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英文原文
At the start of this chapter, concerning the baptism of John, begins the gospel (Mk 1:1); what went before is but preface or introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Ac 1:22, beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star—John the Baptist, Mt 3:1. 1. The doctrine he preached, Mt 3:2. 2. The fulfilling of the scripture in him, Mt 3:3. 3. His manner of life, Mt 3:4. 4. The resort of multitudes to him, and their submission to his baptism, Mt 3:5,6. 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (Mt 3:7-10), and so to bring them to Christ, Mt 3:11,12. II. The more glorious shining forth of the Sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John, Mt 3:13-15. 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven, Mt 3:16,17.
1-6
The Preaching of John the Baptist
施洗約翰的傳道
¹ 那時，有施洗的約翰出來，在猶太的曠野傳道，說：
² 天國近了，你們應當悔改！
³ 這人就是先知以賽亞所說的。他說：在曠野有人聲喊著說：預備主的道，修直他的路！
⁴ 這約翰身穿駱駝毛的衣服，腰束皮帶，吃的是蝗蟲、野蜜。
⁵ 那時，耶路撒冷和猶太全地，並約旦河一帶地方的人，都出去到約翰那裏，
⁶ 承認他們的罪，在約旦河裏受他的洗。
我們在此看到約翰的傳道和施洗的記載，這是福音之日的黎明。當注意，
I. 他出現的時間。那時（Mt 3:1），或說那些日子以後，就是前一章所記之事以後很久，那章把孩童耶穌留在他的嬰孩時期。那時，在父所定的福音開始的時候，就是時候滿足之時，這在舊約中常如此被稱：那些日子。如今但以理的最後一個七開始了，或者說那七的後半，那時彌賽亞要與許多人堅定盟約，Da 9:27。基督的顯現都按其時候。在他們出生時及之前，論到約翰和耶穌都有榮耀的話語，這本會給人理由期望他們年幼時就有神同在和能力的不平凡顯現；但事實完全不然。除了基督十二歲時在殿裏與教師對答之外，在他們大約三十歲之前，沒有甚麼顯得突出的記載。關於他們的童年和青年，除了他們一生的最大部分是tempos, adelon——隱藏在黑暗和幽暗之中之外，沒有記載：這些孩子在外表上與別的孩子差別不大，正如未成年的繼承人雖然是萬物的家主，卻與僕人毫無分別。這是要表明，1. 即使當神作以色列的神、作拯救者行事時，他實在是自隱的神（Isa 45:15）。耶和華真在這裏，我竟不知道，Ge 28:16。我們所親愛的在我們所愛的那位從窗戶觀看之前，許久站在牆壁後面，So 2:9。2. 我們的信心主要當注目基督在他的職分和事業中，因為在那裏是他能力的*彰顯；但他的身位是能力的隱藏。*這一切期間，基督是神人；然而我們沒有被告知他說了甚麼或做了甚麼，直到他作為先知出現；那時，*你們要聽他。*3. 年輕人雖有資格，也不當急於在公開事奉中拋頭露面，而要謙卑、謹慎、自守，快快地聽，慢慢地說。
馬太沒有記載施洗約翰的成孕和誕生——路加有詳盡記載——而是看見他已是成年人，如同從雲中落下到曠野傳道。三百多年來，教會沒有先知；那些燈早已熄滅，為使他——那將要來的大先知——更被渴慕。瑪拉基之後再沒有先知，也沒有任何自稱說預言的，直到施洗約翰；所以先知瑪拉基比舊約任何先知都更直接地指向他（Mal 3:1）：我要差遣我的使者。
II. 他首先出現的地點。在猶太的曠野。那不是無人居住的荒漠，而是人口不像別處那樣稠密、也不那樣多被圈為田地和葡萄園的一部分地區；那樣的曠野中有六座城和屬城的村莊，都有名可查，Jos 15:61,62。約翰在這些城鎮和村莊傳道，因為他迄今住在那附近，出生在就近的希伯崙；他行動的場景從那裏開始，就是他長久在沉思中度过時光的地方；即使當他向以色列顯現時，他也表明他多麼喜愛隱修——只要與他的事工不相違背。耶和華的話就是在這曠野中尋見約翰的。當注意，沒有一個地方偏遠到可以把神的恩典拒之門外；不，聖徒與天上最甜蜜的交通，通常是在他們最遠離這世界喧囂之時。大衛就是在這猶大的曠野中寫了詩篇六十三篇，其中講到那時他與神甜蜜相交何其之多，Ho 2:14。律法是在曠野中頒賜的；正如舊約的以色列，**新約的以色列也首先在荒涼之地被尋見，在那裏神環繞他、看顧他、保護他，如同保護眼中的瞳人，De 32:10。施洗約翰是亞倫等次的祭司，但我們看見他在曠野傳道，從未在聖殿中供職；但基督雖不是亞倫的子孫，卻常在聖殿裏，並坐在那裏如同有權柄的人；這是照著預言，Mal 3:1：*你們所尋求的主必忽然進入他的殿；不是那預備他道路的使者。*這暗示基督的祭司職分要取代亞倫的，把它趕到曠野裏。
福音在曠野開始，對外邦世界的荒漠說出安慰。如今應驗了預言：*我要在曠野種上香柏樹，*Isa 41:18,19。*曠野要變為肥田，*Isa 32:15。曠野必歡喜，Isa 35:1,2。七十士譯本譯作約旦的曠野，正是約翰傳道的曠野。在羅馬教會中有自稱隱士的人，假裝效法約翰；但他們說基督：*看哪，他在曠野裏，你們不要出去，Mt 24:26。曾有一個誘惑者帶領他的跟隨者到曠野裏去，*Ac 21:38。
III. 他的傳道。這是他專務的工作。他來，不是打仗，不是辯論，而是傳道（Mt 3:1）；因為基督的國要藉著傳道——看來愚拙的事——來建立。
1. 他所傳的道理是悔改（Mt 3:2）：你們應當悔改。他在猶太人中間，在那些被稱為猶太人、口稱信仰的人中間傳這道；因為連他們也需要悔改。他不在耶路撒冷傳，而在猶太的曠野，在純樸的鄉村百姓中傳；因為連那些自以為最遠離試探、最遠離城裏虛榮和罪惡的人，也不能無辜洗手，必須在悔改中行。施洗約翰的任務是呼召人悔改他們的罪；Metanoeite——*回轉心思；**再想一想，*以改正第一念頭的錯誤——*事後的念頭。省察你們的道路，改變你們的心思；你們想錯了；再想，並想得正。當注意，真正的悔改者對神和基督、對罪和聖潔、對這世界和那世界，都有別的意念，態度也不同了。心思的改變帶來道路的改變。真正為自己所行的惡感到懊悔的人，必謹慎不再如此行。這悔改是順服神命令的必要本分（Ac 17:30）；也是領受基督福音安慰的必要預備和資格。若人的心一直正直無玷，或可不經這痛苦的手術在前就領受屬天的安慰；但既是有罪，就必先受痛才能得安息，必勞苦才能得安息。傷口必先被探查，否則不能得醫治。我使人死，也使人活。
2. 他用來加強這呼召的論據是：因為天國近了。**舊約的先知呼召百姓悔改，是為得著和保全今世國家的憐憫，並為防止和除去今世國家的審判：但如今所壓制的本分雖然相同，理由卻是新的，純粹是福音性的。如今人被放在個人的身分中考量，而不像從前那樣多放在社會和政治的身分中。如今當悔改，因為天國近了；恩典之約的福音時代，藉著耶穌基督的死與復活，向一切信徒開啟天國。這是一個國度，基督是其中的君王，我們必須作其中甘願、忠誠的子民。這是一個天國，不屬這世界，是屬靈的國度：其源頭來自天上，其趨向歸於天上。約翰傳這國近了；那時它在門口；對我們它已來到，藉著聖靈的澆灌和福音恩典之豐富的完全彰顯。如今，（1）這是引我們悔改的大激勵。沒有甚麼比想到神的恩典更能破碎人心，既為罪也離罪。那是福音性的悔改，源自看見基督、感受到他的愛，以及藉他得赦免和寬恕的盼望。恩慈能征服人；被辜負的恩慈使人謙卑融化。我是何等的惡人，竟犯罪抵擋這樣的恩典，抵擋這樣一個國度的律法和愛！（2）這是鼓勵我們悔改的大勉勵；*悔改吧，因為你們的罪既悔改就必蒙赦免。在當盡本分的路上歸向神，他就必藉著基督在憐憫的路上轉向你。*赦免的宣告揭露並喚回先前逃匿的罪犯。如此我們被人的繩索和愛的繩索牽引歸向他。
IV. 在他身上應驗的*預言，*Mt 3:3。這就是以賽亞預言中開頭所說的那位；那段預言大部分是福音性的，指向福音時代和福音恩典；見Isa 40:3,4。約翰在此被論到，
1. 如同那在曠野呼喊之人的聲音。約翰自己承認（Joh 1:23）：我就是那聲音，僅此而已，神才是說話者，祂藉著約翰表明祂的心意，正如人藉著聲音一樣。神的道必須被如此領受（1Th 2:13）；保羅是甚麼，亞波羅是甚麼，不過是聲音！約翰被稱為聲音，*phone boontos——大聲呼喊之人的聲音，令人警醒。基督被稱為道，清晰而分明，更具教導性。約翰作為聲音喚醒人，然後基督作為道教導他們；正如我們在Re 14:2所見，眾水的聲音和大雷的聲音為彈琴的和新歌的美妙聲音開路，Mt 3:3。有人注意到，正如參孫的母親不可喝濃酒，他卻被定意作強壯的人；照樣施洗約翰的父親被擊打成了啞巴，他卻被定意作那呼喊之人的聲音。當傳令者的聲音出自啞巴父親，就表明這能力之高超是出於神，不是出於人。*
2. 如同他的職責是預備主的道，修直他的路；這在他出生前就已如此論到，他要為主預備合用的百姓（Lu 1:17），作基督的先驅和先行者：他的樣式也暗示了基督國度的性質，因為他來不是穿著光鮮的傳令官服飾，而是隱士的樸素裝束。古時在偉人之前差人清除道路；約翰照樣預備主的道路。（1）他在那世代的人中間如此行。當時猶太教會和國家中，一切都失了秩序；敬虔大大衰退，信仰的精髓被長老的遺傳和命令腐蝕掏空。文士和法利賽人，就是世上最大的假冒為善者，把知識的鑰匙和政府的鑰匙掛在腰帶上。百姓普遍極度自誇他們的特權，自信靠自己稱義，對罪毫無知覺；而且雖然如今在最能使人謙卑的護理之下——剛剛成為羅馬帝國的一個省——他們卻不肯自卑；他們的情形與瑪拉基時代大體相同，狂妄驕傲，隨時準備反駁神的話：如今約翰被差去削平這些山嶺，拆除他們對自己的高看，向他們指出他們的罪，好使基督的教訓更蒙悅納、更有功效。（2）他悔改和謙卑的教訓如今與當時一樣必要，以預備主的道路。當注意，要為基督進入一個靈魂開路，有許多事要做，要屈身領受大衛的子孫（2Sa 19:14）；為此，沒有甚麼比發現罪、認識自己義的不足更為必要。那攔阻的要一直攔阻，直到被除掉；偏見必須除去，高傲的意念必須降卑，擄到順服基督的地步。黃銅的門必須被打碎，鐵閂必須被砍斷，永久的門戶才為榮耀的王打開。罪惡與撒但的道路是*彎曲的；要為基督預備道路，路必須修直，*Heb 12:13。
V. 他出現的裝束、形象和生活方式，Mt 3:4。那些期望彌賽亞作屬世君王的人，會以為他的先鋒必以極大的排場和顯赫而來，他的儀仗必極其華麗；但事實完全相反；他要在主面前為大，但在世人眼中卻卑微；正如基督自己無佳形美容；這早早暗示基督國度的榮耀是屬靈的，其中的子民通常是那些或因這國度而被尋見，或因這國度而被造成的貧窮被藐視之人，他們的尊榮、快樂和財富來自另一個世界。
1. 他的衣著**樸素。這約翰身穿駱駝毛的衣服，腰束皮帶；他不穿文士那樣的長衣，也不穿朝臣那樣的細軟衣服，而穿鄉村農夫的衣服；因為他住在鄉間，使他的衣著與住處相稱。當注意，我們當順應神在護理中所安排我們的位置和境遇，這是好的。約翰以這樣的裝束出現，（1）為表明他像雅各一樣是個樸實的人，向這世界及其享樂和繁華死了。看哪，這是個真以色列人！心裏謙卑的人當以聖潔的疏忽和淡然在穿著上表明這點；不以穿著為妝飾，不以衣著衡量別人。（2）為表明他是個先知，因為先知穿粗衣，作為向世界死的人（Zec 13:4）；尤其為表明他就是應許的以利亞；因為聖經特別提到以利亞是多毛的人（有人認為這是指他所穿的毛衣），並腰束皮帶，2Ki 1:8。施洗約翰在治死肉體上不亞於他；所以他就是那將要來的以利亞。（3）為表明他是個有決心的人；他的腰帶不是*細的，如當時常見的，而是結實的，是皮帶；那僕人有福了，當主人來時見他束著腰，*Lu 12:35, 1Pe 1:13。
2. 他的飲食**樸素；他吃的是蝗蟲和野蜜；不是說他從不吃別的；而是他退到僻靜之處、長久在那裏沉思時，常以此為食。蝗蟲是一種會飛的昆蟲，是很好的食物，並被列為潔淨可吃的（Le 11:22）；它們不需多少烹調，輕而易消化，所以傳道書十二章五節把蝗蟲（或蚱蜢）成為胃的重擔列為老年的軟弱之一，Ec 12:5。野蜜是迦南所流出的，1Sa 14:26。或是露水降下時直接收取的，或更可能是從樹木和巖石的空洞中找到的，那些地方的蜜蜂不像蜂巢中的那樣在人的照管之下。這暗示他吃得節儉，一點就夠了；人要長久才能用蝗蟲和野蜜填飽肚子：施洗約翰來，也不吃也不喝（Mt 11:18）——不像別人那樣講究、拘禮、放縱。他全然專注於屬靈的事，很少能找到時間吃一頓正式的飯。如今，（1）這與他所傳悔改並與悔改相稱的果子之道相符。當注意，那些以呼召別人為罪哀傷、治死肉體為業的人，自己當過嚴肅的生活，克己、治死肉體、輕看世界的生活。施洗約翰如此表明他對他所處的惡劣時代和環境的深刻認識，這使傳悔改之道成為必要；每一天對他都是禁食日。（2）這與他作基督先鋒的職分相符；他藉這實踐表明他知道天國是甚麼，並已經歷過其大能。當注意，那些認識屬天屬靈之樂的人，不能不以聖潔的淡然看待一切感官的享樂和裝飾；他們知道更好的。他以這榜樣為人鋪路引向基督。當注意，認識世界和其中一切的虛空，是預備心中接受天國的最好方法。虛心的人有福了。
VI. 跟從他、擁向他的人群眾（Mt 3:5）：那時，耶路撒冷和猶太全地，都出去到他那裏。從城裏和全國各地有大批群眾來到他這裏；各色人等，男女老幼、貧富、法利賽人和稅吏；他們一聽見他傳天國，就出去到他那裏，好親耳聽聽他們聽得很多的事。如今，1. 這是加在約翰身上的極大尊榮，如此多人敬重地擁戴他。當注意，往往那些最少追求尊榮影子的人，得到最多的實質尊敬。那些過治死肉體生活、謙卑克己、向世界死的人，贏得尊敬；人對他們暗中存有價值和敬畏，超過他們所想像。2. 這給約翰極大的行善機會，也是神與他同在的證據。如今人開始擁擠努力進入天國（Lu 16:16）；看見甘心獻祭的民多如清晨的甘露從福音之晨的胎中滴下（Ps 110:3），看見網撒在魚多的地方，是何等有福的景象。3. 這證明當時是大期盼的時候；人普遍以為神的國快要顯出來了（Lu 19:11），所以當約翰向以色列顯現，以如此與文士和法利賽人迥異的方式生活和傳道時，他們就準備說他是基督（Lu 3:15）；這就引來如此多的人聚集在他周圍。4. 那些要從約翰的事奉受益的人，必須出到曠野他那裏去，分受他的凌辱。當注意，真正渴慕純淨靈奶的人，若沒有人送來，必自己去尋找；要學習悔改之道的人，必須從這世界的忙碌中*出去，*並安靜。5. 從結果看，許多來到約翰洗禮的人中，真正堅守的只有少數；基督在猶太和耶路撒冷周圍所受的冷淡接待就是明證。當注意，在許多踴躍的聽眾中，真正的信徒可能只有少數。好奇心，以及對新奇和多樣的追求，可能引許多人來聽好講道，並暫時受感動，卻從不服在它的能力之下，Eze 33:31,32。
VII. 他接納門徒的儀式或禮儀，Mt 3:6。凡領受他的教訓、順服他的訓誨的人，都在約旦河裏受他的洗，以此表明悔改，並表示他們信彌賽亞的國近了。1. 他們藉承認他們的罪見證悔改；他們大概向約翰作了概括的承認，承認自己是罪人，被罪玷污，需要潔淨；但向神他們承認具體的罪，因為神是受冒犯的一方。猶太人從小被教導稱自己為義；但約翰教導他們控告自己，不要像他們素常那樣安於一年一次贖罪日為全以色列所作的概括認罪；而要每個人個別地承認自己心中的瘟疫。當注意，悔改認罪是得平安和赦免所必需的；只有那些帶著憂傷和羞愧來到自己罪疚中的人，才預備好接受耶穌基督作他們的義，1Jo 1:9。2. 天國如今近了的益處，就此藉洗禮印證給他們。他用水的洗淨作為記號——神必洗淨他們一切的罪孽。猶太人通常為那些歸依他們宗教的人施洗，尤其是那些只是門口的歸依者、沒有受割禮的人，不像義的歸依者那樣。有人認為，那些以敬虔著稱、自立為領袖的人，以洗禮接納門徒和弟子，也是一種習俗。基督論約翰洗禮的問題：是從天上來的，還是從人間來的？暗示有人所施行的洗禮，那些人不假裝有屬天的使命；約翰遵從這慣例，但他的洗禮是從天上來的，並有這特徵與一切其他洗禮分別：它是悔改的洗禮，Ac 19:4。以色列人都在雲裏、海裏受洗歸了摩西，1Co 10:2。禮儀律包含各樣洗濯或洗禮（Heb 9:10）；但約翰的洗禮指向補救的律法，即悔改和信心的律法。他說是在約旦河裏為他們施洗，那河因以色列人從中經過和乃縵的醫治而著名；然而約翰最初可能不是在那河裏施洗，而是後來當來受洗的人眾多時，他遷到約旦河。他藉洗禮要求他們按自己所承當的信仰，過聖潔的生活。當注意，認罪必須總是伴隨著在神恩典的能力中不重犯罪的聖潔決心。
英文原文
The Preaching of John the Baptist
¹ In those days came John the Baptist, preaching in the wilderness of Judea,
² And saying, Repent ye: for the kingdom of heaven is at hand.
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.
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 of him in Jordan, confessing their sins.
We have here an account of the preaching and baptism of John, which were the dawning of the gospel-day. Observe,
I. The time when he appeared. In those days (Mt 3:1), or, after those days, long after what was recorded in the foregoing chapter, which left the child Jesus in his infancy. In those days, in the time appointed of the Father for the beginning of the gospel, when the fulness of time was come, which was often thus spoken of in the Old Testament, In those days. Now the last of Daniel's weeks began, or rather, the latter half of the week, when the Messiah was to confirm the covenant with many, Da 9:27. Christ's appearances are all in their season. Glorious things were spoken both of John and Jesus, at and before their births, which would have given occasion to expect some extraordinary appearances of a divine presence and power with them when they were very young; but it is quite otherwise. Except Christ's disputing with the doctors at twelve years old, nothing appears remarkable concerning either of them, till they were about thirty years old. Nothing is recorded of their childhood and youth, but the greatest part of their life is tempos, adelon—wrapt up in darkness and obscurity: these children differ little in outward appearance from other children, as the heir, while he is under age, differs nothing from a servant, though he be lord of all. And this was to show, 1. That even when God is acting as the God of Israel, the Saviour, yet verily he is a God that hideth himself (Isa 45:15). The Lord is in this place and I knew it not, Ge 28:16. Our beloved stands behind the wall long before he looks forth at the windows, So 2:9. 2. That our faith must principally have an eye to Christ in his office and undertaking, for there is the display of his power; but in his person is the hiding of his power. All this while, Christ was god-man; yet we are not told what he said or did, till he appeared as a prophet; and then, Hear ye him. 3. That young men, though well qualified, should not be forward to put forth themselves in public service, but be humble, and modest, and self-diffident, swift to hear, and slow to speak.
Matthew says nothing of the conception and birth of John the Baptist, which is largely related by St. Luke, but finds him at full age, as if dropt from the clouds to preach in the wilderness. For above three hundred years the church had been without prophets; those lights had been long put out, that he might be the more desired, who was to be the great prophet. After Malachi there was no prophet, nor any pretender to prophecy, till John the Baptist, to whom therefore the prophet Malachi points more directly than any of the Old Testament prophets had done (Mal 3:1); I send my messenger.
II. The place where he appeared first. In the wilderness of Judea. It was not an uninhabited desert, but a part of the country not so thickly peopled, nor so much enclosed into fields and vineyards, as other parts were; it was such a wilderness as had six cities and their villages in it, which are named, Jos 15:61,62. In these cities and villages John preached, for thereabouts he had hitherto lived, being born hard by, in Hebron; the scenes of his action began there, where he had long spent his time in contemplation; and even when he showed himself to Israel, he showed how well he loved retirement, as far as would consist with his business. The word of the Lord found John here in a wilderness. Note, No place is so remote as to shut us out from the visits of divine grace; nay, commonly the sweetest intercourse the saints have with Heaven, is when they are withdrawn furthest from the noise of this world. It was in this wilderness of Judah that David penned the Ps 63:1-11, which speaks so much of the sweet communion he then had with God, Ho 2:14. In a wilderness the law was given; and as the Old Testament, so the New Testament Israel was first found in the desert land, and there God led him about and instructed him, De 32:10. John Baptist was a priest of the order of Aaron, yet we find him preaching in a wilderness, and never officiating in the temple; but Christ, who was not a son of Aaron, is yet often found in the temple, and sitting there as one having authority; so it was foretold, Mal 3:1. The Lord whom ye seek shall suddenly come to his temple; not the messenger that was to prepare his way. This intimated that the priesthood of Christ was to thrust out that of Aaron, and drive it into a wilderness.
The beginning of the gospel in a wilderness, speaks comfort to the deserts of the Gentile world. Now must the prophecies be fulfilled, I will plant in the wilderness the cedar, Isa 41:18,19. The wilderness shall be a fruitful field, Isa 32:15. And the desert shall rejoice, Isa 35:1,2. The Septuagint reads, the deserts of Jordan, the very wilderness in which John preached. In the Romish church there are those who call themselves hermits, and pretend to follow John; but when they say of Christ, Behold, he is in the desert, go not forth, Mt 24:26. There was a seducer that led his followers into the wilderness, Ac 21:38.
III. His preaching. This he made his business. He came, not fighting, nor disputing, but preaching (Mt 3:1); for by the foolishness of preaching, Christ's kingdom must be set up.
1. The doctrine he preached was that of repentance (Mt 3:2); Repent ye. He preached this in Judea, among those that were called Jews, and made a profession of religion; for even they needed repentance. He preached it, not in Jerusalem, but in the wilderness of Judea, among the plain country people; for even those who think themselves most out of the way of temptation, and furthest from the vanities and vices of the town, cannot wash their hands in innocency, but must do it in repentance. John Baptist's business was to call men to repent of their sins; Metanoeite—Bethink yourselves; "Admit a second thought, to correct the errors of the first—an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright." Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. Those who are truly sorry for what they have done amiss, will be careful to do so no more. This repentance is a necessary duty, in obedience to the command of God (Ac 17:30); and a necessary preparative and qualification for the comforts of the gospel of Christ. If the heart of man had continued upright and unstained, divine consolations might have been received without this painful operation preceding; but, being sinful, it must be first pained before it can be laid at ease, must labour before it can be at rest. The sore must be searched, or it cannot be cured. I wound and I heal.
2. The argument he used to enforce this call was, For the kingdom of heaven is at hand. The prophets of the Old Testament called people to repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent, for the kingdom of heaven is at hand; the gospel dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great inducement to us to repent. There is nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness is conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) It is a great encouragement to us to repent; "Repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus we are drawn to it with the cords of man, and the bands of love.
IV. The prophecy that was fulfilled in him, Mt 3:3. This is he that was spoken of in the beginning of that part of the prophecy of Esaias, which is mostly evangelical, and which points at gospel-times and gospel-grace; see Isa 40:3,4. John is here spoken of,
1. As the voice of one crying in the wilderness. John owned it himself (Joh 1:23); I am the voice, and that is all, God is the Speaker, who makes known his mind by John, as a man does by his voice. The word of God must be received as such (1Th 2:13); what else is Paul, and what is Apollos, but the voice! John is called the voice, phone boontos—the voice of one crying aloud, which is startling and awakening. Christ is called the Word, which, being distinct and articulate, is more instructive. John as the voice, roused men, and then Christ, as the Word, taught them; as we find, Re 14:2. The voice of many waters, and of a great thunder, made way for the melodious voice of harpers and the new song, Mt 3:3. Some observe that, as Samson's mother must drink no strong drink, yet he was designed to be a strong man; so John Baptist's father was struck dumb, and yet he was designed to be the voice of one crying. When the crier's voice is begotten of a dumb father, it shows the excellency of the power to be of God, and not of man.
2. As one whose business it was to prepare the way of the Lord, and to make his paths straight; so it was said of him before he was born, that he should make ready a people prepared for the Lord (Lu 1:17), as Christ's harbinger and forerunner: he was such a one as intimated the nature of Christ's kingdom, for he came not in the gaudy dress of a herald at arms, but in the homely one of a hermit. Officers were sent before great men to clear the way; so John prepares the way of the Lord. (1.) He himself did so among the men of that generation. In the Jewish church and nation, at that time, all was out of course; there was a great decay of piety, the vitals of religion were corrupted and eaten out by the traditions and injunctions of the elders. The Scribes and Pharisees, that is, the greatest hypocrites in the world, had the key of knowledge, and the key of government, at their girdle. The people were, generally, extremely proud of their privileges, confident of justification by their own righteousness, insensible of sin; and, though now under the most humbling providences, being lately made a province of the Roman Empire, yet they were unhumbled; they were much in the same temper as they were in Malachi's time, insolent and haughty, and ready to contradict the word of God: now John was sent to level these mountains, to take down their high opinion of themselves, and to show them their sins, that the doctrine of Christ might be the more acceptable and effectual. (2.) His doctrine of repentance and humiliation is still as necessary as it was then to prepare the way of the Lord. Note, There is a great deal to be done, to make way for Christ into a soul, to bow the heart for the reception of the Son of David (2Sa 19:14); and nothing is more needful, in order to this, than the discovery of sin, and a conviction of the insufficiency of our own righteousness. That which lets will let, until it be taken out of the way; prejudices must be removed, high thoughts brought down, and captivated to the obedience of Christ. Gates of brass must be broken, and bars of iron cut asunder, ere the everlasting doors be opened for the King of glory to come in. The way of sin and Satan is a crooked way; to prepare a way for Christ, the paths must be made straight, Heb 12:13.
V. The garb in which he appeared, the figure he made, and the manner of his life, Mt 3:4. They, who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be great in the sight of the Lord, but mean in the eyes of the world; and, as Christ himself, having no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be spiritual, and the subjects of it such as ordinarily were either found by it, or made by it, poor and despised, who derived their honours, pleasures, and riches, from another world.
1. His dress was plain. This same John had his raiment of camel's hair, and a leathern girdle about his loins; he did not go in long clothing, as the scribes, or soft clothing, as the courtiers, but in the clothing of a country husbandman; for he lived in a country place, and suited his habit to his habitation. Note, It is good for us to accommodate ourselves to the place and condition which God, in his providence, has put us in. John appeared in this dress, (1.) To show that, like Jacob, he was a plain man, and mortified to this world, and the delights and gaieties of it. Behold an Israelite indeed! Those that are lowly in heart should show it by a holy negligence and indifference in their attire; and not make the putting on of apparel their adorning, nor value others by their attire. (2.) To show that he was a prophet, for prophets wore rough garments, as mortified men (Zec 13:4); and, especially, to show that he was the Elias promised; for particular notice is taken of Elias, that he was a hairy man (which, some think, is meant of the hairy garments he wore), and that he was girt with a girdle of leather about his loins, 2Ki 1:8. John Baptist appears no way inferior to him in mortification; this therefore is that Elias that was to come. (3.) To show that he was a man of resolution; his girdle was not fine, such as were then commonly worn, but it was strong, it was a leathern girdle; and blessed is that servant, whom his Lord, when he comes, finds with his loins girt, Lu 12:35, 1Pe 1:13.
2. His diet was plain; his meat was locusts and wild honey; not as if he never ate any thing else; but these he frequently fed upon, and made many meals of them, when he retired into solitary places, and continued long there for contemplation. Locusts were a sort of flying insect, very good for food, and allowed as clean (Le 11:22); they required little dressing, and were light, and easy of digestion, whence it is reckoned among the infirmities of old age, that the grasshopper, or locust, is then a burden to the stomach, Ec 12:5. Wild honey was that which Canaan flowed with, 1Sa 14:26. Either it was gathered immediately, as it fell in the dew, or rather, as it was found in the hollows of trees and rocks, where bees built, that were not, like those in hives, under the care and inspection of men. This intimates that he ate sparingly, a little served his turn; a man would be long ere he filled his belly with locusts and wild honey: John Baptist came neither eating nor drinking (Mt 11:18)—not with the curiosity, formality, and familiarity that other people do. He was so entirely taken up with spiritual things, that he could seldom find time for a set meal. Now, (1.) This agreed with the doctrine he preached of repentance, and fruits meet for repentance. Note, Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, mortification, and contempt of the world. John Baptist thus showed the deep sense he had of the badness of the time and place he lived in, which made the preaching of repentance needful; every day was a fast-day with him. (2.) This agreed with his office as Christ's forerunner; by this practice he showed that he knew what the kingdom of heaven was, and had experienced the powers of it. Note, Those that are acquainted with divine and spiritual pleasures, cannot but look upon all the delights and ornaments of sense with a holy indifference; they know better things. By giving others this example he made way for Christ. Note, A conviction of the vanity of the world, and everything in it, is the best preparative for the entertainment of the kingdom of heaven in the heart. Blessed are the poor in spirit.
VI. The people who attended upon him, and flocked after him (Mt 3:5); Then went out to him Jerusalem, and all Judea. Great multitudes came to him from the city, and from all parts of the country; some of all sorts, men and women, young and old, rich and poor, Pharisees and publicans; they went out to him, as soon as they heard his preaching the kingdom of heaven, that they might hear what they heard so much of. Now, 1. This was a great honour put upon John, that so many attended him, and with so much respect. Note, Frequently those have most real honour done them, who least court the shadow of it. Those who live a mortified life, who are humble and self-denying, and dead to the world, command respect; and men have a secret value and reverence for them, more than they would imagine. 2. This gave John a great opportunity of doing good, and was an evidence that God was with him. Now people began to crowd and press into the kingdom of heaven (Lu 16:16); and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning (Ps 110:3), to see the net cast where there were so many fish. 3. This was an evidence, that it was now a time of great expectation; it was generally thought that the kingdom of God would presently appear (Lu 19:11), and therefore, when John showed himself to Israel, lived and preached at this rate, so very different from the Scribes and Pharisees, they were ready to say of him, that he was the Christ (Lu 3:15); and this occasioned such a confluence of people about him. 4. Those who would have the benefit of John's ministry must go out to him in the wilderness, sharing in his reproach. Note, They who truly desire the sincere milk of the word, it if be not brought to them, will seek out for it: and they who would learn the doctrine of repentance must go out from the hurry of this world, and be still. 5. It appears by the issue, that of the many who came to John's Baptism, there were but few that adhered to it; witness the cold reception Christ had in Judea, and about Jerusalem. Note, There may be a multitude of forward hearers, where there are but a few true believers. Curiosity, and affectation of novelty and variety, may bring many to attend upon good preaching, and to be affected with it for a while, who yet are never subject to the power of it, Eze 33:31,32.
VII. The rite, or ceremony, by which he admitted disciples, Mt 3:6. Those who received his doctrine, and submitted to his discipline, were baptized of him in Jordan, thereby professing their repentance, and their belief that the kingdom of the Messiah was at hand. 1. They testified their repentance by confessing their sins; a general confession, it is probable, they made to John that they were sinners, that they were polluted by sin, and needed cleansing; but to God they made a confession of particular sins, for he is the party offended. The Jews had been taught to justify themselves; but John teaches them to accuse themselves, and not to rest, as they used to do, in the general confession of sin made for all Israel, once a year, upon the day of atonement; but to make a particular acknowledgment, every one, of the plague of his own heart. Note, A penitent confession of sin is required in order to peace and pardon; and those only are ready to receive Jesus Christ as their Righteousness, who are brought with sorrow and shame to their own guilt, 1Jo 1:9. 2. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. He washed them with water, in token of this—that from all their iniquities God would cleanse them. It was usual with the Jews to baptize those whom they admitted proselytes to their religion, especially those who were only Proselytes of the gate, and were not circumcised, as the Proselytes of righteousness were. Some think it was likewise a custom for persons of eminent religion, who set up for leaders, by baptism to admit pupils and disciples. Christ's question concerning John's Baptism, Was it from heaven, or of men? implied, that there were baptisms of men, who pretended not to a divine mission; with this usage John complied, but his was from heaven, and was distinguished from all others by this character, It was the baptism of repentance, Ac 19:4. All Israel were baptized unto Moses, 1Co 10:2. The ceremonial law consisted in divers washings or baptisms (Heb 9:10); but John's baptism refers to the remedial law, the law of repentance and faith. He is said to baptize them in Jordan, that river which was famous for Israel's passage through it, and Naaman's cure; yet it is probable that John did not baptize in that river at first, but that afterward, when the people who came to his baptism were numerous, he removed Jordan. By baptism he obliged them to live a holy life, according to the profession they took upon themselves. Note, Confession of sin must always be accompanied with holy resolutions, in the strength of divine grace, not to return to it again.
7-12
The Preaching of John the Baptist
施洗約翰的傳道
⁷ 約翰看見許多法利賽人和撒都該人也來受洗，就對他們說：毒蛇的種類！誰指示你們逃避將來的忿怒呢？
⁸ 你們要結出果子來，與悔改的心相稱。
⁹ 不要自己心裏說：有亞伯拉罕為我們的祖宗。我告訴你們，神能從這些石頭中給亞伯拉罕興起子孫來。
¹⁰ 現在斧子已經放在樹根上，凡不結好果子的樹就砍下來，丟在火裏。
¹¹ 我是用水給你們施洗，叫你們悔改。但那在我以後來的，能力比我更大，我就是給他提鞋也不配。他要用聖靈與火給你們施洗。
¹² 他手裏拿著簸箕，要揚淨他的場，把麥子收在倉裏，把糠用不滅的火燒盡了。
約翰所傳的教義是悔改，因為天國近了；如今我們在此看到這教義的應用。應用是傳道的生命，約翰的傳道也是如此。
當注意，1\. 他向誰應用；向來到他施洗之處的法利賽人和撒都該人，Mt 3:7。對別人，他認為說天國近了，你們應當悔改就夠了；但當他看見這些法利賽人和撒都該人來到他周圍，他覺得有必要解釋自己，更直接地對付他們。這是當時猶太人中三個著名派別中的兩個，第三個是愛色尼派——我們在福音書中從未讀到他們，因為他們喜愛隱居，不肯參與公共事務。法利賽人熱衷於禮儀、教會權力和古人的遺傳；撒都該人則走向另一極端，幾乎等同於自然神論者，否認靈和來世的存在。他們竟來到約翰的洗禮，這很奇怪，但他們的好奇心使他們成了聽眾；其中有些人或許受了洗，但大多數人肯定沒有；因為基督說（Lu 7:29,30），稅吏既受過約翰的洗，又為神申辯了，法利賽人和律法師卻沒有受過他的洗，為自己廢棄了神的旨意。當注意，許多人來到聖禮前，卻沒有領受聖禮的大能。如今約翰在此以全然的忠心向他們說話，他所對他們說的，也對群眾說了（Lu 3:7），因為他們都與他所說的有關。2\. 應用的內容是甚麼。這是直白而切中要害的，直指他們的良心；他說話如同一個不是在他們面前講道，而是對他們講道的人。雖然他受的教育是私下的，他公開出現時卻不畏縮，不懼怕人的面色，因為他滿有聖靈和能力。
I\. 這裏有一句定罪和警醒的話。他開始時很嚴厲，不稱他們為拉比，不給他們慣常所得的頭銜，更不用說稱讚了。1\. 他所給的稱呼是：毒蛇的種類。基督也給他們同樣的稱呼，Mt 12:34,23:33。他們如同毒蛇；雖然外表可觀，卻有毒有害，對一切良善充滿惡意和敵意；他們是毒蛇的後裔，是與他們有同樣心志之人的後裔；這是骨子裏的事。他們以為自己是亞伯拉罕的後裔為榮；但約翰指出他們是蛇的後裔（比較Ge 3:15）；屬他們的父魔鬼，Joh 8:44。他們是毒蛇的一夥，全都一樣；雖然彼此為敵，卻在惡事上同謀。當注意，邪惡的世代就是毒蛇的種類，他們當被告知如此；基督的傳道人當放膽向罪人指出他們的真實品格。2\. 他所給的警報是：誰指示你們逃避將來的忿怒呢？這暗示他們處在將來忿怒的危險中；而且他們的狀況近乎絕望，他們的心在罪中如此剛硬（法利賽人因宗教的排場，撒都該人因反對宗教的論據），以至在他們中間做成任何有盼望的事幾乎是奇蹟。「甚麼帶你們到這裏來？誰想到會在這裏看見你們？你們受了甚麼驚嚇，竟查問起天國的事？」當注意，（1）有將來的忿怒；除了如今的忿怒——其碗如今正傾倒——之外，還有未來的忿怒，其儲備為日後積存。（2）逃避這忿怒是我們每個人最大的關切。（3）我們蒙了充分的警戒可以逃避這忿怒，這是奇妙的憐憫；請思想——*誰指示了我們？*是神指示了我們，他不喜悅我們的毀滅；他藉著書面的道、藉著傳道人、藉著良心警戒我們。（4）這些警戒有時使那些似乎在安全和自滿中極其剛硬的人震驚。
II\. 這裏有一句勸勉和指引的話（Mt 3:8）；你們要結出果子來，與悔改的心相稱。所以，因為你們被指示逃避將來的忿怒，當讓主的可畏說服你們過聖潔的生活。或者，*所以，*因為你們宣認悔改，並領受悔改的教義和洗禮，就當證明你們是真悔改的人。悔改在於心。在那裏它如同根；但我們若不在全面的改革中——棄絕一切罪、持守善——結出果子來，就徒然自稱在那裏有它；這些是果子，axious tēs metanoias——與悔改相稱的。當注意，那些口稱為罪憂傷卻仍堅持犯罪的人，不配得悔改者之名或其特權。那些宣認悔改的人——一切受洗的人都是如此——必須行事為人與悔改者相稱，絕不做與悔改的罪人不相稱的事。悔改者當在自己眼中謙卑卑微，為最小的憐憫感恩，在最深的患難中忍耐，防備罪的一切表現和接近，在一切本分上豐盛，在判斷別人上寬厚。
III\. 這裏有一句警戒的話，不可信靠外在的特權，以此推卸這些悔改的呼召（Mt 3:9）；不要自己心裏說：有亞伯拉罕為我們的祖宗。當注意，屬肉體的心容易在心裏說許多話，以推卻神之道的定罪和命令的能力，傳道人當努力應對和防備；那些被召洗滌心腸的人心中藏著虛妄的意念，Jer 4:14。Mē doxete——不要假裝、不要擅自在心裏說；不要以為這會救你們；不要懷有這樣的幻想。不要以此自娛（有人如此讀）；不要以此搖自己入睡，不要奉承自己進入愚人的天堂。當注意，神留意我們在心裏所說的——那些我們不敢說出來的話——他知道靈魂一切虛假的安息和它用以自欺的詭計，只是不肯揭穿，免得它從幻象中醒悟。許多人把毀滅自己的謊言藏在右手裏，在舌頭底下翻滾，因為恥於承認；他們保守魔鬼的利益，藉著保守魔鬼的秘密。如今約翰向他們指出，
1\. 他們的藉口是甚麼；有亞伯拉罕為我們的祖宗；我們不是外邦的罪人；他們理當被召悔改；但我們是猶太人，是聖潔的國民，是獨特的子民，這與我們何干？當注意，我們若不肯把道當作是對我們說的、屬於我們的而領受，道對我們就無益。不要以為因為你們是亞伯拉罕的後裔，所以（1）*你們不必悔改，*沒有甚麼可悔改的；你們與亞伯拉罕的關係和在他所立之約中的利益，標明你們如此聖潔，以至你們沒有必要改變心意或道路。（2）因此你們即使不悔改，也必亨通。不要以為這會在審判中救你們脫身，保全你們脫離將來的忿怒；不要以為神會因你們是亞伯拉罕的後裔而容忍你們的不悔改。當注意，以為我們有好親屬就能救我們——雖然我們自己不好——這是虛妄的假設。我們雖然是敬虔祖先的後裔，雖蒙宗教教育的福分，雖然分在敬畏神為首的家庭中，雖有好朋友勸導我們、為我們禱告；我們若不悔改、不過悔改的生活，這一切對我們有何益處呢？我們有亞伯拉罕為祖宗，所以有權得著與他所立之約的特權；既是他的後裔，就是耶和華殿的兒子——耶和華殿的，Jer 7:4。當注意，許多人因安息在有形教會成員的尊榮和優勢中，而在天堂之前就止步了。
2\. 這藉口是何等愚昧和無根據；他們以為既是亞伯拉罕的後裔，就是神在世上惟一的子民，所以若他們被剪除，神就會為教會發愁；但約翰指出這幻想的愚昧；我告訴你們（無論你們心裏怎麼說），神能從這些石頭中給亞伯拉罕興起子孫來。他那時在約旦河伯大巴喇施洗（Joh 1:28），就是過渡之處，以色列人從那裏過河的地方；那裏有十二塊石頭，每支派一塊，是約書亞立作記念的，Jos 4:20。他很可能指著那些石頭說，神能使它們不僅在表徵上，更在實際上成為以色列的十二個支派。或者他可能引用Isa 51:1，那裏亞伯拉罕被稱為你們被鑿出的磐石。那從這樣的磐石中興起以撒的神，若有需要，能再做同樣的事，因為在他沒有不可能的事。有人認為他指著在場的外邦士兵，告訴猶太人神要在異邦中為自己興起教會，並將亞伯拉罕的福分臨到他們。如此當我們始祖墮落時，神可以任憑他們滅亡，從石頭中興起另一個亞當和另一個夏娃。或者如此理解：「石頭本身也要被算為亞伯拉罕的後裔，勝過你們這樣剛硬、乾旱、荒蕪的罪人。」當注意，這既使錫安罪人的自信降卑，也使錫安兒子的盼望受到鼓勵——無論這世代如何，神在世上永遠不會缺少教會；猶太人若脫落，外邦人要被接上，Mt 21:43, Ro 11:12等。
IV\. 這裏有一句對那些漫不經心、自以為安穩的法利賽人和撒都該人以及其他猶太人——那些不知分辨時代、不知眷顧之日的人——的可怕話語，Mt 3:10。如今你們要醒悟，如今神的國近了*，當有所感覺。*
1\. 你們的試驗何等嚴厲而短暫；如今斧子已在你們面前舉起，如今它已放在樹根上，如今你們正接受最後的考驗，而且為時不久；如今你們被標記為毀滅，除非迅速而真誠地悔改，不能避免。如今你們當期望神藉審判比你們更快地對付你們，而且要從神的家起首：「神賜更多方法的，就給更少時間。」*看哪，我必快來。*如今他們被置於最後的試驗中；不如今日，更待何時。
2\. 你們若不改善這機會，你們的厄運將何等慘痛嚴厲。如今斧子在根上宣告這事，表明神在這宣告中是認真的：凡不結好果子——與悔改相稱的果子——的樹，無論在恩賜和尊榮上多麼高大，無論在外表宣認和表現上多麼茂盛，都要被砍下來，不再被算為神葡萄園中的樹，不配在那裏佔地，並被丟在火裏——神忿怒的火，是不結實之樹最合適的去處：否則它們還有何用？若不結果子，就當作柴燒。這可能指羅馬人對耶路撒冷的毀滅，那不像從前的審判如同砍掉枝子、或砍倒樹幹而留下根使它再發芽，而是那百姓徹底的、最終的、不可挽回的連根拔起，一切堅持不悔改的人都要在其中滅亡。如今神要作一個徹底了結，忿怒要臨到他們到極點。
V\. 一句關於耶穌基督的教導的話，約翰一切傳道都以他為中心。基督的傳道人傳的不是自己，而是他。這裏有，
1\. 基督超越約翰的尊嚴和優越。請看他如何貶低自己，好高舉基督（Mt 3:11）；我是用水給你們施洗，這是我所能做的極限。當注意，聖禮的功效不是從施禮者而來；他們只能應用記號；賜下所記之事是基督的特權，1Co 3:6, 2Ki 4:31。但那在我以後來的，能力比我更大。約翰雖然大有能力——因他來有以利亞的心志能力——基督卻更大；雖然約翰確實偉大，在主眼中偉大（婦人所生的沒有比他更大的），他卻自以為不配在基督身邊侍立最卑微的位置，*我就是給他提鞋也不配。*他看見，（1）與他相比基督何等有大能。當注意，忠心的傳道人想到耶穌基督比他們更有能力，能為他們做、藉他們做他們自己所不能做的事，這是大安慰；他的能力在他們的軟弱上得以完全。（2）與基督相比自己何等卑微，連在他後面提鞋也不配！當注意，神所尊榮的人因此在自己眼中非常謙卑卑微；情願自己被降卑，好叫基督被高舉；情願算為甚麼，情願算為無有，好叫基督成為一切。
2\. 基督顯現的計劃和心意，他們如今要快快期望。當預言約翰要被差作基督的先鋒時（Mal 3:1,2），緊接著說：你們所尋求的主必忽然進入他的殿，並坐下如煉淨銀子的，Mt 3:3。在以利亞來到之後，那日子將到，必燒如爐（Mal 4:1），施洗者似乎在此引用此話。基督要來作區分，
（1）藉他恩典的大能作為；他要用聖靈與火給你們施洗，就是你們當中的一些人。當注意，[1] 用聖靈施洗是基督的特權。這在他賜給使徒的聖靈特別恩賜上如此行，基督自己將約翰的這話應用於此，Ac 1:5。這也在他賜給求他之人的聖靈恩典和安慰上如此行，Lu 11:13, Joh 7:38,39；見Ac 11:16。[2] 那些受了聖靈之洗的人，如同受了火的洗；神的七靈顯現為七盞火燈，Re 4:5。火能照明嗎？聖靈就是照明的靈。火能溫暖嗎？他們的心豈不火熱嗎？火能焚燒嗎？審判的靈如同焚燒的靈，豈不燒盡他們敗壞的渣滓嗎？火使一切被它抓住的變為與自己相似，並且向上升嗎？聖靈使靈魂如同自己一般聖潔，其傾向是向上的。基督說：我來要把火丟在地上，Lu 12:49。
（2）藉他審判的最終裁決（Mt 3:12）；他手裏拿著簸箕。他作為父的永恆智慧——在真光中看見一切——的分辨能力，和他作為審判已交在他手中之人——的分辨權柄，就是那在他手中的簸箕，Jer 15:7。如今他坐下如煉淨者。當注意[1] 有形教會是基督的場；我被打的禾稼，我場上的穀，Isa 21:10。聖殿——教會的預表——建在打穀場上。[2] 在這場上麥子和糠秕混雜。真信徒如同麥子——實在、有用、有價值；假冒為善者如同糠秕——輕浮、空虛、無用、無價值，隨風飄蕩；如今這些混雜在一起——好壞在同一外表宣認之下，在同一有形團契之中。[3] 將有一個日子，場要被揚淨，麥子和糠秕要被分開。類似的事在此世也常常發生，當神呼召他的百姓從巴比倫出來之時，Re 18:4。但末後審判的日子才是那大的揚淨、區分的日子，必確定無疑地判定教義和行為（1Co 3:13），並判定人（Mt 25:32,33），那時聖徒和罪人要永遠分開。[4] 天堂是耶穌基督不久要將他一切麥子收入其中的倉，一粒也不失落；他要如同收取成熟的果子那樣收取他們。死亡的鐮刀被用來將他們收歸本族。在天上聖徒被聚攏，不再分散；他們安全了，不再暴露；與外面的腐敗鄰舍和裏面的腐敗情感隔絕，其中也沒有糠秕。他們不僅被收入倉裏（Mt 13:30），更被收入倉中，在那裏被徹底潔淨。[5] 地獄是不滅的火，要燒盡糠秕，這必是假冒為善者和不信者的分、刑罰和永遠的毀壞。如此生與死、善與惡擺在我們面前；我們如今在田間如何，那時在場上也必如何。
英文原文
The Preaching of John the Baptist
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?
⁸ Bring forth therefore fruits meet for repentance:
⁹ And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
¹⁰ And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
¹¹ I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
¹² Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.
Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, Mt 3:7. To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time, the third was that of the Essenes, whom we never read of in the gospels, for they affected retirement, and declined busying themselves in public affairs. The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says (Lu 7:29,30), that when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness, and what he said to them, he said to the multitude (Lu 3:7), for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power.
I. Here is a word of conviction and awakening. He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to. 1. The title he gives them is, O generation of vipers. Christ gave them the same title; Mt 12:34,23:23. They were as vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John showed them that they were the serpent's seed (compare Ge 3:15); of their father the Devil, Joh 8:44. They were a viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in showing sinners their true character. 2. The alarm he gives them is, Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion), that it was next to a miracle to effect anything hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you enquire after the kingdom of heaven?" Note, (1.) There is a wrath to come; besides present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter. (2.) It is the great concern of every one of us to flee from this wrath. (3.) It is wonderful mercy that we are fairly warned to flee from this wrath; think—Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience. (4.) These warnings sometime startle those who seemed to have been very much hardened in their security and good opinion of themselves.
II. Here is a word of exhortation and direction (Mt 3:8); "Bring forth therefore fruits meet for repentance. Therefore, because you are warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, "Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits, axious tes metanoias—worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, and approaches towards it, to abound in every duty, and to be charitable in judging others.
III. Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance (Mt 3:9); Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer 4:14. Me doxete—Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. "Please not yourselves with saying this" (so some read); "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say within ourselves, which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes itself, but which it will not discover, lest it should be undeceived. Many hide the lie that ruins them, in their right hand, and roll it under their tongue, because they are ashamed to own it; they keep in the Devil's interest, by keeping the Devil's counsel. Now John shows them,
1. What their pretence was; "We have Abraham to our father; we are not sinners of the Gentiles; it is fit indeed that they should be called to repent; but we are Jews, a holy nation, a peculiar people, what is this to us?" Note, The word does us no good, when we will not take it as it is spoken to us, and belonging to us. "Think not that because you are the seed of Abraham, therefore," (1.) "You need not repent, you have nothing to repent of; your relation to Abraham, and your interest in the covenant made with him, denominate you so holy, that there is no occasion for you to change your mind or way." (2.) "That therefore you shall fare well enough, though you do not repent. Think not that this will bring you off in the judgment, and secure you from the wrath to come; that God will connive at your impenitence, because you are Abraham's seed." Note, It is vain presumption to think that our having good relations will save us, though we be not good ourselves. What though we be descended from pious ancestors; have been blessed with a religious education; have our lot cast in families where the fear of God is uppermost; and have good friends to advise us, and pray for us; what will all this avail us, if we do not repent, and live a life of repentance? We have Abraham to our father, and therefore are entitled to the privileges of the covenant made with him; being his seed, we are sons of the church, the temple of the Lord, Jer 7:4. Note, Multitudes, by resting in the honours and advantages of their visible church-membership, take up short of heaven.
2. How foolish and groundless this pretence was; they thought that being the seed of Abraham, they were the only people God had in the world, and therefore that, if they were cut off, he would be at a loss for a church; but John shows them the folly of this conceit; I say unto you (whatever you say within yourselves), that God is able of these stones to raise up children unto Abraham. He was now baptizing in Jordan at Bethabara (Joh 1:28), the house of passage, where the children of Israel passed over; and there were the twelve stones, one for each tribe, which Joshua set up for a memorial, Jos 4:20. It is not unlikely that he pointed to those stones, which God could raise to be, more than in representation, the twelve tribes of Israel. Or perhaps he refers to Isa 51:1, where Abraham is called the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an occasion, do as much again, for with him nothing is impossible. Some think he pointed to those heathen soldiers that were present, telling the Jews that God would raise up a church for himself among the Gentiles, and entail the blessing of Abraham upon them. Thus when our first parents fell, God could have left them to perish, and out of stones have raised up another Adam and another Eve. Or, take it thus, "Stones themselves shall be owned as Abraham's seed, rather than such hard, dry, barren sinners as you are." Note, As it is lowering to the confidence of the sinners in Zion, so it is encouraging to the hopes of the sons of Zion, that, whatever comes of the present generation, God will never want a church in the world; if the Jews fall off, the Gentiles shall be grafted in, Mt 21:43, Ro 11:12, etc.
IV. Here is a word of terror to the careless and secure Pharisees and Sadducees, and other Jews, that knew not the signs of the times, nor the day of their visitation, Mt 3:10. "Now look about you, now that the kingdom of God is at hand, and be made sensible."
1. How strict and short your trial is; Now the axe is carried before you, now it is laid to the root of the tree, now you are upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he allows less time." Behold, I come quickly. Now they were put upon their last trial; now or never.
2. "How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is cast into the fire of God's wrath—the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost.
V. A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is,
1. The dignity and pre-eminence of Christ above John. See how meanly he speaks of himself, that he might magnify Christ (Mt 3:11); "I indeed baptize you with water, that is the utmost I can do." Note, Sacraments derive not their efficacy from those who administer them; they can only apply the sign; it is Christ's prerogative to give the thing signified, 1Co 3:6, 2Ki 4:31. But he that comes after me is mightier than I. Though John had much power, for he came in the spirit and power of Elias, Christ has more; though John was truly great, great in the sight of the Lord (not a greater was born of woman), yet he thinks himself unworthy to be in the meanest place of attendance upon Christ, whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ is, in comparison with him. Note, It is a great comfort to the faithful ministers, to think that Jesus Christ is mightier than they, can do that for them, and that by them, which they cannot do; his strength is perfected in their weakness. (2.) How mean he is in comparison with Christ, not worthy to carry his shoes after him! Note, Those whom God puts honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all.
2. The design and intention of Christ's appearing, which they were now speedily to expect. When it was prophesied that John should be sent as Christ's forerunner (Mal 3:1,2), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, Mt 3:3. And after the coming of Elijah, the day comes that shall burn as an oven (Mal 4:1), to which the Baptist seems here to refer. Christ will come to make a distinction,
(1.) By the powerful working of his grace; He shall baptize you, that is, some of you, with the Holy Ghost and with fire. Note, [1.] It is Christ's prerogative to baptize with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the apostles, to which Christ himself applies these words of John, Ac 1:5. This he does in the graces and comforts of the Spirit given to them that ask him, Lu 11:13, Joh 7:38,39; See Ac 11:16. [2.] They who are baptized with the Holy Ghost are baptized as with fire; the seven spirits of God appear as seven lamps of fire, Re 4:5. Is fire enlightening? So the Spirit is a Spirit of illumination. Is it warming? And do not their hearts burn within them? Is it consuming? And does not the Spirit of judgment, as a Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes like itself? And does it move upwards? So does the Spirit make the soul holy like itself, and its tendency is heaven-ward. Christ says I am come to send fire, Lu 12:49.
(2.) By the final determinations of his judgment (Mt 3:12); Whose fan is in his hand. His ability to distinguish, as the eternal wisdom of the Father, who sees all by a true light, and his authority to distinguish, as the Person to whom all judgment is committed, is the fan that is in his hand, Jer 15:7. Now he sits as a Refiner. Observe here [1.] The visible church is Christ's floor; O my threshing, and the corn of my floor, Isa 21:10. The temple, a type of church, was built upon a threshing-floor. [2.] In this floor there is a mixture of wheat and chaff. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light, and empty, useless and worthless, and carried about with every wind; these are now mixed, good and bad, under the same external profession; and in the same visible communion. [3.] There is a day coming when the floor shall be purged, and the wheat and chaff shall be separated. Something of this kind is often done in this world, when God calls his people out of Babylon, Re 18:4. But it is the day of the last judgment that will be the great winnowing, distinguishing day, which will infallibly determine concerning doctrines and works (1Co 3:13), and concerning persons (Mt 25:32,33), when saints and sinners shall be parted for ever. [4.] Heaven is the garner into which Jesus Christ will shortly gather all his wheat, and not a grain of it shall be lost: he will gather them as the ripe fruits were gathered in. Death's scythe is made use of to gather them to their people. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. They are not only gathered into the barn (Mt 13:30), but into the garner, where they are thoroughly purified. [5.] Hell is the unquenchable fire, which will burn up the chaff, which will certainly be the portion and punishment, and everlasting destruction, of hypocrites and unbelievers. So that here are life and death, good and evil, set before us; according as we now are in the field, we shall be then in the floor.
13-17
The Baptism of Jesus
耶穌的受洗
¹³ 當下耶穌從加利利來到約旦河，約翰那裏，要受他的洗。
¹⁴ 約翰想要攔住他，說：「我當受你的洗，你反倒上我這裏來嗎？」
¹⁵ 耶穌回答說：「你暫且許我，因為我們理當這樣盡諸般的義。」於是約翰許了他。
¹⁶ 耶穌受了洗，隨即從水裏上來。天忽然為他開了，他就看見神的靈彷彿鴿子降下，落在他身上；
¹⁷ 從天上有聲音說：「這是我的愛子，我所喜悅的。」
我們的主耶穌從孩童時直到如今——將近三十歲——一直隱居在加利利，如同被活埋一般；但如今，經過漫長黑暗的夜晚，看哪，公義的日頭在榮耀中升起。時候滿足，基督要開始他先知的職分；他選擇這樣做，不是在耶路撒冷（雖然他很可能像別人一樣在三大節期前往那裏），而是在約翰施洗之處；因為到他那裏去的，是那些等候以色列的安慰者的人，只有他們才會歡迎基督。施洗約翰比我們的救主大六個月，據推測他在基督顯現之前約六個月開始傳道施洗；如此之久，他被用來預備主的道——在約旦河一帶地方；這六個月所作的，比之前好幾個世代所作的更多。基督從加利利來到約旦河受洗，教導我們不要因勞苦和艱難而退縮，好使我們有機會在聖禮中親近神。我們當情願走遠路，也不可短缺與神的相交。尋找的人必能尋見。
如今在基督受洗這事上，我們可以觀察到，
一. 約翰是何等勉強才被說服接受這事（太3:14-15）。這是基督極大謙卑的例證：他竟然主動要受約翰的洗；那無罪的他竟順服悔改的洗。注意，基督一開始傳道，就傳講謙卑，以他的榜樣傳講，向所有人傳講，特別是向年輕的傳道人。基督被定意為至高的尊榮，卻在他第一步就這樣自卑。注意，凡要升高的必須從卑微開始。*尊榮以前必有謙卑。*基督這樣到約翰那裏去，是對約翰極大的尊重，也是為他預告基督將臨所盡之工的回報。注意，尊重我的，我必重看他。這裏我們看到，
1. 約翰反對為耶穌施洗（太3:14）。約翰想要攔住他，正如彼得在基督要洗他腳時所作的（約13:6、8）。注意，基督恩惠的降卑如此令人驚奇，以致在起初看來連最堅強的信徒也難以置信；如此深奧神秘，甚至那些深諳他心意的人也不能很快明白其中含義，反倒因幽暗而對基督的旨意提出異議。約翰的謙遜認為這對他是太大的尊榮，他對基督的表達正如他母親從前對基督母親所作的（路1:43）：*「我主的母到我這裏來，這是從哪裏得的呢？」*約翰如今已得了大名，被眾人普遍敬重：然而看哪，他仍然何等謙卑！注意，當人的聲望升高時，靈裏仍舊謙卑的人，神為他們預備了更高的尊榮。
（一）約翰認為他自己必須受基督的洗；我當受你的洗——受聖靈與火的洗，因為那才是基督的洗（太3:11）。〔一〕約翰從母腹裏就被聖靈充滿了（路1:15），卻承認他需要受那洗。注意，那些大有神靈的人，在今世這不完全的狀態中，仍看見自己需要更多，需要到基督面前求更多。〔二〕約翰需要受洗，雖然他是婦人所生最大的；然而既是婦人所生，就和其他亞當後裔一樣被玷污，並承認需要潔淨。注意，最純潔的靈魂對自己殘存的不潔最敏感，也最懇切地尋求屬靈的洗滌。〔三〕他需要受基督的洗，因為只有基督能為我們做別人不能做的事，而這事若不為我們成就，我們就滅亡了。注意，最好最聖潔的人也需要基督，而且他們越好，就越看見這需要。〔四〕這是在群眾面前說的——群眾對約翰極為敬重，隨時準備擁戴他為彌賽亞；然而他公開承認他需要受基督的洗。注意，最偉大的人承認他們沒有基督和他的恩典就滅亡了，這並不損害他們的尊嚴。〔五〕約翰是基督的先鋒，卻承認他需要受他的洗。注意，甚至那些在時間上生在基督之前的人，也是倚靠他、從他領受、並仰望他。〔六〕正當約翰在為別人的靈魂操勞時，請看他何等懇切地講到自己靈魂的境況：*我當受你的洗。*注意，向別人傳講、為別人施洗的傳道人，當留意向自己傳講，自己也要受聖靈的洗。先顧好自己；救自己（提前4:16）。
（二）因此他認為基督受他的洗是極其荒謬和不合宜的；*你反倒上我這裏來嗎？*聖潔的耶穌——那與罪人分別出來的——竟然到罪人這裏，作為罪人，在罪人之中受洗嗎？這怎麼可能？我們當如何解釋呢？注意，基督到我們這裏來，確實令人驚奇。
2. 這異議被駁回（太3:15）；*耶穌說：「你暫且許我。」*基督接受了他的謙卑，卻不接受他的拒絕；他定意要成就這事；基督理當按自己的方法行，即使我們不明白，也不能給出理由。請看，
（一）基督如何堅持；這事如今必須如此。他不否認約翰需要受他的洗，卻仍要現在受約翰的洗。Aphes arti——暫且容它如此；現今你暫且許我。注意，凡事都有它的時候，按時成為美好。但為何是如今？為何暫且？〔一〕基督如今處於降卑的狀態：他已倒空自己，使自己沒有名聲。他不僅成為人的樣式，更是成為罪身的形狀，因此如今讓他受約翰的洗；好像他需要被洗淨，雖然他完全純潔；這樣他替我們成為罪，雖然他無罪。〔二〕約翰的洗如今正受人尊重，神如今正藉此作他的工；這是當前的安排，因此耶穌如今要受水的洗；但他用聖靈施洗則留待日後——不多幾日（徒1:5）。約翰的洗如今正當其時，因此如今當對它予以尊崇，凡參與其中的人也當受鼓勵。注意，那些在恩賜和恩典上最有造詣的人，仍當在自己的位置上，以謙卑和勤勉的參與來為設立的聖禮作見證，好為別人立下好榜樣。我們看見神所印證的，只要我們看見他如此印證，我們也當印證。約翰如今正興旺，因此暫且如此；不久他要衰微，那時就不同了。〔三〕這事如今必須如此，因為如今正是基督公開顯現的時候，這是一個好機會。見約1:31-34。他必須這樣向以色列顯明，並在他自己的行動中——那最降卑、最自甘卑微的行動中——藉天上的奇事被標明出來。
（二）他所給的理由；「我們理當這樣盡諸般的義。」注意，〔一〕基督為我們所作的每一件事都有其合宜性；一切都甚優美（來2:10，7:26）；我們當努力去行不僅是我們當盡的，更是合宜的事——不僅是不可或缺的，更是可愛的、有好名聲的。〔二〕我們的主耶穌認為盡諸般的義是一件很合宜他的事——即（如惠特比博士所解釋的）承認每一項神的設立，並表明他樂意遵行神一切公義的誡命。這樣理當由他來稱神為義，並贊同神差遣約翰以悔改的洗預備道路的智慧。這樣理當由我們以榜樣和教訓來支持和鼓勵一切善事。基督常以尊崇的口吻提到約翰和他的洗，為了更好地如此行，他自己也受了洗。這樣耶穌先作後教；他的傳道人也必須採取同樣的方法。這樣基督成全了禮儀律的義——其中包括各樣的洗濯；這樣他向他的教會推薦了洗禮這福音聖禮，對它予以尊崇，並表明他定意在其中注入的能力。基督順服約翰的水洗是合宜的，因為那是神的設立；但他反對法利賽人的水洗卻是合宜的，因為那是人的發明和強加；他並稱他的門徒拒絕遵從為正當。
約翰對基督的旨意和這理由完全滿意，於是約翰許了他。那使他起初婉拒基督所獻尊榮的謙遜，如今也使他遵行基督所吩咐的服事。注意，不可用任何謙卑的藉口來推辭我們的本分。
二. 天何等莊嚴地以特別的榮耀彰顯來恩待基督的洗禮（太3:16-17）；耶穌受了洗，隨即從水裏上來。其他受洗的人留下來承認他們的罪（太3:6）；但基督沒有罪可認，便隨即從水裏上來。我們如此讀，但並不準確：因為原文是apo tou hydatos——從水邊——從河邊上去，他到那裏去要被水洗淨，就是洗他的頭或臉（約13:9）；因為這裏沒有提到他脫衣或穿衣，如果他赤身受洗，這情形不會被省略。他隨即上來，像一個以最大的歡欣和決心開始工作的人；他不願耽延。他是何等迫切直到成就！
如今，當他正從水裏上來時，全體會眾的目光都注視在他身上，
1. 看哪！天忽然為他開了，好像向他展示了星辰穹蒼之上和之外的某些事物——至少向他展示了。這是：（一）為鼓勵他繼續他的事業，讓他看見擺在前面的榮耀和喜樂。當他完成如今正開始的工作時，天要開來迎接他。（二）為鼓勵我們接受他、順服他。注意，在耶穌基督裏並藉著耶穌基督，天向世人敞開了。罪曾封閉了天，中斷了神與人之間一切友好的交往；但如今基督為一切信他的人敞開了天國。屬天的亮光和慈愛射向世人，我們得以坦然進入至聖所。我們從神領受憐憫，向神盡當盡的本分，都是藉著耶穌基督——他是那梯子，腳在地上，頂在天上，惟獨藉著他我們才能與神有任何愉快的交通，或任何最終上天堂的盼望。天開了是在基督受洗之時，為要教導我們：當我們殷勤參與神的聖禮時，可以期望與他相交，並從他有所領受。
2. 他看見神的靈彷彿鴿子降下，或如鴿子，並降臨或落在他身上。基督看見了（可1:10），約翰也看見了（約1:33-34），很可能所有在場的人都看見了；因為這是要作他公開就職的記號。請注意，
（一）他看見神的靈降下，落在他身上。在舊世界之初，神的靈運行在水面上（創1:2），如同鳥在巢上盤旋。如今在這新世界之初也是如此。基督作為神，本不需要領受聖靈，但耶和華的靈必住在他身上（賽11:2，61:1）已被預言，在此便如此成就了；因為，〔一〕他要作先知；而先知總是藉著神的靈說話，靈臨到他們身上。基督要執行先知的職分，不是憑他的神性（據惠特比博士所言），而是憑聖靈的感動。〔二〕他要作教會的頭；聖靈降在他身上，為要從他那裏流歸一切信徒——在他的恩賜、恩典和安慰之中。那澆在頭上的膏油流到衣襟；基督將各樣恩賜賞給人，使他可以將恩賜賜給人。
（二）他彷彿鴿子降在他身上；無論是真實的活鴿子，還是如異象中常見的鴿子的形狀或表象，不能確定。若必須有可見的形狀（路3:22），就不能是人的形狀，因為成為人的樣式是第二位格所獨有的；因此沒有甚麼比天上飛鳥的形狀更合宜的了（如今天正開了），而在所有飛鳥中沒有甚麼比鴿子更有意義。〔一〕基督的靈是鴿子般的靈；不像無心的愚蠢鴿子（何7:11），而是像無害的鴿子，沒有毒汁（無苦膽）。聖靈降下，不是鷹的形狀——鷹雖是王鳥卻是猛禽，而是鴿子的形狀——再沒有比鴿子更無害、更不冒犯人的受造物了。基督的靈正是如此：他不爭競，不喧嚷；基督徒也當如此——馴良像鴿子。鴿子以其眼睛著稱；我們發現基督的眼（歌5:12）和教會的眼（歌1:15，4:1）都被比作鴿子眼，因為他們有同樣的靈。鴿子多哀鳴（賽38:14）；基督常流淚；悔罪的靈魂被比作谷中的鴿子。〔二〕鴿子是在祭牲中所獻的惟一飛鳥（利1:14），而基督藉著聖靈——永遠的靈——將自己無瑕無疵獻給神。〔三〕挪亞洪水退落的消息是由鴿子帶來的——牠嘴裏銜著橄欖葉；因此，與神和好的福音由聖靈如同鴿子帶來，再合適不過了。這表明神對人的善意；他對我們的意念是平安的意念，不是災禍的意念。迦勒底意譯本將我們地上聽見斑鳩的聲音（歌2:12）理解為聖靈的聲音。神在基督裏使世人與自己和好，這是一個喜樂的信息，乘著翅膀——鴿子的翅膀——來到我們這裏。
3. 為解釋並完成這莊嚴的時刻，有聲音從天上來——我們有理由認為在場的人都聽見了。聖靈以鴿子的樣式彰顯自己，而父神卻以聲音；因為律法頒佈時他們沒有看見甚麼形像，只聽見聲音（申4:12）；照樣這福音也是如此臨到——實在是福音，是從天上臨到地上最好的消息；因為它清楚而充分地說明了神對基督的喜悅，以及在他裏面對我們的喜悅。
（一）請看神如何印證我們的主耶穌；這是我的愛子。請注意，〔一〕他與神的關係；他是我的兒子。耶穌基督是神的兒子——藉著永遠的受生，正如他在萬世之前為父所生（西1:15，來1:3）；並藉著超自然的成孕；他因此被稱為神的兒子，因為他是從聖靈懷孕的（路1:35）；然而這還不是全部；他是神的兒子，是因他被特別指定承擔世界救贖主的工作和職分。他被分別為聖、受了印記、被差遣承擔這使命，在父那裏被養育（箴8:30），被任命；「我要立他為長子」（詩89:27）。〔二〕父對他的感情；他是我的愛子；他的獨生子，他愛子的兒子（西1:13）；他從永遠就在父懷裏（約1:18），素來是他所喜愛的（箴8:30），但特別是作為中保，在承擔人類救恩之工時，他是他的愛子。他是我的選民，我心裏所喜悅的（賽42:1）。因為他同意了救贖之約，並樂意行那神的旨意，所以父愛他（約10:17，約3:35）。*看哪，*那麼，看哪，並要希奇——父賜給我們何等的慈愛，使他竟將他愛的兒子交出來，為那些本是他烈怒之子的人受苦受死；不但如此，他因此愛他，*因為他為羊捨命！*如今我們知道他愛我們，因為他沒有留下他的兒子——他的獨生子、他所愛的以撒——卻將他獻為我們的贖罪祭。
（二）請看他何等樂意在我們裏面印證我們：他是我的愛子，不僅與他同在是我所喜悅的，更是在他裏面是我所喜悅的。他喜悅一切在他裏面、因信與他聯合的人。神從前一直向世人發怒，如今他的怒氣轉消，他使我在愛子裏蒙悅納（弗1:6）。讓全世界都留意，這位是那使人和睦者，是那中保——他按手在我們雙方身上，並且若不藉著他，就沒有人能到父那裏去（約14:6）。在他裏面我們屬靈的祭物是蒙悅納的，因為他就是那使一切祭物成聖的祭壇（彼前2:5）。在基督之外，神是烈火；但在基督裏，他是已復和的父。這是全備福音的總綱；這話是可信的，是十分可佩服的：神已經從天上用聲音宣告耶穌基督是他的愛子，他所喜悅的——我們必須以信心喜樂地回應說：他是我們所愛的救主，我們在他裏面喜悅。
英文原文
The Baptism of Jesus
¹³ Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
¹⁴ But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
¹⁵ And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
¹⁶ And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
¹⁷ And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold, the Sun of righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there where John was baptizing; for to him resorted those who waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way, in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek.
Now in this story of Christ's baptism we may observe,
I. How hardly John was persuaded to admit of it, Mt 3:14,15. It was an instance of Christ's great humility, that he would offer himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ began to preach, he preached humility, preached it by his example, preached it to all, especially the young ministers. Christ was designed for the highest honours, yet in his first step he thus abases himself. Note, Those who would rise high must begin low. Before honour is humility. It was a great piece of respect done to John, for Christ thus to come to him; and it was a return for the service he did him, in giving notice of his approach. Note, Those that honour God he will honour. Now here we have,
1. The objection that John made against baptizing Jesus, Mt 3:14. John forbade him, as Peter did, when Christ went about to wash his feet, Joh 13:6,8. Note, Christ's gracious condescensions are so surprising, as to appear at first incredible to the strongest believers; so deep and mysterious, that even they who know his mind well cannot soon find out the meaning of them, but, by reason of darkness, start objections against the will of Christ. John's modesty thinks this an honour too great for him to receive, and he expresses himself to Christ, just as his mother had done to Christ's mother (Lu 1:43); Whence is this to me, that the mother of my Lord should come to me? John had now obtained a great name, and was universally respected: yet see how humble he is still! Note, God has further honours in reserve for those whose spirits continue low when their reputation rises.
(1.) John thinks it necessary that he should be baptized of Christ; I have need to be baptized of thee with the baptism of the Holy Ghost, as of fire, for that was Christ's baptism, Mt 3:11. [1.] Though John was filled with the Holy Ghost from the womb (Lu 1:15), yet he acknowledges he had need to be baptized with that baptism. Note, They who have much of the Spirit of God, yet, while here, in this imperfect state, see that they have need of more, and need to apply themselves to Christ for more. [2.] John has need to be baptized, though he was the greatest that ever was born of woman; yet, being born of a woman, he is polluted, as others of Adam's seed are, and owns he had need of cleansing. Note, The purest souls are most sensible of their own remaining impurity, and seek most earnestly for spiritual washing. [3.] He has need to be baptized of Christ, who can do that for us, which no one else can, and which must be done for us, or we are undone. Note, The best and holiest of men have need of Christ, and the better they are, the more they see of that need. [4.] This was said before the multitude, who had a great veneration for John, and were ready to embrace him for the Messiah; yet he publicly owns that he had need to be baptized of Christ. Note, It is no disparagement to the greatest of men, to confess that they are undone without Christ and his grace. [5.] John was Christ's forerunner, and yet owns that he had need to be baptized of him. Note, Even they who were born before Christ in time depended on him, received from him, and had an eye to him. [6.] While John was dealing with others about their souls, observe how feelingly he speaks of the case of his own soul, I have need to be baptized of thee. Note, Ministers, who preach to others, and baptize others, are concerned to look to it that they preach to themselves, and be themselves baptized with the Holy Ghost. Take heed to thyself first; save thyself, 1Ti 4:16.
(2.) He therefore thinks it very preposterous and absurd, that Christ should be baptized by him; Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at.
2. The overruling of this objection (Mt 3:15); Jesus said, Suffer it to be so now. Christ accepted his humility, but not his refusal; he will have the thing done; and it is fit that Christ should take his own method, though we do not understand it, nor can give a reason for it. See,
(1.) How Christ insisted upon it; It must be so now. He does not deny that John had need to be baptized of him, yet he will now be baptized of John. Aphes arti—Let it be yet so; suffer it to be so now. Note, Every thing is beautiful in its season. But why now? Why yet? [1.] Christ is now in a state of humiliation: he has emptied himself, and made himself of no reputation. He is not only found in fashion as a man, but is made in the likeness of sinful flesh, and therefore now let him be baptized of John; as if he needed to be washed, though perfectly pure; and thus he was made sin for us, though he knew no sin. [2.] John's baptism is now in reputation, it is that by which God is now doing his work; that is the present dispensation, and therefore Jesus will now be baptized with water; but his baptizing with the Holy Ghost is reserved for hereafter, many days hence, Ac 1:5. John's baptism has now its day, and therefore honour must now be put upon that, and they who attend upon it must be encouraged. Note, They who are of greatest attainments in gifts and graces, should yet, in their place, bear their testimony to instituted ordinances, by a humble and diligent attendance on them, that they may give a good example to others. What we see God owns, and while we see he does so, we must own. John was now increasing, and therefore it must be thus yet; shortly he will decrease, and then it will be otherwise. [3.] It must be so now, because now is the time for Christ's appearing in public, and this will be a fair opportunity for it, See Joh 1:31-34. Thus he must be made manifest to Israel, and be signalized by wonders from heaven, in that act of his own, which was most condescending and self-abasing.
(2.) The reason he gives for it; Thus it becomes us to fulfil all righteousness. Note, [1.] There was a propriety in every thing that Christ did for us; it was all graceful (Heb 2:10,7:26); and we must study to do not only that which behoves us, but that which becomes us; not only that which is indispensably necessary, but that which is lovely, and of good report. [2.] Our Lord Jesus looked upon it as a thing well becoming him, to fulfil all righteousness, that is (as Dr. Whitby explains it), to own every divine institution, and to show his readiness to comply with all God's righteous precepts. Thus it becomes him to justify God, and approve his wisdom, in sending John to prepare his way by the baptism of repentance. Thus it becomes us to countenance and encourage every thing that is good, by pattern as well as precept. Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began first to do, and then to teach; and his ministers must take the same method. Thus Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it.
With the will of Christ, and this reason for it, John was entirely satisfied, and then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty.
II. How solemnly Heaven was pleased to grace the baptism of Christ with a special display of glory (Mt 3:16,17); Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to confess their sins (Mt 3:6); but Christ, having no sins to confess, went up immediately out of the water; so we read it, but not right: for it is apo tou hydatos—from the water; from the brink of the river, to which he went down to be washed with water, that is, to have his head or face washed (Joh 13:9); for here is no mention of the putting off, or putting on, of his clothes, which circumstance would not have omitted, if he had been baptized naked. He went up straightway, as one that entered upon his work with the utmost cheerfulness and resolution; he would lose no time. How was he straitened till it was accomplished!
Now, when he was coming up out of the water, and all the company had their eye upon him,
1. Lo! the heavens were opened unto him, so as to discover something above and beyond the starry firmament, at least, to him. This was, (1.) To encourage him to go on in his undertaking, with the prospect of the glory and joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon. (2.) To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him.
2. He saw the Spirit of God descending like a dove, or as a dove, and coming or lighting upon him. Christ saw it (Mk 1:10), and John saw it (Joh 1:33,34), and it is probable that all the standers-by saw it; for this was intended to be his public inauguration. Observe,
(1.) He saw the Spirit of God descended, and lighted on him. In the beginning of the old world, the Spirit of God moved upon the face of the waters (Ge 1:2), hovered as a bird upon the nest. So here, in the beginning of this new world, Christ, as God, needed not to receive the Holy Ghost, but it was foretold that the Spirit of the Lord should rest upon him (Isa 11:2,61:1), and here he did so; for, [1.] He was to be a Prophet; and prophets always spoke by the Spirit of God, who came upon them. Christ was to execute the prophetic office, not by his divine nature (says Dr. Whitby), but by the afflatus of the Holy Spirit. [2.] He was to be the Head of the church; and the Spirit descended upon him, by him to be derived to all believers, in his gifts, graces, and comforts. The ointment on the head ran down to the skirts; Christ received gifts for men, that he might give gifts to men.
(2.) He descended on him like a dove; whether it was a real, living dove, or, as was usual in visions, the representation or similitude of a dove, is uncertain. If there must be a bodily shape (Lu 3:22), it must not be that of a man, for the being seen in fashion as a man was peculiar to the second person: none therefore was more fit than the shape of one of the fowls of heaven (heaven being now opened), and of all fowl none was so significant as the dove. [1.] The Spirit of Christ is a dove-like spirit; not like a silly dove, without heart (Ho 7:11), but like an innocent dove, without gall. The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird of prey, but in the shape of a dove, than which no creature is more harmless and inoffensive. Such was the Spirit of Christ: He shall not strive, nor cry; such must Christians be, harmless as doves. The dove is remarkable for her eyes; we find that both the eyes of Christ (So 5:12), and the eyes of the church (So 1:15,4:1), are compared to doves' eyes, for they have the same spirit. The dove mourns much (Isa 38:14). Christ wept oft; and penitent souls are compared to doves of the valleys. [2.] The dove was the only fowl that was offered in sacrifice (Le 1:14), and Christ by the Spirit, the eternal Spirit, offered himself without spot to God. [3.] The tidings of the decrease of Noah's flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace with God brought by the Spirit as a dove. It speaks God's good will towards men; that his thoughts towards us are thoughts of good, and not evil. By the voice of the turtle heard in our land (So 2:12), the Chaldee paraphrase understands, the voice of the Holy Spirit. That God is in Christ reconciling the world unto himself, is a joyful message, which comes to us upon the wing, the wings of a dove.
3. To explain and complete this solemnity, there came a voice from heaven, which, we have reason to think, was heard by all that were present. The Holy Spirit manifested himself in the likeness of a dove, but God the Father by a voice; for when the law was given they saw no manner of similitude, only they heard a voice (De 4:12); and so this gospel came, and gospel indeed it is, the best news that ever came from heaven to earth; for it speaks plainly and fully God's favour to Christ, and us in him.
(1.) See here how God owns our Lord Jesus; This is my beloved Son. Observe, [1.] The relation he stood in to him; He is my Son. Jesus Christ is the Son of God, by eternal generation, as he was begotten of the Father before all the worlds (Col 1:15, Heb 1:3); and by supernatural conception; he was therefore called the Son of God, because he was conceived by the power of the Holy Ghost (Lu 1:35); yet this is not all; he is the Son of God by special designation to the work and office of the world's Redeemer. He was sanctified and sealed, and sent upon that errand, brought up with the Father for it (Pr 8:30), appointed to it; I will make him my First-born, Ps 89:27. [2.] The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love (Col 1:13); he has lain in his bosom from all eternity (Joh 1:18), had been always his delight (Pr 8:30), but particularly as Mediator, and in undertaking the work of man's salvation, he was his beloved Son. He is my Elect, in whom my soul delights. See Isa 42:1. Because he consented to the covenant of redemption, and delighted to do that will of God, therefore the Father loved him. Joh 10:17, Joh 3:35. Behold, then, behold, and wonder, what manner of love the Father has bestowed on us, that he should deliver up him that was the Son of his love, to suffer and die for those that were the generation of his wrath; nay, and that he therefore loved him, because he laid down his life for the sheep! Now know we that he loved us, seeing he has not withheld his Son, his only Son, his Isaac whom he loved, but gave him to be a sacrifice for our sin.
(2.) See here how ready he is to own us in him: He is my beloved Son, not only with whom, but in whom, I am well pleased. He is pleased with all that are in him, and are united to him by faith. Hitherto God had been displeased with the children of men, but now his anger is turned away, and he has made us accepted in the Beloved, Eph 50:6. Let all the world take notice, that this is the Peace-maker, the Days-man, who has laid his hand upon us both, and that there is no coming to God as a Father, but by him as Mediator, Joh 14:6. In him our spiritual sacrifices are acceptable, for his the Altar that sanctifies every gift, 1Pe 2:5. Out of Christ, God is a consuming Fire, but, in Christ, a reconciled Father. This is the sum of the whole gospel; it is a faithful saying, and worthy of all acceptation, that God has declared, by a voice from heaven, that Jesus Christ is his beloved Son, in whom he is well pleased, with which we must by faith cheerfully concur, and say, that he is our beloved Saviour, in whom we are well pleased.
本章論到約翰的施洗，福音就是從此開始的（可 1:1）；這以前的不過是序言或引言；這才是「耶穌基督福音的起頭」。彼得也指出同一個日期，徒 1:22，從約翰施洗起頭，因為從那時起基督才開始在他裏面顯現，又向他顯現，並藉著他向世人顯現。在此：一、晨星榮耀的升起——施洗約翰，太 3:1。1. 他所傳的道理，太 3:2。2. 聖經在他身上應驗，太 3:3。3. 他的生活方式，太 3:4。4. 群眾湧向他那裏，並順服受他的洗，太 3:5,6。5. 他對法利賽人和撒都該人所傳的那篇講章，在其中他努力要領他們悔改（太 3:7-10），並藉此把他們引到基督面前，太 3:11,12。二、隨後公義的太陽更為榮耀的彰顯：在此我們看到：1. 他對約翰的洗所給的尊榮，太 3:13-15。2. 聖靈降在他身上、並有聲音從天上來所賜給他的尊榮，太 3:16,17。