聖書注解書

Verses 1-12. - THE HERALD. (Parallel passages: Mark 1:1-8; Luke 3:1-18.) His public appearance and proclamation (vers. 1, 2), as foretold by Scripture (ver. 3). His Elijah-like dress (ver. 4). He is listened to by multitudes (vers. 5, 6). His faithful warning to typical Jews, and his pointing not to himself, but to the Coming One (vers. 7-12). The date at which he appeared is stated, in Luke 3:1, to have been "in the fifteenth year of the reign of Tiberius Caesar; i.e. between August, A.D. 28, and August, A.D. 29" (Schurer, I. 2, p. 31). Verse 1. - In those days; and in those days (Revised Version). Probably merely contrasting those past days of the beginning of the gospel with the present, when the evangelist wrote (cf. Matthew 24:19, 22, where the days yet future are contrasted with those present). In Mark 1:9 the expression is used directly of the Lord's baptism. And (Revised Version); δέ; Hebrew usage taking up the narrative (cf. Joshua 1:1; Judges 1:1; Ruth 1:1; Esther 1:1). Came; cometh (Revised Version); historic present (cf. Matthew 2:19); παραγίνεται, here equivalent to "come forward publicly," make one's public appearance (cf. especially Luke 12:51; Hebrews 9:11; also especially 1 Macc. 4:46; also infra, ver. 13 and Matthew 2:1). John; Johanan. The name occurs first as that of a high priest in, apparently, the days of Rehoboam (1 Chronicles 6:9, 10, Authorized Version). "The Lord is gracious" was a fitting title for one born by the special grace of God, and sent to be the herald of his grace to all men (Titus 2:11). The Baptist.

(1) The Jews were far from having attained the simplicity of our present system, by which each person has both a family and a Christian name, and is thus designated with sufficient exactness for all the ordinary purposes of life. Their custom of name-giving was, and still largely is, as follows:

(a) A Hebrew name is given to the child at circumcision. This is the holy name, and is used at all strictly religious ceremonies; e.g. when called to read the Law in the synagogue.

(b) Each person has a name whereby he is known among the Gentiles. This is, at the present time, the name used for business and social purposes, and may be either Hebrew or of some ether language. It is usually connected, either in sound or meaning, with the holy name. So Paul and Saul, Didymus and Thomas (for numerous examples, cf. Hamburger, 'Real-Encycl.,' vol. 2. pp. 831-836. Lowe, 'Memorbook of Nurnberg,' pp. 18-28: 1881).

(c) He may have, either as well as or instead of the last, a name which designates him more exactly

(α) by mentioning his father or some other relation; e.g. Bartimaeus, Barsabbas (probably); (β) by mentioning some physical, mental, moral, or other peculiarity; e.g. James the Little, Simon the Zealot, Barnabas (the son of exhortation), and, from non-biblical authors, James the Just, Rabbi Judah the Holy, Samuel the Astronomer, John the Shoemaker. The title "the Baptist" belongs, of course, to this last class, and must have been given him partly because of the number of persons whom he baptized, and still more because baptism was the visible and external aim and result of his preaching.

(2) What was there new in John's baptism? In considering this it must be remembered that

(a) dipping in water had been commanded in the Law as a religious rite to priests (Exodus 30:20; Exodus 40:12; cf. Leviticus 8:6) on their first consecration to their office, and on each occasion that they fulfilled the holiest parts of their duties (cf. the sprinklings of the Levites on their consecration, Numbers 8:5-22); and to all Israelites in cases of ceremonial uncleanness (Leviticus 14:8; Numbers 19:13).

(b) It was very frequent among the Essenes (cf. especially the quotations from Josephus in Bishop Lightfoot, 'Colossians,' p. 171, edit. 1875).

(c) It was, we can hardly doubt, already customary at the admission of proselytes. There are, indeed, no certain allusions in Josephus, Philo, and the older Targumists (cf. Leyrer, in Cremer, s.v. βαπτίζω) to the baptism of proselytes properly so called; but (α) it is distinctly mentioned in the Mishna, and in such a way as to imply that it was an ancient custom, for the schools of both Shammai and Hillel assume it as a matter of course ('Pes,' 8:8); (β) as with books, so with customs, acceptance in two bodies originally one, as the Jewish and Christian Churches were, throws back the book or custom before the date of the separation. In other words, it is most improbable that Jews would only have begun to practise baptism at the admission of proselytes after it had been practised by a body which had separated from them. Jews would not be likely to adopt the distinguishing rite of Christians.

(d) Thus already, before John's time, baptism was largely practised as a symbol of purification from sin and of entrance on a new and holier life. Wherein, then, lay the distinguishing feature of John's baptism? Apparently in its being extended to all Israelites, without their having any personal ceremonial hindrance, and more particularly in the special aim and purpose to which it now referred. It signified the entrance upon a new life of expectation of Messiah. As of old, the nation had accepted the offer of God's kingdom, and, having washed their garments (Exodus 19:10, 14), had been sprinkled with blood (Exodus 24:8), so now, when this kingdom, was about to be more fully manifested, not the nation, indeed, considered as a whole, but (in harmony with the individualization of the gospel) those persons who responded to the invitation, came forward and publicly renounced their sins and professed their expectation of the kingdom (Edersheim, 'Life,' etc., 1:274). It is thus easy to account for the deep and widespread impression made by John the Baptist (cf. Acts 18:25; Acts 19:3), and for the important position that he holds in summaries of the origins of Christianity. John's baptism was treated by our Lord himself as the first stage in his earthly ministry, which culminated in the gift of the Holy Spirit (Acts 1:5), and naturally by the apostles as the historical introduction to the teaching and work of Messiah. Josephus's account of John the Baptist is well known, but too interesting to be omitted. "Now, some of the Jews thought that the destruction of Herod's army [by Aretas] came from God, and that very justly, as a punishment of what he did against John that was called the Baptist. For Herod had had him put to death, though he was a good man, and commanded the Jews to exercise virtue both as to righteousness towards one another and piety towards God, and so to come to baptism; for baptism would be acceptable to God, if they made use of it, not in order to expiate some sins, but for the purification of the body, provided that the soul was thoroughly purified beforehand by righteousness. Now, as many flocked to him, for they were greatly moved by hearing his words, Herod, fearing that the great influence John had over the people might lead to some rebellion (for the people seemed ready to do anything he should advise), thought it far best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties by sparing a man who might make him repent of his leniency when it should he too late. Accordingly, he was sent a prisoner, in consequence of Herod's suspicious temper, to Machaerus, the castle I before mentioned, and was there put to death. So the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and was a mark of God's displeasure against him" ('Ant,' 18:5. 2, Shilleto's Whiston). Observe that

(1) Josephus confirms the Gospel account of the extent of John's influence over his countrymen; but

(2) attributes his imprisonment and death to a political, not a moral, cause. It is quite possible, on the one hand, that political reasons were not altogether wanting; and, on the other, that Josephus was ignorant of the more personal and stronger motive of Herod's action. Preaching (κηρύσσων). Unlike εὐαγγελίζομαι this word refers, not to the matter, but to the manner, the openness, of the proclamation. In contrast to the esoteric methods alike of heathen philosophers and of Jewish teachers, whether Pharisees, Sadducees, or Essenes. The herald proclaims as a herald; cf. Isaiah 40:9 (the original context of our ver. 3); Genesis 41:43 (LXX.). In the wilderness. By this term is not necessarily meant absolute desert, but "des lieux pen habites ou non cultives" (Neubauer, 'Geogr. du Talm.,' p. 52: 1868). The very place in which John preached was part of the symbolism of his whole life. The expectation of Messiah must lead to separation, but separation deeper than that of those who called themselves the "separated" (Pharisees). Of Judea. The exact expression comes elsewhere only in the title of Psalm 63, and in Judges 1:16, where it is defined as "in the south of Arad." It seems that, while different parts of the rugged district from Jericho southwards (Joshua 16:1), immediately on the west and north of the Dead Sea, had their distinctive titles - the wilderness of Siph (1 Samuel 23:14, 15), of Maon (1 Samuel 23:24), of Engedi (1 Samuel 24:1), of Jeruel (2 Chronicles 20:16), of Tekoa (2 Chronicles 20:20) - the whole district was, as belonging to the tribe and even more certainly to the kingdom and province of Judah, known by the name of "the wilderness of Judaea." According to tradition, John was now preaching near Jericho. We find him soon after this at Bethany beyond Jordan (John 1:28), and later still at tenon, near Salim, in, or on the borders of, Samaria (John 3:23)."

Verse 2. - And (omitted by the Revised Version) saying. The parallel passages give the substance of John's preaching - the baptism of repentance. St. Matthew takes, as it seems, a sentence that actually fell from his lips, and presents it as the kernel of his message ("preaching... saying"). This is the more interesting as nowhere else are we told any words uttered by him in this the first stage of his ministry before crowds flocked to hear him. Repent ye... at hand; said word for word by our Lord (Matthew 4:17, note). Repent ye (μετανοεῖτε) . The word expresses the central thought of true repentance, in speaking, as it does, of a change of mind. Contrast μεταμέλεσθαι (Matthew 27:3; 2 Corinthians 7:8-10). As such it goes deeper than the Old Testament summons "Turn ye" (שובו), or the rabbinic תשובה, for it points out in what part of man the alteration must be. (On your meaning more than the mere thinking power, and including also the willing faculty, cf. especially Delitzsch, 'Psych.,' p. 211, etc., Eng. trans., 1875.) It is noticeable that the LXX. never, as it seems, translate שוב by μετανοῖν, but often נחם (of man only in Jeremiah 8:6; Jeremiah 31:19; and possibly Joel 2:14; cf. 1 Samuel 15:29), which refers to repentance as a matter of feeling. As Messiah was coming, it was only natural that John should urge repentance. Similarly, we find late Jewish writers expounding Genesis 1:2, "'And the Spirit of God was moving [on the face of the waters].' This is the Spirit of King Messiah, like that which is said in Isaiah 11:2, 'And the Spirit of the Lord shall rest upon him.' By what kind of merit does it draw near and come? It says, 'upon the face of the waters.' By the merit of repentance, which is compared to water, as it is written (Lain. 2:19), 'Pour out thy heart like water'" ('Bresh. R.,' § 2). But, unfortunately, they assign far too legal a meaning to the word, and their phrase, "do repentance" (עשה תשובה), becomes almost identical with the "do penance" (poeni-tentiam agite, Vulgate) of the Roman Catholics (cf. Talm. Dab., 'Sanh.,' 97 b). For the kingdom of heaven (see Introduction, p. 22.).

Verse 3. - For. The reason for John's appearance and proclamation lies in prophecy. This is he that was spoken of (οῦτος γὰρ ἐστιν ὁ ῤηθείς). In John 1:23 the following quotation is uttered by the Baptist himself, and some commentators have supposed this to be the case also here. But

(1) this is against the parallel passages in Mark and Luke.

(2) The form of the expression in John arises directly from the context.

(3) In the Baptist's mouth the neuter (τοῦτο... τὸ ῤηθέν) rather than the masculine would have been more natural. The expression is doubtless that of the evangelist, suggested to him by John's own utterance, the "is" (ἐστιν) expressing John's permanent character. Contrast εϊχεν η΅ν, (ver. 4) of his clothing and food. [He that was] spoken of. The expression means, not a mere reference found in Isaiah, but the absolute content of the prophet's words. The utterance of God by means of the prophet is - John the:Baptist. The Prophet Esaias; Isaiah the prophet (Revised Version); the commoner Greek order (but cf. Luke 4:17). The voice, etc. (except "his" for "our God," from the LXX. of Isaiah 40:8). The Hebrew probably joins "in the wilderness" with "prepare ye," but St. Matthew with "crying" (cf ver. 1, "preaching in the wilderness," as probably the LXX.) In Isaiah the original meaning of the passage was probably, "prepare for the return to Jerusalem." The figure is that of the common and necessary process in semi-civilized countries of repairing roads before a great personage comes along them. Zechariah had; years before, applied the similar expression in Malachi 3:1 to his son (Luke 1:76; cf. Mark 1:2). (For a metaphor like in kind, but with contrasted meaning, cf. Galatians 5:7, ἐκόπτειν, breaking up a road to render it impassable.) Paths (τρίβους). According to Philo, the word is equivalent to "a carriage-road" (ἱππήλατος καὶ ἁμαξήλατος ὁδός, vide in Wetstein). It is thus equivalent to the Hebrew (m sillah, "a highway," "a made road"). Possibly the plural was employed by the LXX. rather than the singular of the original, from their interpreting the passage, not of the return of the Lord to Palestine, but his coming into many hearts.

Verse 4. - With this verse we begin to meet with matter peculiar to Matthew and Mark. And the same John (αὐτὸς δὲ ὁ Ἰωάνης). (For the phrase, cf. Mark 6:17 Luke 3:23.)

(1) If the Revised Version "Now John himself," holds good, the phrase seems to mean that not only did Isaiah speak of him in terms that implied that he was the forerunner of Messiah, the true Elijah (Mark 1:2), but also he himself had his very food and dress consistent with his office.

(2) But it is safer, with Thayer's 'Grimm' (1:2, a), to take αὐτός as merely recalling the person before mentioned. "Now he, whom I spoke of, John" (cf. 2 Chronicles 32:30). Had; during all that time (εϊχεν). His habitual dress, etc., was as follows. Of (ἀπό) camel's hair. Not, as Dgr Old Lat. a in the parallel passage in Mark, δέῥῤην, pellem, "a camel's hide," but coarse cloth made from the hair. So probably," hairy man" (2 Kings 1:8; el. Zechariah 13:4). And a leathern girdle. Probably of sheep or goatskin, worn over the garment. Mentioned because

(1) it formed another point of similarity to Elijah (2 Kings 1:8);

(2) girdles were frequently very costly (cf. Smith's 'Dict. of Bible,' 1:701). Every part of John the Baptist's dress was for use, not ornament. And his meat; food (Revised Version); τροφή, not βρῶμα. He cared not what he ate, but what nourished and supported him. Was. The right order of the words (ἡ δὲ τροφὴ η΅ν αὐτοῦ) lays slightly more stress on the continuance of this mode of life. Locusts. Used for food in the East from the remotest times until now. Four kinds are permitted in Leviticus 11:22. "The wings and legs are torn off, and the remainder is sprinkled with salt, and either boiled or eaten roasted" (Meyer). They are mentioned in Talm. Bab., 'Ab. Zar.,' 4:0 b, as being sold after preservation in wine. The word ἀκρίδες forbids the identification of these locusts with the pods of the carob, or locust tree, such as the prodigal son would fain have eaten. It seems that Jewish Christians of Essene and therefore vegetarian tendencies read ἐγκρίδες (cakes) here. Such at least is the most natural meaning, accepted by Epiphanius, of a quotation which he gives from the Ebionite Gospel according to the Hebrews (vide Tischendorf, in loc.) (On the theory that John the Baptist was an Essene, cf. Bishop Lightfoot, 'Colossians,' p, 161, edit. 1875.) And wild honey. This apparently simple phrase is, notwithstanding, of doubtful interpretation.

(1) Probably the honey of wild bees. This is still to be found in trees and rocks, and must have been much more common before the greater part of the timber was cut down (cf. Judges 14:8; 1 Samuel 14:25; Psalm 81:16). Bee-keeping was a favourite pursuit of the Essenes (Philo, 2. p. 633), and the Talmud has frequent notices of hives and the methods of taking bees, etc. (vide Hamburger, 'Real-Encyc,' 1. s.v. "Biene"). Hence the need for the addition of some such epithet as "wild," although there seems to be no independent parallel instance of the exact word used (ἄργιον); cf. Pliny's "mel silvestre."

(2) Possibly "tree-honey" (so Weiss, 'Marc.,' p. 44; 'Life,' 1:308), a sweet vegetable juice obtained from dates (vide Josephus, infra) and grapes (as probably in Gem 43:11; Ezekiel 27:17), and perhaps directly from wild trees, such as the manna ash and the tamarisk. So distinctly Suidas (A.D. 1100). "The forerunner ate locusts and wild honey, which is gathered together from the trees, and is commonly called manna." Diodorus Siculus ( B.C. 8) seems to use the epithet "wild" (ἄγριον) to distinguish this vegetable honey from that commonly in use (cf. Nicholson, 'Gosp. Hebrews,' p. 35). Josephus ('Bell. Jud.,' 4:08. 3) states that in the plain watered by the fountain of Jericho, "there are many sorts of palm trees watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey (μέλι δαψιλὸς ἀνιᾶσιν), not much inferior to other honey. This country withal produces honey from bees (καὶ μελιττοτρόφος δὲ ἡ χώρα)." But the former interpretation seems the more probable.

Verse 5. - Then. Not merely temporal, as probably in ver. 13, but almost consequential, "thereupon"; so also ver. 15; Matthew 2:7, 16. John's preaching and manner of life were not without effect. Went out; ἐξεπορεύετο (similar in the parallels). Our Lord, when referring to this (Matthew 11:7, 8, 9), uses the commoner ἐξήλθατε, merely indicating the crowds leaving for a while their present surroundings. The synoptists here point rather to the trouble involved and the distance traversed (cf. Mark 6:11 with 12). The singular is used (as often in the Hebrew) because the writer's first thought was of Jerusalem; the other parts were added as an afterthought. All (cf. Matthew 8:34); i.e. from all parts and in large numbers. Judaea. Strictly speaking, this would, of course, include part of the next expression, but the reference here is especially to the hill-country. And all the region round about Jordan; i.e. the inhabitants of the Ghor, the Jordan valley. They presumably came from either side of the river. "Strabo, concerning the plain bordering on Jordan, hath these words: It is a place of an hundred furlongs, all well watered, and full of dwellings" (John Lightfoot, 'Her. Heb.').

Verse 6. - And (they, Revised Version) were baptized. The Revised Version probably desires to call attention to the change in the verb from singular to plural. In Jordan; in the river Jordan (Revised Version, with manuscripts). So also parallel passage in Mark (cf. Introduction, p. 5.). By him; i.e. their baptism was not self-imposed, but an act of submission to his teaching, and of acceptance of his message. The forerunner saw results, not merely in crowds of listeners, but in external actions. By him (contrast John 4:2). Confessing their sins; i.e. in at least some detail; cf. Josephus, 'Ant.,' 8:04. 6, "confessing their sins and their transgressions of the laws of their country ( ἐξομολογουμένων τὰς ἁμαρτίας αὐτῶν καὶ τὰς τῶν πατρίων νομίμων παραβάσεις);" also Acts 19:18, "confessing and declaring their deeds" (cf. James 5:16).

Verses 7-12. - The faithful warning. (Parallel passage: Luke 3:7-9, 16, 17.) Observe that this is before the baptism of our Lord, while the witness in John 1:19-27 is after. Verse 7. - But when he saw many of the Pharisees and Sadducees. The typical Jews, considered as one class (τῶν Φαρισαίων καὶ Σαδδουκαίων), in contrast to the multitudes. Pharisees. Their characteristic is shown in their name, "Separatists;" i.e. from anything that would hinder exact obedience to the Mosaic Law. Hence they are the strict adherents of tradition. They ultimately gained the ascendancy, and, in consequence, the standard Jewish books represent the result of their teaching, They belonged almost entirely to the middle classes. Sadducees. They were chiefly of the noblest, especially the high-priestly, families. Hence their first thought was political quiet, and with this they not unnaturally combined the love of Greek culture. They set the plain meaning of the Law far above all tradition, even that of the Prophets and the Hagiographa. Come (Obtains, Revised Version) to his baptism; ἐρχομένους ἐπὶ τὸ βάπτισμα (omit αὐτοῦ). They were apparently not merely coming to see what took place, but with the purpose of receiving his baptism (cf. Thayer, ἐπί c. 1:2, g. γ aa.); cf. Matthew 26:50 (ἐφ δ); Luke 23:48. The marginal reading, however, proposed by the American Revisers "for baptism," does not do justice to the article. The Gospel according to the Hebrews (Resch, 'Agrapha.' p. 343) says that they were in fact baptized, but we can hardly suppose this to have been the case after John's words to them. Observe that the Pharisees, with their self-conscious sanctity, were hardly likely to come to confess their sins, or the Sadducees to even listen to so ascetic a teacher. He said unto them; i.e. to the Pharisees and Sadducees; Luke, less exactly, "to the multitudes that went out to be baptized of him." There is, indeed, nothing, save the opening sentence, which refers solely to the Pharisees and Sadducees; but this fact does not show (Bleek) that the words were really spoken to all, and that Matthew's expression is wrong. John doubtless addressed the Pharisees and Sadducees primarily; but as, after all, they only formed the apex of ordinary Jewish thought, what he said to them fitted also the majority of his listeners. O generation (ye offspring, Revised Version) of vipers! The simile not only expresses the thought that, behind their smooth exterior, the outward legal strictness of the Pharisees, and the worldly decorum of the Sadducees, lay hidden malice and venom, but also that this is due to their very nature. It may have directly implied that they belonged in a true sense to the seed of the serpent (Genesis 3:15); cf. our Lord's words (Matthew 12:34; Matthew 23:33). Who hath (omitted by the Revised Version) warned you? The verb (ὑπέδειξεν) has elsewhere in the New Testament (St. Luke's writings only) no thought of warning, nor of secrecy, but of teaching, of placing the matter under the eyes of others (cf. especially Acts 9:16; Acts 20:35; Luke 6:47). John is making no inquiry for information, but only utters surprise at seeing them (cf. Matthew 23:33, πῶς φύγητε). Whoever can have told you of your danger? He might have saved himself the trouble, you being what you are! Yet the very violence of his expression was such as to call their attention to the depth of their sinfulness, and after all to lead them perhaps to repentance. For this reason he adds, "Bring forth therefore." To flee; aorist, not exactly indicating "the activity as momentary, setting forth the point of time when the wrath breaks forth, in which the flight also is realized" (Meyer), but the flight as one single action, without any reference to the time of the breaking forth of the wrath. From. The wrath is pictured as coming on them from without. In 1 Thessalonians 1:10 St. Paul says that Jesus delivers out of (ἐκ) it, implying that he himself and all men are naturally in and under it (but see Matthew 6:13, note). The wrath to come. Perhaps connected in John's mind with the wrath of the Messianic age (Isaiah 63:3-6). If so, it would find its primary fulfilment in the destruction of Jerusalem, but its complete fulfilment only in the manifestation of the wrath at the last judgment - (Acts 24:25; cf. Romans 2:5; Romans 5:9; Revelation 6:16, 17; Revelation 11:18). Wrath. Not merely punishment. The thought is of the feeling of anger against sin in him who punishes it (cf. Matthew 18:34; Matthew 22:7; Mark 3:5).

Verse 8. - Bring forth therefore (vide supra) fruits; fruit (Revised Version). The plural is due to a false reading taken from the parallel passage of Luke - it regards the various graces of a good life as so many different fruits (Matthew 21:43); the singular, as one product from one source (Galatians 5:22). The term used here (ποιεῖν καρπόν), and frequently, lays more stress on the effort involved than διδόναι καρπόν, simple "yielding" (Matthew 8:8), or φέρειν, "bearing" in the course of nature (Matthew 7:18; Mark 4:8; John 15:4, 5, 8, 16). The preacher requires a repentance which produces results. Meet for (cf. Acts 26:20). Though strictly meaning "suitable to" ("answering to," Authorized Version margin; cf. Tyndale, 'be-longyng to"), the phrase might to-day be understood as "suitable to produce." John really means that true repentance has fruit which belongs to its proper nature, and which is alone "worthy of" it (Revised Version). Repentance (τῆς μετανοίας). The article is either generic (Authorized Version and Revised Version; cf. Acts 11:18 and probably Acts 26:20); or equivalent to "your" (Revised Version margin). If the latter, the following sentence shows that it is still said in good faith. (For repentance, cf. ver. 1, note.)