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■ 마태복음 3장
1. 그 때에 침례 요한이 이르러 유대 광야에서 전파하여 가로되
In those days came John the Baptist , preaching in the wilderness of Judaea ,
2. 회개하라 천국이 가까웠느니라 하였으니
And saying , Repent ye : for the kingdom of heaven is at hand .
3. 저는 선지자 이사야로 말씀하신 자라 일렀으되 광야에 외치는 자의 소리가 있어 가로되 너희는 주의 길을 예비하라 그의 첩경을 평탄케 하라 하였느니라
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. 이 요한은 약대 털옷을 입고 허리에 가죽 띠를 띠고 음식은 메뚜기와 석청이었더라
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. 이 때에 예루살렘과 온 유대와 요단 강 사방에서 다 그에게 나아와
Then went out to him Jerusalem , and all Judaea , and all the region round about Jordan ,
6. 자기들의 죄를 자복하고 요단 강에서 그에게 침례를 받더니
And were baptized of him in Jordan , confessing their sins .
7. 요한이 많은 바리새인과 사두개인이 침례 베푸는 데 오는 것을 보고 이르되 독사의 자식들아 누가 너희를 가르쳐 임박한 진노를 피하라 하더냐
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. 그러므로 회개에 합당한 열매를 맺고
Bring forth therefore fruits meet for repentance :
9. 속으로 아브라함이 우리 조상이라고 생각지 말라 내가 너희에게 이르노니 하나님이 능히 이 돌들로도 아브라함의 자손이 되게 하시리라
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. 이미 도끼가 나무 뿌리에 놓였으니 좋은 열매 맺지 아니하는 나무마다 찍혀 불에 던지우리라
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. 나는 너희로 회개케 하기 위하여 물로 침례를 주거니와 내 뒤에 오시는 이는 나보다 능력이 많으시니 나는 그의 신을 들기도 감당치 못하겠노라 그는 성령과 불로 너희에게 침례를 주실 것이요
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. 손에 키를 들고 자기의 타작 마당을 정하게 하사 알곡은 모아 곡간에 들이고 쭉정이는 꺼지지 않는 불에 태우시리라
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 .
13. 이 때에 예수께서 갈릴리로서 요단강에 이르러 요한에게 침례를 받으려 하신대
Then cometh Jesus from Galilee to Jordan unto John , to be baptized of him .
14. 요한이 말려 가로되 내가 당신에게 침례를 받아야 할 터인데 당신이 내게로 오시나이까
But John forbad him , saying , I have need to be baptized of thee , and comest thou to me ?
15. 예수께서 대답하여 가라사대 이제 허락하라 우리가 이와 같이 하여 모든 의를 이루는 것이 합당하니라 하신대 이에 요한이 허락하는지라
And Jesus answering said unto him , Suffer it to be so now : for thus it becometh us to fulfil all righteousness . Then he suffered him .
16. 예수께서 침례를 받으시고 곧 물에서 올라오실새 하늘이 열리고 하나님의 성령이 비둘기 같이 내려 자기 위에 임하심을 보시더니
And Jesus , when he was baptized , went up straightway out of the water : and , lo , the heavens were opened unto him , and he saw the Spirit of God descending like a dove , and lighting upon him :
17. 하늘로서 소리가 있어 말씀하시되 이는 내 사랑하는 아들이요 내 기뻐하는 자라 하시니라
And lo a voice from heaven , saying , This is my beloved Son , in whom I am well pleased .
■ 주석 보기
【마3:1 JFB】마3:1-12. Preaching and Ministry of John. ( = 막1:1-8; Lu 3:1-18).
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" (마1:3). Here evidently commences his proper narrative.
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.
【마3:1 CWC】1. Baptized by John, 3.
For the earlier history of John the Baptist compare Luke 1. In verses 1-6 of the present lesson, however, we have the place and theme of his ministry, a statement of his official relationship to the Messiah, his description, and an account of the interest awakened by his mission.
"The Kingdom of heaven," or "the heavens," (verse 2), means the earthly kingdom promised to Israel in the Old Testament, over which the Messiah was to reign. It is "the Kingdom of the heavens" in that it is the rule of the heavens over the earth (6:10). Compare 단2:34-36, 44. It was the rejection of the Messiah that caused the postponement of this Kingdom until His coming again.
In 7-12 we have a reference to the religious leaders of the nation at this time, and a warning of judgment awaiting them. We met with "scribes" in the preceding chapter, and here we have "Pharisees and Sadducees." The "scribes" made copies of the sacred Scriptures, and classified and taught them (삼하8:17; 렘8:8), but by and by, they added to this other things not so necessary or lawful, and compelled the people to accept them or be charged with heterodoxy. This was the charge brought against our Lord Himself because He confined His teaching to the Scripture. Among the things they added were Hebrew legends Gemara), and rabbinical rules on questions of ritual (Mishna), the two forming the Talmud of later times.
"Pharisee" comes from a Hebrew word meaning "separate," and identifies a sect whose origin dated from the return from Babylon. At first its object was to keep alive a reverence for the law of God, but later it degenerated into a traditionalism corresponding to the teaching of the scribes. Pharisees were zealous but self-righteous, and became the fiercest enemies of Jesus Christ. "Sadducees" some think were named after their founder Zadok. They were skeptics who denied the immortality of the soul. They also denied the oral tradition on which Pharisaic teaching was largely based. They were the rich and worldly people of Judea in our Lord's time. These definitions explain the hard names and the warnings applied to the Pharisees and Sadducees (v. 7). Their hypocrisy is seen in verse 8, their pride of race, verse 9, their speedy judgment, verse 10.
Baptism with water (v. 11) had been practiced among the Jews in connection with the proselytism of the Gentiles, and was the outward sign by which the latter signified the change of mind and purpose supposed to have taken place within, and which is really the meaning of "repentance." This baptism of John, however, is not identical with Christian baptism as will be seen later.
The last clause of verse 11 refers to Christ, who baptized His disciples with the Holy Ghost, after His ascension, on the day of Pentecost (Acts 2; 고전12:13); and will baptize Israel with fire when He comes again in judgment (v. 12). This is an illustration of the law of double reference of which we learned in the Old Testament.
Verses 13-17 are the most important. The sinless one coming to a sinner to be baptized with sinners, how strange! No wonder John forbade Him. But it was not John's baptism He sought, although John baptized Him. John's baptism was the sign and seal of repentance to escape wrath, but Jesus had no need of repentance and no fear of wrath. His baptism was to "fulfill all righteousness" (15). In other words, the Father had made a covenant of redemption with the Son, in which the Son engaged to work out, as God Incarnate, through atoning sufferings and obedience, a perfect righteousness for sinful men. Of this covenant His baptism by John was the sign and seal. It was His own seal of consecration to His chosen work, and the Father's seal of faithfulness to the sufferer, the latter being proven by the open heavens, the descending dove and the paternal voice. Thus was He inaugurated into His great office. (Bishop W. R. Nicholson.)
2. Tempted by Satan. 4:1-11.
It is the Holy Spirit who is referred to in verse 1, and indeed, after His anointing by the Spirit, almost everything Jesus is said to have done, was accomplished, not in the power of His own natural spirit, but the Holy Spirit. It would have been wrong for Him to have entered into this temptation on His own account. The "Devil" of the same verse we became acquainted with as a personal being, in the Old Testament. But although he possesses personality, a word synonymous with self-consciousness, that is not to say that he appeared to Jesus in human form. The form he assumed is not revealed, although the temptation was objective in character, as was that of the first Adam in Eden, with which it stands in contrast.
The temptation was three-fold, the appeal being directed to "the lust of the flesh, the lust of the eyes, and the pride of life" (1 요2:16), which is all the devil has to offer. The Father had just testified to His Sonship, but He is tempted to doubt it because He is hungry (3). He has just declared His confidence in the Word of God (4), and He is tempted to presume upon it (5-7). He had been promised the Kingdom through the Cross, and He is tempted to obtain it in another way (8-10). As Scofield says, "Satan's one object was to induce Christ to act from Himself and independently of His Father," and Christ defeated him "by a means open to His humblest follower, the intelligent use of the Word of God."
This victory of Christ takes on great significance when we realize that as the second Adam He took the place of the first. What we lost in the first, we, who believe, have restored to us in the second. (롬5:12-21 and 고전15:20-22, 45-49.)
【마3:1 MHCC】After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; “Repent ye.” The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, 히12:13. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ. Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Z전13:1.
【마3:2 JFB】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 (단7:13, 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 (마1:21), can be valued by those only to whom sin is a burden (마9:12). John's great work, accordingly, was to awaken this feeling and hold out the hope of a speedy and precious remedy.
【마3:3 JFB】3. For this is he that was spoken of by the prophet Esaias, saying—(마11:3).
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 시98:3; 사11:10; 49:6; 52:10; Lu 2:31, 32; 행13:47).
【마3:4 JFB】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 (왕하1:8; and see Z전13:4).
and his meat was locusts—the great, well-known Eastern locust, a food of the poor (레11:22).
and wild honey—made by wild bees (삼상14:25, 26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.
【마3:5 JFB】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.
【마3:6 JFB】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.
【마3:7 JFB】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 마12:34; 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 살전1:10. 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!
【마3:7 MHCC】To make application to the souls of the hearers, is the life of preaching; so it was of John's preaching. The Pharisees laid their chief stress on outward observances, neglecting the weightier matters of the moral law, and the spiritual meaning of their legal ceremonies. Others of them were detestable hypocrites, making their pretences to holiness a cloak for iniquity. The Sadducees ran into the opposite extreme, denying the existence of spirits, and a future state. They were the scornful infidels of that time and country. There is a wrath to come. It is the great concern of every one to flee from that wrath. God, who delights not in our ruin, has warned us; he warns by the written word, by ministers, by conscience. And those are not worthy of the name of penitents, or their privileges, who say they are sorry for their sins, yet persist in them. 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, to abound in every duty, and to be charitable in judging others. Here is a word of caution, not to trust in outward privileges. There is a great deal which carnal hearts are apt to say within themselves, to put aside the convincing, commanding power of the word of God. Multitudes, by resting in the honours and mere advantages of their being members of an outward church, come short of heaven. Here is a word of terror to the careless and secure. Our corrupt hearts cannot be made to produce good fruit, unless the regenerating Spirit of Christ graft the good word of God upon them. And every tree, however high in gifts and honours, however green in outward professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down and 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. John shows the design and intention of Christ's appearing, which they were now speedily to expect. No outward forms can make us clean. No ordinances, by whomsoever administered, or after whatever mode, can supply the want of the baptism of the Holy Ghost and of fire. The purifying and cleansing power of the Holy Spirit alone can produce that purity of heart, and those holy affections, which accompany salvation. It is Christ who baptizes with the Holy Ghost. This he did in the extraordinary gifts of the Spirit sent upon the apostles, 행2:4. This he does in the graces and comforts of the Spirit, given to those that ask him, Lu 11:13; 요7:38, 39; see 행11:16. Observe here, the outward church is Christ's floor, 사21:10. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light and empty, useless and worthless, carried about with every wind; these are mixed, good and bad, in the same outward communion. There is a day coming when the wheat and chaff shall be separated. The last judgment will be the distinguishing day, when saints and sinners shall be parted for ever. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. Hell is the unquenchable fire, which will certainly be the portion and punishment of hypocrites and unbelievers. Here life and death, good and evil, are set before us: according as we now are in the field, we shall be then in the floor.
【마3:8 JFB】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.
【마3:9 JFB】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" (사51:1). Though the stern speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so Stanley'sSinai 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 마21:43; 롬11:20, 30).
【마3:10 JFB】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" (마25:46). 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.
(We now return to the first Gospel.)
【마3:11 JFB】11. I indeed baptize you with water unto repentance—(See on 마3:6);
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" (막1:7; 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.
【마3:12 JFB】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 말3:1-3).
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 암9:9; 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 (마13:30, 43).
but he will burn up the chaff—empty, worthless professors of religion, void of all solid religious principle and character (see 시1:4).
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):
【마3:13 JFB】마3:13-17. Baptism of Christ and Descent of the Spirit upon Him Immediately Thereafter. ( = 막1:9-11; Lu 3:21, 22; 요1:31-34).
Baptism of Christ (마3:13-15).
13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him—Moses rashly anticipated the divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for forty years more (출2:11, &c.). Not so this greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His public work, and calmly awaiting the time appointed of the Father. Now it had arrived; and this movement from Galilee to Jordan is the step, doubtless, of deepest interest to all heaven since that first one which brought Him into the world. Luke (Lu 3:21) has this important addition—"Now when all the people were baptized, it came to pass, that Jesus being baptized," &c.—implying that Jesus waited till all other applicants for baptism that day had been disposed of, ere He stepped forward, that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass "whereon yet never man sat" (Lu 19:30), and lay in a sepulchre "wherein was never man yet laid" (요19:41), so in His baptism, too. He would be "separate from sinners."
【마3:13 MHCC】Christ's gracious condescensions are so surprising, that even the strongest believers at first can hardly believe them; so deep and mysterious, that even those who know his mind well, are apt to start objections against the will of Christ. And those who have much of the Spirit of God while here, see that they need to apply to Christ for more. Christ does not deny that John had need to be baptized of him, yet declares he will now be baptized of John. Christ is now in a state of humiliation. Our Lord Jesus looked upon it as well becoming him to fulfil all righteousness, to own every Divine institution, and to show his readiness to comply with all God's righteous precepts. In and through Christ, the heavens are opened to the children of men. This descent of the Spirit upon Christ, showed that he was endued with his sacred influences without measure. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. At Christ's baptism there was a manifestation of the three Persons in the sacred Trinity. The Father confirming the Son to be Mediator; the Son solemnly entering upon the work; the Holy Spirit descending on him, to be through his mediation communicated to his people. In Him our spiritual sacrifices are acceptable, for He is the altar that sanctifies every gift, 벧전2:5. Out of Christ, God is a consuming fire, but in Christ, a reconciled Father. This is the sum of the gospel, which we must by faith cheerfully embrace.
【마3:14 JFB】14. But John forbade him—rather, "was (in the act of) hindering him," or "attempting to hinder him."
saying, I have need to be baptized of thee, and comest thou to me?—(How John came to recognize Him, when he says he knew Him not, see on John 1. 31-34.) The emphasis of this most remarkable speech lies all in the pronouns: "What! Shall the Master come for baptism to the servant—the sinless Saviour to a sinner?" That thus much is in the Baptist's words will be clearly seen if it be observed that he evidently regarded Jesus as Himself needing no purification but rather qualified to impart it to those who did. And do not all his other testimonies to Christ fully bear out this sense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the beautiful spirit in which it was borne—"Lord, must I baptize Thee? Can I bring myself to do such a thing?"—reminding us of Peter's exclamation at the supper table, "Lord, dost Thou wash my feet?" while it has nothing of the false humility and presumption which dictated Peter's next speech. "Thou shalt never wash my feet" (요13:6, 8).
【마3:15 JFB】15. And Jesus answering said unto him, Suffer it to be so now—"Let it pass for the present"; that is, "Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden."
for thus it becometh us—"us," not in the sense of "me and thee," or "men in general," but as in 요3:11.
to fulfil all righteousness—If this be rendered, with Scrivener, "every ordinance," or, with Campbell, "every institution," the meaning is obvious enough; and the same sense is brought out by "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus." But we incline to think that our Lord meant more than this. The import of circumcision and of baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (see on Lu 2:21-24) are well founded, He would seem to have said, "Thus do I impledge Myself to the whole righteousness of the Law—thus symbolically do enter on and engage to fulfil it all." Let the thoughtful reader weigh this.
Then he suffered him—with true humility, yielding to higher authority than his own impressions of propriety.
【마3:16 JFB】Descent of the Spirit upon the Baptized Redeemer (마3:16, 17).
16. And Jesus when he was baptized, went up straightway out of the water—rather, "from the water." Mark has "out of the water" (막1:10). "and"—adds Luke (Lu 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water—His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him—would not these fill His breast, and find silent vent in such form as this?—"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking—
lo, the heavens were opened—Mark says, sublimely, "He saw the heavens cleaving" (막1:10).
and he saw the Spirit of God descending—that is, He only, with the exception of His honored servant, as he tells us himself (요1:32-34); the by-standers apparently seeing nothing.
like a dove, and lighting upon him—Luke says, "in a bodily shape" (Lu 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (아6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (마10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (행24:16) expresses both. Further, when we read in the Song of Solomon (아2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see 사60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"—it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word—not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (창8:11)—when we read (시68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON Him." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON Him, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (요1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (사11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God—now and henceforward in His official capacity—that was here visibly manifested.
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