Luke 3

Luke 3:1

Parallels: Mark 1

John the Baptist’s ministry. Mark I. 1—6. Luke III. 1—6. Mat. III. 1—6.

Mark I. 1.

THE beginning of the gospel history of Jesus Christ, the Only begotten Son of God, as it is recorded by the evangelist Mark, thus takes its rise from the first opening of John’s ministry. It was this John that came under the character of the great forerunner of the Messiah, as it is written in the prophets, and particularly in Malachi (chap iii. 1,) “Behold, I will send my messenger before thy face, O my Anointed Son, who shall prepare thy way before thee; and, as the harbinger appointed to proclaim thy coming, shall, with remarkable solemnity, make it the business of his ministry to introduce thy kingdom.” So also it was prophesied concerning him by Isaiah (chap, xl. 3,) “There shall be heard the voice of one crying in the wilderness,² and solemnly proclaiming to this purpose in the deserts of Judea, Prepare ye with readiness the way of the Lord, and make his paths straight and smooth by removing every thing which might prove an obstruction to his gracious appearance.” These prophecies (as it will presently be seen) received a very signal and remarkable accomplishment in John, who, from his office, was surnamed the Baptist.

Now this eminent person made his first public appearance in the fifteenth year of the reign of the emperor Tiberius Cæsar, (reckoning the beginning of his reign from the time when Au-

² The voice of one crying in the wilderness.] between the conclusion of the thirty ninth Most commentators have imagined these chapter of Isaiah and the beginning of the words originally to refer to the proclamation of deliverance from the Babylonish captivity: but there is no imaginable reason for supposing an immediate connection fortieth; nor can I observe any thing in the process of this chapter which may not literally suit the evangelical sense here given it by Mark as well as Matthew and Luke

John the Baptist enters on his ministry,

gustus made him his colleague in the empire,ᵇ when, Archelaus being banished, and his kingdom reduced into a Roman province, Pontius Pilate was governor, or procurator, of Judea; and, as the dominions of Herod the Great had been divided after his death,ᶜ Herod Antipas, one of his sons, was tetrarch of Galilee, or governor of that fourth part of his dominions; and his brother Philip tetrarch of another fourth part, which was the region of Iturea and Trachonitis (the name now given to that tract of land on the other side Jordon which had formerly belonged to the tribe of Manasseh:) and Lysanias was tetrarch of Abilene,ᵈ a fair city of Syria, whose territories reached even to Lebanon and Damascus, and were peopled with great numbers of Jews. In those days,ᵉ while Annas and Caiphas were high priests,ᶠ the word of God, by prophetic inspiration, came unto John the Baptist,ᵍ

ᵇ Reckoning from the time when Augustus made him his colleague in the empire.] Supposing Christ was born A. U. C. 747 (as in note c. p. 66) it is absolutely necessary to interpret the words thus; because the fifteenth year of Tiberius, if reckoned from the death of Augustus, began in August, A. U. 781, and would thus be the thirty fourth year of Christ’s life, which is plainly inconsistent with Luke iii. 23. (See Manne’s Dissert. p. 136—140.) But if the birth of Christ be placed (as seems most probable) in September, A. U. 749, and Tiberius was admitted to a part in the empire (three years before Augustus died) in August, 764, the fifteenth year of Tiberius on this computation began in August 778. And if John entered on his ministry in the spring following, A. U. 779, in the same year of Tiberius; and, after he had preached about twelve months, baptized Jesus in the spring 780, then Jesus at his baptism would be but thirty years of age and some odd months, which perfectly agrees with what St. Luke says of his being at that time about thirty years old. See Dr. Lardner’s Credib. Part I. Vol. II. p. 838, 839.

ᶜ Divided after his death.] See note n. on Mat. ii. 22. p. 90.

ᵈ Lysanias was tetrarch of Abilene.] Some have thought this Lysanias another son of Herod the Great; but it seems much more probable that he was descended from a prince of that name, who had been governor of that country several years before.

See Joseph. Antiq. Jud. lib. xiv. cap. 13. (al 23) § 3. p. 722. Havercamp.

ᵉ In those days.] This is supplied from Mat. iii. 1, where it is proper to observe that the phrase or case nussages usurans is used in a very extensive sense for that age of which he had spoken in the preceding words, though these events happened near thirty years after those recorded in the former chapter of that gospel. And the phrase is here used with the greater propriety, as John did indeed appear under his public character while Christ continued to dwell at Nazareth; which was the event that Matthew had last mentioned.

ᶠ While Annas and Caiphas were high priests.] As it was not Caiphas but Ishmael that immediately succeeded Annas or Ananus (Joseph. Antiq. Jud. lib. xviii. cap. 2. (al. 3) § 2. p. 873) I cannot suppose, as some have done, that Annas was high priest the former part of this year, and Caiphas the latter; much less that Luke knew so little of the Jewish constitution as to suppose there could be two high priests properly so called. The easiest solution is, that one was the high priest, and the other his sagan or deputy; so that the title might, with a very pardonable liberty be applied to both. See note a on John xviii. 13. Vol. II. sect. 184.

ᵍ The word of God came unto John the Baptist.] I think these words declare, as expressly as any words can, that John was called to his prophetic work in the fifteenth year of Tiberius; so that if Mr.

d preaches the baptism of repentance: the son of Zacharias and Elizabeth, who had lived for several years retired in the wilderness of Judea. Compare Luke i. 80. p. 31. And John, at the first opening of his ministry, did preach with great power, and baptize in the wilderness; and, perceiving the people inclined to pay an attentive regard to his doctrine, he did not confine himself to that wilderness alone, but came into all the country about Jordan, and went a progress over it, from one place to another, on both sides the river, preaching every where, as he went along, the baptism of repentance for the remission of sins; earnestly exhorting men to repent of all the irregularities of their lives, and to be baptized in token of their sincere desire to be washed and cleansed from them; and assuring them at the same time that, if they attended on this institution in a truly penitent manner, they might consider it as a pledge and token of their being forgiven by God. And while he was thus urging his exhortation, and saying, Repent ye, he pleaded with them a very new and important argument: For (said he) the long expected kingdom of heaven is now approaching; and God is about to appear, Manne’s arguments prove (as he supposes they do) that Christ was crucified in that fifteenth year, then it will follow, that all the events, both of John’s ministry and of our Lord’s must be reduced within the compass of one year; which is, for reasons elsewhere given, utterly incredible. To conclude, that by the language which Luke here uses, he intends to express the time of Christ’s death, though it did not happen in the same year, is doing the greatest violence imaginable to the whole passage. How much easier would it be to admit of a little more latitude in the interpretation of Dan. ix. 26, an aversion to which seems to have plunged that accurate and ingenious writer into a train of inextricable difficulties through all the latter part of his second essay. h The kingdom of heaven is approaching.] Dr. Sykes, in his Essay on the Truth of the Christian Religion, chap. iii. has largely proved that this phrase refers to those texts in Daniel quoted in the paraphrase. It properly signifies the gospel dispensation, in which subjects were to be gathered to God by his Son, and a secret to be formed, which was to subsist first in more imperfect circumstances on earth, but afterwards was to appear complete in the world of glory. In some places of scripture the phrase more particularly signifies the former, and denotes the state of it on earth. (see Mat. xiii. throughout, especially ver. 41, 47, and Mat. xx. 1;) and sometimes it signifies only the state of glory (1 Cor. vi. 9. and xv. 50,) but it generally includes both. It is plain that the Jews understood it of a temporal monarchy which God would erect; the seat of which they supposed would be Jerusalem, which would become, instead of Rome, the capital of the world; and the expected Sovereign of this kingdom they learned from Daniel to call the Son of man; by which title they understood a very excellent person, who was the promised Messiah, the Christ, or the Anointed One of God. Both John the Baptist then and Christ took up this phrase, and used it as they found it, and gradually taught the Jews to affix right ideas to it, though it was a lesson they were remarkably unwilling to learn. This very demand of repentance shewed it.

The design of his coming are told by Isaiah

in an extraordinary manner, to erect that kingdom spoken of by Daniel (chap. ii. 44; and vii. 13, 14) as the kingdom of the God of heaven, which he would set up and give to the Son of man; making it finally victorious over all other kingdoms. It is therefore (said the Baptist) of the highest importance that you should be the subjects of this kingdom; which, without a sincere and universal repentance, you cannot possibly be.

And upon this occasion he failed not to repeat and to insist upon that passage of scripture, (which has in part been just now mentioned,) making it evident that this was all exactly as it is written in the book of discourses and prophecies of the prophet Isaiah; for this indeed is he who was spoken of so expressly by that sacred writer (chap. xl. 3, 4, 5) when he is saying with a manifest reference to the Messiah’s kingdom, “There shall be heard the voice of one crying aloud in the wilderness, Prepare ye the way of the Lord with the most thankful readiness, and cheerfully set yourselves to make his paths straight and plain, by removing every thing which might prove an obstruction when he comes on so gracious a design. Every valley shall therefore be filled up, and every mountain and hill shall be brought down before him;¹ even the crooked roads shall be made into a straight way, and the rough places shall be laid smooth and level: for by the mighty power of his grace, which shall be now remarkably displayed, such a victorious way shall be made for his gospel, and it shall be propagated with such speed and success, that it shall seem as if the whole face of nature were miraculously changed: and mountains and valleys, and forests, and rocks, were to spread themselves

was a spiritual kingdom; and that no wicked man, how politic or brave, how learned or renowned soever, could possibly be a genuine member of it. See my Sermons on Regeneration, Numb. IV. p. 106—117.

¹ Every mountain and hill shall be brought down before him.] Grotius has most elegantly illustrated the reference that appears so plainly in this passage to the custom of

sending pioneers to level the way before princes when they are coming with numerous attendants: but, by the import of the language that the prophet uses, it is plainly to be seen that the main work in God’s, though men are called to concur with him in it; which is every where the scheme of scripture, as it certainly is of sound reason. Compare Phil. ii. 12, 18.

he remar a manner o his appearance.

into a spacious plain before the messenger of it, And thus, not the land of Israel alone, but all flesh, or the whole human race, not excepting the remotest Gentile nations, shall see and admire the great salvation of God.”

Now, that this extraordinary message might meet with the greater regard, God was pleased to send it by a person on many accounts remarkable, and especially for the temperance and even the severity of his manner of living. For this John wore (as the ancient prophets used to do) a rough garment which was made of camel’s hair, and so indeed was but a kind of sackcloth; and he had a leathern girdle about his waist (compare 2 Kings i. 8; Zech. xiii. 4; Rev. vi. 12; and xi. 3:) And as for his food, it was such as the wilderness afforded, which was frequently nothing but a large kind of locusts, which the law allowed him to eat (Lev. xi. 21, 22,) and wild honey, often to be found in hollow trees or in the clefts of the rocks. (Compare 1 Sam. xiv. 26; Judg. xiv. 8; and Psl. lxxxi. 16.)

These uncommon circumstances of his public appearance concurred with the time of it to awaken in the people a great regard for his preaching: for their uneasiness under the Roman yoke, which then bore hard upon them, raised the most impatient desire of the Messiah’s arrival; by whom they expected not only deliv-

A large kind of locusts.] Though it may be allowed, on the authority of the accurate Sandys (see his valuable Travels, 183) and many others, that there is in these parts a shrub called the Locust Tree, he buds of which something resemble as-aragus; yet, notwithstanding all the pains Sir Norton Knatchbull has taken to prove it, I cannot imagine the word ἀρχιδὲς is there to be understood as referring to the product of it. It is certain the word in the Septuagint and elsewhere generally signifies the animal which we call a locust, or a large winged grasshopper (see Rev. ix. 3, 7, 9,) which the law allowed the Jews to eat (Lev. xi. 21, 22,) and which Pliny assures us made a considerable part of the food of the Parthians and Ethiopians. (See Plin. Nat. Hist. lib. xi. cap. 29; and lib. vi. cap. 30.) The matter is excellently illustrated by the learned notes of Heinsius, Drusius, and Elsner, on this place.

but Erasmus is tediously prolix upon it; and, which is strange, he is very w too. What need have we to keep a gua upon our spirits when so great and so goo natured a man could be angry in a debat of so small importance! I shall add only on this point, with respect to the use of locusts for food, what Dr. Shaw tells us, that, when sprinkled with salt and fried they taste much like the river cray fish; who justly contends for this signification of the word ἀρχιδὲς in his excellent Travels, p. 258: where he also observes that, as the months of April and May are the time when these insects abound, it ma probably be conjectured that John began his ministry about that season of the year; which might also seem more convenient for receiving, and especially for baptizing, so great a number of people than winter could have been.

Vo. I.

Re actions on the preaching of John.

erance, but conquest and universal monarchy. They therefore attentively listened to this proclamation of his approach; so that the inhabitants of Jerusalem, and multitudes out of all the land of Judea, and all the region roundabout Jordan, went out to hear him, and were attentive to him.¹ And great numbers of them were brought under very serious impressions by his faithful remonstrances, expostulations, and warnings: and those that were awakened to repentance were all baptized by him in the river Jordan; expressing the convictions they were under by confessing their sins, and, by submitting to this rite, engaging themselves for the future to reformation and obedience.

IMPROVEMENT.

Mark i. 1 With what pleasure should we hear the gospel of Jesus Christ the Son of God! and with what reverence remember the dignity of his Divine nature amidst all the condescensions of his incarnate state!

Mat. iii. 2 It is surely matter of unspeakable thankfulness that the kingdom of heaven should be erected among men! that the great God should condescend so far as to take to himself a people from our mean and sinful world, and appoint his own Son to be the governor of that kingdom! How happy are we that it is preached among us and we are called into it! Let it be our great care that we be not only nominal but real members of it.

erse 6 For this purpose let us remember and consider that, to be come the subjects of this kingdom, we are to enter into it by the way of repentance; humbly confessing our sins, and resolutely forsaking them, if we do indeed desire to find mercy.

Luke iii. 3 Let us bless God, both for the promises of pardon and for the appointment of the seals of it, particularly of baptismal washing; always remembering the obligation it brings upon us to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Cor. vii. 1.)

erse 4,6 And, being ourselves become members of Christ’s kingdom, let us pray that it may be every where extended. May Divine Grace remove every obstruction, and make a free course for his gospel, that it may every where run and be glorified, so that all flesh may see the salvation of God!

Went out to him.] The novelty of a prophet’s appearance in Israel, the family of John, the circumstances of his birth, and the extraordinary character he had no doubt maintained for strict and undissended piety, all concurred with the causes mentioned in the paraphrase to draw such vast multitudes after him.

The Pharisees and Sadducees come to hear John.

John, with this awful severity of manners and of doctrine, was sent before Christ to prepare his way. Let us learn to reflect how necessary it is that the law should thus introduce the gospel; and let all the terrors of Moses and Elias render the mild and blessed Redeemer so much the more welcome to our souls!

XV. Mat. III. 4

Luke 3:19-20

Parallels: Mark 6; Matthew 14

John the Baptist is imprisoned by Herod. Luke III. 19—20. Mark VI. 17—20. Mat. XIV. 3—5.

LUKE III. 19.

LUKE III. 19. BUT Herod the tetrarch, being reproved by him, for Herodias’ [sake] his brother Philip’s wife, [MARK, for he had married her] and for all the evils which Herod had done. [MAT. XIV. 3; MARK VI. 17.]

THUS John went on to prosecute the great design of his appearance, and to prepare the way for the reception of Jesus: but much about this time it pleased God to permit the course of his ministry to be interrupted, and his life itself to be quickly after brought to its period. For Herod Antipas, the tetrarch of Galilee, having out of curiosity sent for him to his court, this holy man thought it his duty to admonish him in regard to the public scandals of his life and reign. Now Herod being thus plainly and faithfully reproved by him, both on account of Herodias his brother Philip’s wife, (for, to the infamy and scandal of his character, he had ungenerously taken her from her husband, and publicly married her, in contempt of all laws human and Divine, and also for all the other evils that Herod had done, which were many and great, that haughty prince was

xxviii Luke III. 19

a On account of Herodias, for he had married her.] Josephus gives us an account of this incestuous marriage, which proved the occasion of the Baptist’s imprisonment and death, (Antiq. lib. xviii. cap. 5, (al. 7) § 1, 4, Havercamp.) from whence it appears that this Herodias was daughter to Aristobulus, one of the sons of Herod the Great, and consequently was niece both to Philip her former husband, and to Herod Antipas the tetrarch, her latter. By Philip, whom Josephus also calls Herod (as princes had often several names,) she had one daughter, whose name was Salome, (ibid. p. 385) who probably was the young lady afterwards mentioned, sect. lxxvii. as instructed by her mother to ask the head of John the Baptist. And that historian informs us that Herod the tetrarch, to

make way for his marriage with Herodias, divorced his former wife, the daughter of Aretas; which made this commerce a kind of double adultery, and was the occasion of a war between those two princes, in which Herod’s forces were defeated.

b In contempt of all laws human and Divine.] The only case in which the law allowed of marrying one who had been a brother’s wife was when the brother died childless. (Lev. xviii. 16; xx. 21; and Deut. xxv. 5,) whereas in this instance Philip was yet living, and had a daughter by Herodias. It was also in violation of all the rites of hospitality that Herod, while a guest in his brother’s house, seduced his wife, as Josephus expressly observes, Antiq. lib. xviii. cap. 5. § 1. p. 883.

Herod apprehends and imprisons John

so exasperated, that, instead of falling under the admonition, he meditated revenge: And though for the present he dismissed him, it was not long before he prosecuted his design, and added yet this act of wickedness to all [the rest] of his enormous crimes, that he confined and shut up John in prison. For Herod himself sent officers after him, and seized John, who had returned to prosecute his ministry in a place which lay within the territories of Galilee; and having thus got him into his power, he bound him with chains, and put him in prison; though his confinement there was not so close but that his disciples were sometimes suffered to converse with him; (compare Mat. xi. 2, 4; and Luke vii. 19, 22; sect. lvii.)

And though he might assign other political reasons to excuse his conduct, as if his growing popularity rendered him dangerous to the state, yet the true reason for which he did it was this, that John had treated him with such a freedom as he knew not how to bear, and had told Herod to his very face, It is not lawful for thee that thou shouldst take upon thee as thou doest to have thy brother’s wife, nor canst thou ever have any solid peace of conscience while thou continuest to retain her. And for this cause Herodias also was yet more furiously incensed against him, and with an unrelenting cruelty still hung upon him; and not contented with

c Though for the present he dismissed him.] Else there would have been no need for his sending to seize him, as we are presently told he did.

d Herod himself.] There seems to be a peculiar emphasis in this expression, which probably may be designed to intimate that his seizing John was not merely the effect of Herodias’s solicitations, but of his own resentment. The place where he seized him might probably be Enon, where John had lately baptized, and where he again might return to his work; and if so, Enon must have been in Herod’s jurisdiction. Compare note a on John iii. 23. p. 157.

e Bound him with chains.] It is plain from Matthew’s manner of expressing this, that he bound him, and put him in prison, that chains were added to his confinement, as usual in such cases; (compare Acts xii.

6; and xxviii. 20) so that those versions which consider them as an expletive, lose part of the sense.

f Dangerous to the state.] Josephus expressly says that Herod was afraid the authority of so great a man should occasion a revolt among his subjects; and that he thought it better to take him off, than to venture the danger of such a revolution as he might have occasioned; Antiq. lib. xviii. cap. 5. § 2. p. 884. He there adds that he first confined him in the castle of Machæris

g Herodias hung upon him.] This seems to me the import of the phrase συχεν αυτα, which is with peculiar propriety applied to a dog’s fastening his teeth into his prey, and holding it down. See De Dieu in loc. and compare Luke xi. 53. There seems an opposition seldom remarked between this and ver. 17. Herod himse

if declines putting him to death, or ear o the people.

what he suffered in his imprisonment, would fain *have put him to death, but she could not immediately compass that design: For Herod, notwithstanding all his resentment, still reverenced Johnʰ in his heart; knowing that he was a righteous and holy man, of which the fidelity of his reproofs was a very convincing evidence. And therefore calling him to frequent audiences, he heard him discourse with attentionⁱ and pleasure; and was so far influenced by it that he did many things according to his exhortations.ᵏ

But as John was still pressing him to dismiss Herodias, and telling him the insufficiency of any other reformation while he continued his infamous commerce with her; and she in the mean time wearied Herod with her importunity; when he at length was so far wrought upon that he would gladly have consented to put him to death, he was so apprehensive of the consequences of it that he durst not do it, since he feared the multitude; because he knew that they respected John, and looked upon him as a prophet,ˡ and he did not think it safe to provoke such a factious people by an action so extremely unpopular.

IMPROVEMENT.

WHAT dangerous things are grandeur and power, if Divine Luke grace does not secure the hearts of those who possess them! 111.19 How unhappy are they whose fatal prerogative it is to be able 20

seized him, but Herodias went still farther. Josephus gives a very bad character of this Herodias, and assures us that her ambitious and envious spirit was at last the cause of Herod’s ruin and her own. Antiq. lib. xviii. cap. 7. (al. 9.)

ʰ Reverenced John, 125.6.7.] The same word is justly so translated, Eph. v. 33, and there are many other passages where it has the same sense. See Luke xii. 5; and Rev. xi. 18; xiv. 7.

ⁱ Heard him with attention.] So I chuse to render overrun error, rather than preserved or protected him, (compare Luke ii. 19. Gr.) though I know that the word sometimes signifies to preserve. (Mat. ix. 17.) Our English version of this passage appears to be improper; and I hope the little transposition I have made here will be

forgiven, since it makes not the least alteration in the sense, and suits best with the genius of our language. Such little liberties elsewhere seem not so considerable as to need a more particular apology.

ᵏ Did many things.] Grotius would have it rendered, that he had heard him formerly with pleasure, and had done many things; supposing this refers to what had passed before his imprisonment: but such a change doth not appear necessary, as the paraphrase plainly shews.

ˡ Looked upon him as a prophet.] Accordingly Josephus says (in the place quoted above in note) that the Jews in general looked on the succeeding calamities of Herod’s reign as a judgment from God for his injustice to this holy man.

Reflections on Herod’s putting John in prison.

to oppress with impunity, and to render it hazardous even to xxviii reprove them!

Mark John well deserved the veneration and esteem of Herod when VI. 18 he thus took the freedom to perform this dangerous office of friendship, and to manifest a fidelity so seldom to be found in courts, and indeed so often wanting elsewhere. A wise prince would have courted his friendship, and sought his advice; but he is at length rewarded with imprisonment and death.

Mark This good man was taken from his work, and laid aside in the VI. 17 midst of his days and usefulness; but he calmly acquiesced in the disposals of Providence, and no doubt carried along with him to his prison incomparably more happiness than his persecutors could find on the throne.

In this confinement the prophet was not forgotten; but as if Herod had studied to increase his own torment, he must be sent 20 for again and again to discourse before him. That he reverenced a man of such approved integrity none can wonder: but while he would not be entirely reformed by his remonstrances, that he should hear him with pleasure, and do many things, is very surprising. Delusive pleasure! unprofitable reformation! while, whatsoever instances he gave of his regarding him, Herodias was yet retained. May Divine grace preserve us from such fatal partiality! since, did we keep the whole law, and offend allowedly but in one point, we should become guilty of all; Jam. ii. 10.

We cannot wonder if a reformation thus insincere and partial was but short lived, and was followed at length by a grosser apostacy. More bitter than death is the woman whose heart is snares and nets, and her hands bands; (Eccles. vii. 26.) To what may not the artifices of such an abandoned creature work up the wretch that is entangled with her charms! Such was the influence of Herodias over him, that at her instigation Herod is prevailed upon to seek the death of that righteous and holy man, whose virtues he revered, and whose preaching he had attended with pleasure.

Mat. But the fear of the people restrained him, though he was desti- XIV. tute of the fear of God, and had not any generous regard to men. 5 Thus does God govern the world, and thus does he protect his church, by often making it the interest even of the worst of men to forbear those injuries and cruelties which the malignity of their natures might otherwise dictate. Let us courageously commit the keeping of our souls to him in well doing, as firmly believing that, whatever hazards we may be exposed to, the wrath of man shall on the whole be found to praise him, and the remainder of that wrath shall he restrain! Psal. lxxvi. 10.

Pharisees are alarmed at Christ’s success.

Luke 3:21

Parallels: Mark 1; Matthew 3

Christ is baptized by John, and the Holy Spirit descends upon him in a visible form. Mark I. 9—11; Mat. III. 13, to the end; Luke III. 21—23.

MARK I. 9.

AND it came to pass in those days, when great XVIII. numbers of all ranks and professions among Mark the Jewish people were baptized,ᵃ that Jesus I. 9 came from the town of Nazareth in Galilee,ᵇ where he had lived for many years in a retired manner with his parents, to the river Jordan; and applied himself to John, that he might be baptized by him;ᶜ and was accordingly baptized by Mark I. 9. AND it came to pass in those days [LUKE, when all the people were baptized] that Jesus came from Nazareth of Galilee [unto John, to be baptized of him] and was baptized of John in

ᵃ When all the people were baptized.] John continued baptizing so long after this, that it is very evident the word all must be taken with the restriction used in the paraphrase, as it is oftentimes in other places.

ᵇ Jesus came from Nazareth in Galilee.] The learned Dr. Thomas Jackson, in his elaborate examination of this context, (see his works, Vol. II. p. 515—519,) supposes that John the Baptist, inquiring into and hearing the name of Jesus, and the place from whence he came, and comparing it in his own mind with that celebrated prophecy, Isa. xi. 1, 2, concluded that this Jesus, or Divine Saviour, as the word may signify (see noteᵈ on Mat. i. 21. p. 38,) coming from Nazareth the town of Roda, as the etymology of that name imports, was the rod out of the stem of Jesse, upon whom the Spirit should descend, and rest like a dove on a branch. And thus he would reconcile John’s address to Christ as so extraordinary a person, Matt. iii. 14, with his declaring (John i. 31, 33) that he knew him not before: but this seems a very precarious solution, considering how pos-

sible it might be that in so large a place as Nazareth there might be several persons of the name of Jesus, or Joshua, so very common among the Jews. It appears therefore much more reasonable to have recourse to the solution given in the paraphrase and noted on the last cited text, sec. 21. that he had a secret intimation given him who it was that came to be baptized by him; and all that this very ingenious writer has said to shew the various marks by which John might know Christ, without supposing such a particular revelation as is there suggested, does but confirm me the more in the necessity of admitting it.

ᶜ That he might be baptized by him.] By this he intended to do an honour to John’s ministry, and to conform himself to what he appointed to his followers: for which last reason it was that he drank likewise of the sacramental cup. And this we may consider as a plain argument that baptism may be administered to those who are not capable of all the purposes for which it was designed. See Dr. Whitby’s note on Mat. iii. 16.

And being baptized by John in Jordan,

John in Jordan, near Bethabara; (see John i. 28; sect. 20.)

Now the providence of God had so ordered it, to prevent all appearance of a combination between them, that John was personally a stranger to Christ. (John i. 33.) But nevertheless, as soon as he saw him, he received a secret intimation from above that this was the Messiah upon whom the Spirit should visibly descend; (see the note on John i. 33; sect. 21.) And, upon this account, such was the modesty of John that he was ready to decline the service, and would have hindered him from doing what he proposed; and accordingly said unto him, Thou art so much my superior, that I have need to be baptized by thee with that far nobler baptism which thou art to administer! and dost thou come to me on such an occasion as this? I am confounded at the thought, and cannot but consider it as too high an honour for me. And Jesus, replying, said unto him, Though it be really as thou sayest, yet do not go about to hinder me, but permit [it] now; for, however unable thou mayest be at present to enter into the particular reasons of it, yet, in submission to the Divine appointments, it is decent for us thus to comply with all the duties of religion, and in this manner it becomes us to fulfil all righteousness: and upon this account, as it is a part of my duty to attend this institution, it is therefore a part of thine to administer it. Then, as John knew that it became him not to debate the matter any farther, he permitted him to be baptized.

And after Jesus was baptized, as soon as he ascended out of the water to the bank of Jordan, behold, the heavens were immediately opened unto him, and in a wondrous way appeared as if they had been rent asunder directly over his head: and at that very instant, as he was look-

The heavens were immediately opened.] I think it plain (as Grotius and Blackwall have observed) that what is here intended is to intimate, that directly on his coming up out of the water the heavens were opened: for it must certainly appear to be a circumstance of small importance, and very little use, for the evangelist to say that

Jesus went up straightway out of the water after he was baptized: but, if we take it in the other way, it very fitly introduces the remarkable account of what directly followed it. There seems to be such a transposition of the word ὑδεια, Mark i. 29; and xi. 2. See Blackwall’s Sacred Classics Vol. I. p. 89.

the Spirit in a visse form descends upon i

ing up, and prayingᵉ in a devout and holy rapture; and as John was also fixing his eyes upon this wonderful sight, he saw the Spirit of God,ᶠ in a corporeal form,ᵍ as a glorious and splendid appearance of fire, descending with a hovering motion like a dove, and coming upon him; as a visible token of those secret operations of that Blessed Spirit on his mind, by which, according to the intimations God had given in his word, he was anointed in a peculiar manner, and abundantly fitted for his public work. (Compare Psal. xlv. 7, and Isa. lxi. 1.)

And, as a farther testimony of the Divine regard to Christ, and of the glorious dignity of his person, this was attended with a very memorable event: for, behold, a loud and awful voice came out of heaven, when it was thus opened, which said, Thou art my beloved Son,ʰ in thee I am well pleased; that is, I perfectly approve thy character, and acquiesce in thee as the Great Mediator, through whom I will shew myself favourable unto sinful creatures. (Compare Isai. xlii. 1.)

And Jesus at that time, when he received the baptism of John, and was beginning the public exercise of [his ministry,] was about thirty years old;ⁱ at which time he chose to quit his retire-

ᵉ As he was praying.] It is observable that all the three voices from heaven, by which the Father bore witness to Christ, were pronounced while he was praying, or very quickly after it. Compare Luke ix. 29—33; and John xii. 28.

He saw the Spirit of God.] There is no question to be made but that this wondrous sight was seen by both of them: for Mark has so expressed it as plainly to refer the seeing it to Christ; and John the Baptist has in another place assured us that he saw it, and took particular notice of it as the sign he was directed to observe as the distinguishing and certain characteristic of the Messiah. John i. 32—34. And I have therefore so expressed it in the paraphrase, as not directly to confine the sight of it to either.

ᵍ In a corporeal form.] This is the exact English of σωμαλιασθαι; a phrase, which might with propriety have been used, though there had not been (as most understand it) any appearance in the shape of the animal here mentioned, but only a dambent flame falling from heaven with a

hovering dovelike motion, which Dr. Scott (in his Christian Life, Vol. III. p. 66.) supposes to have been all. Dr. Owen and Grotius think it was a bright flame in the shape of a dove; and Justin Martyr (who adds, that all Jordan shone with the reflection of the light) says, that it was a light of the light; and Jerom calls it σωμαλιασθαι, the appearance of a dove. Both these phrases are much more determinate than the original; but I chuse to leave this, and many other things, in the same latitude as I find them.

ʰ Thou art my beloved Son.] Both Mark and Luke express it thus; which inclines me to follow those copies of Matthew which agree with them, rather than the more common reading there. This is my beloved Son. Ἐνδίκησαι properly expresses an entire acquiescence in him.

ⁱ And Jesus, when beginning [his ministry] was about thirty years old.] Of the age of Jesus at this time, see note 6 o Luke iii. 1. p. 98. I can recollect no sufficient authority to justify our translator in rendering π σωμ ιλα τριακωλα ας

Reflections on the baptism of Christ, &c.

ment, being then in the full vigour of nature, and having attained the age in which the priests used to begin their ministrations in the temple. (Compare Numb. iv. 3—47; and 1 Chron. XXIII. 3.)

IMPROVEMENT.

LET our Lord’s submitting himself to baptism, teach us a holy exactness and care in the observance of those positive institutions which owe their obligation merely to a Divine command; for thus it also becometh us to fulfil all righteousness; lest by breaking one of the least of Christ’s commandments, and teaching others to do it, we become unworthy of a part in the kingdom of heaven. (Mat. v. 19.)

Jesus had no sin to confess or wash away, yet he was baptized; and God owned that ordinance so far as to make it the season of pouring forth the Spirit upon him. And where can we expect this sacred effusion, but in a conscientious and humble attendance on Divine appointments?

Let us remember in how distinguishing a sense Jesus is the Christ, the anointed of God, to whom the Father hath not given the Spirit by measure, but hath poured it out upon him in the most abundant degree. Let us trace the workings of this Spirit in Jesus, not only as a Spirit of miraculous power, but of the richest grace and holiness; earnestly praying that this holy unction may, from Christ our head, descend upon our souls! May his enlivening Spirit kindle its sacred flame there with such vigour that many waters may not be able to quench it, nor floods of temptation and corruption to drown it.

Behold God’s beloved Son, in whom he is well pleased! As such let us honour and love him; and as such let our souls acquiesce

Mark I. 10

Luke III. 22

ἐκέλθον, began to be about thirty years of age, or was now entering on his thirtieth year. To express that sense it should have been ἐκέλθον, &c. as Epiphanius, probably by a mistake, has quoted it. The learned author of the Vindication of the beginning of Matthew’s and Luke’s gospel, extremely dissatisfied with all the common versions and explications of these words, would render them, And Jesus was obedient, or living in subjection [to his parents] about thirty years; and produces several passages from approved Greek writers, in which ἐκέλθον signifies subject. But in all those places it is used in some connection or opposition which determines the sense; and therefore none of them are instances parallel to this. Luke evidently uses ἐκέλθον, chap. xxi. 28, in the

sense we suppose it to have here; and since he had before expressed our Lord’s subjection to his parents by the word ἐκέλθον, chap. ii. 51, there is great reason to believe he would have used the same here, had he intended to give us the same idea. And indeed, if ἐκέλθον be allowed to have the signification which this accurate critic (for such he undoubtedly is) contends for here, since there is nothing in the text to limit it, the phrase would intimate he was subject to none after this time; an assertion which I should think both groundless and dangerous. This clause of Luke has been already mentioned in another place, where it was only inserted (out of its proper order) to complete the sentence: see sect. 9. p. 56.

Christ is led by the Spirit into the wilderness,

in him, as in every respect such a Saviour as our wishes might have asked and our necessities required.

Luke With what amazement should we reflect upon it that the blessed Jesus, though so early ripened for the most extensive services, should live in retirement even till his thirtieth year! That he deferred his ministry so long should teach us not to thrust ourselves forward to public stations till we are qualified for them, and plainly discover a Divine call: that he deferred it no longer should be an engagement to us to avoid unnecessary delays, and to give God the prime and vigour of our life.

Our Great Master attained not, as it seems, to the conclusion of his thirty fifth year, if he so much as entered upon it; yet what glorious achievements did he accomplish within those narrow limits of time! Happy that servant who with any proportionable zeal dispatches the great business of life! so much the more happy if his sun go down at noon; for the space that is taken from the labours of time will be added to the rewards of eternity.