Matthew 3:1-6;Mark 1:1-6;Luke 3:1-6

Matthew 3:1-6;Mark 1:1-6;Luke 3:1-6

MATTHEW 3:1-6; MARK 1:1-6; LUKE 3:1-6

Matthew 3:1-6

Mark 1:1-6

Luke 3:1-6

1. Now in those days John the Baptist comes, preaching in the wilderness of Judea, 2. And saying, Repent: for the kingdom of heaven is at hand, 3. For this is he, of whom it has been spoken by Isaiah the prophet, who says, The voice of one crying in the wilderness, Prepare 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 in Jordan by him, confessing their sins.

Note 243. “Ammendez-vous, ou, convertissez, ou, repentez.”— “Reform yourselves, or be converted, or, repent.”

1. The beginning of the gospel of Jesus Christ, the Son of God; 2. As it is written in the prophets, Lo, I send my messenger before thy face, who shall prepare thy way before thee. 3. The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 4. John was baptizing in the wilderness, preaching the baptism of repentance, for the forgiveness of sins. 5. And all the country of Judea, and the inhabitants of Jerusalem, went out to him, and were all baptized by him in the river Jordan, confessing their sins. 6. And John was clothed with camel’s hair, and with a leathern girdle about his loins, and he ate locusts and wild honey.

1. And in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the country of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, 2. While Annas and Caiaphas were high priests, the word of the Lord came to John, the son of Zacharias, in the wilderness. 3. And he came into all the country surrounding Jordan, preaching the baptism of repentance for the forgiveness of sins. 4. As it is written in the book of the words of the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 5. Every valley shall be filled up, and every mountain and hill shall be laid low, and those things which are crooked shall become straight, and those which are rough shall become plain ways. 6. And all flesh shall see the salvation of God.

Mark 1:1. The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the Prophets then came to an end, (John 1:17.) “The Law and the Prophets were until John: since that time the kingdom of God is preached,” (Luke 16:16.) And with this agrees most fully the quotation which he makes from the Prophet Malachi, (3:1.) In order to inflame the minds of his people with a stronger desire of the promised salvation, the Lord had determined to leave them, for a time, without new prophecies. We know that the last of the true and lawful prophets was Malachi.

That the Jews, in the meantime, may not faint with hunger, he exhorts them to continue under the Law of Moses, until the promised redemption appear. He mentions the law only, (John 1:17,) because the doctrine of the Prophets was not separate from the law, but was merely an appendage and fuller exposition of it, that the form of government in the Church might depend entirely on the Law. It is no new or uncommon thing in Scripture, to include the Prophets under the name of the Law: for they were all related to it as their fountain or design. The Gospel was not an inferior appendage to the Law, but a new form of instruction, by which the former was set aside.

Malachi, distinguishing the two conditions of the Church, places the one under the Law, and commences the other with the preaching of John. He unquestionably describes the Baptist, when he says, “Behold, I send my messenger,” (Malachi 3:1:) for, as we have already said, that passage lays down an express distinction between the Law and the new order and condition of the Church. With the same view he had said a little before, (which is quoted by Mark, [9:13;] for the passages are quite similar,) “Behold, I send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord,” (Malachi 4:5.) Again,

“Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple,” (Malachi 3:1.)

In both passages, the Lord promises a better condition of his Church than had existed under the Law, and this unquestionably points out the beginning of the Gospel But before the Lord came to restore the Church, a forerunner or herald was to come, and announce that he was at hand. Hence we infer, that the abrogation of the Law, and the beginning of the Gospel, strictly speaking, took place when John began to preach.

The Evangelist John presents to us Christ clothed in flesh, “the Word made flesh,” (John 1:14;) so that his birth and the whole history of his appearance are included in the Gospel. But here Mark inquires, when the Gospel began to be published, and, therefore, properly begins with John, who was its first minister. And with this view the Heavenly Father chose that the life of his Son should be buried, as it were, in silence, until the time of the full revelation arrived. For it did not happen without the undoubted Providence of God, that the Evangelists leave out the whole period which Christ spent in private, and pass at once from his earliest infancy to his thirtieth year, when he was openly exhibited to the world, invested with his public character as a Redeemer; Luke excepted, who slightly touches one indication of his future calling, which occurred about his twelfth year, (Luke 2:42.)

It had a very close connection with this object, that we should be informed, first, that Christ is a true man, (John 1:14,) and next, that he is “the Son of Abraham and of David,” (Matthew 1:1;) as to both of which, the Lord has been pleased to give us an attestation. The other matters which we have examined, relating to “the shepherds,” (Luke 2:8,) the “Magi,” (Matthew 2:1,) and “Simeon,” (Luke 2:25,) were intended to prove his Divinity. What Luke relates about John and his father Zacharias, (Luke 1:5,) was a sort of preparation for the Gospel.

There is no impropriety in the change of the person which is here made, in quoting the words of Malachi. According to the prophet, God says, I send my messenger, and he shall prepare the way Before Me. Mark introduces God as addressing the Son, Behold, I send my messenger before thy face, who shall prepare thy way Before Thee. But we see that Mark had no other intention, than to express more clearly the prophet’s meaning. Mark designates Christ the Son of God The other Evangelists testify that he was born of the seed of Abraham and David, and therefore was the Son of man, (Matthew 8:20.) But Mark shows us, that no redemption is to be expected but from the Son of God

Matthew 3:1 Now in those days Luke 3:1. And in the fifteenth year It could not be gathered from Matthew and Mark in what year of his age John began to preach: but Luke shows sufficiently, that he was about thirty years of age. The ancient writers of the Church are almost unanimously agreed, that he was born fifteen years before the death of Augustus. His successor Tiberius had held the government of the Roman Empire for fifteen years, when the same John began to preach. In this way are made up the thirty years which I have mentioned. Hence it follows, that he did not long discharge the office of teacher, but, in a short time, gave way to Christ; for we shall soon find, that Christ also was baptized in the thirtieth year of his age, when he was immediately installed into the discharge of his public office. Now as John, the morning-star, or dawn, was immediately followed by Christ, “the Sun of Righteousness,” (Malachi 4:2,) there is no reason to wonder, that John disappeared, in order that Christ might shine alone in greater brightness.

Luke 3:1. When Pontius Pilate was governor of Judea It is probable that this was the second year of Pilate’s government: for since Tiberius had held the reins of government, he had, as Josephus informs us, (xviii. 2:2,) appointed Valerius Gratus to be governor of Judea, in room of Annius Rufus. This change might take place in his second year. The same Josephus writes, that Valerius was governor of Judea for “eleven years, when Pontius Pilate came as his successor,” (Ant. 18:2:2.) Pilate, therefore, had governed the province for two years, when John began to preach the Gospel. This Herod, whom Luke makes tetrarch of Judea, was the second heir of Herod the Great, and succeeded to his father by will. Archelaus had received the ethnarchy of Judea, but, when he was banished to Vienna (Jos. Wars, 2, vii. 3) by Augustus, that portion fell into the hands of the Romans. Luke mentions here two sons of Herod, — Herod Antipas, who had been made tetrarch of Galilee, and governed Samaria and Peraea, — and Philip, who was tetrarch of Trachonitis and Iturea, and reigned from the sea of Tiberias, or Gennesareth, to the foot of Lebanon, which is the source of the river Jordan.

Lysanias has been falsely supposed to be the son of Ptolemy Mennaeus, King of Chalcis, who had been long before put to death by Cleopatra, about thirty years before the birth of Christ, as Josephus relates, (Ant. 15:4:1.) He could hardly even be the grandson of Ptolemy, who, as the same Josephus records, kindled the Parthian war, (Wars, 1, xiii. 1;) for then he must have been more than sixty years of age at the time of which Luke speaks. Besides, as it was under Antigonus that the Parthian war commenced, he must even then have been a full-grown man. Now Ptolemy Mennaeus died not long after the murder of Julius Caesar, during the triumvirate of Lepidus, Antony, and Octavius, (Jos. Wars, 1, xiii. 1.) But as this grandson of Ptolemy bore the name of Lysanias as well as his father, he might have left a son who had the same surname. Meanwhile, there can be no hesitation in rejecting the error of those who make Lysanias to live sixty years after he had been slain by Cleopatra.

The word Tetrarch is here used in a sense not quite accurate, as if the whole country had been divided into four parts. But as at first there was a fourfold division into districts, so afterwards, when other changes took place, the names Tetrarch and Tetrarchies were retained by way of honor. In this sense Pliny enumerates seventeen tetrarchies of one country.

Luke 3:2. Annas and Caiaphas being the high priests It is certain, that there never were two persons who held the office of high priest at the same time. Josephus states, that Valerius Gratus made Caiaphas high priest, a short time before he left the government. During the time that Pilate was governor of Judea, Josephus does not speak of him as having made any change in this respect; but, on the contrary, states that, when Pilate had been recalled from the government, and sent to plead his cause at Rome, Vitellius, who was at that time governor of Syria, reduced Caiaphas to a private rank, and transferred the high priesthood to Jonathan, the son of Ananus, (Ant. 18:4:3.) When Luke says that there were two high priests, we must not understand him to mean, that both held the same title, but that the honor of the priesthood was partly shared with him by Annas his father-in-law. Luke’s narrative indicates such a state of trouble and confusion, that, though there was not more than one person who was actually high priest, the sacred office was torn in pieces by ambition and tyranny.

Note 244. The whole passage is remarkable, and proves that the appointment to the sacred office of high priest was entirely at the disposal of the Roman Governor. “This man (Valerius Gratus) deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest: which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.” — (Ant. 18:2:2.)

The word of the Lord came upon John Before relating, as the other Evangelists do, that John began to exercise his office of teaching, Luke asserts that he was divinely called to that office: and he does so, in order to assure us, that the ministry of John carried undoubted authority. Why the interpreters have chosen to translate the word, ἐπὶ ᾿Ιωάννην, UPON John, instead of TO John, I do not see: but because there is no ambiguity as to the meaning, that this commission was entrusted to him, and that he received a command to preach, I have followed the received version. Hence infer, that there are no regular teachers, but those on whom God has conferred the office; and that it is not enough to have the word of God, if there be not likewise a special calling.

Matthew and Mark do not speak of the preaching of John as extending beyond the wilderness, while Luke says, that he came into all the country around Jordan These statements may be reconciled by observing, that John discharged the office of teaching among the neighbors, with whom he dwelt; but that his Gospel spread more widely, and became known in many places, so that the report of it, in a short time, reached Jerusalem. Indeed, the whole of that tract of the Jordan might be called a wilderness: for the word does not mean “a solitude,” but “a rough, and mountainous, and thinly inhabited district.”

Matthew 3:2. Repent ye Matthew differs from the other two Evangelists in this respect, that he relates the substance of John’s doctrine, as uttered by John himself, while they relate it in their own words; though Mark has one word more than Luke: for he says, he came Baptizing, and preaching the baptism of repentance But in substance there is the most perfect agreement: for they all connect repentance with the forgiveness of sins. The kingdom of God among men is nothing else than a restoration to a happy life; or, in other words, it is true and everlasting happiness. When John says, that the kingdom of God is at hand, his meaning is, that men, who were alienated from the righteousness of God, and banished from the kingdom of heaven, must be again gathered to God, and live under his guidance. This is accomplished by a free adoption and the forgiveness of sins, by which he reconciles to himself those who were unworthy. In a word, the kingdom of heaven is nothing else than “newness of life,” (Romans 6:4,) by which God restores us to the hope of a blessed immortality. Having rescued us from the bondage of sin and death, he claims us as his own; that, even while our pilgrimage on earth continues, we may enjoy the heavenly life by faith: for he

“hath blessed us with all spiritual blessings in heavenly places in Christ,”
(Ephesians 1:3.)

Though we are like dead men, yet we know that our life is secure; for it “is hid with Christ in God,” (Colossians 3:3.)

From this doctrine, as its source, is drawn the exhortation to repentance. For John does not say, “Repent ye, and in this way the kingdom of heaven will afterwards be at hand;” but first brings forward the grace of God, and then exhorts men to repent Hence it is evident, that the foundation of repentance is the mercy of God, by which he restores the lost. In no other sense is it stated by Mark and Luke, that he preached repentance for the forgiveness of sins Repentance is not placed first, as some ignorantly suppose, as if it were the ground of the forgiveness of sins, or as if it induced God to begin to be gracious to us; but men are commanded to repent, that they may receive the reconciliation which is offered to them. Now, as the undeserved love of God — by which he receives into his favor wretched men, “not imputing their trespasses unto them,” (2 Corinthians 5:19) — is first in order; so it must be observed, that pardon of sins is bestowed upon us in Christ, not that God may treat them with indulgence, but that he may heal us from our sins. And, indeed, without hatred of sin and remorse for transgressions, no man will taste the grace of God. But a definition of repentance and faith may explain more fully the manner in which both are connected; which leads me to handle this doctrine more sparingly.

With regard to the meaning of the present passage, it is proper to observe, that the whole Gospel consists of two parts, — forgiveness of sins, and repentance Now, as Matthew denominates the first of these the kingdom of heaven, we may conclude, that men are in a state of deadly enmity with God, and altogether shut out from the heavenly kingdom, till God receives them into favor. Though John, when he introduces the mention of the grace of God, exhorts men to repentance, yet it must not be forgotten that repentance, not less than the inheritance of the heavenly kingdom, is the gift of God. As he freely pardons our sins, and delivers us, by his mercy, from the condemnation of eternal death, so also does he form us anew to his image, that we may live unto righteousness. As he freely adopts us for his sons, so he regenerates us by his Spirit, that our life may testify, that we do not falsely, address him as our Father. In like manner, Christ washes away our sins by his blood, and reconciles our Heavenly Father to us by the sacrifice of his death; but, at the same time, in consequence of

Note 245. “Ce n'est pas a fausses enseignes ni par feintise.” — “It is not with false colors, nor by hypocrisy.”

“our old man being crucified with him, and the body of sin destroyed,”
(Romans 6:6)

he makes us “alive” unto righteousness. The sum of the Gospel is, that God, through his Son, takes away our sins, and admits us to fellowship with him, that we, “denying ourselves” and our own nature, may “live soberly, righteously, and godly,” and thus may exercise ourselves on earth in meditating on the heavenly life.

Luke 3:3. Preaching the baptism of repentance This form of expression shows first, generally, what is the right use of the Sacraments; and next, why baptism was instituted, and in what it consists. A sacrament, then, is not a dumb ceremony, exhibiting some unmeaning pomp without doctrine; but the Word of God is joined to it, and gives life to the outward ceremony. By the Word I mean, not mutterings of a magical character, made by some exorcist between his teeth, but what is pronounced with a clear and distinct voice, and leads to the edification of faith. For we are not simply told, that John baptized unto repentance, as if the grace of God were contained in a visible sign; but that he explained, in his preaching, the advantage of baptism, that the sign, through the word preached, might produce its effect. This is the peculiarity of baptism, that it is said to be an outward representation of repentance for the forgiveness of sins Now, as the meaning, power, and nature of that baptism are the same as ours, if we judge of the figure from its true import, it is incorrect to say, that the baptism of John is different from the baptism of Christ.

Note 246. "Maintenant puis que le Baptesme de Jean a eu mesme signification, vertu et propriete que le nostre, si nous voulons juger de la figure et du signe selon la chose signifee, c'est 'a dire la verite, nous trouverons que le Baptesme administre par Christ, n'a point este autre que celuy que Jean a administre."—"Now, since the baptism of John had the same meaning, power, and nature as ours, if we wish to judge of the figure and of the sign according to the thing signified, that is to say the reality, we shall find that the Baptism administered by Christ was no other than that which John administered."

Matthew 3:3. The yoke of one crying in the wilderness Though this passage of the prophet Isaiah (40:3) ought not to be limited exclusively to John, yet he is one of the number of those to whom it certainly refers. After having spoken of the destruction of the city, and of the awful calamities that would befall the people, he promises a restoration that would follow. His words are,

“Comfort ye, comfort ye my people, saith your God,”
(Isaiah 40:1.)

When the temple had been thrown down, and sacrifices abolished, and the people led away into captivity, their affairs seemed to be desperate. And as their ears had been deaf to the uninterrupted voice of the prophets, the Lord kept silence for a time. That pious minds may not be cast down during this melancholy silence, the prophet announces, that other preachers of grace will yet arise, to awaken in the people a hope of salvation. Such were Zechariah, Haggai, Malachi, and the like. But as the restoration promised is perpetual, and not for a time only, and as Isaiah refers chiefly to the redemption, which was to be expressed at the coming of Christ, John the Baptist is justly considered the chief minister of consolation.

Note 247. “Et pource qu'ils avoyent auparavant ferme leurs aureilles a la voix des prophetes, qui journellement et sans cesse, parloyent a eux, le Seigneur se teut, et laissa de parler a eux pour un temps.” — “And because they had formerly shut their ears to the voice of the prophets, who daily and unceasingly spoke to them, the Lord was silent, and ceased to speak to them for a time.”

Note 248. “Malachie, Esdras, et autres semblables personnages.” — “Malachi, Ezra, and other similar characters.”

Next follows in the words of the prophet, The voice of one crying That voice is contrasted with the temporary silence, which I have just mentioned: for the Jews were to be deprived, for a time, of the instruction, which they had wickedly despised. The word wilderness is here used metaphorically for desolation, or the frightful ruin of the nation, such as existed in the time of the captivity. It was so dismally shattered, that it might well be compared to a wilderness The prophet magnifies the grace of God. “Though the people,” says he, “have been driven far from their country, and even excluded from the society of men, yet the voice of God will yet be heard in the wilderness, to revive the dead with joyful consolation.” When John began to preach, Jerusalem was in this sense a wilderness: for all had been reduced to wild and frightful confusion. But the very sight of a visible wilderness must have had a powerful effect on stupid and hardened men, leading them to perceive that they were in a state of death, and to accept the promise of salvation, which had been held out to them. We now see, that this prediction actually relates to John, and is most properly applied to him.

Note 249. “Anquel il n'y avoit personne qui parlast au nom de Dieu;” — “in which there was nobody who spoke in the name of God.”