ).

but he will burn up the chaff-- empty, worthless professors of religion, void of all solid religious principle and character (see Psa 1:4 ).

with unquenchable fire-- Singular is the strength of this apparent contradiction of figures:--to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued consciousness of existence in that awful condition.

Luke adds the following important particulars ( Lu 3:18-20 ):

Lu 3:18 :

And many other things in his exhortation preached he unto the people-- showing that we have here but an abstract of his teaching. Besides what we read in Joh 1:29 , 33, 34; 3:27-36, the incidental allusion to his having taught his disciples to pray ( Lu 11:1 )--of which not a word is said elsewhere--shows how varied his teaching was.

Lu 3:19 :

But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done-- In this last clause we have an important fact, here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things, and heard John gladly" ( Mr 6:20 ).

Lu 3:20 :

Added yet this above all, that he shut up John in prison-- This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evangelist did not intend to recur to his history till he had occasion to relate the message which he sent to Christ from his prison at Machærus ( Lu 7:18 , &c.).

Baptism of Christ ( Mt 3:13-15 ).