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John MacArthur · Citado em PreceptAustin
Mateus 3
MacArthur comments that "the coming of the herald (John the Baptist) signified the coming of the King. The beginning of John’s ministry signaled the beginning of Jesus’ ministry (see Acts 10:37–38+)....Everything about John the Baptist was unique and amazing—his sudden public appearance, his life-style, his message, his baptizing, and his humility. He was born to a mother who was barren. He was a priest by heritage but became a prophet. He forsook his earthly father’s ministry for the sake of his heavenly Father’s. After spending most of his life in the desert, at the right moment God spoke to his heart, and he began to thunder out the message God had given him in that desert-to announce the coming of the King." (Matthew Commentary)
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MacArthur adds that "Despite many similar warnings by the prophets, many of the people and most of the leaders were not prepared for John’s message. What he said was shocking; it was unexpected and unacceptable. It was inconceivable to them that, as God’s people, they had anything to do to inherit God’s kingdom but simply wait for and accept it. The Messiah was their Messiah, the King was their King, the Savior was their Savior, the promise was their promise. Every Jew was destined for the kingdom, and every Gentile was excluded, except for a token handful of proselytes. That was the common Jewish thinking of the day, which John totally shattered. But John’s message was God’s message, and he would not compromise it or clutter it with the popular misconceptions and delusions of his own day and his own people. He had no word but God’s word, and he proclaimed no kingdom but God’s kingdom and no preparation but God’s preparation. That preparation was repentance. God’s standard would not change, even if every Jew were excluded and every Gentile saved. God knew that some Jews would be saved, but none apart from personal repentance and conversion." (Matthew Commentary) Kingdom of Heaven can be a somewhat complex subject but suffice it to say that it has a PRESENT REALITY which awaits a FUTURE REVELATION. The PRESENT REALITY is that the King is reigning in the hearts of those who have repented and believed in Him. The FUTURE REVELATION is the return of the King of kings to defeat His enemies and establish His Messianic rule on Earth (Millennium). It is predominantly this latter aspect of the Kingdom of God the nation was expecting and hoping for (cf (2 Sa 7:8-17; Isa. 11:1-9+; Isa 24:23; Jer. 23:5-6; Mic 4:6-7+; Zech 9:9-10; Zech 14:9+; cf. Mt. 20:21; Mk 10:37; Mk 11:10; Mk 12:35-37; Mk 15:43; Luke 1:31-33+; Lk 2:25+, Lk 2:38+; Acts 1:6+) THOUGHT - All who live in the PRESENT REALITY are eagerly, expectantly looking for the FUTURE REVELATION, a mindset that motivates us to order our steps in a manner which is pleasing to the Lord. What (Who) you are looking for will (should) impact what (Who) you are living for beloved! That is why the Spirit inspired the writers of the NT to pen 1 in 30 verses either directly or indirectly describing the Second Coming o f the King! The first century church is said to have greeted one another with the watch word Maranatha. God grant that the church in these last days would do the same, and live accordingly. In Jesus' Name. Amen AN ESCHATOLOGICAL OR PROPHETIC VIEW OF THE KINGDOM OF GOD - One interpretation of Kingdom of God is that Jesus the King has arrived and fulfilled the prophecy of Daniel in Da 9:25+ "So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress." This passage prophesies the time when Messiah would come to Israel. Israel should have known this was the time from this prophecy, for Jesus Himself said “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes." (Lk 19:42+). And again Jesus declared "you did not recognize the time of your visitation." (Lk 19:44+). The tragedy recorded in all four Gospels is that when Jesus entered Jerusalem to begin His last week of life the Jewish crowds hailed Him as King "shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD (QUOTING Ps 118:26); Peace in heaven and glory in the highest!” (Lk 19:38+, Mt 21:9-11, Mk 11:8-10+, Jn 12:13+). The problem was that Israel was expecting the Messiah to be a conquering King, defeating the Romans, failing to recognize that He first had to be a Suffering Servant (Mk 10:45+, Isaiah 53:1-12+) and failing to understand that in that role He did in fact conquer the even more deadly enemies of death (1 Cor 15:55-56, 57), the devil (Heb 2:14-15+), Sin (the sinful flesh) (Ro 6:11+) and the fallen, godless, evil world (Gal 6:14+). And He will return as King of kings and Lord of lords (Rev 19:16+) to conquer all world powers arrayed against Him, His Kingdom and His people. (Rev 19:11-21+, cf Da 2:34-35+, Da 2:44-45+). Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, kingship, royal rule, dominion. Involved in the term is the sovereign authority of a ruler, the activity of ruling, and the realm of rule including its benefits. Basileia thus can refer to the territory or people over whom a king rules. There are two kingdoms at war, the kingdom of this world (cf "present evil world" Gal 1:4KJV+, James 4:4+, 1 Jn 2:15-17+) headed by Satan (see Lk 4:5-6+, see especially verse 6, cf 1 Jn 5:19+) and the Kingdom of God headed by Jesus (cf Jn 18:37+, Rev 19:16+). THOUGHT - Believers are members of the Kingdom of God and are subject to the King, Jesus Christ. Are you still attempting to rule your life or have you willingly submitted yourself to Jesus with the inherent desire to do His will on earth as it is in Heaven? Kingdom of Heaven is used only by Matthew while the other Gospels used Kingdom of God - Matt. 3:2; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:19; Matt. 5:20; Matt. 7:21; Matt. 8:11; Matt. 10:7; Matt. 11:11; Matt. 11:12; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:23; Matt. 19:12; Matt. 19:14; Matt. 19:23; Matt. 20:1; Matt. 22:2; Matt. 23:13; Matt. 25:1. While some teach the terms are different, I agree with John MacArthur that "There is no significant difference between “the kingdom of God” and the kingdom of heaven. The one phrase emphasizes the sovereign Ruler of the kingdom and the other emphasizes the kingdom itself, but they are the same kingdom. Matthew 19:23–24 confirms the equality of the phrases by using them interchangeably." (Compare also kingdom of heaven in Matthew 13:33 and kingdom of God in Luke 13:20,21) Robertson on at hand - It was a startling word that John thundered over the hills and it re-echoed throughout the land. The Old Testament prophets had said that it would come some day in God’s own time. John proclaims as the herald of the new day that it has come, has drawn near (is at hand). How near he does not say, but he evidently means very near, so near that one could see the signs and the proof. At hand (1448) (eggizo) means to draw near in space and/or time. In the present context, there is a sense in which the Kingdom is drawing near both in space and in time, in the sense that the King of the Kingdom is soon to step on the stage in this great drama of redemption. Draw near is in the perfect tense which means it has drawn near and is now present. With the King now on the scene the day has arrived. Matthew's uses of eggizo - Matt. 3:2; Matt. 4:17; Matt. 10:7; Matt. 21:1; Matt. 21:34; Matt. 26:45; Matt. 26:46; Vance Havner - The Kingdom was coming then in the Person of the Saviour; it was a spiritual Kingdom, the reign of God in the hearts of men. The Kingdom is coming soon; it will be a visible Kingdom when the King returns (ED: TO SET UP HIS MESSIANIC KINGDOM FOR 1000 YEARS) and once again our message should be "Repent ye, for the kingdom of heaven is at hand." Christ's message to the church for this hour is "Repent." But who dares to call the average Sunday‑morning congregation to repentance? Said Joseph Parker: "The man whose message is Repent sets himself against his age and will be battered mercilessly by the age whose moral tone he challenges. There is but one end for such a man… off with his head! You had better not preach repentance until you have pledged your head to heaven." Walter Wessel explains that "the Lord's kingship is both a present reality (God is exercising his authority now) and a future hope (God will reign in the eschaton—the End—when he finally puts down all opposition to his reign). (Expositor's Bible Commentary – Volume 8: Matthew, Mark, Luke) John MacArthur describes 4 phases of the Kingdom of Heaven/God - God’s kingly rule over the hearts of men and over the world may be thought of as having a number of phases. The first is the prophesied kingdom, such as that foretold by Daniel. The second phase is the present kingdom, the one that existed at the time of John the Baptist and that he mentions. It is the kingdom that both John and Jesus spoke of as being at hand (cf. 4:17). The third phase may be referred to as the interim kingdom, the kingdom that resulted because of Israel’s rejection of her King. The King returned to heaven and His kingdom on earth now exists only in a mystery form. Christ is Lord of the earth in the sense of His being its Creator and its ultimate Ruler; but He does not presently exercise His full divine will over the earth. He is, so to speak, in a voluntary exile in heaven until it is time for Him to return again. He reigns only in the hearts of those who know Him as Savior and Lord. For those “the kingdom of God is … righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). The fourth phase can be described as the manifest kingdom, in which Christ will rule, physically, directly, and fully on earth for a thousand years, the Millennium. In that kingdom He will rule both externally and internally—externally over all mankind, and internally in the hearts of those who belong to Him by faith. The fifth, and final, phase is the “eternal kingdom of our Lord and Savior Jesus Christ,” which “will be abundantly supplied” to all of His own (2 Pet. 1:11). Had God’s people Israel accepted their King when He first came to them, there would be no interim kingdom. The kingdom at hand would have become the kingdom of a thousand years, which, in turn, would have ushered in the eternal kingdom. But because they killed the forerunner of the King and then the King Himself, the millennial kingdom, and consequently the eternal kingdom, were sovereignly postponed. (See Matthew Commentary - Page 56) Matthew 3:3 For this is the one referred to by Isaiah the prophet when he said, "THE VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT!'" NET Matthew 3:3 For he is the one about whom Isaiah the prophet had spoken: "The voice of one shouting in the wilderness, 'Prepare the way for the Lord, make his paths straight.'" GNT Matthew 3:3 οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος, Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. NLT Matthew 3:3 The prophet Isaiah was speaking about John when he said, "He is a voice shouting in the wilderness, 'Prepare the way for the LORD's coming! Clear the road for him!' " KJV Matthew 3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. ESV Matthew 3:3 For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: 'Prepare the way of the Lord; make his paths straight.'" NIV Matthew 3:3 This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.' " ASV Matthew 3:3 For this is he that was spoken of through Isaiah the prophet, saying, The voice of one crying in the wilderness, Make ye ready the way of the Lord, make his paths straight. CSB Matthew 3:3 For he is the one spoken of through the prophet Isaiah, who said: A voice of one crying out in the wilderness: Prepare the way for the Lord; make His paths straight! NKJ Matthew 3:3 For this is he who was spoken of by the prophet Isaiah, saying: "The voice of one crying in the wilderness:`Prepare the way of the LORD; Make His paths straight.'" NRS Matthew 3:3 This is the one of whom the prophet Isaiah spoke when he said, "The voice of one crying out in the wilderness: 'Prepare the way of the Lord, make his paths straight.'" YLT Matthew 3:3 for this is he who was spoken of by Isaiah the prophet, saying, 'A voice of one crying in the wilderness, Prepare ye the way of the Lord, straight make ye His paths.' by Isaiah the prophet - Isa 40:3 Mk 1:3 Lu 3:3-6 Joh 1:23 Prepare - Isa 57:14,15 Mal 3:1 Lu 1:17,76 Matthew 3 Resources - Multiple Sermons and Commentaries Matthew quotes the Old Testament prophecy from Isaiah 40:3 "A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God." Luke gives a longer quote from Isaiah 40... "As it is written in the book of the words of Isaiah the prophet, “THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT. 5 ‘EVERY RAVINE WILL BE FILLED ("every valley shall be exalted" KJV) , AND EVERY MOUNTAIN AND HILL WILL BE BROUGHT LOW; THE CROOKED WILL BECOME STRAIGHT, AND THE ROUGH ROADS SMOOTH; 6 AND ALL FLESH WILL SEE THE SALVATION OF GOD.’” (Lk 3:4-6+, quoting Isaiah 40:3-5) Play Handel's masterpiece Every Valley Shall be Exalted For (gar) - Term of explanation, in this case explaining that John the Baptist had been foretold almost 700 years earlier. Broadus adds that "For gives the reason why John appeared in the wilderness and bade the people prepare for the Messianic reign, viz., because John is the person spoken of by—through—the prophet (‘through,’ see Mt 2:17), as destined to do so." This is the one referred to by Isaiah the prophet when he said - Recall that Matthew's Gospel is aimed at Jewish readers who would have been familiar with Old Testament prophecies and may have recognized that Isaiah's prophecy is fulfilled in John the Baptist (cf other fulfillments - Mt 1:22-23+, Mt 2:15+, Mt 2:17-18+, Mt 2:23+, Mt 4:14-15+, et al). Broadus points out that the prophecy in Isaiah 40:3-5 probably had two fulfillments "The immediate reference of the prophecy in Isaiah is probably to Jehovah, as leading his people back through the eastern desert from their captivity in Babylon: the remote reference is to the coming of Messiah, and spiritual deliverance. Here, as often in the prophets (see on Mt 2:15), there is a typical relation between the history of Israel and that of Messiah." THOUGHT - Remember that nothing more convincingly demonstrates God’s control over history than fulfilled prophecy. As an aside there are over 300 Messianic Prophecies that clearly pointed to Jesus as the Messiah. God has made it very clear to everyone, Jews and Gentiles alike, that Jesus is the fulfillment of the OT prophecies. How foolish to ignore the Old Testament as so many in evangelical circles do today! The great OT Messianic Prophecies can give faith to those who have never believed and undergird the faith of all who have believed in Jesus (Ro 10:17). Related Resources: Josh McDowell's classic "More than a Carpenter" - good book to suggest to your skeptical friends! How a Jewish man Michael Goldstone met Messiah - site has multiple similar video testimonies The voice of one crying in the wilderness - Voice of one is a description of John the Baptist which alludes to his specific mission and the place where his mission was to be accomplished. John was not prepared by God to pastor a church, to write theology books, to compose religious music, etc, but was called to call, to cry out! The present tense indicates this was John's pattern -- continually crying out. John the Baptist was not whimpering, crying softly and quietly! He was crying out like the HERALD (see below) he was born to be (Lk 1:15, 16, 17+), as one who had a strong voice, a clear message and a Spirit enabled bold demeanor giving public witness concerning the Messiah Jesus Christ. Imagine the Jewish people who walked up and heard John crying out this message at the top of his lungs! It would have been a striking scene. Crying (994)(boao from boé 995) means raise a cry, crying out loud with unusually high volume as a manifestation of feeling. John's preaching was undoubtedly passionate and full of emotion and feeling. He had been preparing his entire life for this purpose! And so he cried out from the depths of his heart in hopes that his message would reach the hearts of his Jewish hearers. And lest we miss it, we should emphasize that John was simply a divine mouthpiece, so the One Who was really crying out to Israel was Jehovah Himself. Remember that Israel was the wife of Jehovah and had gone astray from the Mosaic covenant, "My covenant which they broke, although I was a husband to them,” declares the LORD." (Jer 31:32+). Now after 400 "silent years" God was using His mouthpiece, John the Baptist, calling them "Return, O Israel." (Hos 14:1, cf Jer 3:14, Joel 2:12-13+). John Phillips on John's crying - "The Hebrews had fallen on bad times quite apart from Roman oppression. Dead formalism characterized their religion. The roots of this formalism, which had been sprouting in Malachi's day, now ran deep. Rabbinical tradition had largely replaced the Bible. John the Baptist knew all about the hypocrisy of the Pharisees, the skepticism of the Sadducees, the materialism and opportunism of the Herodians, and the fanaticism of the Zealots. The faith of the fathers, applauded in Hebrews 11, had now become "the Jews' religion" (Gal. 1:13). Someone needed to cut a path through the tangled undergrowth of the deadening, man made tradition. The Messiah was coming! It was high time that someone spoke out. So John became "the voice of one crying in the wilderness." John did not seek the big cities, and he did not stalk the streets of Jerusalem. Rather, he sought solitary, lonely places that were off the beaten track down by the riverside. He did not go to the people. He made the people come to him, and come they did until vast crowds thronged into the wilds to hear him preach...."Make his paths straight!" cried John. It was a clarion call to his own countrymen to clean up their lives and clear away all moral and religious obstacles that might hinder the coming King. (Exploring Series) THOUGHT - Preaching is to be to the people, not before them. It is to be affirmative, authoritative, and positive, not uncertain and negative. The gospel is not open for discussion; it is not just one of many possibilities; it is the truth of God. (POSB) In the wilderness (eremos) - Luke alluded to the wilderness in (Lk 1:80+) describing how John the Baptist "continued to grow, and to become strong in spirit, and he lived in the deserts (eremos = "wilderness") until the day of his public appearance to Israel." John was not the holy Temple in Jerusalem, but the hot desert in Judea. As shown on the map above, the wilderness (Mt 3:1+ = "wilderness of Judea"; cf Mk 1:4+) refers to the uninhabited desert region to the northwest of the Dead Sea. MacArthur adds that "John seems to have preached near the northern end of this region, close by where the Jordan flows into the Dead Sea (Lk 3:6). This was a full day’s journey from Jerusalem and seems an odd location to announce the arrival of a King. But it is perfectly in keeping with God’s ways (1 Co 1:26–29)." (MSB) Bock adds that "Given the Gospel of John’s comments, the ministry involved both sides of the Jordan River, since Perea was also included in the ministry (John 1:28; 3:23; 10:40)." Wilderness (2048) see map of Judean Wilderness and also the note on eremos. (Used 9x in Mark - Mk. 1:3; Mk. 1:4; Mk. 1:12; Mk. 1:13; Mk. 1:35; Mk. 1:45; Mk. 6:31; Mk. 6:32; Mk. 6:35). In a way this word is a double entendre because John was himself in a literal wilderness crying and pointing out to the Jewish nation the way out of the spiritual wilderness and darkness which had enshrouded the nation of Israel for centuries. Beitzel observes that "It is difficult to describe adequately the foreboding desolation and howling barrenness along the shores of the Dead Sea.… If there could be fixed in one’s mind the image of the almost-painful sterility of the Sahara or of Death Valley, and then multiply that by a factor of four or more, one might come close to capturing the geographical reality to which he is exposed along the shores of the Dead Sea." (The Moody Atlas of Bible Lands) THOUGHT - Do you feel like you are in the wilderness beloved? Then take heart for God can still speak to you even though you feel like you are in a wilderness (see Lk 3:2+)! Today of course He does not speak to us exactly as He did to John, but He still speaks to us through His Word of Truth. So when you are in the wilderness don't throw up your hands but "throw yourself" into His hands, into His Book and beseech Him to speak by His Spirit (see Illumination). He is ready and willing to speak to you through His Word and prayer. Make sure you first confess (1 Jn 1:9, Pr 28:13) any known sins in order to clear the "static" from the "Heavenly walkie talkie!" Make ready (hetoimazo) the way of the Lord - Make ready is a command in the aorist imperative calling for his hearers to do this now and not to delay or procrastinate. Their need is urgent!
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MacArthur adds that "That act symbolized before the world that they realized their national and racial descent, or even their calling as God’s chosen and covenant people, could not save them. They had to repent, forsake sin, and trust in the Lord for salvation. It is that of which the baptism was a public witness, as they confessed their sins. They had to come into the kingdom just like the Gentiles, through repentance and faith—which included a public admission of sins. We know from subsequent accounts in the gospels that many of those acts of repentance must have been superficial and hypocritical, because John soon lost much of his following, just as Jesus would eventually lose most of His popularity. But the impact of John’s ministry on the Jewish people was profound and unforgettable. The way of the King had been announced to them, and they had no excuse for not being ready for His coming" (See context in The MacArthur Commentary) John
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MacArthur adds that "while there were various ceremonial washings in Judaism (cf. Heb. 6:2+), there was no baptism of Jews. But while there was no baptism of Jews in Judaism, the Jews did baptize Gentile converts to Judaism (Gentile proselytes). Thus, those who “were being baptized by [John] in the Jordan River, as they confessed their sins” (Mt. 3:6), were publicly acknowledging that they were no better than the Gentiles. Their sins had separated them from the true and living God (cf. Isa 59:2) and cut them off from covenant blessings. For Jewish people to place themselves on the same level as the despised Gentiles was astonishing, and demonstrates the power of John’s preaching. Unfortunately, few being baptized by John were truly repentant. The nation would later reject Jesus when He failed to meet their expectations of a political Messiah, who would deliver them from the Romans. Others were superficial from the start....But those few (Mt 7:13–14+) who acknowledged their sinful condition and alienation from God and turned to Him in repentant faith were saved. (See context in Luke Commentary) Comment - While there were not many who were saved as a result of John's baptism of repentance for the forgiveness of sins, there do appear to be some, and below are some examples to consider: Acts 18:24-25+ records "Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John." (COMMENT: So either directly or indirectly he had been instructed by John the Baptist. From Luke's description Apollos was clearly saved. Unlike the disciples of John the Baptist in Acts 19:1-7 there is no evidence that Apollos needed to be re-baptized.) Another possible example is two of John the Baptist's disciples, Andrew and John, who became Jesus' disciples. John records "Again the next day John was standing with two of his disciples, 36 and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!” The two disciples (ANDREW AND JOHN) heard him speak, and they followed Jesus." (John 1:35-37+) (COMMENT: So obviously Andrew and John believed in Jesus, although exactly when they truly believed is difficult to state dogmatically.) In addition Jesus alludes to some who believed - "For John came to you ("the chief priests and the elders" - Mt 21:23) in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse (metamellomai) afterward so as to believe him." (Mt 21:32, cf Mt 21:25) In a similar allusion by Jesus we read - “I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.” 29 When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected God’s purpose for themselves (Ryle = "they rejected God’s offer of salvation"), not having been baptized by John. (Lk 7:28-30+) MacArthur observes that six things demonstrate the true greatness of John. (1) He was filled with and controlled by the Spirit, even from “his mother’s womb” (Luke 1:15b+). (2) He was obedient to God’s Word. From childhood he followed God’s will, and from it he never wavered. (3) He was self-controlled, drinking neither “wine or liquor” (Luke 1:15a+). In his food, dress, and life-style he was temperate and austere. (4) He was humble. His purpose was to announce the king, not to act kingly or take for himself any of the king’s prerogatives. Speaking of Jesus, John said, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals” (Mark 1:7), and on a later occasion, “He must increase, but I must decrease” (John 3:30+). (5) He courageously and faithfully proclaimed God’s Word, thundering it across the wilderness as long as he was free to preach, to whomever would listen. (ED: MEN AND WOMEN FILLED WITH/CONTROLLED BY THE SPIRIT HAVE THE "FRUIT" OF HOLY BOLDNESS! cf Acts 4:31+). (6) Finally, he was faithful in winning people to Christ, in turning “back many of the sons of Israel to the Lord their God” (Luke 1:16+). He stands as a pattern for all who seek genuine greatness. (See context in Matthew Commentary) Gotquestions addresses the question of the meaning of John's baptism - Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. Christian baptism today also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior. G Campbell Morgan has some interesting comments emphasizing three qualities of John's ministry: First, it was attractive “ Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan;” Secondly, it was convictive “And were baptized of him in Jordan, confessing their sins; Finally, it was invective. Against the men who constituted the fountain-head of all Israel’s trouble Pharisees, Sadducees he flung himself in passionate protest. We sometimes imagine that there is nothing attractive in our ministry, except the winning, wooing note. But there are times when we seem to need again the voice of the herald; and when God finds a John the Baptist and sends him out, his message is full of attractiveness. This is a great picture of attractiveness, of a man with a note of conviction in his message and authority in the way that he deals with sin. He came with no theology; He came with no philosophy to discuss; He came with no new cult to introduce; He did not come to ask men to consider a position which they could accept or reject as they pleased; He came with the thundering voice of a great inspiration “Repent;” His message of God’s authority stirred every place, and every one. Thank God it is true to-day. We do not need one Gospel for the city, and another for the suburbs, and another for the country. Jerusalem, and all Judaea, and all the villages need the same message. Before Jesus come, John the Baptist must come to the city, and suburbs, and country; and as his message is heard there will be attractiveness in it. Then notice, his message was convictive. At least men acknowledged the truth externally, and submitted to the baptism which was a symbol of their repentance. Of course it all fell short there. It can never be any more than that. John Baptist can never communicate life. Coming after him is the Sin-bearer, the great tender-hearted King of men, Who does not only produce repentance, but gives life. If we are convinced of sin, thank God for it, but it is not enough. The crowds that thronged the banks of the Jordan, and went down into its waters of baptism, which was a baptism of repentance, were very sincere; but to accept Jesus there must be something more than this. Once again, notice the invective note in his preaching. Now the leaders were responsible Pharisees and Sadducees. The Pharisee was a ritualist; - The Sadducee a rationalist. The Pharisee believed in all supernatural things, but imagined that they could be expressed in external things, and that is always the story of ritualism. The Sadducees did not believe in angel, spirit, or resurrection. They were rationalists, old and hard. These are the forces that damn a people, that blight a nation. John saw them coming; the ritualists and the rationalists, who with their splendid observance of externalities and their inward corruptness of life, had blighted the whole nation. And John said with roughness, “Who hath warned you to flee from the wrath to come,” ye kin of vipers? And then, as if he had said: You have come, and you say you repent; but by you, more than by all others, must be manifested the reality of your repentance. “Bring forth therefore fruits meet for repentance;” trust no longer in your physical relationship to Abraham “God is able of these stones to raise up children unto Abraham.” What a message it was! It must have burned and scorched these men. The more one studies it the more glad one is that Jesus’ ministry of renewing followed. Thank God that the message to-day is that of this blessed King! (Matthew 3:1-12; Matthew 3:13-17) Matthew 3:7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come? NET Matthew 3:7 But when he saw many Pharisees and Sadducees coming to his baptism, he said to them, "You offspring of vipers! Who warned you to flee from the coming wrath? GNT Matthew 3:7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς, Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; NLT Matthew 3:7 But when he saw many Pharisees and Sadducees coming to watch him baptize (NOTE THAT THIS IS NOT WHAT THE GREEK TEXT SAYS), he denounced them. "You brood of snakes!" he exclaimed. "Who warned you to flee God's coming wrath? KJV Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? ESV Matthew 3:7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? NIV Matthew 3:7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? ASV Matthew 3:7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come? CSB Matthew 3:7 When he saw many of the Pharisees and Sadducees coming to the place of his baptism, he said to them, "Brood of vipers! Who warned you to flee from the coming wrath? NKJ Matthew 3:7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! Who warned you to flee from the wrath to come? NRS Matthew 3:7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? YLT Matthew 3:7 And having seen many of the Pharisees and Sadducees coming about his baptism, he said to them, 'Brood of vipers! who did shew you to flee from the coming wrath? NAB Matthew 3:7 When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath? the Pharisees - Mt 5:20 12:24 15:12 16:6,11,12 22:15,23,34 23:13-28 Mk 7:3-5 8:15 12:13,18 Lu 7:30 11:39-44 16:14 18:11 Joh 1:24 Joh 7:45-49 9:40 Ac 4:1,2 5:17 15:5 23:6-9 26:5 You brood of vipers - Mt 12:34 23:33 Ge 3:15 Ps 58:3-6 Isa 57:3,4 59:5 Lu 3:7-9 Joh 8:44 1Jn 3:10 Rev 12:9,10 who - Jer 6:10 51:6 Eze 3:18-21 33:3-7 Ac 20:31 Ro 1:18 Heb 11:7 flee - Ro 5:9 1Th 1:10 2Th 1:9,10 Heb 6:18 Rev 6:16,17 Matthew 3 Resources - Multiple Sermons and Commentaries A POPULAR PROPHET PREACHING AN UNPOPULAR PRECEPT But when he saw many of the Pharisees (see pharisaios) and Sadducees (see saddoukaios) coming for baptism (baptisma) - Broadus observes "with only one article, throws the two parties together as both needing sharp rebuke." The presence of these two rival parties coming together would have been a clue that their intentions were not good (cf The enemy of my enemy is my friend). McNeile observes "Here a strong attraction, there a strong repulsion, made them for the moment forget their differences” We find them united again in Mt 16:1 and Mt 22:23, 34. It is interesting that the parallel passage in Luke 3:7+ has John warning "the crowds who were going out to be baptized by him," whereas here he is directing his warning at the religious leaders. Both groups needed to hear and heed his warning! Consistent with his criticism for the Jewish religious leaders, Matthew is the only Gospel writer to repeatedly address the Pharisees and Sadducees (5x = Matt. 3:7; Matt. 16:1; Matt. 16:6 = "“Watch out and beware of the leaven of the Pharisees and Sadducees.”; Matt. 16:11 = "beware of the leaven of the Pharisees and Sadducees."; Matt. 16:12)
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MacArthur adds that "The rabbis taught that “all Israelites have a portion in the world to come.” They spoke of the “delivering merits of the fathers,” who passed on spiritual merit to their descendants. Some even taught that Abraham stood guard at the gates of Gehenna, or hell, turning back any Israelite who happened that way. They claimed that it was Abraham’s merit that enabled Jewish ships to sail safely on the seas, that sent rain on their crops, that enabled Moses to receive the law and to enter heaven, and that caused David’s prayers to be heard." (Ibid) Some time later Jesus confronted this same false assumption addressing a group of Jews who had ostensibly believed in Him (Jn 8:30), but which would prove to be a false belief as Jesus Himself recognized declaring... They answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?”....“So if the Son makes you free, you will be free indeed. 37 “I know that you (JEWS) are Abraham’s descendants; (REFERRING TO NATURAL, PHYSICAL DESCENT) yet you seek to kill Me, because My word has no place in you (THIS SHOWS Jn 8:30 WAS ONLY A PROFESSION, NOT GENUINE BELIEF). 38 “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” 39 They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are (TRULY) Abraham’s children, do (imperfect tense - again and again, over and over do) the deeds of Abraham (cf "fruit in keeping with repentance").... 57 So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” 58 Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am. (THE SACRED NAME OF YAHWEH)” 59 Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. (John 8:33, 36-39, 57-59+) (Comment - Jesus went on to say in John 8:44 that their deeds proved their father was actually Satan! Woe!) David Stern in the Jewish NT Commentary writes: "There can be no doubt that in the 1st century c.e. the doctrine was widespread that descendants can benefit and even can claim salvation on the ground of their ancestors’ righteousness. Yeshua’s opponents made exactly such a claim at [John 8:33], Paul’s own opponents obviously were making use of the idea at [2Co 11:22]. Rabbinic literature does well in pointing up Avraham’s faithful and trusting attitude toward God. For example, the Midrash Rabbah: “In the 'olam haba [world to come] Israel will sing a new song, as it is said, ‘Sing unto Adonai a new song, for he has done marvelous things’ (Ps 98:1). By whose z'khut [merit] will they do so? By the merit of Avraham, because he trusted in the Holy One, blessed be he, as it says, ‘And he trusted in Adonai’ (Ge15:6).” (Exodus Rabbah 23:5) MacArthur - In Jesus’ story of the rich man and Lazarus, it is overlooked that the rich man in hell addresses Abraham as “Father,” and Abraham, speaking from heaven, calls the rich man his “Child.” But the rich man was then told by Abraham, “Between us and you there is a great chasm fixed, in order that those who wish to come over from here to you may not be able, and that none may cross over from there to us” (Luke 16:25–26+). A child of Abraham in hell was beyond their thinking. The Jews generally considered Gentiles to be the occupants of hell, spiritually lifeless and hopeless, dead stones as far as a right relationship with God is concerned. (Ibid) Lk 3:8 is a clear warning by John that false ("superficial") repentance is really no repentance in the sight of God and as such would not deliver one from the impending wrath of God. As an aside while the Jews did not inherit saving faith from Abraham, they did inherit their sin propensity from Abraham (cf Ro 5:12+)! John in referring to Abraham as their father could be alluding to Isaiah 51:1-2 "Listen to me, you who pursue righteousness, Who seek the LORD: Look to the rock from which you were hewn And to the quarry from which you were dug. 2 “Look to Abraham your father And to Sarah who gave birth to you in pain; When he was but one I called him, Then I blessed him and multiplied him.” The Jews could read a passage like this and think "We're fine for we were hewn from Abraham." If so, John is dramatically correcting such a false belief. MacArthur - John’s message of preparation for the coming of the King was repentance, conversion, the demand for a completely different life. That must have been startling news for Jews who thought that, as God’s chosen people—the children of Abraham, the people of the covenant—they deserved and were unconditionally assured of the promised King. Knowing what they must have been thinking, John later told his listeners, “Do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you, that God is able from these stones to raise up children to Abraham” (3:9). God was not interested in His people’s human heritage but in their spiritual life. “What the King wants from you,” John was saying, “is that you make a complete turnaround from the way you are, that you be totally converted, totally changed.” God calls for radical change and transformation that affects the mind, the will, and the emotions—the whole person. John’s point was simple: “You are in the same condition as the Gentiles. You have no right to the kingdom unless you repent and are converted from sin to righteousness.” He called for a true repentance that results in the fruit of a translated life (v. 8) and that includes baptism with water (v. 11a). Failure to repent would result in severe judgment, as Matthew 11:20–24 and 12:38–41 demonstrate. For I say to you that from these stones God is able to raise up children to Abraham - Vincent suggests John was “Pointing, as he spoke to the pebbles on the beach of the Jordan." Blomberg comments that "The reference to “these stones” probably reflects an original Aramaic wordplay between children (bĕenayyāa) and stones (ʾabnayyā) and was no doubt inspired by the characteristically rocky ground that covers Israel." (NAC) Craig Evans adds an interesting note on these stones - It is probable that John is referring to “these stones” of Josh. 4, where twelve stones were placed by the Jordan River as a symbol of God’s deliverance of the twelve tribes of Israel: “ ‘Take twelve stones from here out of the midst of the Jordan …’ And these twelve stones, which they took out of the Jordan River, Joshua set up in Gilgal, and he said to the people of Israel, ‘When your children ask their fathers in time to come, “What do these stones mean?” then you shall let your children know, “Israel passed over this Jordan on dry ground” ’ ” (Josh. 4:2, 20–22). This stone symbolism reappears in the Elijah narrative: “And Elijah took twelve stones according to the number of the tribes of the sons of Jacob, to whom the word of the LORD had come, saying, ‘Israel shall be your name.’ So with the stones he built an altar in the name of the LORD …” (1 Kings 18:31–32). Like Elijah of old, so now John, the promised Elijah of the last days (Mark 9:13 “I say to you, that Elijah has indeed come”), has placed a monument of twelve stones at the Jordan River and has summoned the tribes of Israel to repent and prepare themselves for the coming of the Lord’s anointed. In continuity with this aspect of John’s ministry, Jesus appoints twelve disciples (cf. Mark 3:14, 16). children to Abraham (v. 9): It is probable that in John’s original Semitic diction (whether Hebrew or Aramaic) a word-play lies behind stones and children, for stone in Hebrew is eben and son (or child) is ben. This word-play is found in various Jewish sources (e.g., Josephus, J.W. 5.6.3 §272; Tg. Onq. Gen. 49:24; Tg. Zech. 10:4; Tg. Ps. 118:22; Exod. Rab. 37.1 [on Ex. 27:20]). In effect, the Baptist has said that God can raise up from these twelve stones (that represent the twelve tribes of Israel) children to Abraham; fulfillment of the Almighty’s promises is not contingent upon faithless stewards. They may presume nothing.(Bible Knowledge Background Commentary. Page 72) Blomberg comments "Too often in the history of the church, people have trusted in living in a “Christian” country, being raised in a Christian family, holding membership or even office in a local church, and even in verbal claims to have repented and to have trusted in Christ. Yet without the evidence of a changed life and perseverance in belief, all such grounds of trust prove futile. One cannot determine the number of truly saved people in any given church by simply counting those who have responded to altar calls, received baptism, or become church members." (NAC-Matthew) Matthew 3:10 "The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. NET Matthew 3:10 Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. GNT Matthew 3:10 ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. NLT Matthew 3:10 Even now the ax of God's judgment is poised, ready to sever the roots of the trees. Yes, every tree that does not produce good fruit will be chopped down and thrown into the fire. KJV Matthew 3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. ESV Matthew 3:10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. NIV Matthew 3:10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. ASV Matthew 3:10 And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. CSB Matthew 3:10 Even now the ax is ready to strike the root of the trees! Therefore, every tree that doesn't produce good fruit will be cut down and thrown into the fire. NKJ Matthew 3:10 "And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. NRS Matthew 3:10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. YLT Matthew 3:10 and now also, the axe unto the root of the trees is laid, every tree therefore not bearing good fruit is hewn down, and to fire is cast. NAB Matthew 3:10 Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. NJB Matthew 3:10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire. already - Mal 3:1-3 4:1 Heb 3:1-3 10:28-31 12:25 the axe - Lu 3:9 23:31 therefore - Ps 1:3 92:13,14 Isa 61:3 Jer 17:8 Joh 15:2 is cut down - Mt 7:19 Mt 21:19 Ps 80:15,16 Isa 5:2-7 27:11 Eze 15:2-7 Lu 13:6-9 Joh 15:6 Heb 6:8 1Pe 4:17,18 Matthew 3 Resources - Multiple Sermons and Commentaries JUDGMENT IS IMMINENT Imminent is an adjective derived from the Latin word imminens from imminere meaning to hang or project over. And so literally imminent means hanging or projecting over, ready to take place, hanging threateningly over one's head! In the immediate context John is giving a vivid picture of imminent judgment in order to emphasize the urgent need for his hearer to respond to his call for fruit-bearing repentance! As Spurgeon said “No mere pruning and trimming work did John come to do; he was the handler of a sharp axe that was to fell every worthless tree.” Warren Wiersbe rightly observes that "God gets to the root of our lives (Mt 3:10), for the root determines the fruit (Mt 3:8)." (borrow Wiersbe's Expository Outlines on the New Testament ) The axe is already laid at the root of the trees - In the Greek text already is in an emphatic position to get across the sense of urgency inherent in John's message! It pictures the axe poised to chop down the trees (the non-repenters). NLT paraphrases it "Even now the ax of God's judgment is poised." In keeping with the previous passage, John's metaphor is depicting the people's repentance as like "fruit trees." No spiritual fruit indicates no real repentance.
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MacArthur comments that "At the end of every harvest season the farmer would go through his vineyard or orchard looking for plants that had borne no good fruit. These would be cut down to make room for productive vines and trees and to keep them from taking nutrients from the soil that were needed by the good plants. A fruitless tree was a worthless and useless tree, fit only to be cut down and thrown into the fire. Jesus used a similar figure in describing false disciples. “If anyone does not abide in Me, he is thrown away as a branch, and dries up; and they gather them, and cast them into the fire, and they are burned” (John 15:6). Fruitless repentance is worthless and useless; it means absolutely nothing to God." (Ibid) Therefore every tree that does not bear good fruit is cut down and thrown into the fire - Therefore (term of conclusion) marks the inevitable conclusion and certain destiny for all (every tree) non-repenters! There are no exception clauses for Jews or anyone depending on their own self-righteousness! John's words are echoed by Jesus in His Sermon on the Mount when He declared (context was referring especially to false prophets - Mt 7:15) "Every tree that does not bear good fruit is cut down and thrown into the fire." (Mt 7:19+) So even as false prophets would be cut down, so too false repenters would be cut down. The fire of course especially in the context of Mt 3:12 ("unquenchable fire") is a picture of Divine judgment which will result in doom, destruction (not annihilation) and torment, just as does true fire to flammable objects. And non-repenters are "flammable" so to speak! But the tragic irony is they will experience eternal fire but will continue to exist in utter torment! Does this horrendous truth not make you want to pray for the unsaved in your sphere of influence and seek opportunities to share the Gospel before it is too late?! Cut down (1581)(ekkopto from ek =from, out + kópto = cut) literally means to cut off or from, cutting so as to sever. It means to cause to cease by removing, to do away with, to eliminate. Matthew's uses - Matt. 3:10; Matt. 5:30; Matt. 7:19; Matt. 18:8; MacArthur on fire - Fire is a frequent biblical symbol of the torment of divine punishment and judgment. Because of their exceptional wickedness, Sodom and Gomorrah were destroyed by “brimstone and fire from the Lord out of heaven” (Gen. 19:24). After Korah, his men, and their households were swallowed up by the earth and “went down alive to Sheol … fire also came forth from the Lord and consumed the two hundred and fifty men who were offering the incense” (Num. 16:32–33, 35). In His role as a righteous Judge, God is frequently called “a consuming fire” (Ex. 24:17; Deut. 4:24; 9:3; etc.). In the last chapter in the Old Testament, Malachi speaks of the coming day that will be “burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze” (Mal. 4:1). John’s preaching picked up where Malachi left off, and Jesus Himself often spoke of the fires of hell (Matt. 5:22, 29; Mark 9:43, 47; Luke 3:17; etc.)." (Ibid) Salvation is not verified by a past act, but by present fruitfulness - MacArthur Bruce Barton asks "So how are we to bear good fruit? God calls us to be “active” in our obedience. To be productive for God, we must obey his teachings, resist temptation, actively serve others, and share our faith." (LAC) But be careful.... THOUGHT - While I agree with Barton's suggestions for fruitfulness, note that he leaves out one critical element of supernatural fruit bearing, and that is the element of supernatural enablement provided only by the indwelling Holy Spirit. Beloved, don't fall into the subtle trap of "doing" at the expense of the necessity of "being!" In other words, be BEING continually filled with the Spirit (Eph 5:18+) and then you will be empowered to be DOING good (God glorifying) works! E.g., Just try to obey Paul's command by "doing" before "being" as when Paul commands "husbands, love (present imperative) your wives, just as Christ also loved the church and gave Himself up for her" (Eph 5:25+ - see Need for the Holy Spirit to obey) If we try to accomplish the doing without the being, we fall into the trap of legalism which will blunt both the flow of grace and the work of the Spirit. As I like to say to my students, quit "trying" and start "dying," dying to self (Mk 8:34-35) and living for Jesus by the power of His Spirit. This dynamic will make all the difference in this world and the world to come! Matthew 3:11 "As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. NET Matthew 3:11 "I baptize you with water, for repentance, but the one coming after me is more powerful than I am– I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. GNT Matthew 3:11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· NLT Matthew 3:11 "I baptize with water those who repent of their sins and turn to God. But someone is coming soon who is greater than I am-- so much greater that I'm not worthy even to be his slave and carry his sandals. He will baptize you with the Holy Spirit and with fire. KJV Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: ESV Matthew 3:11 "I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. NIV Matthew 3:11 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. ASV Matthew 3:11 I indeed baptize you in 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 in the Holy Spirit and in fire: CSB Matthew 3:11 "I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to remove His sandals. He Himself will baptize you with the Holy Spirit and fire. NKJ Matthew 3:11 "I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. NRS Matthew 3:11 "I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. YLT Matthew 3:11 'I indeed do baptize you with water to reformation, but he who after me is coming is mightier than I, of whom I am not worthy to bear the sandals, he shall baptize you with the Holy Spirit and with fire, NAB Matthew 3:11 I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I.I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. baptize - Mt 3:6 Mk 1:4,8 Lu 3:3,16 Joh 1:26,33 Ac 1:5 11:16 13:24 19:4 but - Lu 1:17 Joh 1:15,26,27,30,34 3:23-36 whose - Mk 1:7 Lu 7:6,7 Ac 13:25 Eph 3:8 1Pe 5:5 He will baptize - Isa 4:4 44:3 59:20,21 Zec 13:9 Mal 3:2-4 Mk 1:8 Lu 3:16 Joh 1:33 Ac 1:5 2:2-4 11:15,16 1Co 12:13 Ga 3:27,28 Matthew 3 Resources - Multiple Sermons and Commentaries COMING ONE BRINGS A DIFFERENT BAPTISM As for me, I baptize (see baptizo above) you with water for repentance (see metanoia above) - This has been described at length above. Suffice it to say John''s baptism is distinct from Christian baptism which first consists of baptism into (identification with) Christ at the time of the new birth (see Ro 6:3 = "into His death" not into water!) and then is followed by water baptism which serves to symbolize and testify to one's spiritual baptism into Christ by grace through faith. MacArthur comments that that in "John’s ministry it (BAPTISM) marked the outward profession of inward repentance, which prepared a person for the coming of the King. As the apostle Paul explained many years later, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus” (Acts 19:4+). D A Carson suggests "John’s baptism was “essentially preparatory”....; Jesus’ baptism inaugurated the Messianic Age." But - John now makes a clear contrast between his ministry and Messiah's ministry. He who is coming after me is mightier than I - The first difference John highlights is that His baptism was not just with water but with the Spirit. This does indicate John's ministry was mighty, but he does not say how it was mighty. He certainly drew large crowds and spoke boldly, both of which could reflect the might of his ministry. His impact on the public was so mighty that Herod Antipas, tetrarch of Galilee, could not ignore him, but had him arrested and eventually executed. Mightier (2478)(ischuros from ischuo = to be able) is an adjective which means strong, powerful, mighty (usually referring to inherent physical strength), able, forcible. Ischuros denotes places “stress on the actual power that one possesses rather than on the mere principle of power." It is notable that ischuros is used in the Septuagint to refer to God in Jer 32:18+ which says "O great and mighty (Lxx = ischuros) God. The LORD of hosts is His name." And in Jeremiah 33:3 He invites Israel to "Call to Me and I will answer you, and I will tell you great and mighty (Lxx = ischuros) things, which you do not know.’ Mark uses ischuros to describe the "strong man" in Mk 3:27+, who in context is Satan (or Beelzebul - Mk 3:22), and the One Who binds him is Jesus Himself, which shows Jesus to be mightier than John the Baptist. And I am not fit (hikanos) to remove His sandals - John's genuine humility is expressed here. John says he is not worthy to perform even the lowly task of a servant. Hughes describes "A rabbinic saying, dated after Christ but very likely contemporary to Christ, stated that disciples ought to do everything for their masters that a slave does, except for one thing—untie his sandals. That was simply too much to ask any Jew to do for another Jew. But John had it right in relationship to Christ. He affirmed that he was not worthy of doing the most personally degrading task for the Messiah." (Preaching the Word) G Campbell
Mateus 3
MacArthur writes that "Christ was here identifying Himself with sinners. He will ultimately bear their sins; His perfect righteousness will be imputed to them (2 Cor. 5:21). This act of baptism was a necessary part of the righteousness He secured for sinners. This first public event of His ministry is also rich in meaning: 1) it pictured His death and resurrection (cf. Luke 12:50); 2) it therefore prefigured the significance of Christian baptism; 3) it marked His first public identification with those whose sins he would bear (Isa 53:11; 1 Pet. 3:18); and 4) it was a public affirmation of His messiahship by testimony directly from heaven. (BORROW MacArthur Study Bible) Warren
Mateus 3
MacArthur has an interesting comment considering that Jesus had come to give His life as a sacrifice for sins (Heb 10:12+, cf Heb 9:26+) - "God had examined, as it were, His beloved Son, who would offer Himself as a sacrifice for the sins of those with whom He was willing to identify Himself. No imperfection could be found in Him, and God was delighted." (Matthew 1-7 Chicago: Moody Press) J C