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Matthew Henry: Concise Commentary on the Whole Bible - 1706
At the start of this chapter, concerning the baptism of John, begins the gospel (Mark i. 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, Acts i. 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, ver. 1. 1. The doctrine he preached, ver. 2. 2. The fulfilling of the scripture in him, ver. 3. 3. His manner of life, ver. 4. 4. The resort of multitudes to him, and their submission to his baptism, ver. 5, 6. 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (ver. 7-10), and so to bring them to Christ, ver. 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, ver. 13-15. 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven, ver. 16, 17.
Adam Clarke: Commentary on the Bible - 1831
John the Baptist begins to preach, Mat 3:1. The subject of his preaching, Mat 3:2, Mat 3:3. Description of his clothing and food, Mat 3:4. The success of his ministry, Mat 3:5, Mat 3:6. His exhortation to the Pharisees, Mat 3:7-9. He denounces the judgments of God against the impenitent, Mat 3:10. The design of his baptism, and that of Christ, Mat 3:11, Mat 3:12. He baptizes Christ in Jordan, Mat 3:13-15; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, Mat 3:16, Mat 3:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 3:1, John preaches. his office, life, and baptism; Mat 3:7, He reprehends the Pharisees, Mat 3:13. and baptizes Christ in Jordan.
3:13:1: Յաւուրսն յայնոսիկ գա՛յ Յովհաննէս մկրտիչ՝ քարոզել յանապատին Հրէաստանի,
1 Այն օրերին Յովհաննէս Մկրտիչը գալիս է քարոզելու Հրէաստանի անապատում եւ ասում
3 Այն օրերը Յովհաննէս Մկրտիչ եկաւ ու Հրէաստանի անապատին մէջ կը քարոզէր,
Յաւուրսն յայնոսիկ գայ Յովհաննէս մկրտիչ քարոզել յանապատին Հրէաստանի:

3:1: Յաւուրսն յայնոսիկ գա՛յ Յովհաննէս մկրտիչ՝ քարոզել յանապատին Հրէաստանի,
1 Այն օրերին Յովհաննէս Մկրտիչը գալիս է քարոզելու Հրէաստանի անապատում եւ ասում
3 Այն օրերը Յովհաննէս Մկրտիչ եկաւ ու Հրէաստանի անապատին մէջ կը քարոզէր,
zohrab-1805▾ eastern-1994▾ western am▾
3:11: В те дни приходит Иоанн Креститель и проповедует в пустыне Иудейской
3:1  ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς ἰουδαίας
3:1. ΕΝ (In) ΔΕ (moreover) ΤΑΙΣ (unto-the-ones) ΗΜΕΡΑΙΣ (unto-days) ἐκείναις (unto-the-ones-thither) παραγίνεται ( it-becometh-beside ,"Ἰωάνης (an-Ioanes) ὁ (the-one) βαπτιστὴς (an-immerser,"κηρύσσων (heralding) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia,"
3:1. in diebus autem illis venit Iohannes Baptista praedicans in deserto IudaeaeAnd in those days cometh John the Baptist preaching in the desert of Judea.
1. And in those days cometh John the Baptist, preaching in the wilderness of Judaea,
3:1. In those days came John the Baptist, preaching in the wilderness of Judaea,
3:1. Now in those days, John the Baptist arrived, preaching in the desert of Judea,
In those days came John the Baptist, preaching in the wilderness of Judaea:

1: В те дни приходит Иоанн Креститель и проповедует в пустыне Иудейской
3:1  ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς ἰουδαίας
3:1. in diebus autem illis venit Iohannes Baptista praedicans in deserto Iudaeae
And in those days cometh John the Baptist preaching in the desert of Judea.
3:1. In those days came John the Baptist, preaching in the wilderness of Judaea,
3:1. Now in those days, John the Baptist arrived, preaching in the desert of Judea,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк I:4; Лк III:3, 3). В те дни. Если бы у нас было только одно Евангелие Матфея, то, читая его, мы подумали бы, что выражение «в те дни» относится к словам евангелиста о поселении Иосифа в Назарете. А так как это было во время детства Спасителя, то мы стали бы относить и явление Иоанна народу ко времени этого детства. Правда, это первое впечатление, которое получается при чтении Евангелия, вскоре было бы поправлено, потому что в связи с крещением народа Иоанном говорится о крещении Самого Иисуса Христа (ст. 13 и след.) и о последующем искушении Его (гл. IV). В обоих этих событиях Христос представляется уже взрослым мужем. Почему, переходя к изложению событий крещения Иоанна, евангелист не начал этого отдела как-нибудь иначе? Почему он не сказал, напр., вместо в те дни — в те годы? Почему он не сказал прямо: когда Иисусу исполнилось или исполнялось тридцать лет? Чтобы устранять эту трудность, сравнивают выражение «в те дни» с еврейским бэ йямим гагем, которое имеет то же значение и также употребляется для означения неопределённого времени. Напр., Исх II:11 (по буквальному переводу): «и было в те дни, и велик Моисей» и т. д. (русск. спустя много времени и проч.; см. также Исх II:23; Ис XXXVIII:1). У Марка (I:9) и Луки (II:1) буквально то же выражение, с тою только разницею, что, относясь к недавним событиям, оно поставлено с членом (en eceinaiV taiV hmeraV — Марк; en taiV hmeraiV eceinaiV — Лука. Cp. Blass, Gram. с. 145, 147). Отсюда во всяком случае можно вывести, что если бы Мф хотел означить здесь время детства Спасителя, то употребил бы член пред словом дни. Поэтому выражение Матфея считается неопределенным, общим, употребленным не столько для точного обозначения времени событий, сколько для перехода к рассказу о новых событиях. Мф часто употребляет еще слово «тогда» — не для обозначения времени, а просто для связи с предыдущим (III:13; IV:1; IX:14; XI:20 и др.). Больше всего соответствуют этому наши славянские выражения «во дни оны» или «во время оно». В слове «те» (ekeinoV, от ekei там, значит собств. тамошний, или, в приложении ко времени — тогдашний) можно усматривать простое противоположение тогдашнего времени — времени писателя. — На основании дополнений у Луки (II:1) можно определить время появления Иоанна у Иордана. Это было, по словам Луки, в пятнадцатый год правления Тиверия Кесаря. Тиверий (считая время его совместного правления с Августом) вступил на престол, по нашему счислению, в конце 11—го или начале 12-го г. по Р. X. (765 г. от осн. Р.), Август умер в 14 г. (767 от осн. Р.); пятнадцатый год Тиверия, от его соправительства с Августом, падает, по нашему счету, на 30 год по Р. X. (780 от осн. Р.). Так как теперь почти всеми экзегетами принимается, что Христос родился в конце 749 года от осн. Рима, или на 2–3 года раньше начала нашей христианской эры (митрополит Филарет Библ. Истор. 1866. с. 393: «истинное время Рождества Христова должно предварять эру Дионисия одним или несколькими годами, в чем согласуются мнения всей христианской древности»), то, значит, в первый год нашей эры Христу было около трех лет, а в 26-м (30-м нашей эры) около тридцати, что вполне согласно с показанием Луки (III:23). Если, далее, принять, что древнее обозначение времени рождения Христа 25 декабря (749) точно, и что Иоанн был старше Христа на шесть месяцев (Лк I:26), то можно приблизительно определить и время, когда происходили рассказанные в III главе Матфея события. Отсчитывая назад от 25 декабря, приходим к 24 июня — времени рождения Крестителя. Когда он выступил на проповедь, ему было, следовательно, уже тридцать лет, и его выступление на проповедь и крещение народа в Иордане можно относить к промежутку от 24 июня до 25 декабря 779 г. от осн. Рима или 29 г. по Р. X. (по нашему счету). Соображение это подкрепляется тем, что Иоанн был из священнического рода, а священники должны были начинать свое служение не ранее тридцати лет (Чис IV:3, 47), хотя впоследствии срок этот и был, по-видимому, сокращен (1 Пар XXIII:24; 2 Пар XXXI:17). — Иоанн, евр. Иоханан или Иегоханан, Бог милостив, как Иеровоам, Ииуй, Порам, Иезавель и др., где Ие — Ио — приставка, означающая Бог. — Креститель: букв. тот, кто погружает. Мф не сказал ни слова раньше о прежней жизни Крестителя, ни об его отце и матери, ни об его воспитании. Иоанн прямо появляется у него из пустыни и проповедует народу. Можно предполагать, что он был уже известен тем читателям, для которых было написано Ев. Матфея. Говоря о Крестителе, Иосиф называет его Иоанн, называемый Крестителем (Древн. XVIII, 5, 2). — Проповедует: в греч. причастие — проповедуя. Употребленное здесь греч. слово имеет постоянное и определенное значение как у классических писателей, так в Библии и Новом Завете, — торжественного возвещения о чем-либо. Вестники (khrukeV) исполняли обязанности герольдов, посылавшихся царем или другими какими-нибудь важными лицами, для объявления о царских повелениях, собраниях, начале войны и победах. В таком значении употребляется слово в Библии, напр. 2 Пар XXXVI:22: «Кир велел объявить (khruxei) по всему царству своему» и т. д. Как торжественное объявление, слово khrussein отличается от выражений сообщать хорошую весть (aggellein, epaggellein), учить (didaskein) и проповедовать (legein, omilein). Словом khrusswn означается вообще торжественное и краткое извещение. Такое понимание слова вполне согласуется с последующими показаниями евангелиста о проповеди Иоанна. — В пустыне иудейской: под словом «пустыня» здесь не разумеется совершенно голая пустыня, лишенная всякой растительности и населения, а такое место, где мало культуры, населения и растительности, но удобное для пастбищ. Пустыня Иудейская по объему самая большая в Палестине, ограничивается на севере пустыней Иерихонской, находящейся почти в середине линии, проходящей от северного конца Мертвого моря до Иерусалима, на востоке Мертвым морем, на западе горами Иудеи, а на юге пустыней Син и Едомской, и состоит из нескольких, более мелких пустынь: Ен-геди или Ен-гадди, Маон, Зиф и Фекойской. Хотя пустыня Иудейская и имела население, однако всегда была суровою и страшною. Иоанн проповедовал в пустыне у Иордана. Под нею нельзя разуметь пустыни Фекойской, а — Иерихонскую, которая называется пустыней Иудейской только в общем смысле (см. Суд I:16; Нав XV:62).
Համապատում
1-3 և 5-6 (ՄԱՐԿ. Ա 1-5, ՂՈՒԿ. Գ 1-6) Մինչ այժմ եղած պատմությունները դիտվում են որպես Ավետարանի նախապատրաստություններ: Ավետարանի սկիզբը, ինչպես և Մարկոսն է գրում, սկսվում է այն տեղից, երբ Հովհաննեսը, ձեռնարկելով Ավետարանի կարապետության պաշտոնը, հնչեցնում է երկնքի արքայությանը հասնելու, խոստացյալ Մեսիայի հայտնության և փրկագործության խորհուրդն սկսելու ավետիսը: Այդ պաշտոնը կատարելու համար Հովհաննեսը թողեց Հուդայի անապատը և իջավ Հորդանանի եզերքները: Գետի հարավային մասում, Հորդանանի՝ Մեռյալ ծով թափվելու տեղից բավականին հեռու, արևելյան եզերքին է գտնվում Բեթաբրա կամ Բեթաբարա կոչված գյուղը, որտեղ Հորդանանը մեկ այլ հուն է կազմում: Հովհաննեսն այնտեղ հաստատեց իր կենտրոնը և նորօրինակ քարոզչության սկիզբը դրեց:
Այստեղ Ղուկասը բացառիկ կերպով ճշտում է ժամանակը՝ թվարկելով այն օրերի իշխանների անունները: Նաև ասում է, թե երբ Հովհաննեսն սկսեց քարոզչությունը, Հռոմի կայսրը Տիբերիոսն էր, Հրեաստանի դատավորը՝ Պիղատոս Պոնտացին, Գալիլիայի չորրորդապետը՝ Հերովդես Անտիպասը, Իտուրիայի և Տրաքոնիայի չորրորդապետը՝ Հերովդես Փիլիպպոսը, Աբյուլինիայի չորրորդապետը՝ Լյուսանիոսը: Երուսաղեմի քահանայապետը Աննան և Կայիափան էին: Թեև վերջիններս երկար տարիներ էին պաշտոնավարում, սակայն ոչ մեկի իշխանության ճշգրիտ թվականը հնարավոր չէր լինի բացահայտել, եթե նրանցից գոնե մեկինը որոշված չլիներ: Բերաբախտաբար, Տիբերիոսի տարեթիվը համարվում է «հիսուներորդ տարին»: Հիսուսի կյանքի ժամանակագրությունը կազմելիս այս թվականը հիմնակետ է հանդիսանում բոլոր պատմաբանների համար:
Արդ, Տիբերիոս կայսրը Օգոստոս կայսեր հաջորդեց հռոմեական 767 թվականին, ըստ որի և 15-րդ տարին համընկնում է 782-ին: Սակայն, թե՛ հռոմեացի պատմագիրների թողած թվականներից և թե՛ պատմական բաղդատություններից պարզվում է, որ Տիբերիոսի տարիներն սկսել են հաշվել ոչ թե Օգոստոսին հաջորդելուց, այլ վերջինիս աթոռակից կամ կեսար անվանվելու թվականից, որը տեղի ունեցավ 764-ին: Այս հաշվարկով 15-րդ տարին համընկնում է Հռոմի 775 թվականին, որն էլ մեր սովորական թվականի 26-րդ և Հիսուսի կյանքի 30-րդ տարին է:
Հպանցիկ հիշենք նաև մյուսներին. Հրեաստանում Հերովդես Մեծին հաջորդած Արքեղայոսը տարագրվեց 759-ին և նրա փոխարեն սկսեցին նշանակվել հռոմեացի դատավորներ կամ կառավարիչներ՝ կենտրոն ունենալով Պաղեստինի Կեսարիան, այժմ՝ Քայսարիե ծովեզրյա քաղաքը և Երուսաղեմ էին գալիս միայն տոներին: Հաջորդաբար դատավորներ անվանվեցին Կոպոնիոսը՝ 759-ին, Մարկոս Ամբիվիոսը՝ 762-ին, Աննիոս Հռուփոսը՝ 765-ին, Վաղերիոս Պրատոսը՝ 768-ին, որ տաս տարի պաշտոնավարեց և, վերջապես, Պիղատոս Պոնտացին՝ 778-ին: 750-ին պաշտոնի անցավ Հերովդես Անտիպասը և պաշտոնավարեց 42 տարի, մինչև 793 թվականը: Հերովդես Փիլիպպոսը ևս պաշտոնավարեց 37 տարի՝ մինչև 786-ը, իսկ Լյուսիանասի մասին այլ պատմություններից հիշատակություն չունենք: Գալով քահանայապետերին՝ ասենք, որ Աննան քահանայապետ էր 759-ին: 768-ին նրա պաշտոնանկ լինելով՝ քահանայապետերն սկսեցին տարեցտարի փոխվել: 768-ին Փաբեայի որդի Իսմայիլը եղավ, 769-ին՝ Աննայի որդի Եղիազարը, 770-ին՝ Կամիթայի որդի Սիմեոնը և 771-ին՝ Աննայի փեսա Հովսեփ Կայիափան: Այդ փոփոխությունները ինչ-որ ձևով տարեկան քահանայապետության մասին որոշակի պատկերացում տվեցին (ՀՈՎՀ. ԺԱ 49): Թեպետ Կայիափան պաշտոնավարեց մինչև 789 թվականը, սակայն՝ շարունակաբար վերահաստատվելով: Մյուս կողմից, մինչ Կայիափան արտաքին գործերն էր վարում, Աննան դեռ ողջ էր և իր օրինական իրավասությունը չէր կորցրել: Այս պատճառով էլ Ղուկասը, ժամանակի քահանայապետին հիշելիս, միմյանցից չի բաժանում երկուսի անունները:
Հռոմեական 779-ը և մեր թվականի 26-րդ տարին, ըստ ժամանակագիրների, շաբաթական տարի էր, որի ժամանակ ժողովուրդը թողնում էր հողագործական աշխատանքները և զբաղվում առավել օրինական ու բարոյական գործերով (ՂԵՎՏ. ԽԵ 10): Այդ պարագան շատ հարմար էր Հովհաննու պաշտոնի սկզբնավորման համար, երբ 775 թվականի ամռանը, 30-րդ տարին բոլորած, իբրև նոր մարգարե, իր քարոզչությունն սկսեց Հորդանանի գետեզրյա երկրներում: Հովհաննեսի քարոզչության նպատակն էր ժողովրդին ավետել երկնքի արքայության մոտենալը, նախապատրաստության կոչելը և ապաշխարության հորդորելը: Նա մեծ ընդունելություն գտավ: Համբավը տարածվեց ամենուր: Բոլոր կողմերից՝ Երուսաղեմից, Հրեաստանից, Գալիլիայից և Հորդանանի շրջակա գավառներից նրա մոտ էին գալիս մարդիկ: Ովքեր լսում և հավատում էին Հովհաննեսի խոսքերին, ապաշխարության համար խոստովանում էին իրենց մեղքերը. «Խոստովան լինէին զմեղս իւրեանց»: Հովհաննեսը նրանց մկրտում էր Բեթաբրայի հունի մեջ՝ ապաշխարության, մկրտության, մեղքերի թողության համար:
Ավետարանիչները, փոխադարձ համաձայնությամբ, նաև Հովհաննու պաշտոնի մեկնությունն են տալիս: Իբր թե նրա խոսքը մարգարեների կողմից գուշակված Մեսիայի նախաշավղի և ուղեցույց եղող Աստվածային կարապետի ձայնն էր, որ սկսել էր հնչել անապատում: Այս մասին Մատթեոսը, Մարկոսը և Ղուկասը միանման կերպով մեջ են բերում Եսայու խոսքերը. «Անապատում կանչողի ձայնն է. «Պատրաստեցեք Տիրոջ ճանապարհը և հարթեցեք Տեր Աստուծո շավիղները» (Ես. Խ. 3): Շարունակելով, Ղուկասն ավելացնում է նաև հետևյալ խոսքերը. «Բոլոր ձորեը պիտի լցվեն, և բոլոր լեռներն ու բլուրները պիտի ցծրանան, դժվարին տեղերը պիտի դյուրին դառնան և առապարները՝ դաշտեր: Պիտի հայտնվի Տիրոջ փառքը, և ամեն մի մարմնավոր պիտի տեսնի Աստուծո փրկությունը, քանզի Տերը խոսեց» (Ես. Խ. 4-5): Իսկ Մարկոսը Եսայու մարգարեությանն է կցում Մաղաքիայի խոսքերը ևս. «Ահա ես ուղարկում եմ իմ պատգամաբերին, և նա կտեսնի իմ ճանապարհները իմ առաջ» (Մաղաք. Գ. 1):
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-6: 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 (v. 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, Dan. ix. 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. xlv. 15). The Lord is in this place and I knew it not, Gen. xxviii. 16. Our beloved stands behind the wall long before he looks forth at the windows, Cant. ii. 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. iii. 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, Josh. xv. 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 63d Psalm, which speaks so much of the sweet communion he then had with God, Hos. ii. 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, Deut. xxxii. 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. iii. 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. xli. 18, 19. The wilderness shall be a fruitful field, Isa. xxxii. 15. And the desert shall rejoice, Isa. xxxv. 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, ch. xxiv. 26. There was a seducer that led his followers into the wilderness, Acts xxi. 38.

III. His preaching. This he made his business. He came, not fighting, nor disputing, but preaching (v. 1); for by the foolishness of preaching, Christ's kingdom must be set up.

1. The doctrine he preached was that of repentance (v. 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 (Acts xvii. 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, v. 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. xl. 3, 4. John is here spoken of,

1. As the voice of one crying in the wilderness. John owned it himself (John i. 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 (1 Thess. ii. 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, Rev. xiv. 2. The voice of many waters, and of a great thunder, made way for the melodious voice of harpers and the new song, v. 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 (Luke i. 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 (2 Sam. xix. 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. xii. 13.

V. The garb in which he appeared, the figure he made, and the manner of his life, v. 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 (Zech. xiii. 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, 2 Kings i. 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, Luke xii. 35; 1 Pet. i. 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 (Lev. xi. 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, Eccl. xii. 5. Wild honey was that which Canaan flowed with, 1 Sam. xiv. 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 (ch. xi. 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 (v. 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 (Luke xvi. 16); and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning (Ps. cx. 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 (Luke xix. 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 (Luke iii. 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, Ezek. xxxiii. 31, 32.

VII. The rite, or ceremony, by which he admitted disciples, v. 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, 1 John i. 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, Acts xix. 4. All Israel were baptized unto Moses, 1 Cor. x. 2. The ceremonial law consisted in divers washings or baptisms (Heb. ix. 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.
Adam Clarke: Commentary on the Bible - 1831
3:1: John the Baptist - John, surnamed The Baptist, because he required those to be baptized who professed to be contrite because of their sins, was the son of a priest named Zacharias, and his wife Elisabeth, and was born about A. M. 3999, and about six months before our blessed Lord. Of his almost miraculous conception and birth, we have a circumstantial account in the Gospel of Luke, chap. 1: to which, and the notes there, the reader is requested to refer. For his fidelity in reproving Herod for his incest with his brother Philip's wife, he was cast into prison, no doubt at the suggestion of Herodias, the profligate woman in question. He was at last beheaded at her instigation, and his head given as a present to Salome, her daughter, who, by her elegant dancing, had highly gratified Herod, the paramour of her incestuous mother. His ministry was short; for he appears to have been put to death in the 27th or 28th year of the Christian era.
Came - preaching - Κηρυσσων, proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission. See on the nature and importance of the herald's office, at the end of this chapter. Κηρυσσειν, says Rosenmuller, de iis dicitur, qui in Plateis, in Campis, in Aere aperto, ut a multis audiantur, vocem tollunt, etc. "The verb κηρυσσειν is applied to those who, in the streets, fields, and open air, lift up their voice, that they may be heard by many, and proclaim what has been committed to them by regal or public authority; as the Kerukes among the Greeks, and the Precones among the Romans."
The wilderness of Judea - That is, the country parts, as distinguished from the city; for in this sense the word wilderness, מדבר midbar or מדבריות midbarioth, is used among the rabbins. John's manner of life gives no countenance to the eremite or hermit's life, so strongly recommended and applauded by the Roman Church.
Albert Barnes: Notes on the Bible - 1834
3:1: In those days - The days here referred to cannot be those mentioned in the preceding chapter, for John was but six months older than Christ. Perhaps Matthew intended to embrace in his narrative the whole time that Jesus lived at Nazareth; and the meaning is, "in those days while Jesus still dwelt at Nazareth," John began to preach. It is not probable that John began to baptize or preach long before the Saviour entered on his ministry; and, consequently, from the time that is mentioned in the close of the second chapter to that mentioned in the beginning of the third, an interval of twenty-five years or more elapsed.
John the Baptist - Or John the baptizer - so called from his principal office, that of baptizing. Baptism, or the application of water, was a rite well known to the Jews, and practiced when they admitted proselytes to their religion from paganism. - Lightfoot.
Preaching - The word rendered "preach" means to proclaim in the manner of a public crier; to make proclamation. The discourses recorded in the New Testament are mostly brief, sometimes consisting only of a single sentence. They were public proclamations of some great truth. Such appear to have been the discourses of John, calling people to repentance.
In the wilderness of Judea - This country was situated along the Jordan and the Dead Sea, to the east of Jerusalem. The word translated "wilderness" does not denote, as with us, a place of boundless forests, entirely destitute of inhabitants; but a mountainous, rough, and thinly settled country, covered to some considerable extent with forests and rocks, and better suited for pasture than for tilling. There were inhabitants in those places, and even villages, but they were the comparatively unsettled portions of the country, Sa1 25:1-2. In the time of Joshua there were six cities in what was then called a wilderness, Jos 15:61-62.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: those: Luk 3:1, Luk 3:2
John: Mat 11:11, Mat 14:2-14, Mat 16:14, Mat 17:12, Mat 17:13, Mat 21:25-27, Mat 21:32; Mar 1:4, Mar 1:15, Mar 6:16-29; Luk 1:13-17, Luk 1:76, Luk 3:2-20; Joh 1:6-8, Joh 15-36, Joh 3:27-36; Act 1:22, Act 13:24, Act 13:25; Act 19:3, Act 19:4
preaching: Isa 40:3-6; Mar 1:7; Luk 1:17
the wilderness: Mat 11:7; Jos 14:10, Jos 15:61, Jos 15:62; Luk 7:24
Geneva 1599
3:1 In (a) those days came (1) John the Baptist, preaching in the (b) wilderness of Judaea,
(a) Not when Joseph went to dwell at Nazareth, but a great while after, about fifteen years: for in the 30th year of his life Jesus was baptized by John: therefore "those days" means the time when Jesus remained as an inhabitant of the town of Nazareth. (1) John, who through his singular holiness and rare austerity of life caused men to cast their eyes on him, prepares the way for Christ who is following fast on his heels, as the prophet Isaiah foretold, and delivers the sum of the gospel, which a short time later would be delivered more fully.
(b) In a hilly country, which was nonetheless inhabited, for Zacharias dwelt there, (Lk 1:39-40), and there was Joab's house, (3Kings 2:34); and besides these, Joshua makes mention of six towns that were in the wilderness, (Josh 15:61-62).
John Gill
3:1 In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Lk 16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Lk 1:13. He is called by some of the Jewish writers (m), John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mt 2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him "John", who is surnamed , "the Baptist"; and Ben Gorion having spoken of him, says (o), this is that John who , "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned,
in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Josh 15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that
"they do not bring up small cattle in the land of Israel, but they bring them up , "in the wilderness which is in Judea".''
The Jews have an observation (q) of many things coming from the wilderness;
"the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.''
So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Lk 3:23 an age in which ecclesiastical persons entered into service, Num 4:3. It was indeed, as Luke says, Lk 3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests.
(m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2. (q) Shirhashirim Rabba, fol. 13. 3.
John Wesley
3:1 In those days - that is, while Jesus dwelt there. In the wilderness of Judea - This was a wilderness properly so called, a wild, barren, desolate place as was that also where our Lord was tempted. But, generally speaking, a wilderness in the New Testament means only a common, or less cultivated place, in opposition to pasture and arable land. Mk 1:1; Lk 3:1.
Robert Jamieson, A. R. Fausset and David Brown
3:1 PREACHING AND MINISTRY OF JOHN. ( = Mk 1:1-8; Luke 3:1-18). (Mt 3:1-12)
In those days--of Christ's secluded life at Nazareth, where the last chapter left Him.
came John the Baptist, preaching--about six months before his Master.
in the wilderness of Judea--the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.
3:23:2: եւ ասել. Ապաշխարեցէ՛ք՝ զի մերձեալ է արքայութիւն երկնից.
2 «Ապաշխարեցէ՛ք, որովհետեւ երկնքի արքայութիւնը մօտեցել է»
2 Ու կ’ըսէր. «Ապաշխարեցէք, վասն զի երկնքի թագաւորութիւնը մօտեցած է»։
եւ ասել. Ապաշխարեցէք, զի մերձեալ է արքայութիւն երկնից:

3:2: եւ ասել. Ապաշխարեցէ՛ք՝ զի մերձեալ է արքայութիւն երկնից.
2 «Ապաշխարեցէ՛ք, որովհետեւ երկնքի արքայութիւնը մօտեցել է»
2 Ու կ’ըսէր. «Ապաշխարեցէք, վասն զի երկնքի թագաւորութիւնը մօտեցած է»։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: и говорит: покайтесь, ибо приблизилось Царство Небесное.
3:2  [καὶ] λέγων, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
3:2. λέγων (forthing,"Μετανοεῖτε, (Ye-should-consider-with-unto,"ἤγγικεν (it-had-come-to-near-to) γὰρ (therefore,"ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
3:2. et dicens paenitentiam agite adpropinquavit enim regnum caelorumAnd saying: Do penance: for the kingdom of heaven is at hand.
2. saying, Repent ye; for the kingdom of heaven is at hand.
3:2. And saying, Repent ye: for the kingdom of heaven is at hand.
3:2. and saying: “Repent. For the kingdom of heaven has drawn near.”
And saying, Repent ye: for the kingdom of heaven is at hand:

2: и говорит: покайтесь, ибо приблизилось Царство Небесное.
3:2  [καὶ] λέγων, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
3:2. et dicens paenitentiam agite adpropinquavit enim regnum caelorum
And saying: Do penance: for the kingdom of heaven is at hand.
3:2. And saying, Repent ye: for the kingdom of heaven is at hand.
3:2. and saying: “Repent. For the kingdom of heaven has drawn near.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 Под Царством Небесным Иоанн разумеет владычество Бога как Царя, в противоположность земному владычеству мирских царей. Царства мирские существовали по-прежнему, но среди них появилось новое царство, которое не имело с ними ничего общего, потому что имело не земное, а небесное происхождение. Однако такое понимание слов Царство Небесное возможно только для нас, да и то не вполне. Евреи, которым говорил Иоанн, могли понимать их в том смысле, что скоро наступит Царство, где Царем будет ожидаемый ими Мессия, — личность, немногими представлявшаяся Царем Небесным, а более царем земным, с особенными только силами, данными ему от Бога, преимущественно земного характера. Он будет исполнителем небесных или Божьих обетований. Царь был олицетворением Царства. Говоря о приближении Царства, Иоанн говорил о приближении или скором пришествии Царя.
Adam Clarke: Commentary on the Bible - 1831
3:2: Repent - Μετανοειτε. This was the matter of the preaching. The verb μετανοεω is either compounded of μετα, after, and νοειν to understand, which signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from μετα after, and ανοια, madness, which intimates that the whole life of a sinner is no other than a continued course of madness and folly: and if to live in a constant opposition to all the dictates of true wisdom; to wage war with his own best interests in time and eternity; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully. It was from this notion of the word, that the Latins termed repentance resipiscentia, a growing wise again, from re and sapere; or, according to Tertullian, Resipiscentia, quasi receptio mentis ad se, restoring the mind to itself: Contra Marcion, lib. ii. Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salvation. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God.
The kingdom of heaven is at hand - Referring to the prophecy of Daniel, Dan 7:13,Dan 7:14, where the reign of Christ among men is expressly foretold. This phrase, and the kingdom of God, mean the same thing, viz. the dispensation of infinite mercy, and manifestation of eternal truth, by Christ Jesus, producing the true knowledge of God, accompanied with that worship which is pure and holy, worthy of that God who is its institutor and its object. But why is this called a kingdom? Because it has its laws, all the moral precepts of the Gospel: its subjects, all who believe in Christ Jesus: and its king, the Sovereign of heaven and earth. N. B. Jesus Christ never saved a soul which he did not govern; nor is this Christ precious or estimable to any man who does not feel a spirit of subjection to the Divine will.
But why is it called the kingdom of Heaven? Because God designed that his kingdom of grace here should resemble the kingdom of glory above. And hence our Lord teaches us to pray, Thy will be done on earth, as it is in heaven. The kingdom of heaven is not meat and drink, says St. Paul, Rom 14:17; does not consist in the gratification of sensual passions, or worldly ambition; but is righteousness, peace, and joy, in the Holy Ghost. Now what can there be more than this in glory? Righteousness, without mixture of sin; peace, without strife or contention; joy, in the Holy Ghost, spiritual joy, without mixture of misery! And all this, it is possible, by the grace of the Lord Jesus Christ, to enjoy here below. How then does heaven itself differ from this state? Answer. It makes the righteousness eternal, the peace eternal, and the joy eternal. This is the heaven of heavens! The phrase, kingdom of heaven, מלכות שמים malcuth shamayim, is frequently used by the rabbinical writers, and always means, the purity of the Divine worship, and the blessedness which a righteous man feels when employed in it.
It is farther added, This kingdom is at hand. The dispensation of the glorious Gospel was now about to be fully opened, and the Jews were to have the first offers of salvation. This kingdom is also at hand to us; and wherever Christ crucified is preached, there is salvation to be found. Jesus is proclaimed to thee, O man! as infinitely able and willing to save. Believe in his name - cast thy soul upon his atonement, and enter into rest!
Albert Barnes: Notes on the Bible - 1834
3:2: Repent ye - Repentance implies sorrow for past offences Co2 7:10; a deep sense of the evil of sin as committed against God Psa 51:4; and a full purpose to turn from transgression and to lead a holy life. A true penitent has sorrow for sin, not only because it is ruinous to his soul, but chiefly because it is an offence against God, and is that abominable thing which he hates, Jer 44:4. It is produced by seeing the great danger and misery to which it exposes us; by seeing the justice and holiness of God Job 42:6; and by seeing that our sins have been committed against Christ, and were the cause of his death, Zac 12:10; Luk 22:61-62. There are two words in the New Testament translated "repentance," one of which denotes a change of mind, or a reformation of life; and the other, sorrow or regret that sin has been committed. The word used here is the former, calling the Jews to a change of life, or a reformation of conduct. In the time of John, the nation had become extremely wicked and corrupt, perhaps more so than at any preceding period. Hence, both he and Christ began their ministry by calling the nation to repentance.
The kingdom of heaven is at hand - The phrases kingdom of heaven, kingdom of Christ, kingdom of God, are of frequent occurrence in the Bible. They all refer to the same thing. The expectation of such a kingdom was taken from the Old Testament, and especially from Daniel, Dan 7:13-14. The prophets had told of a successor to David that should sit on his throne Kg1 2:4; Kg1 8:25; Jer 33:17. The Jews expected a great national deliverer. They supposed that when the Messiah should appear, all the dead would be raised; that the judgment would take place; and that the enemies of the Jews would be destroyed, and that they themselves would be advanced to great national dignity and honor.
The language in which they were accustomed to describe this event was retained by our Saviour and his apostles. Yet they early attempted to correct the common notions respecting his reign. This was one design, doubtless, of John in preaching repentance. Instead of summoning them to military exercises, and collecting an army, which would have been in accordance with the expectations of the nation, he called them to a change of life; to the doctrine of repentance - a state of things far more accordant with the approach of a kingdom of purity.
The phrases "kingdom of God" and "kingdom of heaven" have been supposed to have a considerable variety of meaning. Some have supposed that they refer to the state of things in heaven; others, to the personal reign of Christ on earth; others, that they mean the church, or the reign of Christ in the hearts of his people. There can be no doubt that there is reference in the words to the condition of things in heaven after this life. But the church of God is a preparatory state to that beyond the grave - a state in which Christ pre-eminently rules and reigns and there is no doubt that the phrases sometimes refer to the state of things in the church; and that they may refer, therefore, to the state of things which the Messiah was to set up his spiritual reign begun in the church on earth and completed in heaven.
The expression "the kingdom of heaven is at hand" would be best translated, "the reign of God draws near." We do not say commonly of a kingdom that it is movable, or that it approaches. A reign may be said to be at hand; and it may be said with propriety that the time when Christ would reign was at hand. In this sense it is meant that the time when Christ should reign, or set up his kingdom, or begin his dominion on earth, under the Christian economy, was about to commence. The phrase, then, should not be confined to any period of that reign, but includes his whole dominion over his people on earth and in heaven.
In the passage here it clearly means that the coming of the Messiah was near, or that the time of the reign of God which the Jews had expected was coming.
The word "heaven," or "heavens," as it is in the original, means sometimes the place so called; and sometimes it is, by a figure of speech, put for the Great Being whose residence is there, as in Dan 4:26; "the Heavens do rule." See also Mar 11:30; Luk 15:18. As that kingdom was one of purity, it was proper that the people should prepare themselves for it by turning from their sins, and by bringing their hearts into a state suitable to his reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Repent: Mat 4:17, Mat 11:20, Mat 12:41, Mat 21:29-32; Kg1 8:47; Job 42:6; Eze 18:30-32; Eze 33:11; Mar 1:4, Mar 1:15, Mar 6:12; Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 16:30, Luk 24:47; Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21, Act 26:20; Co2 7:10; Ti2 2:25; Heb 6:1; Pe2 3:9; Rev 2:5, Rev 2:21
for: Mat 5:3, Mat 5:10, Mat 5:19, Mat 5:20, Mat 6:10, Mat 6:33, Mat 10:7, Mat 11:11, Mat 11:12, Mat 13:11, Mat 13:24, Mat 13:31, Mat 13:33, Mat 13:44, Mat 13:45, Mat 13:47; Mat 13:52, Mat 18:1-4, Mat 18:23, Mat 20:1, Mat 22:2, Mat 23:13, Mat 25:1, Mat 25:14; Dan 2:44; Luk 6:20, Luk 9:2; Luk 10:9-11; Joh 3:3-5; Col 1:13
Geneva 1599
3:2 And saying, (c) Repent ye: for the (d) kingdom of heaven is at hand.
(c) The word in the greek signifies a changing of our minds and heart from evil to better.
(d) The kingdom of Messiah, whose government will be heavenly, and nothing but heavenly.
John Gill
3:2 And saying, repent ye,.... The doctrine which John preached was the doctrine of repentance; which may be understood either of amendment of life and manners; for the state of the Jews was then very corrupt, all sorts of men were grown very wicked; and though there was a generation among them, who were righteous in their own eyes, and needed no repentance; yet John calls upon them all, without any distinction, to repent; and hereby tacitly strikes at the doctrine of justification by works, which they had embraced, to which the doctrine of repentance is directly opposite: or rather, this is meant, as the word here used signifies, of a change of mind, and principles. The Jews had imbibed many bad notions. The Pharisees held the traditions of the elders, and the doctrine of justification by the works of the law; and the Sadducees denied the resurrection of the dead; and it was a prevailing opinion among them all, and seems to be what is particularly struck at by John, that the Messiah would be a temporal king, and set up an earthly kingdom in this world. Wherefore he exhorts them to change their minds, to relinquish this notion; assuring them, that though he would be a king, and would have a kingdom, which was near at hand, yet it would be a heavenly, and not an earthly one. Hence the manner in which John enforces his doctrine, or the reason and argument he uses to prevail upon them to regard it, is by saying,
for the kingdom of heaven is at hand: by which is meant not the kingdom of glory to be expected in another world; or the kingdom of grace, that is internal grace, which only believers are partakers of in this; but the kingdom of the Messiah, which was "at hand", just ready to appear, when he would be made manifest in Israel and enter upon his work and office: it is the Gospel dispensation which was about to take place, and is so called; because of the wise and orderly management of it under Christ, the king and head of his church by the ministration of the word, and administration of ordinances; whereby, as means, spiritual and internal grace would be communicated to many, in whose hearts it would reign and make them meet for the kingdom of glory; and because the whole economy of the Gospel, the doctrines and ordinances of it are from heaven. This phrase, "the kingdom of heaven" is often to be met with in Jewish writings; and sometimes it stands opposed to the "kingdom of the earth" (r); by it is often meant the worship, service, fear, and love of God, and faith in him: thus in one of their books (s) having mentioned those words, "serve the Lord with fear": it is asked, what means this phrase, "with fear?" It is answered, the same as it is written, "the fear of the Lord is the beginning of wisdom"; and this is "the kingdom of heaven". And elsewhere they (t) ask, "what is the kingdom of heaven?" To which is answered, "the Lord our God is one Lord". Yea, the Lord God himself is so called (u), and sometimes the sanctuary; and sometimes they intend by it the times of the Messiah, as the Baptist here does; for so they paraphrase (w) those words,
"the time of the singing of birds, or of pruning, is come; the time for Israel to be redeemed is come; the time for the uncircumcision to be cut off is come; the time that the kingdom of the Cuthites (Samaritans or Heathens) shall be consumed is come; and the time that "the kingdom of heaven shall be revealed" is come, as it is written, "and the Lord shall be king over all, the earth."''
Very pertinently does John make use of this argument to engage to repentance; since there cannot be a greater motive to it, whether it regard sorrow for sin, and confession of it, or a change of principles and practice, than the grace of God through Christ, which is exhibited in the Gospel dispensation: and very appropriately does he urge repentance previous to the kingdom of heaven; because without that there can be no true and cordial embracing or entering into the Gospel dispensation, or kingdom of heaven; that is, no real and hearty receiving the doctrines, and submitting to the ordinances of it. Nor ought the Jews above all people to object to John's method of preaching; since they make repentance absolutely necessary to the revelation of the Messiah and his kingdom, and redemption by him; for they say (x) in so many words, that
"if Israel do not repent, they will never be redeemed; but as soon as they repent, they will be redeemed; yea, if they repent but one day, immediately the son of David will come.''
(r) Bereshit Rabba, fol. 7. 4. (s) Zohar in Exod. fol 39. 2. (t) Debarim Rabba, fol. 237. 2. (u) Zohar in Gen. fol. 112. 3. (w) Shirhashirim Rabba, fol. 11. 4. (x) T. Hieros. Taanith, fol. 63. 4. & 64. 1. & Bab. Sanhed. fol. 97. 2.
John Wesley
3:2 The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; Dan 7:13-14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth: in ,others, it signifies only the state of glory: but it generally includes both. The Jews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to understand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a subject of it.
Robert Jamieson, A. R. Fausset and David Brown
3:2 And saying, Repent ye--Though the word strictly denotes a change of mind, it has respect here (and wherever it is used in connection with salvation) primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy.
for the kingdom of heaven is at hand--This sublime phrase, used in none of the other Gospels, occurs in this peculiarly Jewish Gospel nearly thirty times; and being suggested by Daniel's grand vision of the Son of man coming in the clouds of heaven to the Ancient of days, to receive His investiture in a world-wide kingdom (Dan 7:13-14), it was fitted at once both to meet the national expectations and to turn them into the right channel. A kingdom for which repentance was the proper preparation behooved to be essentially spiritual. Deliverance from sin, the great blessing of Christ's kingdom (Mt 1:21), can be valued by those only to whom sin is a burden (Mt 9:12). John's great work, accordingly, was to awaken this feeling and hold out the hope of a speedy and precious remedy.
3:33:3: զի սա՛ է՝ վասն որոյ ասացաւ ՚ի ձեռն Եսայայ մարգարէի, որ ասէ. Ձա՛յն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղ արարէք զշաւիղս նորա[42]։ [42] Յոմանս պակասի. Մարգարէի, որ ասէ. Ձայն։ Ոմանք. Զճանապարհս Տեառն։
3 Սա՛ է այն մարդը, որի մասին Եսայի մարգարէի բերանով ասուեց. «Անապատում կանչողի ձայնն է, պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք նրա շաւիղները»
3 Ասիկա ան է՝ որուն համար Եսայի մարգարէին միջոցով ըսուեցաւ, որ կ’ըսէ. «Անապատին մէջ կանչողին ձայնը, Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք»։
զի սա է վասն որոյ ասացաւ ի ձեռն Եսայեայ մարգարէի, որ ասէ. Ձայն բարբառոյ յանապատի. Պատրաստ արարէք զճանապարհ Տեառն, եւ ուղիղ արարէք զշաւիղս նորա:

3:3: զի սա՛ է՝ վասն որոյ ասացաւ ՚ի ձեռն Եսայայ մարգարէի, որ ասէ. Ձա՛յն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղ արարէք զշաւիղս նորա[42]։
[42] Յոմանս պակասի. Մարգարէի, որ ասէ. Ձայն։ Ոմանք. Զճանապարհս Տեառն։
3 Սա՛ է այն մարդը, որի մասին Եսայի մարգարէի բերանով ասուեց. «Անապատում կանչողի ձայնն է, պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք նրա շաւիղները»
3 Ասիկա ան է՝ որուն համար Եսայի մարգարէին միջոցով ըսուեցաւ, որ կ’ըսէ. «Անապատին մէջ կանչողին ձայնը, Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Ибо он тот, о котором сказал пророк Исаия: глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему.
3:3  οὖτος γάρ ἐστιν ὁ ῥηθεὶς διὰ ἠσαΐου τοῦ προφήτου λέγοντος, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
3:3. Οὗτος (The-one-this) γάρ (therefore) ἐστιν (it-be) ὁ (the-one) ῥηθεὶς (having-been-uttered-unto) διὰ (through) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing," Φωνὴ ( A-sound ) βοῶντος ( of-hollering-unto ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ," Ἑτοιμάσατε ( Ye-should-have-readied-to ) τὴν ( to-the-one ) ὁδὸν ( to-a-way ) Κυρίου , ( of-Authority-belonged ," εὐθείας ( to-straight ) ποιεῖτε ( ye-should-do-unto ) τὰς ( to-the-ones ) τρίβους ( to-rubbed ) αὐτοῦ . ( of-it )
3:3. hic est enim qui dictus est per Esaiam prophetam dicentem vox clamantis in deserto parate viam Domini rectas facite semitas eiusFor this is he that was spoken of by Isaias the prophet, saying: A voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths.
3. For this is he that was spoken of by Isaiah the prophet, saying, The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight.
3:3. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
3:3. For this is the one who was spoken of through the prophet Isaiah, saying: “A voice crying out in the desert: Prepare the way of the Lord. Make straight his paths.”
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:

3: Ибо он тот, о котором сказал пророк Исаия: глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему.
3:3  οὖτος γάρ ἐστιν ὁ ῥηθεὶς διὰ ἠσαΐου τοῦ προφήτου λέγοντος, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
3:3. hic est enim qui dictus est per Esaiam prophetam dicentem vox clamantis in deserto parate viam Domini rectas facite semitas eius
For this is he that was spoken of by Isaias the prophet, saying: A voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths.
3:3. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
3:3. For this is the one who was spoken of through the prophet Isaiah, saying: “A voice crying out in the desert: Prepare the way of the Lord. Make straight his paths.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк I:2, 3; Лк III:4–6). Связь речи не вполне ясна. Иоанн проповедовал народу покаяние, потому что приблизилось Царство Небесное, ибо он, т. е. Иоанн, есть тот и пр. Вследствие некоторой неясности и неопределенности выражений объясняли ст. 3 в связи с 2 ст. приблизительно так: приходит Иоанн Креститель, говоря: покайтесь… ибо (подразумевается: Иоанн говорил о себе) он есть тот, о котором пророчествовал Исаия и проч. Другими словами, евангелист во 2 ст. приводит буквально подлинную речь Иоанна, а в 3 — также его речь, но только выраженную собственными словами (ср. Ин I:23). Такое объяснение отвергается новейшими критиками, которые говорят, что слова: он есть тот и т. д. принадлежать не Иоанну, а самому евангелисту. Что же касается gof (ибо, потому что), то оно употреблено с целью придать более веса словам, сказанным Иоанном. Евангелист говорит как бы так: если бы какой-нибудь простой человек начал проповедовать народу и говорить «покайтесь…», то слова его не имели бы никакого значения и на них никто не обратил бы внимания. Эти слова важны потому, что тот, который говорил их, был лицом, предсказанным Исаией. Таким образом, слово «ибо» указывает на «причину, по которой Иоанн должен был явиться так, как изображается в 1 и 2 ст., потому что так было предсказано» (Бенгель). А глагол (пропущенный в русск. (есть) ибо он есть тот) толкователи считают равным был. — О котором сказал пророк Исаия: буквально он есть тот, о котором сказано (славянск. реченный) через (dia — по более вероятн. чтению) пророка Исаию, говорящего. Слова Ис (ХL:3) приведены почти буквально по LXX, с тою только разницею, что вместо последних слов «правыми сделайте стези Ему (Его)», у LXX: «правыми сделайте стези Бога нашего». В еврейск. иначе: «голос вопиющий: в пустыне проложите путь Господу, прямою сделайте в степи дорогу нашему Господу». — Глас вопиющего в пустыне: эти слова отделены от дальнейших в наших изданиях Библии; но в древности никаких знаков препинания не употреблялось, и слова не отделялись одно от другого, почему этот текст и можно читать двояко: или «глас вопиющего в пустыне», или «глас вопиющего: в пустыне исправьте». В настоящем случае дело не решается тем, что в еврейском «в пустыне» относится к «приготовьте» (на что указывает дальнейшее «в степи»), потому что в греческом нет никаких оснований отделять оба эти выражения. Объясняя стих, толкователи колеблются. В еванг. Матфея обыкновенно относят, однако, «в пустыне» к слову «вопиющего», по-видимому, по аналогии с khrusswn en th erhmw (ст. 1). — Отношение слов пророка Исаии к возвращению евреев из вавилонского плена считается сомнительным. Но тогда у пророка что же это за «голос вопиющего»? В каком смысле понимал это выражение пророк? Если мы обратим внимание на то, что главы XL-LXVI относятся к так называемому Девтеро-Исаии, пророку, жившему во время или после плена, и допустим, что это было известно евангелисту, то лучше поймем, что значат слова «глас вопиющего в пустыне». Пророк созерцает возвращение Израиля из плена, и вместе с ним как бы возвращение Господа, Царя Израилева, в Иерусалим. Господь посылает через пустыню, разделяющую Вавилон от Палестины, вестников — для возвещения о Своем прибытии, и вместе дает повеления о том, чтобы Ему приготовили путь, сделали прямою ту дорогу, по которой Он пойдет. Один из таких вестников и был fwnh bowntoV en th erhmw. Аналогия с проповедью Иоанна здесь, по-видимому, полная. — Как понимать самое выражение: голос вопиющего? Был ли Иоанн только голосом другого лица, вопиющего в пустыне, или же голос был его, вопиющего? По аналогии с Лк III:2, где говорится, что «был глагол Божий к Иоанну», по-видимому следовало бы допустить, что сам Иоанн был только голосом Бога, вопиющего в пустыне. Но у Луки употреблено не fwnh, а rhma (слово, речение). Далее, Лука приводит в следующем стихе те же слова из Ис XL:3, изображая обстоятельства, совершившиеся после того, как был к Иоанну глагол Божий. Наконец, в устах евангелистов несколько странными показались бы слова: голос вопиющего в пустыне Бога, приготовьте путь Богу. На основании этих соображений мы должны относить оба слова: глас вопиющего к самому Иоанну. Он был и голос, и человек, издающий этот голос. — В пустыне: и в физическом, и в нравственном отношении. Иоанн проповедовал в физической пустыне, но народ, к нему приближавшийся, представлял из себя нравственную пустыню. Этот двоякий смысл речи проходит и далее, в словах: «прямыми сделайте стези Его». У LXX Ис XL:3 — «Господь», по-евр. «Иегова Элогим», и это показывает, что здесь разумеется не обыкновенная починка дорог и исправление пути во время путешествия какого-нибудь обыкновенного царя, потому что ни в чем подобном Бог не имеет нужды. Поэтому правильно замечание, что под путями и стезями здесь разумеются души людей. Евф. Зигаб.: «евангелист называет путем Господа и стезями Его души, к которым предстояло прийти слову евангельскому». От обыкновенного исправления пути здесь взяты только образы.
Adam Clarke: Commentary on the Bible - 1831
3:3: The voice of one crying in the wilderness - Or, A voice of a crier in the wilderness. This is quoted from Isa 40:3, which clearly proves that John the Baptist was the person of whom the prophet spoke.
The idea is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition, or took a journey through a desert country, sent harbingers before them, to prepare all things for their passage; and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations were called by the Latins, stratores.
Diodorus's account of the march of Semiramis into Media and Persia, will give us a clear notion of the preparation of the way for a royal expedition.
"In her march to Ecbatane, she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without making a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and, at a great expense, she made a shorter and more expeditious road, which, to this day, is called from her, The road of Semiramis. Afterwards she went into Persia, and all the other countries of Asia, subject to her dominion; and, wherever she went, she ordered the mountains and precipices to be leveled, raised causeways in the plain country, and, at a great expense, made the ways passable." Diod. Sic. lib. ii. and Bp. Lowth.
The Jewish Church was that desert country, to which John was sent, to announce the coming of the Messiah. It was destitute at that time of all religious cultivation, and of the spirit and practice of piety; and John was sent to prepare the way of the Lord, by preaching the doctrine of repentance. The desert is therefore to be considered as affording a proper emblem of the rude state of the Jewish Church, which is the true wilderness meant by the prophet, and in which John was to prepare the way of the promised Messiah. The awful importance of the matter, and the vehemence of the manner of the Baptist's preaching, probably acquired him the character of the crier, Βοων. For the meaning of the word John, see the note on Mar 1:4.
Albert Barnes: Notes on the Bible - 1834
3:3: The prophet Esaias - The prophet Isaiah. Esaias is the Greek mode of writing the name. This passage is taken from Isa 40:3. It is here said to have been spoken in reference to John, the forerunner of Christ. The language is such as was familiar to the Jews. and such as they would understand. It was spoken at first with reference to the return from the captivity at Babylon. In ancient times, it was customary in the march of armies to send messengers, or pioneers, before them to proclaim their approach; to provide for them; to remove obstructions; to make roads, level hills, fill up valleys, etc. Isaiah, describing the return from Babylon, uses language taken from that custom. A crier, or herald, is introduced. In the vast deserts that lay between Babylon and Judea he is represented as lifting up his voice, and, with authority, commanding a public road to be made for the return of the captive Jews, with the Lord as their deliverer. "Prepare his ways, make them straight," says he. The meaning in Isaiah is, "Let the valleys be exalted, or filled up, and the hills be levelled, and a straight, level highway be prepared, that they may march with ease and safety." See the notes at Isa 40:3-4. The custom here referred to is continued in the East at the present time. "When Ibrahim Pasha proposed to visit certain places on Lebanon, the emeers and sheiks sent forth a general proclamation, somewhat in the style of Isaiah's exhortation, to all the inhabitants, to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the present sultan visited Brousa. The stones were gathered out, the crooked places straightened, and the rough ones made level and smooth." - The Land and the Book, Vol i. pp. 105, 106.
As applied to John, the passage means that he was sent to remove obstructions, and to prepare the people for the coming of the Messiah, like a herald going before an army on the march, to make preparations for its coming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: by: Isa 40:3; Mar 1:3; Luk 3:3-6; Joh 1:23
Prepare: Isa 57:14, Isa 57:15; Mal 3:1; Luk 1:17, Luk 1:76
Geneva 1599
3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, (e) make his paths straight.
(e) Make him a plain and smooth way.
John Gill
3:3 For this is he that was spoken of,.... These are not the words of the Baptist himself, as in Jn 1:23 but of the Evangelist, who cites and applies to John a passage in the Prophet Isaiah, Is 40:3 and that very pertinently, since that "chapter" is a prophecy of the Messiah. The consolations spoken of in Is 40:3, were to be in the days of the king Messiah, as a writer of note (y) among the Jews observes. The Messiah is more expressly prophesied of in Is 40:9 as one that should appear to the joy of his people, and "come with a strong hand", vigorously prosecute his designs, faithfully perform his work, and then receive his reward; he is spoken of under the "character" of a "shepherd", who would tenderly discharge the several parts of his office as such, which character is frequently given to the Messiah in the Old Testament: now the person spoken of in Is 40:3 was to be his harbinger to go before him, proclaim and make ready for his coming; and what is said of him agrees entirely with John the Baptist, as the character given of him,
the voice of one crying, lowing like an ox; which expresses the austerity of the man, the roughness of his voice, the severity of his language; that he called aloud and spoke out, openly, publicly, and freely; and that he delivered himself in preaching with a great deal of zeal and fervency. The place where he preached was "in the wilderness", that is, of Judea, where he is said before, in Mt 3:1 to come preaching. The doctrine he preached was,
prepare ye the way of the Lord, make his paths straight, which is best explained by what is said before, in Mt 3:2
repent ye, for the kingdom of heaven is at hand. The Lord whom ye have sought, the Messiah whom you have expected, is just coming, he will quickly appear; prepare to meet him by repentance, and receive him by faith, relinquish your former notions and principles, correct your errors, and amend your lives, remove all out of the way which may be offensive to him. The allusion is to a great personage being about to make his public appearance or entrance; when a harbinger goes before him, orders the way to be cleared, all impediments to be removed, and everything got ready for the reception of him.
(y) R. David Kimchi in Isa. xl. 1.
John Wesley
3:3 The way of the Lord - Of Christ. Make his paths straight - By removing every thing which might prove a hinderance to his gracious appearance. Is 40:3.
Robert Jamieson, A. R. Fausset and David Brown
3:3 For this is he that was spoken of by the prophet Esaias, saying-- (Mt 11:3).
The voice of one crying in the wilderness--(See on Lk 3:2); the scene of his ministry corresponding to its rough nature.
Prepare ye the way of the Lord, make his paths straight--This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economies. Like the great ones of the earth, the Prince of peace was to have His immediate approach proclaimed and His way prepared; and the call here--taking it generally--is a call to put out of the way whatever would obstruct His progress and hinder His complete triumph, whether those hindrances were public or personal, outward or inward. In Luke (Lk 3:5-6) the quotation is thus continued: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God." Levelling and smoothing are here the obvious figures whose sense is conveyed in the first words of the proclamation--"Prepare ye the way of the Lord." The idea is that every obstruction shall be so removed as to reveal to the whole world the salvation of God in Him whose name is the "Saviour." (Compare Ps 98:3; Is 11:10; Is 49:6; Is 52:10; Lk 2:31-32; Acts 13:47).
3:43:4: Եւ ինքն Յովհաննէս ունէր հանդերձ ՚ի ստեւո՛յ ուղտու, եւ գօտի՛ մաշկեղէն ընդ մէջ իւր. եւ կերակուր նորա էր մարա՛խ եւ մե՛ղր վայրենի[43]։ [43] Ոմանք. Հանդերձ ստեւ ուղտու։
4 Եւ ինքը՝ Յովհաննէսը, ուղտի մազից զգեստ ունէր եւ կաշուէ գօտի՝ իր մէջքին, իսկ նրա կերակուրն էր մորեխ ու վայրի մեղր
4 Յովհաննէսին հանդերձը ուղտի մազէ էր ու իր մէջքը կաշիէ գօտի ունէր եւ իր կերակուրը մարախ ու վայրենի մեղր էր։
Եւ ինքն Յովհաննէս ունէր հանդերձ ի ստեւոյ ուղտու, եւ գօտի մաշկեղէն ընդ մէջ իւր, եւ կերակուր նորա էր մարախ եւ մեղր վայրենի:

3:4: Եւ ինքն Յովհաննէս ունէր հանդերձ ՚ի ստեւո՛յ ուղտու, եւ գօտի՛ մաշկեղէն ընդ մէջ իւր. եւ կերակուր նորա էր մարա՛խ եւ մե՛ղր վայրենի[43]։
[43] Ոմանք. Հանդերձ ստեւ ուղտու։
4 Եւ ինքը՝ Յովհաննէսը, ուղտի մազից զգեստ ունէր եւ կաշուէ գօտի՝ իր մէջքին, իսկ նրա կերակուրն էր մորեխ ու վայրի մեղր
4 Յովհաննէսին հանդերձը ուղտի մազէ էր ու իր մէջքը կաշիէ գօտի ունէր եւ իր կերակուրը մարախ ու վայրենի մեղր էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Сам же Иоанн имел одежду из верблюжьего волоса и пояс кожаный на чреслах своих, а пищею его были акриды и дикий мед.
3:4  αὐτὸς δὲ ὁ ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.
3:4. Αὐτὸς (It) δὲ (moreover) ὁ (the-one) Ἰωάνης (an-Ioanes) εἶχεν (it-was-holding) τὸ (to-the-one) ἔνδυμα (to-a-vesting-in-to) αὐτοῦ (of-it) ἀπὸ (off) τριχῶν (of-hairs) καμήλου (of-a-camel) καὶ (and) ζώνην (to-a-girding) δερματίνην (to-swiped-belonged-to) περὶ (about) τὴν (to-the-one) ὀσφὺν (to-a-loin) αὐτοῦ, (of-it) ἡ (the-one) δὲ (moreover) τροφὴ (a-nourishing) ἦν (it-was) αὐτοῦ (of-it) ἀκρίδες (extremityings) καὶ (and) μέλι (a-honey) ἄγριον. (field-belonged)
3:4. ipse autem Iohannes habebat vestimentum de pilis camelorum et zonam pelliciam circa lumbos suos esca autem eius erat lucustae et mel silvestreAnd the same John had his garment of camel's hair, and a leathern girdle about his loins: and his meat was locusts and wild honey.
4. Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey.
3:4. 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.
3:4. Now the same John had a garment made from the hair of camels, and a leather belt around his waist. And his food was locusts and wild honey.
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:

4: Сам же Иоанн имел одежду из верблюжьего волоса и пояс кожаный на чреслах своих, а пищею его были акриды и дикий мед.
3:4  αὐτὸς δὲ ὁ ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.
3:4. ipse autem Iohannes habebat vestimentum de pilis camelorum et zonam pelliciam circa lumbos suos esca autem eius erat lucustae et mel silvestre
And the same John had his garment of camel's hair, and a leathern girdle about his loins: and his meat was locusts and wild honey.
3:4. 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.
3:4. Now the same John had a garment made from the hair of camels, and a leather belt around his waist. And his food was locusts and wild honey.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк I:6). Возможно предполагать, что, указывая на образ жизни Иоанна, евангелист и здесь хотел указать на древнее пророчество о нем — в образе жизни пророка Илии. — Имел одежду из верблюжьего волоса. Такая одежда, отличающаяся грубостью, по словам путешественников, и теперь носится на востоке, преимущественно дервишами. — А пищею его были акриды и дикий мед. — Акридами называлась саранча, которая и теперь употребляется в пищу в Недже и Хеджасе. В лавках с саранчой она продается мерами. Приготовляя ее в пищу, бросают ее живою в кипяток, который хорошо просаливают; через несколько времени саранча вынимается и просушивается на солнце. Англичанин доктор Томсон, проживший в Палестине много лет и написавший очень хорошую о ней книгу, говорит: «саранчу не ест в Сирии никто, кроме бедуинов на крайних границах, и о ней постоянно говорят, как о низшем сорте пищи, смотрят на нее большею частью с отвращением, так как эта пища выносится только низшими классами народа. Иоанн Креститель, однако, и принадлежал именно к этому классу, все равно — по необходимости или по выбору. Он также жил в пустыне, где такая пища и теперь употребляется; и потому в Евангелии излагается простая истина. Обыкновенной пищей Крестителя была саранча, вероятно, поджаренная в масле и смешанная с медом, как это и теперь бывает». — Под диким медом одни разумеют сок из пальм, смоковниц и других деревьев или же так называемую персидскую манну. Основание для такого мнения находят в том, что мед по-гречески называется просто meli, без прибавления agrion (дикий). В подтверждение того же мнения ссылаются на Плиния Е. Истор. 15, 7 и Диодора Сицилийского (19, 94, конец), который говорит, что у набатейцев «растет много меда (meli), называемого диким (agrion), которым они пользуются в виде питья, смешанного с водою». Но другие принимают, что «дикий мед» есть обыкновенный пчелиный мед, который пчелы заносят в дуплах деревьев и отверстиях скал. По словам Тристрама (книга которого о Палестине переведена на русск. язык), диких пчел в Палестине гораздо больше ульевых, и мед, продающийся в южных местностях, получается от диких роев. Действительно, говорит Тристрам, мало мест, которые были бы так пригодны для пчел, как Палестина. А в пустыне Иудейской пчелы многочисленнее, чем в какой-либо другой части Палестины, и мед до настоящего времени служит домашней пищей бедуинов, которые выжимают его из сотов и сохраняют в мехах. Нельзя не согласиться, что такое понимание слов «дикий мед» естественнее предыдущего. Саранча дозволена была в пищу еврейским законом (Лев, XI:22), а об употреблении дикого пчелиного меда говорится в Библии (Втор XXXII:13; Суд XIV:8; 1 Цар XIV:25–27; Пс LXXX:17).
Adam Clarke: Commentary on the Bible - 1831
3:4: His raiment of camel's hair - A sort of coarse or rough covering, which, it appears, was common to the prophets, Zac 13:4. In such a garment we find Elijah clothed, Kg2 1:8. And as John had been designed under the name of this prophet, Mal 4:5, whose spirit and qualifications he was to possess, Luk 1:17, he took the same habit and lived in the same state of self-denial.
His meat was locusts - Ακριδες. Ακρις may either signify the insect called the locust, which still makes a part of the food in the land of Judea; or the top of a plant. Many eminent commentators are of the latter opinion; but the first is the most likely. The Saxon translator has grasshoppers.
Wild honey - Such as he got in the rocks and hollows of trees, and which abounded in Judea: see Sa1 14:26. It is most likely that the dried locusts, which are an article of food in Asiatic countries to the present day, were fried in the honey, or compounded in some manner with it. The Gospel according to the Hebrews, as quoted by Epiphanius, seems to have taken a similar view of the subject, as it adds here to the text, Ου η γευσις ην του μαννα, ως εγκρις εν ελαιω. And its taste was like manna, as a sweet cake baked in oil.
Albert Barnes: Notes on the Bible - 1834
3:4: His raiment of camel's hair - His clothing. This is not the fine hair of the camel from which our elegant cloth is made called camlet, nor the more elegant stuff brought from the East Indies under the name of "camel's hair," but the long shaggy hair of the camel, from which a coarse cheap cloth is made, still worn by the poorer classes in the East, and by monks. This dress of the camel's hair, and a leather belt, it seems, was the common dress of the prophets, Kg2 1:8; Zac 13:4.
His meat was locusts - His food. These constituted the food of the common people. Among the Greeks the vilest of the people used to eat them; and the fact that John made his food of them is significant of his great poverty and humble life. The Jews were allowed to eat them, Lev 11:22. Locusts are flying insects, and are of various kinds. The green locusts are about 2 inches in length and about the thickness of a man's finger. The common brown locust is about 3 inches long. The general form and appearance of the locust is not unlike the grasshopper. They were one of the plagues of Egypt Exo. 10. In Eastern countries they are very numerous. They appear in such quantities as to darken the sky, and devour in a short time every green thing. The whole earth is sometimes covered with them for many leagues, Joe 1:4; Isa 33:4-5. "Some species of the locust are eaten until this day in Eastern countries, and are even esteemed as a delicacy when properly cooked. After tearing off the legs and wings, and taking out the entrails, they stick them in long rows upon wooden spits, roast them at the fire, and then proceed to devour them with great zest. There are also other ways of preparing them. For example: they cook them and dress them in oil; or, having dried them, they pulverize them, and, when other food is scarce, make bread of the meal. The Bedouins pack them with salt in close masses, which they carry in their leather sacks. From these they cut slices as they may need them. It is singular that even learned men have suffered themselves to hesitate about understanding these passages of the literal locust, when the fact that these are eaten by the Orientals is so abundantly proved by the concurrent testimony of travelers.
One of them says they are brought to market on strings in all the cities of Arabia, and that he saw an Arab on Mount Sumara who had collected a sackful of them. They are prepared in different ways. An Arab in Egypt, of whom he requested that he would immediately eat locusts in his presence, threw them upon the glowing coals; and after he supposed they were roasted enough, he took them by the legs and head, and devoured the remainder at one mouthful. When the Arabs have them in quantities they roast or dry them in an oven, or boil them and eat them with salt. The Arabs in the kingdom of Morocco boil the locusts; and the Bedouins eat locusts, which are collected in great quantities in the beginning of April, when they are easily caught. After having been roasted a little upon the iron plate on which bread is baked, they are dried in the sun, and then put into large sacks, with the mixture of a little salt.
They are never served up as a dish, but every one takes a handful of them when hungry" (Un. Bib. Dic.). Burckhardt, one of the most trustworthy of travelers, says: "All the Bedouins of Arabia and the inhabitants of towns in Nejd and Hedjaz are accustomed to eat locusts." "I have seen at Medina and Tayf locust-shops, where these animals were sold by measure. In Egypt and Nubia they are only eaten by the poorest beggars The Land and the Book, ii. 107). "Locusts," says Dr. Thomson (The Land and the Book, ii. 108), "are not eaten in Syria by any but the Bedouin on the extreme frontiers, and it is always spoken of as an inferior article of food, and regarded by most with disgust and loathing tolerated only by the very poorest people. John the Baptist, however, was of this class either from necessity or election." It is remarkable that not only in respect to his food, but also in other respects, the peculiarities in John's mode of life have their counterparts in the present habits of the same class of persons. "The coat or mantle of camel's hair is seen still on the shoulders of the Arab who escorts the traveler through the desert, or of the shepherd who tends his flocks on the hills of Judea or in the valley of the Jordan. It is made of the thin, coarse hair of the camel, and not of the fine hair, which is manufactured into a species of rich cloth. I was told that both kinds of raiment are made on a large scale at Nablus, the ancient Shechem. The 'leathern girdle' may be seen around the body of the common laborer, when fully dressed, almost anywhere; whereas men of wealth take special pride in displaying a rich sash of silk or some other costly fabric" (Hackett's Illustrations of Scripture, p. 104).
Wild honey - This was probably the honey that he found in the rocks of the wilderness. Palestine was often called the land flowing with milk and honey, Exo 3:8, Exo 3:17; Exo 13:5. Bees were kept with great care, and great numbers of them abounded in the fissures of trees and the clefts of rocks. "Bees abound there still, not only wild, but hived, as with us. I saw a great number of hives in the old castle near the Pools of Solomon; several, also, at Deburieh, at the foot of Tabor: and again at Mejdel, the Magdala of the New Testament, on the Lake of Tiberias. Maundrell says that he saw 'bees very industrious about the blossoms' between Jericho and the Dead Sea, which must have been within the limits of the very 'desert' in which John 'did eat locusts and wild honey'" (Hackett's Illustrations of Scripture, p. 104). There is also a species of honey called wild honey, or wood honey (Sa1 14:27, margin), or honeydew, produced by certain little insects, and deposited on the leaves of trees, and flowing from them in great quantities to the ground. See Sa1 14:24-27. This is said to be produced still in Arabia, and perhaps it was this which John lived upon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: his raiment: Mat 11:8; Kg2 1:8; Zac 13:4; Mal 4:5; Mar 1:6; Luk 1:17; Rev 11:3
and his: Mat 11:18; Lev 11:22
wild: Deu 32:13; Sa1 14:25-27
Geneva 1599
3:4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was (f) locusts and wild honey.
(f) Locusts were a type of meat which certain of the eastern people use, who were therefore called devourers of locusts.
John Gill
3:4 The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment;
the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed,
had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists (z) call "camel's wool"; of which wool of camels and of hares, the Jews say (a) the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call (b) and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Mt 11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zech 13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, 4Kings 1:8 in whose spirit and power he came, and whose name he bore, Lk 1:17.
And a leathern girdle about his loins; and such an one also Elijah was girt with, 4Kings 1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about.
And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see Lev 11:22. The Misnic doctors (c) describe such as are fit to be eaten after this manner;
"all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is "a locust."''
For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators (d) on this passage observe; and very frequently do these writers speak (e) of locusts that are clean, and may be eaten. Maimonides (f) reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians (g), Parthians (h), and Lybians (i).
And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, 1Kings 14:25 now the honey of bees might be eaten, according to the Jewish laws (k), though bees themselves might not.
(z) Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2. (a) Bereshit Rabba, fol. 18. 2. (b) T. Hieros. Nedarim, fol. 40. 3. (c) Misn. Cholin. c. 3. sect. 7. (d) Maimon. & Bartenora in ib. (e) Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. (f) Maacolot Asurot, c. 1. sect. 21. (g) Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. (h) Plin. Nat. Hist. l. 11. c. 29. (i) Hieron. adv. Jovinian. fol. 26. Tom. 2. (k) Moses Kotzensis Mitzvot Tora precept. neg. 132.
John Wesley
3:4 John had his raiment of camels' hair - Coarse and rough, suiting his character and doctrine. A leathern girdle - Like Elijah, in whose spirit and power he came. His food was locusts and wild honey - Locusts are ranked among clean meats, Lev 11:22. But these were not always to be had. So in default of those, he fed on wild honey.
Robert Jamieson, A. R. Fausset and David Brown
3:4 And the same John had his raiment of camel's hair--woven of it.
and a leathern girdle about his loins--the prophetic dress of Elijah (4Kings 1:8; and see Zech 13:4).
and his meat was locusts--the great, well-known Eastern locust, a food of the poor (Lev 11:22).
and wild honey--made by wild bees (1Kings 14:25-26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.
3:53:5: Յայնժամ ելանէին առ նա ամենայն Երուսաղէմացիք՝ եւ ամենայն Հրէաստան՝ եւ ամենայն կողմն Յորդանանու,
5 Այն ժամանակ նրա մօտ էին գնում բոլոր երուսաղէմացիները, ամբողջ Հրէաստանն ու Յորդանանի շրջակայքի ժողովուրդը
5 Այն ատեն Երուսաղէմ եւ բոլոր Հրէաստան ու Յորդանանի բոլոր կողմերէն իրեն կու գային
Յայնժամ ելանէին առ նա ամենայն Երուսաղեմացիք եւ ամենայն Հրէաստան եւ ամենայն կողմն Յորդանանու:

3:5: Յայնժամ ելանէին առ նա ամենայն Երուսաղէմացիք՝ եւ ամենայն Հրէաստան՝ եւ ամենայն կողմն Յորդանանու,
5 Այն ժամանակ նրա մօտ էին գնում բոլոր երուսաղէմացիները, ամբողջ Հրէաստանն ու Յորդանանի շրջակայքի ժողովուրդը
5 Այն ատեն Երուսաղէմ եւ բոլոր Հրէաստան ու Յորդանանի բոլոր կողմերէն իրեն կու գային
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Тогда Иерусалим и вся Иудея и вся окрестность Иорданская выходили к нему
3:5  τότε ἐξεπορεύετο πρὸς αὐτὸν ἱεροσόλυμα καὶ πᾶσα ἡ ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ ἰορδάνου,
3:5. Τότε (To-the-one-which-also) ἐξεπορεύετο ( it-was-traversing-out-of ) πρὸς (toward) αὐτὸν (to-it,"Ἰεροσόλυμα (a-Hierosoluma) καὶ (and) πᾶσα (all) ἡ (the-one) Ἰουδαία (an-Ioudaia) καὶ (and) πᾶσα (all) ἡ (the-one) περίχωρος (spaced-about) τοῦ (of-the-one) Ἰορδάνου, (of-an-Iordanes,"
3:5. tunc exiebat ad eum Hierosolyma et omnis Iudaea et omnis regio circa IordanenThen went out to him Jerusalem and all Judea, and all the country about Jordan:
5. Then went out unto him Jerusalem, and all Judaea, and all the region round about Jordan;
3:5. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
3:5. Then Jerusalem, and all Judea, and the entire region around the Jordan went out to him.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan:

5: Тогда Иерусалим и вся Иудея и вся окрестность Иорданская выходили к нему
3:5  τότε ἐξεπορεύετο πρὸς αὐτὸν ἱεροσόλυμα καὶ πᾶσα ἡ ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ ἰορδάνου,
3:5. tunc exiebat ad eum Hierosolyma et omnis Iudaea et omnis regio circa Iordanen
Then went out to him Jerusalem and all Judea, and all the country about Jordan:
3:5. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
3:5. Then Jerusalem, and all Judea, and the entire region around the Jordan went out to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Мк I:5). Появление необыкновенного человека в пустыне и из пустыни, по виду сурового отшельника, скоро привлекло к нему внимание жителей ближайших мест, и они начали стекаться к нему. Даже если бы Иоанн был обыкновенный человек, не имел никакой божественной миссии, то и тогда его личность, вероятно, сделалась бы предметом любопытства. Совершенно понятно, что Иерусалим, Иудея и окрестность Иорданская суть только образные выражения, вместо жители Иерусалима, Иудеи, окрестности Иорданской. В Библии места около Иордана назывались издревле «окрестностью Иорданскою» (Быт XIII:10, 11; 3 Цар VII:46; 2 Пар IV:17). Таким образом, под окрестностью Иорданскою, исключая Иерусалим и Иудею, следует разуметь прилегающие к Иордану части Переи, Самарии, Галилеи и Гавлонитиды.
Adam Clarke: Commentary on the Bible - 1831
3:5: Jordan - Many of the best MSS. and versions, with Mar 1:5, add ποταμω, the river Jordan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is, sufficient; and our article the, which should ever be used in the translation, expresses the force of the other.
Albert Barnes: Notes on the Bible - 1834
3:5: Jerusalem - The people of Jerusalem.
All Judea - Many people from Judea. It does not mean that literally all the people went, but that great multitudes went. It was general. Jerusalem was in the part of the country called Judea. Judea was situated on the west side of the Jordan. See the notes at Mat 2:22.
Region about Jordan - On the east and west side of the river. Near to Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: Mat 4:25, Mat 11:7-12; Mar 1:5; Luk 3:7, Luk 16:16; Joh 3:23, Joh 5:35
Geneva 1599
3:5 Then went out to him (g) Jerusalem, and all Judaea, and all the region round about Jordan,
(g) The people of Jerusalem.
John Gill
3:5 Then went out to him Jerusalem,.... The uncommon appearance of this person, the oddness of his dress, the austerity of his life, together with the awfulness and importance of his doctrine, and the novelty of the ordinance of baptism he administered, and the Jews having had no prophet for some hundreds of years, and imagining he might be the Messiah, quickly drew large numbers of people to him. Some copies read "all Jerusalem": that is, the inhabitants of that city, a very large number of them; and "all Judea", a great number of people from all parts of that country. "All" is here put for "many". And
all the region round about Jordan; multitudes from thence, which seems to be the same country with that which is called "beyond Jordan", Mt 4:25 and is distinguished from Judea as here. The Septuagint in 2Chron 4:17 use the same phrase the Evangelist does here, and likewise in Gen 13:10.
Robert Jamieson, A. R. Fausset and David Brown
3:5 Then went out to him Jerusalem, and all Judea, and all the region round about Jordan--From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.
3:63:6: մկրտէին ՚ի նմանէ ՚ի Յորդանան գետ, եւ խոստովա՛ն լինէին զմեղս իւրեանց[44]։ [44] Ոմանք. Եւ մկրտէին ՚ի նմանէ։ ՚Ի բազումս պակասի. ՚Ի Յորդանան գետ, եւ։
6 մկրտւում էին նրանից Յորդանան գետում եւ խոստովանում էին իրենց մեղքերը
6 Եւ կը մկրտուէին իրմէ Յորդանանի մէջ ու իրենց մեղքերը կը խոստովանէին։
եւ մկրտէին ի նմանէ ի Յորդանան [8]գետ, եւ խոստովան լինէին զմեղս իւրեանց:

3:6: մկրտէին ՚ի նմանէ ՚ի Յորդանան գետ, եւ խոստովա՛ն լինէին զմեղս իւրեանց[44]։
[44] Ոմանք. Եւ մկրտէին ՚ի նմանէ։ ՚Ի բազումս պակասի. ՚Ի Յորդանան գետ, եւ։
6 մկրտւում էին նրանից Յորդանան գետում եւ խոստովանում էին իրենց մեղքերը
6 Եւ կը մկրտուէին իրմէ Յորդանանի մէջ ու իրենց մեղքերը կը խոստովանէին։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: и крестились от него в Иордане, исповедуя грехи свои.
3:6  καὶ ἐβαπτίζοντο ἐν τῶ ἰορδάνῃ ποταμῶ ὑπ᾽ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
3:6. καὶ (and) ἐβαπτίζοντο (they-were-being-immersed-to) ἐν (in) τῷ (unto-the-one) Ἰορδάνῃ (unto-an-Iordanes) ποταμῷ (unto-a-river) ὑπ' (under) αὐτοῦ (of-it) ἐξομολογούμενοι ( along-fortheeing-out-unto ) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) αὐτῶν. (of-them)
3:6. et baptizabantur in Iordane ab eo confitentes peccata suaAnd were baptized by him in the Jordan, confessing their sins.
6. and they were baptized of him in the river Jordan, confessing their sins.
3:6. And were baptized of him in Jordan, confessing their sins.
3:6. And they were baptized by him in the Jordan, acknowledging their sins.
And were baptized of him in Jordan, confessing their sins:

6: и крестились от него в Иордане, исповедуя грехи свои.
3:6  καὶ ἐβαπτίζοντο ἐν τῶ ἰορδάνῃ ποταμῶ ὑπ᾽ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
3:6. et baptizabantur in Iordane ab eo confitentes peccata sua
And were baptized by him in the Jordan, confessing their sins.
3:6. And were baptized of him in Jordan, confessing their sins.
3:6. And they were baptized by him in the Jordan, acknowledging their sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк I:5). Способ совершения Иоанном крещения определить вообще трудно. Исторической основой для крещения, может быть, были установленные в законе омовения и очищения (Быт XXXV:2; Исх XIX:10; Чис XIX:7; Иудифь XII:7). У евреев совершалось крещение прозелитов, т. е. язычников, желавших принять иудейство. На основании показаний вавилонской гемары Иевамот 46, 2 и того, что Филон, Иосиф и древние таргумисты умалчивают о крещении прозелитов, высказывалось мнение, что оно было введено только после разрушения Иерусалима; но это мнение нельзя считать правильным. Некоторые полагают, что, по внешней форме, крещение Иоанна походило на крещение прозелитов. «Когда», — говорит Альфорд, — «мужчины допускались в качестве прозелитов, то совершались три обряда: обрезание, крещение и приношение; когда женщины, то два, крещение и приношение. Крещение совершалось днем, через погружение всего крещаемого; и когда прозелит стоял в воде, то ему преподавали некоторые отделы закона. Крестились все семейства прозелитов, включая и детей». Все это так; однако, при этом можно спросить: был ли когда-нибудь Иоанн сам свидетелем крещения прозелитов? Знал ли о нем? В Н. 3. нигде не говорится, что христианское крещение походило на крещение прозелитов. Таким образом, приходим к выводу, что крещение Иоанна если и не было, в смысле внешней формы, делом совершенно новым, то не находилось, однако, ни в какой связи с прежними чисто иудейскими обрядами. Проповедь Иоанна была совершенно самостоятельной, независимой ни от каких исторических условий и обстоятельств, она была следствием откровения, полученного свыше, от Бога. Почему не предположить, что таковы же были и действия Иоанна? Он подошел к Иордану, увидел пред собой его воды, призвал народ к покаянию, потому что приблизилось Царство Небесное, и при этом начал указывать народу на воды Иордана, когда народ спрашивал у него, что ему делать. К Иоанну приходили только, вероятно, одни мужчины, потому что в Евангелиях нет никаких следов о присутствии у вод Иордана женщин. По слову Иоанна мужчины погружались в воду. Таков, несомненно, точный смысл употребленного здесь греческого слова (ebaptizonto), которое означает погружать, погружаться, но не окроплять и омывать, как этого хотелось бы некоторым экзегетам. Да и зачем было людям, прибывшим к Иордану, окропляться, когда в этом не было никакой надобности при обилии иорданских вод, и когда у самого Иоанна едва ли были какие-нибудь вещи, нужные для окропления? Но другой вопрос, сами ли крестившиеся погружались по приглашению Иоанна, или же их, всех без исключения, погружал Иоанн. Вопрос этот труден и ответить на него не легко. Слово «крестились» в 6 ст. (греч.) употреблено очевидно в страдательном залоге, на что указывает дальнейшее «от него» (up autou). Далее, Иоанн везде относит самый акт крещения к самому себе: «я крещу» или «крестил» (Мф III:11; Мк I:8; Лк III:16; Ин I:26 и проч.), равно как и другие приписывают акт крещения самому Иоанну. На основании этих соображений можно предполагать, что Иоанн сам, самолично, погружал каждого в воду, возлагая на него руку или руки. Такому предположению не только не противоречат, а напротив, подтверждают его выражения, употребленные у Иоанна IV:1, 2: «когда же узнал Иисус о дошедшем до фарисеев слухе, что Он более приобретает учеников и крестит, нежели Иоанн, — хотя сам Иисус не крестил, а ученики Его, — то…» и проч. По крайней мере фарисеи могли думать, что крещение совершал Сам Иисус Христос. На самом деле это было не так, и евангелист здесь только повторяет мнение фарисеев, точно указывая, кто именно крестил. Но отсюда, во всяком случае, можно заключить, что крещаемые и крестившие во время акта крещения находились в такой близости, что для посторонних возможно было отличать, кто именно крестил и кто не крестил. Другими словами, крещение не было одним только допущением, дозволением, приглашением или увещанием ко крещению, но актом, свойственным и крещаемому, и крестившему. Такому пониманию, может быть, препятствует только количество народа, собиравшегося к Иоанну, так что он не мог каждого погружать. Но при этом нужно иметь в виду достаточную продолжительность служения Иоанна. Крещение, таким образом, не было простым купаньем в Иордане, хотя в точности мы и не знаем, какие внешние обряды или символы употреблял при этом Иоанн, и были ли даже они собственно обрядами и символами.
Adam Clarke: Commentary on the Bible - 1831
3:6: Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on Mar 10:16.
Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.
Albert Barnes: Notes on the Bible - 1834
3:6: Were baptized - The word "baptize" βαπτίζω baptizo signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mar 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Num 19:7; Heb 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time pRev_ious, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion.
It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the special service of Yahweh. John found this custom in use; and as he was calling the Jews to a new dispensation - to a change in their form of religion - he administered this rite of baptism (washing), to signify the cleansing from sin, the adopting of the new dispensation, or the fitness for the pure reign of the Messiah. He applied an old ordinance to a new purpose. As it was used by him it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew word טבל Tabal which is rendered by the word "baptize," occurs in the Old Testament in the following places, namely: Lev 4:6; Lev 14:6, Lev 14:51; Num 19:18; Rut 2:14; Exo 12:22; Deu 33:24; Jos 3:15; Job 9:31; Lev 9:9; Sa1 14:27 (twice); Kg2 5:14; Kg2 8:15; Gen 37:31; Jos 3:15.
It occurs in no other places; and from a careful examination of these passages its meaning among the Jews is to be derived. From these passages it will be seen that its radical meaning is neither to sprinkle nor to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose.
Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Lev 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Lev 14:6. To dip hyssop in the water, to sprinkle with, Num 19:18. To dip a portion of bread in vinegar, Rut 2:14. To dip the feet in oil - an emblem of plenty, Deu 33:24. To dye, or stain, Eze 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, Sa1 14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, Kg2 5:14. The direction of the prophet was to wash himself Kg2 5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, Kg2 8:15.
In none of these cases can it be shown that the meaning of the word is to immerse entirely But in nearly all the cases the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed.
In the New Testament the word βαπτίζω baptizo, in various forms, occurs 80 times; 57 with reference to persons. Of these 57 times, it is followed by "in" ἐν en 18 times, as in water, in the desert, in Jordan; 9 times by "into" εἰς eis, as into the name, etc., into Christ; once it is followed by ἐπί epi Act 2:38, and twice by "for" ὑπέρ huper, Co1 15:29.
The following remarks may be made in view of the investigation of the meaning of this word:
1. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew.
2. It would not occur to him that the word meant of necessity to dip entirely, or to immerse completely.
3. The notion of washing would be the one which would most readily occur, as connected with a religious rite. See the cases of Naaman, and Mar 7:4 (Greek).
4. It cannot be proved from an examination of the passages in the Old and New Testaments that the idea of a complete immersion was ever connected with the word, or that it ever occurred in any case. If those who were baptized went into the water, it is still not proved by that, that the only mode of baptism was by immersion, since it might have been by pouring, though they were in the water.
5. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode.
In Jordan - The River Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, underground, for 13 miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the Lake Merom. From this small lake it flows 13 miles, and then falls into the Lake Gennesareth, otherwise called the Sea of Tiberias or the Sea of Galilee. Through the middle of this lake, which is 15 miles long and from 6 miles to 9 miles wide, it flows undisturbed, and preserves a southerly direction for about 70 miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about 90 feet wide. It flows in many places with great rapidity, and when swollen by rains pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is, in March, in some places 600 paces, Jos 3:15; Ch1 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jer 49:19; Jer 50:44. On the reason why a river, or a place abounding in water, was selected for administering baptism, see the notes at Joh 3:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: were: Mat 3:11, Mat 3:13-16; Eze 36:25; Mar 1:8, Mar 1:9; Luk 3:16; Joh 1:25-28, Joh 1:31-33, Joh 3:23-25; Act 1:5, Act 2:38-41, Act 10:36-38, Act 11:16, Act 19:4, Act 19:5, Act 19:18; Co1 10:2; Col 2:12; Tit 3:5, Tit 3:6; Heb 6:2, Heb 9:10 *Gr: Pe1 3:21
confessing: Lev 16:21, Lev 26:40; Num 5:7; Jos 7:19; Job 33:27, Job 33:28; Psa 32:5; Pro 28:13; Dan 9:4; Mar 1:5; Luk 15:18-21; Act 2:38, Act 19:18, Act 22:16; Jam 5:16; Jo1 1:9
Geneva 1599
3:6 And were baptized of him in Jordan, (h) confessing their sins.
(h) Acknowledging that they were saved only by free remission and forgiveness of their sins.
John Gill
3:6 And were baptized of him,.... The place where they were baptized of him was, "in Jordan"; some copies read, "in the river Jordan", as in Mk 1:5. As to the name of this river, and the etymology of it, the Jews say (l) it was so called, "because it descended" from Dan, i.e. Leshem Dan, or Pamias, which they say is a cave at the head of it. It was in John's time and long after a considerable river, a river to swim in; we (m) read that "Resh Lakish was swimming in Jordan." And elsewhere (n), that one day "R. Jochanan was swimming in Jordan." Also it was a river for boats and ships to pass in, so that it was a navigable river; hence we read (o) of "the boat of Jordan", and of ships in it, and of such and such things being forbidden to be carried over Jordan in a ship (p); particularly,
"a man might not take the water of the sin offering, and the ashes of the sin offering, and carry them over Jordan in a ship.''
Pliny (q), Pausanias (r), Solinus (s), and others, speak of it as a very considerable and delightful river; see Josh 3:15. The Christians of Christ's time are called by the Jews, in a way of contempt, apostates, that received the doctrine of baptism, and were "dipped in Jordan" (t). The manner in which they were baptized by him was by immersion or plunging them in the water: this may be concluded from the signification of the word where used, which in the primary sense of it signifies to dip or plunge; from the place in which they were baptized, "the river Jordan"; and from John's constant manner of baptizing elsewhere, who chose places for this purpose, where and because there was there much water; see Jn 1:28. The character of the persons baptized by him is this, they were such as were
confessing their sins. They were called to repentance by John's ministry, and had the grace of it bestowed upon them; being thoroughly convinced of sin, and truly sorry for it, they were ready to acknowledge and confess it to God and men; and such an abiding sense they had of it upon their minds, that they continued doing it: they were not only confessing their sins before baptism, which engaged John to administer it to them; since we find afterwards he refused to admit others, because of their want of repentance and fruits meet for it; but also whilst they were going into the water, and when they came up out of it, so full were they of a sense of sin, and so ready to own it. Even in baptism itself there is a tacit confession and acknowledgment of sin, for it represents the sufferings and death of Christ which were for sin, into which persons are baptized, and profess to be dead to sin thereby; and also the resurrection of Christ for justification from sin, which obliges the baptized person to walk in newness of life, see Rom 6:3 besides, in this ordinance believers are led to the blood of Christ, both for the cleansing and remission of their sins, which suppose filth and guilt, Acts 22:16 and Acts 2:38. Now this is the character given of the very first persons that were baptized by John, and ought surely to be attended to, by us; and as much care as possible should be taken, that none but such as have a true sense of sin, and are brought to an humble and hearty acknowledgment of it, be admitted to this ordinance.
(l) T. Bab. Becorot. fol. 55. 1. Kimchi in Josh. xix. 47. (m) T. Bab. Yoma, fol. 9. 2. (n) T. Bab. Bava Metzia, fol. 84. 1. (o) T. Hieros. Sabbat. fol. 7. 1. Midrash Kohelet, fol. 64. 2. (p) T. Bab. Yebamot, fol. 116. 2. Chagiga, fol. 23. 1. Sabbat. fol. 60. 2. Maimon. Hilch. Parah Adumah, c. 10. sect. 2. & Bartenora in Misn. Parah, c. 9. sect. 6. (q) Nat. Hist. l. 5. c. 15. (r) L. 5. p. 29. (s) Polyhist. c. 48. (t) Cosri, p. 3. sect. 65. p. 241. Ed. Buxtorf.
John Wesley
3:6 Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.
Robert Jamieson, A. R. Fausset and David Brown
3:6 And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.
3:73:7: Եւ տեսեալ զբազումս ՚ի սադուկեցւոցն եւ ՚ի փարիսեցւոց եկեալս ՚ի մկրտութիւն նորա, ասէ ցնոսա. Ծնո՛ւնդք իժից՝ ո՞ ցոյց ձեզ փախչել ՚ի բարկութենէն որ գալոցն է[45]։ [45] Ոսկան. Ո՞ եցոյց ձեզ։
7 Եւ նա տեսնելով սադուկեցիներից եւ փարիսեցիներից շատերին, որոնք եկել էին իր մկրտութեանը, ասաց նրանց. «Իժերի՛ ծնունդներ, ո՞վ ձեզ սովորեցրեց փախչել վերահաս բարկութիւնից
7 Երբ տեսաւ փարիսեցիներէն ու սադուկեցիներէն շատեր, որ իր մկրտութեանը եկած էին, ըսաւ. «Իժերո՛ւ ծնունդներ, ո՞վ իմացուց ձեզի գալու բարկութենէն փախչիլ։
Եւ տեսեալ զբազումս ի սադուկեցւոցն եւ ի փարիսեցւոց եկեալս ի մկրտութիւն նորա, ասէ ցնոսա. Ծնունդք իժից, ո՞ ցոյց ձեզ փախչել ի բարկութենէն որ գալոցն է:

3:7: Եւ տեսեալ զբազումս ՚ի սադուկեցւոցն եւ ՚ի փարիսեցւոց եկեալս ՚ի մկրտութիւն նորա, ասէ ցնոսա. Ծնո՛ւնդք իժից՝ ո՞ ցոյց ձեզ փախչել ՚ի բարկութենէն որ գալոցն է[45]։
[45] Ոսկան. Ո՞ եցոյց ձեզ։
7 Եւ նա տեսնելով սադուկեցիներից եւ փարիսեցիներից շատերին, որոնք եկել էին իր մկրտութեանը, ասաց նրանց. «Իժերի՛ ծնունդներ, ո՞վ ձեզ սովորեցրեց փախչել վերահաս բարկութիւնից
7 Երբ տեսաւ փարիսեցիներէն ու սադուկեցիներէն շատեր, որ իր մկրտութեանը եկած էին, ըսաւ. «Իժերո՛ւ ծնունդներ, ո՞վ իմացուց ձեզի գալու բարկութենէն փախչիլ։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Увидев же Иоанн многих фарисеев и саддукеев, идущих к нему креститься, сказал им: порождения ехиднины! кто внушил вам бежать от будущего гнева?
3:7  ἰδὼν δὲ πολλοὺς τῶν φαρισαίων καὶ σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
3:7. Ἰδὼν (Having-had-seen) δὲ (moreover) πολλοὺς ( to-much ) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) καὶ (and) Σαδδουκαίων ( of-Saddouk-belonged ) ἐρχομένους ( to-coming ) ἐπὶ (upon) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Γεννήματα (Generatings-to) ἐχιδνῶν, (of-vipers,"τίς (what-one) ὑπέδειξεν (it-en-showed-under) ὑμῖν (unto-ye) φυγεῖν (to-have-had-fled) ἀπὸ (off) τῆς (of-the-one) μελλούσης (of-impending) ὀργῆς; (of-a-stressing?"
3:7. videns autem multos Pharisaeorum et Sadducaeorum venientes ad baptismum suum dixit eis progenies viperarum quis demonstravit vobis fugere a futura iraAnd seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come?
7. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?
3:7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
3:7. Then, seeing many of the Pharisees and Sadducees arriving for his baptism, he said to them: “Progeny of vipers, who warned to you to flee from the approaching wrath?
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:

7: Увидев же Иоанн многих фарисеев и саддукеев, идущих к нему креститься, сказал им: порождения ехиднины! кто внушил вам бежать от будущего гнева?
3:7  ἰδὼν δὲ πολλοὺς τῶν φαρισαίων καὶ σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
3:7. videns autem multos Pharisaeorum et Sadducaeorum venientes ad baptismum suum dixit eis progenies viperarum quis demonstravit vobis fugere a futura ira
And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come?
3:7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
3:7. Then, seeing many of the Pharisees and Sadducees arriving for his baptism, he said to them: “Progeny of vipers, who warned to you to flee from the approaching wrath?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Лк III:7). Увидев же Иоанн многих фарисеев и саддукеев. Фарисеи и саддукеи были тогда две партии (но не секты), враждебные одна другой, историческое происхождение которых темно. Происхождение фарисеев относят ко времени Ионафана, преемника Иуды Маккавея (161–143 до Р. X.). Они были преемниками хасидимов. Хасидимы (ревнители закона, благочестивые) настаивали на исполнении закона и обязанностью человека считали исключительно только повиновение воле Божией, как она открыта в Библии. Так как хасидимы по разным причинам держались отдельно от простого народа, то получили название фарисеев, или отделенных. Число фарисеев около времени Христа доходило до 6000. Отличительным признаком их было лицемерие. Так как они посвятили все свои силы изучению и соблюдению закона, то считали самих себя истинными вождями и учителями народа. И народ до известной степени соглашался с этим. При Ионафане партия вооружилась против того, что он был первосвященником, хотя мать его была некогда рабыней. Это возбудило гнев Ионафана и он перешел на сторону саддукеев. Под этим последним названием разумелась партия практических людей, которые связали себя с судьбами Маккавейского дома. Они были преданы закону, насколько это согласовалось с их планами обеспечить для Израиля его независимость. Это была партия священнической аристократии. Название ее одни производят от Садока, который был священником при Давиде и Соломоне (3 Цар I:32–39); другие от Садока, жившего много после и бывшего учеником Антигона Сохо, еврейского книжника, известного только почти по одному имени. В Авот р. Нафана (гл. V) говорится, что «саддукеи называются по имени Садока». Оба эти производства, однако, сопряжены с лингвистическими затруднениями. Епифаний (Haeres. XIV) говорит, что члены партии называют себя саддукеями потому, конечно, что это название происходит от слова праведность; ибо sedek значит праведность. По этому объяснению фарисеи считали себя праведными и назывались цаддиким. Изменение в цаддуким могло произойти вследствие народной остроты. Саддукеи были немногочисленны во время Христа, к ним принадлежали высшие лица церковной иерархии, они отличались угодливостью, жестокосердием и хитростью. — Идущих к нему креститься: буквально — идущих ко крещению его (autou выпущено, однако, в Синайском и Ватик., у Тиш. и Вестк. Хорта), т. е. Иоанна. Предлог к (epi) означает движение к месту. Указывает ли он на цель прибытия фарисеев и саддукеев — креститься от Иоанна — сомнительно, ввиду того, что «фарисеи и законники», по словам Луки (VII:30) отвергли волю Божию и не крестились от Иоанна. По всей вероятности, так делали и саддукеи. — Порождения ехиднины: под ехиднами разумеются маленькие змейки, которые живут только в жарких странах, весьма ядовитые и опасные. Иоанн называет фарисеев и саддукеев не ехиднами, а порождениями ехидн. Под этим можно понимать детенышей ехидн или же вообще змеиный род их. В обоих случаях указывается на нравственное состояние фарисеев и саддукеев, которое заставляло их походить на ядовитых змей или их детенышей. — Будущего гнева. Несомненно, что Иоанн представлял наступающее царство не только царством милосердия, но и царством гнева, и притом преимущественно, что видно из дальнейших его слов, где он сравнивает царство с гумном, людей с пшеницей и соломой, говорит о Мессии, что у Него веятельная лопата в руках. Он сожжет солому (мякину) огнем неугасимым. Такие представления не вполне соответствовали, конечно, духу нового царства и деятельности Христа, как об этом мы знаем из последующих событий, и были еще ветхозаветными.
Համապատում
7-10. (ՂՈՒԿ. Գ 7-14) Հովհաննեսի քարոզություններց, թե ինչպես էր զրուցում ժողովրդի կամ ինչ ոճով էր խոսում իրեն դիմողների հետ, մեզ քաղվածքներ են տալիս Ավետարանիչները: Սակայն ամեն ինչում դժվար չէ տեսնել այն խստակրոն անապատականին, որ ո՛չ հանդիմանություն էր խնայում և ո՛չ էլ քաշվում էր կծու ճշմարտություններն ասելիս:
Իժի ծնունդներ բացականչությամբ էր Հովհաննեսը ողջունում իրեն դիմողներին, լինեին նրանք ժողովրդի պարզ զանգվածից, ինչպես նշում է Ղուկասը, կամ թե սադուկեցիների և փարիսեցիների դասակարգից` ըստ Մատթեոսի հիշատակության: «Կարծում եք արդյոք,-ասում էր Հովհաննեսը,- թե ապաշխարության արտաքին ձևով կարելի՞ է խուսափել աստվածային բարկությունից. ո՛չ, այլ, սրա հետ միասին, անհրաժեշտ է նաև ապաշխարությանն արժանի արդյունքներ ևս ցույց տալ: Լինելով Աբրահամի զավակներ` մի՛ մեծամտացեք: Աբրահամի զավակներ կոչվելը ոչ թե ձեր, այլ Աստծո գործն է, քանզի Աստված քարերից էլ կարող է Աբրահամի զավակներ ստեղծել: Շտապեցե՛ք դրսևորել ապաշխարության արդյունքները: Կացինը մոտեցել է ծառարմատին: Անպտուղ ծառը շուտով կկտրվի և կնետվի կրակը»:
Այս առիթով տարբեր խավերի անհատներ, առանձին-առանձին մոտենալով, իրենց վիճակին օգտակար խրատ էին հարցնում: Նախ հասարակ ժողովուրդն է հարցնում, թե` ի՞նչ անի: Հովհաննեսը տալիս է ողորմության խրատը. «Երկու հագուստ ունեցողը թող մեկը տա չունեցողին»: Այնուհետև նույն հարցով մոտենում են մաքսավորները: Սրանց Հովհաննեսն արդարության խրատն է տալիս. «Ձեզ տրված հրամանից ավելին մի արեք, որ նշանակում է, թե ձեր իրավունքից ավելին մի պահանջեք»: Հերովդեսի գալիլիացի զինվորները ևս գալիս են` նույն հարցը տալու: Վերջիններս էլ պատգամում է չափավորության և կանոնավարության խրատը. «Ձեր թոշակով գոհացե՛ք, մի՛ նեղեք, մի՛ զրպարտեք, մի՛ հափշտակեք»:
Հովհաննու բարոյական քարոզները, անգամ այս համառոտ ամփոփումներում, շատ նման են Ավետարանում Հիսուսի տված խրատներին, միաժամանակ հաստատաում են Հովհաննեսի ու Հիսուսի քարոզած Երկնքի Արքայության նույնությունը:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7-13: 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, v. 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 (Luke vii. 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 (Luke iii. 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; ch. xii. 34; xxiii. 33. 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 Gen. iii. 15); of their father the Devil, John viii. 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 (v. 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 (v. 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. iv. 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. vii. 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 (John i. 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, Josh. iv. 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. li. 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, ch. xxi. 43; Rom. xi. 12, &c.

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, v. 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 (v. 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, 1 Cor. iii. 6; 2 Kings iv. 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. iii. 1, 2), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, v. 3. And after the coming of Elijah, the day comes that shall burn as an oven (Mal. iv. 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, Acts i. 5. This he does in the graces and comforts of the Spirit given to them that ask him, Luke xi. 13; John vii. 38, 39; See Acts xi. 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, Rev. iv. 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, Luke xii. 49.

(2.) By the final determinations of his judgment (v. 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. xv. 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. xxi. 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, Rev. xviii. 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 (1 Cor. iii. 13), and concerning persons (ch. xxv. 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 (ch. xiii. 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.
Adam Clarke: Commentary on the Bible - 1831
3:7: Pharisees - A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i.e. Separatists, (from פרש pharash, to separate), from their separating themselves from the pollution of the Jewish national worship; and hence, the word in the Anglo-saxon version is, holy persons who stand apart, or by themselves: but, in process of time, like all religious sects and parties, they degenerated: they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness, that they did make the outside of the cup and platter clean - they observed the rules of their institution, but the spirit was gone.
Sadducees - A sect who denied the existence of angels and spirits, consequently all Divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained; but it is supposed to have been some time after the Babylonish captivity. The sect of the Sadducees were the followers of one Sadok, a disciple of Antigonus Sochaeus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Essenes or Essenians, of whom I shall have occasion to speak on Mat 19:12.
Come to his baptism - The Ethiopic version adds the word privately here, the translator probably having read λαθρα in his copy, which gives a very remarkable turn to the passage. The multitudes, who had no worldly interest to support, no character to maintain by living in their usual way, came publicly, and openly acknowledged that they were Sinners; and stood in need of mercy. The others, who endeavored to secure their worldly interests by making a fair show in the flesh, are supposed to have come privately, that they might not be exposed to reproach; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them they had no right to. See below.
O generation of vipers - Γεννηματα εχιδνων. A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God's estimate of a Sinner, whether he wade in wealth, or soar in fame. The Jews were the seed of the serpent, who should bruise the heel of the woman's seed, and whose head should be bruised by him.
Who hath warned you - Or, privately shown you. Τις υπεδιξεν - from υπο, under, and δεικνυμαι, to show. Does not this seem to allude to the reading of the Ethiopic noticed above? They came privately: and John may be supposed to address them thus: "Did any person give you a private warning? No, you received your convictions under the public ministry of the word. The multitudes of the poor and wretched, who have been convinced of sin, have publicly acknowledged their crimes, and sought mercy - God will unmask you - you have deceived the people - you have deceived yourselves - you must appear just what you are; and, if you expect mercy from God, act like the penitent multitude, and bring forth Fruit worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abraham, therefore you are entitled to God's favor; God can, out of these stones (pointing probably to those scattered about in the desert, which he appears to have considered as an emblem of the Gentiles) raise up a faithful seed, who, though not natural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God." It should be added, that the Greek word also signifies plain or ample information. See on Luk 6:47 (note).
The wrath to come? - The desolation which was about to fall on the Jewish nation for their wickedness, and threatened in the last words of their own Scriptures. See Mal 4:6. Lest I come and smite the earth את הארץ (et ha-arets, this very land) with a curse. This wrath or curse was coming: they did not prevent it by turning to God, and receiving the Messiah, and therefore the wrath of God came upon them to the uttermost. Let him that readeth understand.
Albert Barnes: Notes on the Bible - 1834
3:7: Pharisees and Sadducees - The Jews were divided into three great sects - the Pharisees, the Sadducees, and the Essenes. In addition to these, some smaller sects are mentioned in the New Testament and by Josephus: the Herodians, probably political friends of Herod; the Galileans, a branch of the Pharisees; and the Therapeutae, a branch of the Essenes, but converts from the Greeks. The three principal sects are supposed to have originated about 150 years before Christ, as they are mentioned by Josephus at that time in his history. Of course nothing is said of them in the Old Testament, as that was finished about 400 years before the Christian era.
I. The Pharisees were the most numerous and wealthy sect of the Jews. They derived their name from the Hebrew word Pharash, which signifies to set apart, or to separate, because they separated themselves from the rest of their countrymen, and professedly devoted themselves to special strictness in religion. Their leading tenets were the following: that the world was governed by fate, or by a fixed decree of God; that the souls of men were immortal, and were either eternally happy or miserable beyond the grave; that the dead would be raised; that there were angels, good and bad; that God was under obligation to bestow special favor on the Jews; and that they were justified by their own conformity to the law. They were proud, haughty, self-righteous, and held the common people in great disrespect, Joh 7:49. They sought the offices of the state, and affected great dignity. They were ostentatious in their religious worship, praying in the corners of the streets, and seeking publicity in the bestowment of alms. They sought principally external cleanliness, and dealt much in ceremonial ablutions and washing.
They maintained some of the laws of Moses very strictly. In addition to the written laws, they held to a multitude which they maintained had come down from Moses by tradition. These they felt themselves as much bound to observe as the written Law. Under the influence of these laws they washed themselves before meals with great scrupulousness; they fasted twice a week - on Thursday, when they supposed that Moses ascended Mount Sinai, and on Monday, when he descended; they wore broad phylacteries, and enlarged the fringe or borders of their garments; they loved the chief rooms at feasts, and the chief seats in the synagogues. In general, they were a corrupt, hypocritical, office-seeking, haughty class of men. There are, however, some honorable exceptions recorded, Act 5:34; perhaps, also, Mar 15:43; Luk 2:25; Luk 23:51; Joh 19:38-42; Joh 3:1; Joh 7:50.
II. The Sadducees are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrin, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward or the fear of punishment. Sadok, not properly understanding the doctrine of his master, drew the inference that there was no future state of rewards or punishments, and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were:
1. That there is no resurrection, neither angel nor spirit Mat 22:23; Act 23:8; and that the soul of man perishes with the body.
2. They rejected the doctrine of fate or decrees.
3. They rejected all traditions, and professed to receive only the books of the Old Testament. They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high priesthood.
III. The Essenes, a third sect of the Jews, are not mentioned in the New Testament. They differed from both the Pharisees and the Sadducees. They were Jewish monks or hermits, passing their time little in society, but mostly in places of obscurity and retirement. It is not probable, therefore, that our Saviour often, if ever, encountered them; and this, it is supposed, is the reason why they are not mentioned in the New Testament. They were a contemplative sect, having little to do with the common business of life. The property which they possessed they held in common. They denied themselves, in a great measure, the usual comforts of life, and were exceedingly strict in the observance of the duties of religion. They were generally more pure than the rest of the Jews, and appear to have been an unambitious, a modest, and retiring sort of people. The two sexes were not in company except on the Sabbath, when they partook of their coarse fare (only bread and salt) together. They practiced dancing in their worship. Few of them were married; they were opposed to oaths, and they asserted that slavery was repugnant to nature. In regard to doctrine, they did not differ materially from the Pharisees, except that they objected to the sacrifices of slain animals, and of course did not visit the temple, and were not, therefore, likely to come into public contact with the Saviour. They perpetuated their sect by proselytes, and by taking orphan children to train up.
The other sects of the Jews were too insignificant to demand any particular notice here. It may be said of the Jews generally that they possessed little of the spirit of religion; that they had corrupted some of the most important doctrines of the Bible; and that they were an ignorant, proud, ambitious, and sensual people. There as great propriety, therefore, in John's proclaiming to them the necessity of repentance.
Generation of vipers - Vipers are a species of serpents, from 2 to 5 feet in length and about an inch thick, with a flat head. They are of an ash or yellowish color, speckled with long brown spots. There is no serpent that is more poisonous. The person bitten by them swells up almost immediately, and falls down dead. See Act 28:6. The word "serpent," or "viper," is used to denote both cunning and malignancy. In the phrase "be ye wise as serpents" Mat 10:16 it means be prudent, or wise, referring to the account in Gen 3:1-6. Among the Jews the serpent was regarded as the symbol of cunning, circumspection, and prudence. It was so regarded in the Egyptian hieroglyphics. In the phrase "generation of vipers" Mat 12:34, the viper is the symbol of wickedness, of envenomed malice - a symbol drawn from the venom of the serpent. It is not quite certain in which of these senses the phrase is used in this place. Probably it is used to denote their malignancy and wickedness.
Wrath to come - John expresses his astonishment that sinners so hardened and so hypocritical as they were should have been induced to flee from coming wrath. The wrath to come means the divine indignation, or the punishment that will come on the guilty. See Th1 1:10; Th2 1:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: the Pharisees: Mat 5:20, Mat 12:24, Mat 15:12, Mat 16:6, Mat 16:11, Mat 16:12, Mat 22:15, Mat 22:23, Mat 22:34, Mat 23:13-28; Mar 7:3-5, Mar 8:15, Mar 12:13, Mar 12:18; Luk 7:30, Luk 11:39-44, Luk 16:14, Luk 18:11; Joh 1:24; Joh 7:45-49, Joh 9:40; Act 4:1, Act 4:2, Act 5:17, Act 15:5, Act 23:6-9, Act 26:5
O generation: Mat 12:34, Mat 23:33; Gen 3:15; Psa 58:3-6; Isa 57:3, Isa 57:4, Isa 59:5; Luk 3:7-9; Joh 8:44; Jo1 3:10; Rev 12:9, Rev 12:10
who: Jer 6:10, Jer 51:6; Eze 3:18-21, Eze 33:3-7; Act 20:31; Rom 1:18; Heb 11:7
flee: Rom 5:9; Th1 1:10; Th2 1:9, Th2 1:10; Heb 6:18; Rev 6:16, Rev 6:17
Geneva 1599
3:7 (2) 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?
(2) There is nothing that shuts up the way of mercy and salvation from us so much as the opinion of our own righteousness does.
John Gill
3:7 But when he saw many of the Pharisees,.... This being the first place in which mention is made of the Pharisees and Sadducees, it may not be amiss to give some account of them once for all, and to begin with the Pharisees, and first with their name. Some derive this word from pharatz to "divide", to "make a breach", from whence Phares had his name Gen 38:29 so Jerom (u), who observes, that
"the Pharisees, who separated themselves from the people as righteous persons, were called "divisi, the divided."''
And in (w) another place,
"because the Pharisees were "divided" from the Jews on account of some superfluous observations, they also took their name from their disagreement.''
Origen (x) seems to refer to this etymology of the word, when he says,
"the Pharisees, according to their name, were , certain divided and seditious persons.''
And true it is, that this sect often meddled with the affairs of the government, and were very ambitious of being concerned therein. Josephus (y) observes of queen Alexandra, that she governed others, and the Pharisees governed her; hence, though they were in great esteem with the people, they were rather dreaded than loved by the government. Others derive this name from "Pharas" to "expand", or "stretch out"; either because they made broad their phylacteries, and enlarged the borders of their garments; or because they exposed themselves to public notice, did all they could to be seen of men, prayed in the corners of the streets, had a trumpet blown before them when they gave alms, chose the uppermost rooms at feasts, and the chief seats in the synagogues, greetings in the markets, and to be called of men "Rabbi": all which to be sure are their just characters. Others derive it from the same word, as signifying to "explain" or "expound"; because it was one part of their work, and in which they excelled, to expound the law; but this cannot be the reason of their general name, because there were women Pharisees as well as men, who cannot be thought to be employed in that work. The more generally received opinion is, that this name is taken from the above word, as signifying to "separate"; because they separated themselves from the men and manners of the world, to the study of the law, and to a greater degree of holiness, at least in pretence, than other persons. They were strict observers of the traditions of the elders; are said, to hold both fate and free will; they owned the resurrection of the dead, and that there were angels and spirits, in which they differed from the Sadducees. Or rather they have their name from which signifies "a reward"; they being stiff defenders of the doctrine of rewards and punishments in a future state, which the Sadducees denied. The Talmudic writers (z) say, there were "seven" sorts of them, and if it would not be too tedious to the reader, I would give the names of them; and the rather, because some of them seem to tally with the complexion and conduct of the Pharisees mentioned in the scriptures. There were then,
1. the "Shechemite Pharisee", who does as Shechem did; is circumcised, not on God's account, or for his glory, or because circumcision is a command of his, but for his own profit and advantage, and that he may get honour from men.
2. "the dashing Pharisee"; who walks gently, the heel of one foot touching the great toe of the other; and scarce lifts up his feet from the earth, so that he dashes them against the stones, and would be thought hereby to be in deep meditation.
3. the "Pharisee letting blood"; who makes as if he shut his eyes, that he may not look upon women, and so runs and dashes his head against the wall, till the blood gushes out, as though a vein was opened.
4. the "depressed Pharisee"; who went double, or bowed down, or as others render the phrase, "the mortar Pharisee"; either because he wore a garment like a mortar, with the mouth turned downwards; or a hat resembling such a vessel; so that he could not look upward, nor on either side, only downward, or right forward.
5. the Pharisee, that said, what is my duty and I will do it? the gloss upon it is, teach me what is my duty, and I will do it: Lo! this is his excellency, if he is not expert in the prohibitions and niceties of the commands, and comes to learn; or thus, what is more to be done and I have not done it? so that he shows himself, or would appear as if he had performed all.
6. "the Pharisee of fear"; who does what he does from fear of punishment.
7. "the Pharisee of love"; who does what he does from love; which the gloss explains thus: for the love of the reward of the commandment, and not for the love of the commandment of his Creator; though they say of all these there is none to be beloved, but the Pharisee of love.
When this sect first began, and who was the first author of it, is not easy to say; it is certain there were great numbers of them in the times of John the Baptist, and of Christ, and for some time after. The Jews say (a), that when the temple was destroyed the second time, the Pharisees increased in Israel.
Next let us consider the Sadducees, who they were, and from whence they sprung. These have their name not from "Saddik righteous" (b), or "Sedek righteousness", being self justitiaries; for though they were, yet this would not have distinguished them from the Pharisees, who were likewise such; but from Sadok or Saduk, a disciple of Antigonus, a man of Socho (c). The occasion of this new sect was this; Antigonus, among the instructions he gave to his scholars, had this saying;
"be not as servants who serve their master for the sake of reward; but be ye as servants that serve their master not for the sake of reward, and let the fear of God be upon you.''
Which, when Sadok and a fellow scholar, whose name was Baithos, or Baithus, heard, not rightly understanding him, concluded that there was no future state of rewards and punishments; which notion they broached and had their followers, who from the one were called Sadducees, and sometimes from the other Baithuseans: these men held the Scriptures only, rejecting the traditions of the elders; they denied fate, and ascribed all to free will; they affirmed that there is no resurrection of the dead; that the soul dies with the body; that there is no future state after this life, and that there are neither angels nor spirits. Now when "John saw" or observed "many" of both these sects "come to his baptism"; not merely to see it administered, led thither by the novelty of the thing; but to submit to it, to which they might be induced by that very great character of a very holy good man, which John had got among the people; and they were desirous of being thought so too, and therefore desired to be baptized by him; but he knowing the men and their manners,
said unto them; addressed them in a very severe style, quite contrary to their expectation, and the opinion the people had of them,
O generation of vipers! It seems their parents before them were vipers, and they their offspring were like them, in hypocrisy and malice. The viper appears very beautiful outwardly, but is full of poison; it looks harmless and innocent, as if it neither could nor would do any hurt, its teeth being hid, but is a most deadly and hurtful creature: so these men, though they made specious pretences to religion and holiness, yet were full of the deadly poison of hypocrisy, malice, and error. A very disagreeable salutation this must be to men, who were desirous of being reckoned very religious, and who boasted of, and trusted in, their being the seed of Abraham; when they were the children of the devil, the seed of the old serpent, and the offspring of the worst of men, and in whom was verified the proverb, like father like son. John proceeds and asks, saying, "who hath warned you to flee from the wrath to come?" who has suggested this to you? from whom have ye received this hint? who has pointed out the way to you to escape divine vengeance, or the ruin which will quickly come upon you? for by
wrath to come is not meant hell fire, everlasting destruction, from which baptism could not save them; but temporal calamity and destruction, the wrath which in a little time came upon that nation to the uttermost, for rejecting the Messiah, and the Gospel dispensation; from which they might have been saved, had they given credit to Jesus as the Messiah, though only with a bare assent; and had they entered into the kingdom of heaven, or Messiah, the Gospel dispensation, by receiving its doctrines, and submitting to its ordinances, though only externally.
(u) Trad. Heb. in Gen. fol. 72. D. Tom. 3. (w) Adv. Luciferian. fol. 49. K. Tom. 2. so Tertullian. praescript. Haeret. c. 45. (x) Comment. in Joan. p. 115. Ed. Huet. (y) De Bello Jud. l. 1. c. 5. sect. 2. (z) T. Hieros. Beracot, fol. 14. 2. & Sota fol. 20. 3. Bab. Sota, fol. 22. 2. eight sorts are reckoned in Abot R. Nathan, c. 37. fol. 8. 4. (a) T. Bab. Bava Bathra, fol. 60. 2. (b) So Epiphanius contr. Haeres. l. 1. Haeres. 14. Hieron. Comment. in Matt. c. 22. l. 3. fol. 30. M. Tom. 9. (c) Abot R. Nathan c. 5. fol. 3. 1. Sepher Cosri orat. 3. fol. 187. 2. & R. Juda Muscatus in ib. Maimon. in Pirk. Abot. c. 1. sect. 3. Juchasin. fol. 15. 2. Ganz. Tzemach David. par. 1. fol. 20. 2. & Bartenora in Misn. Judaim, c. 4. sect. 6.
John Wesley
3:7 The Pharisees were a very ancient sect among the Jews. They took their name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocrisy. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead. Ye brood of vipers - In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual dispositions, are named respectively by him who saw their hearts, serpents, dogs, wolves, and swine; terms which are not the random language of passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a caution to others, or a warning to themselves.
Robert Jamieson, A. R. Fausset and David Brown
3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them--astonished at such a spectacle.
O generation of vipers--"Viper brood," expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stem prophet charges both alike with being the poisoners of the nation's religious principles. In Mt 12:34; Mt 23:33, this strong language of the Baptist is anew applied by the faithful and true Witness to the Pharisees specifically--the only party that had zeal enough actively to diffuse this poison.
who hath warned you--given you the hint, as the idea is.
to flee from the wrath to come?--"What can have brought you hither?" John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them thither. What an expression is this, "The wrath to come!" God's "wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This is called "the coming wrath," not as being wholly future--for as a merited sentence it lies on the sinner already, and its effects, both inward and outward, are to some extent experienced even now--but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come, as is implied in the noticeably different form of the expression employed by the apostle in Th1 1:10. Not that even true penitents came to John's baptism with all these views of "the wrath to come." But what he says is that this was the real import of the step itself. In this view of it, how striking is the word he employs to express that step--fleeing from it--as of one who, beholding a tide of fiery wrath rolling rapidly towards him, sees in instant flight his only escape!
3:83:8: Արարէ՛ք այսուհետեւ պտուղ արժանի՛ ապաշխարութեան[46]. [46] Ոմանք. Արժանիս ապաշ՛՛։
8 Այսուհետեւ ապաշխարութեան արժանի գործեր կատարեցէ՛ք
8 Ուրեմն ապաշխարութեան արժանաւոր պտուղ բերէք.
Արարէք այսուհետեւ պտուղ արժանի ապաշխարութեան:

3:8: Արարէ՛ք այսուհետեւ պտուղ արժանի՛ ապաշխարութեան[46].
[46] Ոմանք. Արժանիս ապաշ՛՛։
8 Այսուհետեւ ապաշխարութեան արժանի գործեր կատարեցէ՛ք
8 Ուրեմն ապաշխարութեան արժանաւոր պտուղ բերէք.
zohrab-1805▾ eastern-1994▾ western am▾
3:88: сотворите же достойный плод покаяния
3:8  ποιήσατε οὗν καρπὸν ἄξιον τῆς μετανοίας·
3:8. ποιήσατε (Ye-should-have-done-unto) οὖν (accordingly) καρπὸν (to-a-fruit) ἄξιον (to-deem-belonged) τῆς (of-the-one) μετανοίας: (of-a-considering-with-unto)
3:8. facite ergo fructum dignum paenitentiaeBring forth therefore fruit worthy of penance.
8. Bring forth therefore fruit worthy of repentance:
3:8. Bring forth therefore fruits meet for repentance:
3:8. Therefore, produce fruit worthy of repentance.
Bring forth therefore fruits meet for repentance:

8: сотворите же достойный плод покаяния
3:8  ποιήσατε οὗν καρπὸν ἄξιον τῆς μετανοίας·
3:8. facite ergo fructum dignum paenitentiae
Bring forth therefore fruit worthy of penance.
3:8. Bring forth therefore fruits meet for repentance:
3:8. Therefore, produce fruit worthy of repentance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Лк III:8). Буквально: и так сотворите плод, достойный покаяния (слав. — сотворите ибо плод достоин покаяния). Иоанн призывает фарисеев и саддукеев не к покаянию, а к делам, из которых было бы видно, что они желают принести покаяние, — или, что то же, изменить свой прежний, неугодный Богу, образ мышления и поведения, — иначе их прибытие к Иордану не принесет им пользы, не поможет им избежать грядущего гнева. В чем заключался этот плод, отчасти видно из дальнейшего.
Albert Barnes: Notes on the Bible - 1834
3:8: Bring forth therefore fruits ... - That is, the proper fruits of reformation; the proper evidence that you are sincere. Do not bring your cunning and dissimulation to this work; do not carry your hypocrisy into your professed repentance, but evince your sincerity by forsaking sin, and thus give evidence that this coming to Jordan to be baptized is not an act of dissimulation. No discourse could have been more appropriate or more cutting.
Fruits - Conduct. See Mat 7:16-19.
Meet for repentance - Fit for repentance; appropriate to it the proper expression of repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: forth: Mat 21:28-30, Mat 21:32; Isa 1:16, Isa 1:17; Luk 3:8, Luk 3:10-14; Act 26:20; Rom 2:4-7; Co2 7:10, Co2 7:11; Pe2 1:4-8
fruits: Gal 5:22, Gal 5:23; Eph 5:9; Phi 1:11
meet: etc. or, answerable to amendment of life, Jer 7:3-7, Jer 26:13, Jer 36:3
Geneva 1599
3:8 (3) Bring forth therefore fruits meet for repentance:
(3) True repentance is an inward thing which has its seat in the mind and heart.
John Gill
3:8 Bring forth therefore fruits,.... That is, if you are truly penitent, if you have a proper sense of sin, and true repentance for it, do such works as are suitable to it, and will show the genuineness of it; for
fruits meet for repentance are the same as "works meet for repentance", Acts 26:20 and as a tree is known by its fruit, so repentance is known by good works; these are the fruits and effects of repentance, and which are proofs with men of the sincerity of it. Those which follow upon evangelical repentance are such as are mentioned in 2Cor 7:11. Now let it be observed, that John insisted upon repentance, and a good conversation, attesting the truth of it as necessary prerequisites to the ordinance of baptism; and so Peter first urged repentance; and then proposed baptism, Acts 2:38 from whence one should think it may be rationally and strongly concluded, that none but truly repenting sinners, and such who have given proofs that they are so, are to be admitted to this ordinance.
John Wesley
3:8 Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.
Robert Jamieson, A. R. Fausset and David Brown
3:8 Bring forth therefore fruits--the true reading clearly is "fruit";
meet for repentance--that is, such fruit as befits a true penitent. John now being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.
3:93:9: եւ մի՛ համարիցիք ասել յանձինս՝ թէ ունիմք մեք հայր զԱբրահամ. ասե՛մ ձեզ, զի կարօ՛ղ է Աստուած ՚ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու[47]։ [47] Ոմանք. Եւ մի՛ համարիք։
9 եւ մի՛ յաւակնէք ասել դուք ձեզ, թէ՝ Աբրահամը մեր հայրն է. ասում եմ ձեզ, որ Աստուած կարող է այս քարերից էլ Աբրահամի որդիներ դուրս բերել
9 Եւ մի՛ խորհիք դուք ձեր ներսիդին, թէ ‘Մենք մեզի հայր՝ Աբրահամը ունինք’. քանզի կ’ըսեմ ձեզի թէ Աստուած կարող է այս քարերէն Աբրահամի որդիներ հանել։
եւ մի՛ համարիցիք ասել յանձինս թէ` Ունիմք մեք հայր զԱբրահամ. ասեմ ձեզ, զի կարող է Աստուած ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու:

3:9: եւ մի՛ համարիցիք ասել յանձինս՝ թէ ունիմք մեք հայր զԱբրահամ. ասե՛մ ձեզ, զի կարօ՛ղ է Աստուած ՚ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու[47]։
[47] Ոմանք. Եւ մի՛ համարիք։
9 եւ մի՛ յաւակնէք ասել դուք ձեզ, թէ՝ Աբրահամը մեր հայրն է. ասում եմ ձեզ, որ Աստուած կարող է այս քարերից էլ Աբրահամի որդիներ դուրս բերել
9 Եւ մի՛ խորհիք դուք ձեր ներսիդին, թէ ‘Մենք մեզի հայր՝ Աբրահամը ունինք’. քանզի կ’ըսեմ ձեզի թէ Աստուած կարող է այս քարերէն Աբրահամի որդիներ հանել։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: и не думайте говорить в себе: 'отец у нас Авраам', ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму.
3:9  καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
3:9. καὶ (and) μὴ (lest) δόξητε (ye-might-have-thought-unto) λέγειν (to-forth) ἐν (in) ἑαυτοῖς (unto-selves,"Πατέρα (To-a-father) ἔχομεν (we-hold) τὸν (to-the-one) Ἀβραάμ, (to-an-Abraam) λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) δύναται ( it-ableth ,"ὁ (the-one) θεὸς (a-Deity,"ἐκ (out) τῶν (of-the-ones) λίθων (of-stones) τούτων (of-the-ones-these) ἐγεῖραι (to-have-roused) τέκνα (to-producees) τῷ (unto-the-one) Ἀβραάμ. (unto-an-Abraam)
3:9. et ne velitis dicere intra vos patrem habemus Abraham dico enim vobis quoniam potest Deus de lapidibus istis suscitare filios AbrahaeAnd think not to say within yourselves, We have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham.
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.
3:9. 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.
3:9. And do not choose to say within yourselves, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.
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:

9: и не думайте говорить в себе: 'отец у нас Авраам', ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму.
3:9  καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
3:9. et ne velitis dicere intra vos patrem habemus Abraham dico enim vobis quoniam potest Deus de lapidibus istis suscitare filios Abrahae
And think not to say within yourselves, We have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham.
3:9. 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.
3:9. And do not choose to say within yourselves, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Лк III:8). У Луки приводятся почти буквально те же слова, как и у Матфея. Вместо «не думайте» (Мф) у Луки сказано «не начинайте», хотя в русск. оба выражения переведены одинаково. Иоанн не выражается просто: не говорите в себе, но «не думайте» об этом. Выражение: думать о том, чтобы что-нибудь сказать, было «иерусалимской фразой, которая встречается повсюду в Талмуде». Однако на нее не следует смотреть только, как на гебраизм, потому что она свойственна и греческому языку. Говорить в себе — говорить про себя (ср. Пс XIII:1; Откр XVIII:7 и проч.). Фарисеи и саддукеи не столько заявляли на словах о своем происхождении от Авраама, сколько были в этом уверены, и эта уверенность определяла во многом их поведение. — Отец у нас Авраам: букв. отца мы имеем Авраама. Авраам называется «отец» вместо «праотец», «предок» — Фарисеи и саддукеи переносили на себя, присваивали себе заслуги, честь и достоинство Авраама, думали, что главное их достоинство состоит в том, что они происходят от Авраама. Гордясь своим происхождением, они совершенно забывали, что главное значение перед Богом имеет не происхождение, а добрая нравственность человека. — Ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму: мысль, опровергающая то, что думали про себя фарисеи. Креститель не говорит: из деревьев, животных и проч., но из камней, потому что на эти камни фарисеи и саддукеи походили больше всего. Они были духовно мертвы, холодны, бесчувственны, безжизненны. Сравнение, таким образом, выбрано не произвольно, но весьма относилось к делу и резко характеризовало духовное состояние фарисеев и саддукеев. Речь Иоанна, несмотря на ее краткость, отличается необыкновенной силой. Выражение из камней сих (вместо просто: камней) дает понять, что Иоанн указывал на те камни, которые были видны у Иордана. Это были, вероятно, сравнительно небольшие камни (liqoV), в отличие от больших или скал (petra) Последние, если бы о них говорил Иоанн, в отношении к людям могли бы свидетельствовать об их твердости. — Греческое слово, переведенное словом воздвигнуть (egeirw), значит собственно пробуждать от сна. Так как на русском нельзя сказать: Бог может из этих камней возбудить или пробудить от сна детей Аврааму, то в русск. употреблено наиболее подходящее слово «воздвигать», не вполне впрочем отвечающее греч. слову. Бог может пробудить эти камни, так что они сделаются живыми, начнут двигаться и сделаются детьми Авраама. Из Нового Завета видно, что так и было вследствие проповеди Христа людям духовно мертвым (ср. Рим IV:16; Гал III:29).
Albert Barnes: Notes on the Bible - 1834
3:9: And think not to say ... - They regarded it as sufficient righteousness that they were descended from so holy a man as Abraham. Compare Joh 8:33-37, Joh 8:53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply, because you are descendants of Abraham, make you, who are proud and hypocritical, subjects of the Messiah's kingdom. Or, in other words, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the pagan, who might also have attended on his ministry; and that God could "of them" raise up children to Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: think: Mar 7:21; Luk 3:8, Luk 5:22, Luk 7:39, Luk 12:17
We: Eze 33:24; Luk 16:24; Joh 8:33, Joh 8:39, Joh 8:40, Joh 8:53; Act 13:26; Rom 4:1, Rom 4:11-16; Rom 9:7, Rom 9:8; Gal 4:22-31
God: Mat 8:11, Mat 8:12; Luk 19:40; Act 15:14; Rom 4:17; Co1 1:27, Co1 1:28; Gal 3:27-29; Eph 2:12, Eph 2:13
Geneva 1599
3:9 (4) And (i) think not to say (k) 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.
(4) The faith of the fathers does not benefit you unbelieving children at all: and yet for all that, God does not play the liar, nor deal unfaithfully in his covenant which he made with the holy fathers.
(i) Think not that you have any reason to be proud of Abraham.
(k) In your hearts.
John Gill
3:9 And think not to say within yourselves,.... John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham's seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others;
we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person's being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is,
for I say unto you; I assure you of it; you may depend on it as a certain truth,
that God is able of these stones to raise up children unto Abraham. To "raise up children" is an Hebrew way of speaking, and the same with or to "raise up seed", or a "name" to another, Gen 38:8 and signifies to beget children for another, who are to be called by his name. Some by "the stones" understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them "these" stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his "grace; for if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise", Gal 3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them.
John Wesley
3:9 And say not confidently - The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined. We have Abraham to our father - It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows. Of these stones - Probably pointing to those which lay before them.
Robert Jamieson, A. R. Fausset and David Brown
3:9 And think not to say within yourselves, We have Abraham to our father--that pillow on which the nation so fatally reposed, that rock on which at length it split.
for I say unto you, that God is able of these stones to raise up children unto Abraham--that is, "Flatter not yourselves with the fond delusion that God stands in need of you, to make good His promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged" (Is 51:1). Though the stem speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so STANLEY'S Sinai and Palestine), it was clearly the calling of the Gentiles at that time stone-dead in their sins, and quite as unconscious of it--into the room of unbelieving and disinherited Israel that he meant thus to indicate (see Mt 21:43; Rom 11:20, Rom 11:30).
3:103:10: Զի աւասիկ տապար՝ առ արմի՛ն ծառոց դնի. ամենայն ծառ որ ոչ առնիցէ զպտուղ բարի, հատանի եւ ՚ի հո՛ւր արկանի[48]։ [48] Ոմանք. Զի ահաւասիկ տա՛՛... առնիցէ պտուղ։
10 որովհետեւ կացինն ահա ծառերի արմատին է դրուած: Ամէն ծառ, որ բարի պտուղ չի տայ, կտրւում եւ կրակն է գցւում
10 Ալ հիմա կացինը ծառերուն արմատին քով կը դրուի. ուստի ամէն ծառ որ բարի պտուղ չի բերեր, կը կտրուի ու կրակը կը ձգուի։
Զի աւասիկ տապար առ արմին ծառոց դնի. ամենայն ծառ որ ոչ առնիցէ զպտուղ բարի` հատանի եւ ի հուր արկանի:

3:10: Զի աւասիկ տապար՝ առ արմի՛ն ծառոց դնի. ամենայն ծառ որ ոչ առնիցէ զպտուղ բարի, հատանի եւ ՚ի հո՛ւր արկանի[48]։
[48] Ոմանք. Զի ահաւասիկ տա՛՛... առնիցէ պտուղ։
10 որովհետեւ կացինն ահա ծառերի արմատին է դրուած: Ամէն ծառ, որ բարի պտուղ չի տայ, կտրւում եւ կրակն է գցւում
10 Ալ հիմա կացինը ծառերուն արմատին քով կը դրուի. ուստի ամէն ծառ որ բարի պտուղ չի բերեր, կը կտրուի ու կրակը կը ձգուի։
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3:1010: Уже и секира при корне дерев лежит: всякое дерево, не приносящее доброго плода, срубают и бросают в огонь.
3:10  ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
3:10. ἤδη (Which-then) δὲ (moreover) ἡ (the-one) ἀξίνη (an-axe) πρὸς (toward) τὴν (to-the-one) ῥίζαν (to-a-root) τῶν (of-the-ones) δένδρων (of-trees) κεῖται : ( it-situateth ) πᾶν (all) οὖν (accordingly) δένδρον (a-tree) μὴ (lest) ποιοῦν (doing-unto) καρπὸν (to-a-fruit) καλὸν (to-seemly) ἐκκόπτεται (it-be-felled-out) καὶ (and) εἰς (into) πῦρ (to-a-fire) βάλλεται. (it-be-casted)
3:10. iam enim securis ad radicem arborum posita est omnis ergo arbor quae non facit fructum bonum exciditur et in ignem mittiturFor now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire.
10. And even now is the axe laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire.
3:10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
3:10. For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.
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:

10: Уже и секира при корне дерев лежит: всякое дерево, не приносящее доброго плода, срубают и бросают в огонь.
3:10  ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
3:10. iam enim securis ad radicem arborum posita est omnis ergo arbor quae non facit fructum bonum exciditur et in ignem mittitur
For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire.
3:10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
3:10. For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Лк III:9). Можно спросить: почему не сказано — при деревьях, а при корнях их? Чтобы сильнее выразить мысль и осуждение. Топор лежит при самом корне, т. е. на поверхности земли близ самого корня. Дерево, срубленное до корня, теряет всю свою жизнеспособность. Под топором можно разуметь всякое орудие, которым срубают деревья. Образ теперь, вместо камней, другой: не вполне сухое дерево, но такое, которое не приносит плода, и притом хорошего. Всякое дерево, не приносящее доброго плода, срубают и бросают в огонь: букв. и так всякое… дерево срубается и в огонь бросается.
Adam Clarke: Commentary on the Bible - 1831
3:10: And now also the axe is laid - Or, Even now the axe lieth. As if he had said, There is not a moment to spare - God is about to cut off every impenitent soul - you must therefore either turn to God immediately, or be utterly and finally ruined. It was customary with the prophets to represent the kingdoms, nations, and individuals, whose ruin they predicted, under the notion of forests and trees, doomed to be cut down. See Jer 46:22, Jer 46:23; Eze 31:3, Eze 31:11, Eze 31:12. The Baptist follows the same metaphor: the Jewish nation is the tree, and the Romans the axe, which, by the just judgment of God, was speedily to cut it down. It has been well observed, that there is an allusion here to a woodman, who, having marked a tree for excision, lays his axe at its root, and strips off his outer garment, that he may wield his blows more powerfully, and that his work may be quickly performed. For about sixty years before the coming of Christ, this axe had been lying at the root of the Jewish tree, Judea having been made a province to the Roman empire, from the time that Pompey took the city of Jerusalem, during the contentions of the two brothers Hyrcanus and Aristobulus, which was about sixty-three years before the coming of Christ. See Joseph. Antiq. l. xiv. c. 1-5. But as the country might be still considered as in the hands of the Jews, though subject to the Romans, and God had waited on them now nearly ninety years from the above time, expecting them to bring forth fruit, and none was yet produced; he kept the Romans as an axe, lying at the root of this tree, who were ready to cut it down the moment God gave them the commission.
Albert Barnes: Notes on the Bible - 1834
3:10: The axe is laid at the root of the tree - Laying the axe at the root of a tree is intended to denote that the tree is to be cut down. It was not merely to be trimmed, or to be cut about the limbs, but the very tree itself was to be struck. That is, a searching, trying kind of preaching has been commenced. A kingdom of justice is to be set up. Principles and conduct are to be investigated. No art, no dissimulation, will be successful: People are to be tried by their lives, not by birth or profession. They who are not found to bear this test are to be rejected. The very root shall feel the blow, and the fruitless tree shall fall. This is a beautiful and very striking figure of speech, and a very direct threatening of future wrath. John regarded them as making a fair and promising profession, as trees in blossom do. But he told them, also, that they should bear fruit as well as flowers. Their professions of repentance were not enough. They should show, by a holy life, that their profession was genuine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: now: Mal 3:1-3, Mal 4:1; Heb 3:1-3, Heb 10:28-31, Heb 12:25
the ax: Luk 3:9, Luk 23:31
therefore: Psa 1:3, Psa 92:13, Psa 92:14; Isa 61:3; Jer 17:8; Joh 15:2
is hewn: Mat 7:19, Mat 21:19; Psa 80:15, Psa 80:16; Isa 5:2-7, Isa 27:11; Eze 15:2-7; Luk 13:6-9; Joh 15:6; Heb 6:8; Pe1 4:17, Pe1 4:18
John Gill
3:10 And now also the axe is laid,.... These words may be rendered, "for now also", and contain in them a reason why they might expect future wrath; why they should bring forth good fruit; and why they should not trust to nor plead their descent from Abraham, because "the axe is now laid": by which is meant, not the Gospel which now began to be preached by John; though this was like an axe laid to the root of, and which cut down, their pride and vanity, their self-confidence and glorying in their righteousness, holiness, carnal wisdom, and fleshly privileges: but rather; the axe of God's judgment and vengeance is here designed, which, because of the certainty and near approach of it, is said to be "now laid"; and that not to some of the branches only, to lop them off, to take away from the Jews some particular privileges, but "to the root" of all their privileges, civil and ecclesiastical; even the covenant which God had made with that people as a nation, who was now about to write "Lo Ammi" upon them; so that henceforward they would have nothing to expect from their being the seed of Abraham, Israelites, or circumcised persons. The time was just at hand, when the Lord would take his "staff Beauty and cut it asunder, that he might break the covenant he had made with all the people", Zech 11:10 in a short time their civil polity and church state would be both at an end. The Romans, who were already among them and over them, would very quickly come upon them, and cut them off root and branch; and utterly destroy their temple, city, and nation: and this ruin and destruction was levelled not at a single tree, a single person, or family only, as Jesse's, or any others, but at the root
of the trees: of all the trees of the whole body of the people; for the covenant which was made with them all being broke, and which was their hedge and fence, they were all exposed to the wild boar of the forest.
Therefore every tree, every individual person, though one of Abraham's children, and made never such a fair show in the
flesh, which bringeth not forth good fruit; does not perform good works from a right principle, to a right end, such as are meet for repentance; particularly, does not believe in the Messiah now ready to be revealed, which is the main and principal work; and does not continue so doing, and thus believing,
is hewn down and cast into the fire. Temporal ruin and destruction shall come upon him; he shall not escape divine vengeance here, and shall be cast into everlasting burnings hereafter; which is quite contrary to a notion of theirs, that "by the merits of Abraham", the Israelites shall be delivered from the fire of hell (d).
(d) Zohar in Exod. fol. 34. 4.
John Wesley
3:10 But the axe also already lieth - That is, there is no room for such idle pretences. Speedy execution is determined against all that do not repent. The comparison seems to be taken from a woodman that has laid down his axe to put off his coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in Mt 3:7. Is hewn down - Instantly, without farther delay.
Robert Jamieson, A. R. Fausset and David Brown
3:10 And now also--And even already.
the axe is laid unto--"lieth at."
the root of the trees--as it were ready to strike: an expressive figure of impending judgment, only to be averted in the way next described.
therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire--Language so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their peculiar privileges which followed it; though this would serve as the dark shadow, cast before, of a more terrible retribution to come. The "fire," which in another verse is called "unquenchable," can be no other than that future "torment" of the impenitent whose "smoke ascendeth up for ever and ever," and which by the Judge Himself is styled "everlasting punishment" (Mt 25:46). What a strength, too, of just indignation is in that word "cast" or "flung into the fire!"
The third Gospel here adds the following important particulars in Lk 3:10-16.
Lk 3:10 :
And the people--the multitudes.
asked him, saying, What shall we do then?--that is, to show the sincerity of our repentance.
Lk 3:11 :
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat--provisions, victuals.
let him do likewise--This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount, Mt 5:40-42).
Lk 3:12 :
Then came also the publicans to be baptized, and said unto him, Master--Teacher.
what shall we do?--In what special way is the genuineness of our repentance to be manifested?
Lk 3:13 :
And he said unto them, Exact no more than that which is appointed you--This is directed against that extortion which made the publicans a byword. (See on Mt 5:46; Lk 15:1).
Lk 3:14 :
And the soldiers--rather, "And soldiers"--the word means "soldiers on active duty."
likewise demanded--asked.
of him, saying, And what shall we do? And he said unto them, Do violence to no man--Intimidate. The word signifies to "shake thoroughly," and refers probably to the extorting of money or other property.
neither accuse any falsely--by acting as informers vexatiously on frivolous or false pretexts.
and be content with your wages--or "rations." We may take this, say WEBSTER and WILKINSON, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins--particularly of the class to which the penitent belonged--and the manifestation of an opposite spirit.
Lk 3:15 :
And as the people were in expectation--in a state of excitement, looking for something new
and all men mused in their hearts of John, whether he were the Christ, or not--rather, "whether he himself might be the Christ." The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation and even reverence, which his own character commanded.
Lk 3:16 :
John answered--either to that deputation from Jerusalem, of which we read in Jn 1:19, &c., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind.
saying unto them all--in solemn protestation.
(We now return to the first Gospel.)
3:113:11: Ես մկրտեմ զձեզ ջրով յապաշխարութիւն. բայց որ զկնին իմ գայ՝ հզօրագո՛յն է քան զիս, եւ ես չե՛մ բաւական բառնալ զկօշիկս նորա. նա՛ մկրտեսցէ զձեզ ՚ի Հոգին Սուրբ՝ եւ ՚ի հուր[49]։ [49] Բազումք. Զկնի իմ գայ։
11 Ես ձեզ ջրով եմ մկրտում ապաշխարութեան համար, բայց ով գալիս է ինձնից յետոյ, ինձնից աւելի հզօր է, եւ ես արժանի չեմ հանելու նրա կօշիկները. նա կը մկրտի ձեզ Սուրբ Հոգով եւ հրով. նա
11 Ես ձեզ ջրով կը մկրտեմ ապաշխարութեան համար, բայց իմ ետեւէս եկողը ինձմէ զօրաւոր է։ Ես անոր կօշիկները կրելու արժանի չեմ։ Անիկա ձեզ պիտի մկրտէ Սուրբ Հոգիով ու կրակով.
Ես մկրտեմ զձեզ ջրով յապաշխարութիւն, բայց որ զկնի իմ գայ` հզօրագոյն է քան զիս, եւ ես չեմ բաւական բառնալ զկօշիկս նորա. նա մկրտեսցէ զձեզ ի Հոգին Սուրբ եւ ի հուր:

3:11: Ես մկրտեմ զձեզ ջրով յապաշխարութիւն. բայց որ զկնին իմ գայ՝ հզօրագո՛յն է քան զիս, եւ ես չե՛մ բաւական բառնալ զկօշիկս նորա. նա՛ մկրտեսցէ զձեզ ՚ի Հոգին Սուրբ՝ եւ ՚ի հուր[49]։
[49] Բազումք. Զկնի իմ գայ։
11 Ես ձեզ ջրով եմ մկրտում ապաշխարութեան համար, բայց ով գալիս է ինձնից յետոյ, ինձնից աւելի հզօր է, եւ ես արժանի չեմ հանելու նրա կօշիկները. նա կը մկրտի ձեզ Սուրբ Հոգով եւ հրով. նա
11 Ես ձեզ ջրով կը մկրտեմ ապաշխարութեան համար, բայց իմ ետեւէս եկողը ինձմէ զօրաւոր է։ Ես անոր կօշիկները կրելու արժանի չեմ։ Անիկա ձեզ պիտի մկրտէ Սուրբ Հոգիով ու կրակով.
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Я крещу вас в воде в покаяние, но Идущий за мною сильнее меня; я не достоин понести обувь Его; Он будет крестить вас Духом Святым и огнем;
3:11  ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὖ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3:11. ἐγὼ (I) μὲν (indeed) ὑμᾶς (to-ye) βαπτίζω (I-immerse-to) ἐν (in) ὕδατι (unto-a-water) εἰς (into) μετάνοιαν: (to-a-considering-with-unto) ὁ (the-one) δὲ (moreover) ὀπίσω (aback-unto-which) μου (of-me) ἐρχόμενος ( coming ) ἰσχυρότερός (more-force-held) μου (of-me) ἐστίν, (it-be,"οὗ (of-which) οὐκ (not) εἰμὶ (I-be) ἱκανὸς (ampled) τὰ (to-the-ones) ὑποδήματα (to-bindings-under-to) βαστάσαι: (to-have-carried-to) αὐτὸς (it) ὑμᾶς (to-ye) βαπτίσει (it-shall-immerse-to) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ (unto-hallow-belonged) καὶ (and) πυρί: (unto-a-fire)
3:11. ego quidem vos baptizo in aqua in paenitentiam qui autem post me venturus est fortior me est cuius non sum dignus calciamenta portare ipse vos baptizabit in Spiritu Sancto et igniI indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Ghost and 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 fire:
3:11. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:
3:11. Indeed, I baptize you with water for repentance, but he who will come after me is more powerful than me. I am not worthy to carry his shoes. He will baptize you with the fire of the Holy Spirit.
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:

11: Я крещу вас в воде в покаяние, но Идущий за мною сильнее меня; я не достоин понести обувь Его; Он будет крестить вас Духом Святым и огнем;
3:11  ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὖ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3:11. ego quidem vos baptizo in aqua in paenitentiam qui autem post me venturus est fortior me est cuius non sum dignus calciamenta portare ipse vos baptizabit in Spiritu Sancto et igni
I indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Ghost and fire.
3:11. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:
3:11. Indeed, I baptize you with water for repentance, but he who will come after me is more powerful than me. I am not worthy to carry his shoes. He will baptize you with the fire of the Holy Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк I:7, 8; Лк III:16). У Луки (III:10–15) речь дополнена обличениями и увещаниями, сказанными Иоанном другим лицам, кроме фарисеев и саддукеев. Иоанн только что заговорил о суде над людьми, представив их в виде бесплодных деревьев. Суд этот уже начинается, наступает. Но, говорит Иоанн, судья не я, суд принадлежит другому лицу. Это видно из того, что Иоанн признает свое крещение низшим сравнительно с другим крещением, которое скоро начнется. Я, говорит Иоанн, исполняю только низшие, предварительные обязанности, так сказать, только черновую работу. Другое, высшее, дело принадлежит не мне. — Я крещу вас в воде. У Луки (III:16) водою. Между этими выражениями нет никакой разницы, потому что предлог en (в) указывает здесь, как и в других случаях, на материал, при помощи которого совершается действие, в настоящем случае — крещение. В покаяние — у Луки (III:16) нет этих слов. Некоторые полагают, что здесь это выражение означает: в состоянии покаяния. Другие: «крещу, обязывая вас к покаянию» или: «с целью покаяния», т. е. «крещение означало, что те, которые принимали его, каялись в своих грехах и желали очиститься от них». Но идущий за мною сильнее меня: наст, время указывает уже на начало шествия. В соб. смысле требовалось бы будущее: тот, кто придет. Но настоящее сильнее и указывает на высшее достоинство и большую нравственную силу приходящего. Я недостоин понести обувь Его: соб. не имею достаточно сил, неспособен, не считаю себя годным. У Мк «я недостоин, наклонившись, развязать ремень обуви Его». Разницы здесь нет, потому что то и другое лежало на обязанности рабов, и притом низших, которые не умели ничего другого делать. Признаком рабства, которое делало раба собственностью господина, было развязывание и завязывание его обуви и несение необходимых принадлежностей для него до бани. Здесь выражается глубочайшее смирение Крестителя, какого свидетелем мир до сих пор еще не был. — Он будет крестить вас Духом Святым и огнем: букв. Он вас будет крестить в Духе Св. и огне. Справедливо указывали на важное значение здесь слова: Он. Он, а не кто-нибудь другой, тот, который приходит за Иоанном. Слово крестить употреблено здесь в переносном значении, значить соб. погружать в Духе Св. и огне. Много споров и разногласий вызывало выражение Духом Св. и огнем. По одним здесь не разумеется огонь гееннский. Креститель прибавляет слово (которого нет у Марка I:8) огнем, чтобы дать живое изображение могущественного и очистительного действия Св. Духа. Такое толкование принято Златоустом и многими другими, старыми и новыми, толкователями. Один из них замечает, что здесь разумеется огонь очищающий, просвещающий, преобразующий, возбуждающий священное вдохновение и ревность, и поднимающий вверх, подобно огненной колеснице, на которой взят был на небо Илия. Другие думают, что здесь разумеется гееннский огонь, основываясь на выражении «огонь неугасимый» 12-го стиха. В этом последнем толковании вводится, очевидно, страшный элемент и, возражая против него, говорят, что оно противоречит Деян II:2–17, где говорится о сошествии Св. Духа на учеников в виде огненных языков. Но спрашивается, мог ли Иоанн иметь в виду это последнее событие? Нам кажется, что оба эти толкования недостаточны. В первом упускается из виду, что речь Иоанна строго обличительная, направленная если не исключительно, то преимущественно против порождений ехидниных. Дальше говорится об очищении гумна и о сожжении негодной травы огнем неугасимым. Это показывает, что речь Иоанна не отличалась такою мягкостью, как об этом думают. Второе толкование слишком буквально объясняет слово «огнем», принимая его за вещественный огонь или даже вообще за наказание и мучение. Истина, по-видимому, находится в средине между этими двумя толкованиями. Иоанн говорить совершенно о том же, о чем говорил старец Симеон во время сретения Спасителя: «се, лежит Сей на падение и восстание многих в Израиле и в предмет пререканий» (Лк III:34). Как показывает евангельская история, около Спасителя всегда собирались люди или преданные Ему, или Его ненавидевшие. Причиною этого были преимущественно Его речи, одних одобрявшие, других обличавшие. Многие, Его ненавидевшие, покрыты вечным позором. Вот эту будущую деятельность Христа и разумеет Иоанн, говоря, что Он будет крестить Духом Святым и огнем. Этому нисколько не противоречит вас, потому что и фарисеям, и саддукеям, несомненно, предлагалось крещение Духом Святым, но они его не приняли. С другой стороны, огонь обличений производил то, что и некоторые из фарисеев уверовали в Христа (Деян XV:5). Одинаковое крещение и при помощи одинаковых средств предлагалось всем, но одни относились к этому крещению так, а другие иначе.
Համապատում
11-12. (ՄԱՐԿ. Ա. 7-8, ՂՈՒԿ. Գ. 15-18) Հովհաննես Մկրտիչը կարճ ժամանակում մեծ համբավ ձեռք բերեց: Իր քարոզներն ունկնդրած և իր ձեռքով մկրտվածներն սփռվեցին ողջ Հրեաստանով մեկ: Նոր և մեծ երևույթը հուզեց ամենքին: Նրանք այլ բացատրություն չէին կարողանում տալ, բացի այն, որ Հովհաննեսն ինքն է խոստացյալ Մեսիան: Ակնկալված Մեսիայի մոտալուտ հայտնության համոզմունքը տիրել էր բոլորին, քանի որ ամենքին հայտնի էր Դանիելի մարգարեությունը և նրա յոթանասուն յոթնյակները (ԴԱՆ.Թ. 24): Մյուս կողմից, Հովհաննեսը` որպես անձնավորություն, իր ծննդից սկսյալ, հրաշալի արարքներ էր կատարել: Հետևաբար, հետզհետե ընդհանրանում էր Հովհաննեսի նկատմամբ դրսևորված կասկածը, թե «Մի՞թե Սա իցէ Քրիստոս»:
Հովհաննեսը չկամեցավ ժողովրդին այդ թյուր ենթադրությունների մեջ թողնել: Ուստի, սկսեց բացարձակորեն հայտարարել, թե. «Ես ձեր կարծեցյալ խոստացված Մեսիան չեմ. Նա ուրիշ է. ինձանից հետո է հայտնվելու. Նա ինձանից բարձր է և ավելին կարող է անել: Այնպես որ ես հազիվ արժանի լինեմ Նրա կոշիկները վերցնելու կամ կապերն արձակող ծառան կոչվելու: Իմ կատարած մկրտությունը զուտ ջրի արտաքին մկրտություն է: Իսկ Նրա տալիք մկրտությունը Սուրբ Հոգու ներքին մկրտությունն է, որ կրակի պես սրբում է ամեն մի աղտ: Իմ պաշտոնը ձեզ ապաշխարության հրավիրելն է, որպեսզի Նրա հայտնվելու ժամանակ պատրաստ լինեք. Նա գալու է հզոր կալատիրոջ նման, եղանը ձեռքին` կալը մաքրելու և խառնուրդ դեզն էրնելու համար: Ցորենը պիտի զատի հարդից, բարիներին առանձնացնի չարերից, ցորենը պետք է լցնի իր շտեմարանը, իսկ հարդը կրակին է տալու` մի կրակ, որ անմար է»:
Հովհաննեսի խոսքերը խիստ էին և ահարկու: Սակայն, նա կարողանում էր նաև դրանք քաղցրացնել, որպեսզի ժողովուրդը չփախչի, այլ ապաշխարության գնա: Հետևաբար, սպառնալիքի խոսքերը համեմում էր մխիթարական ավետիսներով և բացատրում փրկագործության մեծ խորհուրդը:
Adam Clarke: Commentary on the Bible - 1831
3:11: But he that cometh after me - Or, I coming after me, who is now on his way, and will shortly make his appearance. Jesus Christ began his ministry when he was thirty years of age, Luk 3:23, which was the age appointed by the law, Num 4:3. John the Baptist was born about six months before Christ; and, as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John's public preaching, at which time Christ entered upon his.
Whose shoes I am not worthy to bear - This saying is expressive of the most profound humility and reverence. To put on, take off, and carry the shoes of their masters, was, not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. This is amply proved by Kypke, from Arrian, Plutarch, and the Babylonian Talmud.
With the Holy Ghost, and with fire - That the influences of the Spirit of God are here designed, needs but little proof. Christ's religion was to be a spiritual religion, and was to have its seat in the heart. Outward precepts, however well they might describe, could not produce inward spirituality. This was the province of the Spirit of God, and of it alone; therefore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory. See on Joh 3:5 (note).
With fire - Και πυρι. This is wanting in E. S. (two MSS. one of the ninth, the other of the tenth century) eight others, and many Evangelistaria, and in some versions and printed editions; but it is found in the parallel place, Luk 3:16, and in the most authentic MSS. and versions. It was probably the different interpretations given of it by the fathers that caused some transcribers to leave it out of their copies.
The baptism of fire has been differently understood among the primitive fathers. Some say, it means the tribulations, crosses, and afflictions, which believers in Christ are called to pass through. Hence the author of the Opus Imperfectum, on Matthew, says, that there are three sorts of baptism,
1. that of water;
2. that of the Holy Ghost; and,
3. that of tribulations and afflictions, represented under the notion of fire.
He observes farther, that our blessed Lord went through these three baptisms:
1. That of water, he received from the hands of John.
2. That of the Holy Spirit he received from the Father. And,
3. That of fire, he had in his contest with Satan in the desert.
St. Chrysostom says; it means the superabundant graces of the Spirit. Basil and Theophilus explain it of the fire of hell. Cyril, Jerome, and others, understand by it the descent of the Holy Spirit, on the day of pentecost.
Hilary says, it means a fire that the righteous must pass through in the day of judgment, to purify them from such defilements as necessarily cleaved to them here, and with which they could not be admitted into glory.
Ambrose says, this baptism shall be administered at the gate of paradise, by John Baptist; and he thinks that this is what is meant by the flaming sword, Gen 3:24.
Origen and Lactantius conceive it to be a river of fire, at the gate of heaven, something similar to the Phlegethon of the heathens; but they observe, that when the righteous come to pass over, the liquid flames shall divide, and give them a free passage: that Christ shall stand on the brink of it, and receive through the flames all those, and none but those, who have received in this world the baptism of water in his name: and that this baptism is for those who, having received the faith of Christ, have not, in every respect, lived conformably to it; for, though they laid the good foundation, yet they built hay, straw, and stubble upon it, and this work of theirs must be tried, and destroyed by this fire. This, they think, is St. Paul's meaning, Co1 3:13-15. If any man build on this foundation (viz. Jesus Christ) gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: and the fire shall try every man's work, of what sort it is. - If any man's work be burnt, he shall suffer loss: but he himself shall be saved; yet so as By Fire. From this fire, understood in this way, the fathers of the following ages, and the schoolmen, formed the famous and lucrative doctrine of Purgatory. Some in the primitive Church thought that fire should be, in some way or other, joined to the water in baptism; and it is supposed that they administered it by causing the person to pass between two fires, or to leap through the flame; or by having a torch, or lighted candle, present. Thus have those called Doctors of the Church trifled. The exposition which I have given, I believe to be the only genuine one.
Albert Barnes: Notes on the Bible - 1834
3:11: Whose shoes I am not worthy to bear - The word translated here as "shoes" has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones or the burning sand, small pieces of wood were fastened to the soles of the feet, called "sandals." Leather, or skins of beasts dressed, afterward were used. The foot was not covered at all, but the sandal, or piece of leather or wood, was bound by thongs. The people put off these when they enter a house, and put them on when they leave it. To unloose and bind on sandals, on such occasions, was formerly the business of the lowest servants. The expression in this place, therefore, denotes great humility, and John says that he was nor worthy to be the servant of him who should come after him.
Shall baptize you - Shall send upon you the Holy Spirit. The Spirit of God is frequently represented as being poured out upon his people, Pro 1:23; Isa 44:3; Joe 2:28-29; Act 2:17-18. The baptism of the Holy Spirit is the same, therefore, as the sending of his influences to convert, purify, and guide the soul.
The Holy Ghost - The third person of the adorable Trinity, whose office it is to enlighten, renew, sanctify, and comfort the soul He was promised by the Saviour to convince of sin, Joh 16:8; to enlighten or teach the disciples, Joh 14:26; Joh 16:13; to comfort them in the absence of the Savior, Joh 14:18; Joh 16:7; to change the heart. Tit 3:5. To be baptized with the Holy Spirit means that the Messiah would send upon the world a far more powerful and mighty influence than had attended the preaching of John. Many more would be converted. A mighty change would take place. His ministry would not affect the external life only, but the heart. the motives, the soul; and would produce rapid and permanent changes in the lives of people. See Act 2:17-18.
With fire - This expression has been variously understood. Some have supposed that John refers to the afflictions and persecutions with which men would be tried under the Gospel; others, that the word "fire" means judgment or wrath. According to this latter interpretation, the meaning is that he would baptize a portion of mankind - those who were willing to be his followers - with the Holy Spirit, but the rest of mankind - the wicked - with fire; that is, with judgment and wrath. Fire is a symbol of vengeance. See Isa 5:24; Isa 61:2; Isa 66:24. If this is the meaning, as seems to be probable, then John says that the ministry of the Messiah would be far more powerful than his was. It would be more searching and testing; and they who were not suited to abide the test would be cast into eternal fire. Others have supposed, however, that by fire, here, John intends to express the idea that the preaching of the Messiah would be refining, powerful, purifying, as fire is sometimes an emblem of purity, Mal 3:2. It is difficult to ascertain the precise meaning further than that his ministry would be very trying, purifying, searching. Multitudes would be converted; and those who were not true penitents would not be able to abide the trial, and would be driven away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: baptize: Mat 3:6; Mar 1:4, Mar 1:8; Luk 3:3, Luk 3:16; Joh 1:26, Joh 1:33; Act 1:5, Act 11:16, Act 13:24, Act 19:4
but: Luk 1:17; Joh 1:15, Joh 1:26, Joh 1:27, Joh 1:30, Joh 1:34, Joh 3:23-36
whose: Mar 1:7; Luk 7:6, Luk 7:7; Act 13:25; Eph 3:8; Pe1 5:5
he shall: Isa 4:4, Isa 44:3, Isa 59:20, Isa 59:21; Zac 13:9; Mal 3:2-4; Mar 1:8; Luk 3:16; Joh 1:33; Act 1:5, Act 2:2-4, Act 11:15, Act 11:16; Co1 12:13; Gal 3:27, Gal 3:28
Geneva 1599
3:11 (5) I indeed baptize you with water unto (l) 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 Spirit, and [with] fire:
(5) We may neither dwell upon the signs which God has ordained as means to lead us into our salvation, neither upon those that minister them: but we must climb up to the matter itself, that is to say, to Christ, who inwardly works that effectually, which is outwardly signified to us.
(l) The outward sign reminds us of this, that we must change our lives and become better, assuring us as by a seal, that we are ingrafted into Christ; by which our old man dies and the new man rises up; (Rom 6:4).
John Gill
3:11 I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mk 1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it:
I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize
with water, or rather in water, as should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did
unto repentance, or "at", or upon "repentance": for so may be rendered, as it is in Mt 12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man;
but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying,
is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him,
whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud (e) it is asked,
"What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."''
Or, as is elsewhere (f) said,
"he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.''
This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is (g) said,
"all services which a servant does for his master, a disciple does for his master, , "except unloosing his shoes".''
The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":''
for only a Canaanitish, not an Hebrew servant (h), might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their (i) canons;
"if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, , any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.''
Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him;
he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud (k) one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, , "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of , "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews (l). The phrases of "dipping, and washing in fire", are also used by Greek (m) authors.
(e) T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. (f) T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. (g) T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. (h) Maimon. Hilch. Abadim, c. 1. sect. 7. (i) Moses Kotzensis Mitzvot Torah, precept. neg. 176. (k) T. Bab. Sanhedrim, fol. 39. 1. (l) Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. (m) Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5.
John Wesley
3:11 He shall baptize you with the Holy Ghost and with fire - He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot quench. And this was done, even with a visible appearance as of fire, on the day of pentecost.
Robert Jamieson, A. R. Fausset and David Brown
3:11 I indeed baptize you with water unto repentance--(See on Mt 3:6);
but he that cometh after me is mightier than I--In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" (Mk 1:7; Lk 3:16).
whose shoes--sandals.
I am not worthy to bear--The sandals were tied and untied, and borne about by the meanest servants.
he shall baptize you--the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you."
with the Holy Ghost--"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me" are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality. Beautiful spirit, distinguishing this servant of Christ throughout!
and with fire--To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of ORIGEN among the Fathers; and among moderns, of NEANDER, MEYER, DE WETTE, and LANGE. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.
3:123:12: Որոյ հեծանոցն ՚ի ձեռին իւրում. եւ սրբեսցէ՛ զկալ իւր, եւ ժողովեսցէ զցորեանն ՚ի շտեմարանս իւր, եւ զյարդն այրեսցէ՛ անշէջ հրով[50]։ [50] Ոմանք. Իւրում, սրբեսցէ։
12 որի քամհարը իր ձեռքում է, եւ կը մաքրի իր կալը, ցորենը կը հաւաքի իր շտեմարանում եւ յարդը կ’այրի անշէջ կրակով»:
12 Որուն հեծանոցը իր ձեռքն է եւ իր կալը պիտի մաքրէ ու իր ցորենը ամբարը պիտի ժողվէ եւ յարդը պիտի այրէ չմարող կրակով»։
որոյ հեծանոցն ի ձեռին իւրում, եւ սրբեսցէ զկալ իւր, եւ ժողովեսցէ զցորեանն ի շտեմարանս իւր, եւ զյարդն այրեսցէ անշէջ հրով:

3:12: Որոյ հեծանոցն ՚ի ձեռին իւրում. եւ սրբեսցէ՛ զկալ իւր, եւ ժողովեսցէ զցորեանն ՚ի շտեմարանս իւր, եւ զյարդն այրեսցէ՛ անշէջ հրով[50]։
[50] Ոմանք. Իւրում, սրբեսցէ։
12 որի քամհարը իր ձեռքում է, եւ կը մաքրի իր կալը, ցորենը կը հաւաքի իր շտեմարանում եւ յարդը կ’այրի անշէջ կրակով»:
12 Որուն հեծանոցը իր ձեռքն է եւ իր կալը պիտի մաքրէ ու իր ցորենը ամբարը պիտի ժողվէ եւ յարդը պիտի այրէ չմարող կրակով»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: лопата Его в руке Его, и Он очистит гумно Свое и соберет пшеницу Свою в житницу, а солому сожжет огнем неугасимым.
3:12  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
3:12. οὗ (of-which) τὸ (the-one) πτύον (a-spewer) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτοῦ, (of-it,"καὶ (and) διακαθαριεῖ (it-shall-cleanse-through-to) τὴν (to-the-one) ἅλωνα (to-a-threshing) αὐτοῦ, (of-it,"καὶ (and) συνάξει (it-shall-lead-together) τὸν (to-the-one) σῖτον (to-a-grain) αὐτοῦ (of-it) εἰς (into) τὴν (to-the-one) ἀποθήκην, (to-a-placing-off) τὸ (to-the-one) δὲ (moreover) ἄχυρον (to-poured-along) κατακαύσει (it-shall-burn-down) πυρὶ (unto-a-fire) ἀσβέστῳ. (unto-un-quellable)
3:12. cuius ventilabrum in manu sua et permundabit aream suam et congregabit triticum suum in horreum paleas autem conburet igni inextinguibiliWhose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire.
12. whose fan is in his hand, and he will throughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.
3:12. 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.
3:12. His winnowing fan is in his hand. And he will thoroughly cleanse his threshing floor. And he will gather his wheat into the barn. But the chaff he will burn with unquenchable fire.”
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:

12: лопата Его в руке Его, и Он очистит гумно Свое и соберет пшеницу Свою в житницу, а солому сожжет огнем неугасимым.
3:12  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
3:12. cuius ventilabrum in manu sua et permundabit aream suam et congregabit triticum suum in horreum paleas autem conburet igni inextinguibili
Whose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire.
3:12. 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.
3:12. His winnowing fan is in his hand. And he will thoroughly cleanse his threshing floor. And he will gather his wheat into the barn. But the chaff he will burn with unquenchable fire.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Речь полна образами. Грядущий берет лопату и готов очистить гумно, но еще не приступил к самому действию, которое относится к будущему времени (очистит — diakaqariei). Если бы Иоанн говорил только об обыкновенной соломе, то остановился бы на слове огнем (puri). Но так как он говорил образно о людях, то употребил «неугасимым».
Adam Clarke: Commentary on the Bible - 1831
3:12: Whose fan is in his hand - The Romans are here termed God's fan, as, in Mat 3:10, they were called his axe, and, in Mat 22:7, they are termed his troops or armies.
The winnowing fan of the Hindoos is square, made of split bamboo; and the corn is winnowed by waving the fan backwards with both hands - "Whose fan is in his hand."
His floor - Does not this mean the land of Judea, which had been long, as it were, the threshing-floor of the Lord? God says, he will now, by the winnowing fan (viz. the Romans) thoroughly cleanse this floor - the wheat, those who believe in the Lord Jesus, he will gather into his garner, either take to heaven from the evil to come, or put in a place of safety, as he did the Christians, by sending them to Pella, in Coelosyria, previously to the destruction of Jerusalem. But he will burn up the chaff - the disobedient and rebellions Jews, who would not come unto Christ, that they might have life.
Unquenchable fire - That cannot be extinguished by man.
Albert Barnes: Notes on the Bible - 1834
3:12: His fan - The word used here and rendered "fan" means a winnowing shovel instead. It was used for throwing the grain, after it was threshed, into the air, so that the chaff might be driven away by the wind. This mode of separating the grain from the chaff is still practiced in the East. It is not probable that the fan, as the term is now used, was known to the Orientals as an instrument for cleaning grain. See the notes at Isa 30:24.
His floor - The threshing-floor was an open space, or area, in the field, usually on an elevated part of the land, Gen 50:10. It had no covering or walls. It was a space of ground 30 or 40 paces in diameter, and made smooth by rolling it or treading it hard. A high place was selected for the purpose of keeping it dry, and for the convenience of winnowing the grain by the wind. The grain was usually trodden out by oxen. Sometimes it was beaten with flails, as with us; and sometimes with a sharp threshing instrument, made to roll over the grain and to cut the straw at the same time. See the notes at Isa 41:15.
Shall purge - Shall cleanse or purify. Shall remove the chaff, etc.
The garner - The granary, or place to deposit the wheat.
Unquenchable fire - Fire that shall not be extinguished, that will utterly consume it. By the floor, here, is represented the Jewish people. By the wheat, the righteous, or the people of God. By the chaff, the wicked. They are often represented as being driven away like chaff before the wind, Job 21:18; Psa 1:4; Isa 17:13; Hos 13:13. They are also represented as chaff which the fire consumes, Isa 5:24. This image is often used to express judgments, Isa 41:15; "Thou shall thresh the mountains and beat them small, and shalt make the hills as chaff." By the unquenchable fire is meant the eternal suffering of the wicked in hell, Th2 1:8-9; Mar 9:48; Mat 25:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: fan: Isa 30:24, Isa 41:16; Jer 4:11, Jer 15:7, Jer 51:2; Luk 3:17
he will thoroughly: Mat 13:41, Mat 13:49, Mat 13:50; Mal 3:2, Mal 3:3, Mal 4:1; Joh 15:2
and gather: Mat 13:30, Mat 13:43; Amo 9:9
but: Job 21:18; Psa 1:4, Psa 35:5; Isa 5:24, Isa 17:13; Hos 13:3; Mal 4:1; Luk 3:17
with: Isa 1:31, Isa 66:24; Jer 7:20, Jer 17:27; Eze 20:47, Eze 20:48; Mar 9:43-48
Geneva 1599
3:12 (6) Whose fan [is] in his hand, and he will throughly (m) purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
(6) The triumphs of the wicked will end in everlasting torment.
(m) Will clean it thoroughly, and make a full riddance.
John Gill
3:12 Whose fan is in his hand,.... The Jews had their hand fans, and which were like a man's hand; their names were ; which, as Maimonides says (n), were three sorts of instruments used in the floor, in form of a man's hand; with which they cleansed the wheat and barley from the straw; and their names differ according to their form: some have many teeth, and with them they cleanse the wheat at the end of the work; and there are others that have few teeth, no more than three, and with these they purge the wheat at first, from the thick straw. By the "fan", here is meant, either the Gospel which Christ was just ready to publish; by which he would effectually call his chosen people among the Jews, and so distinguish and separate them from others, as well as purify and cleanse them, or rather the awful judgment of God, which Christ was ready to execute, and in a short time would execute on the unbelieving and impenitent Jews: hence it is said to be "in his hand"; being put there by his Father, who "hath committed all judgment to the Son". That this is the meaning of the "Baptist", seems evident, since "fanning" is always, when figuratively taken, used for judgments, Is 41:16. By "his floor", is meant the land of Israel, where he was born, brought up, and lived; of which the Lord says, "O my threshing, and the corn of my floor!" Is 21:10. This, he says, "he will thoroughly purge" of all his refuse and chaff, that is, by fanning: so fanning and cleansing, or purging, are joined together, Jer 4:11 so is used for purging by fanning, in the Misnic writings (o). By "his wheat", are meant his elect among the Jews, the chosen of God and precious; so called because of their excellency, purity, usefulness, solidity, and constancy: these he "will gather into his garner"; meaning either some place of protection, where he would direct his people to for safety from that wrath, ruin, and destruction; which should fall upon the Jewish nation; or else the kingdom of heaven, into which he would bring them, by taking them out of the world from the evil to come. By "the chaff", are meant wicked and ungodly persons, such as are destitute of the grace of God, whether professors, or profane; being empty, barren, and unfruitful; and so good for nothing but the fire, which therefore "he will burn with unquenchable fire", of divine wrath and vengeance: an allusion to a custom among the Jews, who, when they purified the increase of their unclean fields, gathered it together in an "area" or floor, in the midst of them, and then sifted it with sieves; one sort with two sieves, another with three, that they might thoroughly purge it, and burnt the chaff and stalks (p); see Is 5:24.
(n) In Misn. Celim. c. 13. sect. 7. Vid. Jarchi & Bartenora in ib. & in Misn. Tibbul. Yom. c. 4. sect. 6. (o) Misn. Sabbat. c. 7. sect. 2. & Gittin, c. 5. sect. 9. (p) Misn. Oholot. c. 18. sect. 2.
John Wesley
3:12 Whose fan - That is, the word of the Gospel. His floor - That is, his Church, which is now covered with a mixture of wheat and chaff. He will gather the wheat into the garner - Will lay up those who are truly good in heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Whose fan--winnowing fan.
is in his hand--ready for use. This is no other than the preaching of the Gospel, even now beginning, the effect of which would be to separate the solid from the spiritually worthless, as wheat, by the winnowing fan, from the chaff. (Compare the similar representation in Mal 3:1-3).
and he will throughly purge his floor--threshing-floor; that is, the visible Church.
and gather his wheat--His true-hearted saints; so called for their solid worth (compare Amos 9:9; Lk 22:31).
into the garner--"the kingdom of their Father," as this "garner" or "barn" is beautifully explained by our Lord in the parable of the wheat and the tares (Mt 13:30, Mt 13:43).
but he will burn up the chaff--empty, worthless professors of religion, void of all solid religious principle and character (see Ps 1:4).
with unquenchable fire--Singular is the strength of this apparent contradiction of figures:--to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued consciousness of existence in that awful condition.
Luke adds the following important particulars (Lk 3:18-20) :
Lk 3:18 :
And many other things in his exhortation preached he unto the people--showing that we have here but an abstract of his teaching. Besides what we read in Jn 1:29, Jn 1:33-34; Jn 3:27-36, the incidental allusion to his having taught his disciples to pray (Lk 11:1) --of which not a word is said elsewhere--shows how varied his teaching was.
Lk 3:19 :
But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done--In this last clause we have an important fact, here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things, and heard John gladly" (Mk 6:20).
Lk 3:20 :
Added yet this above all, that he shut up John in prison--This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evangelist did not intend to recur to his history till he had occasion to relate the message which he sent to Christ from his prison at MachÃ&brvbr;rus (Lk 7:18, &c.).
3:133:13: Յայնժամ գայ Յիսուս ՚ի Գալիլեէ ՚ի Յորդանան առ Յովհաննէս՝ մկրտե՛լ ՚ի նմանէ։
13 Այն ժամանակ Յիսուս Գալիլիայից Յորդանան եկաւ, Յովհաննէսի մօտ՝ նրանից մկրտուելու
13 Այն ատեն Յիսուս Գալիլիայէն Յորդանան եկաւ Յովհաննէսին, որպէս զի անկէ մկրտուի։
Յայնժամ գայ Յիսուս ի Գալիլէէ ի Յորդանան առ Յովհաննէս մկրտել ի նմանէ:

3:13: Յայնժամ գայ Յիսուս ՚ի Գալիլեէ ՚ի Յորդանան առ Յովհաննէս՝ մկրտե՛լ ՚ի նմանէ։
13 Այն ժամանակ Յիսուս Գալիլիայից Յորդանան եկաւ, Յովհաննէսի մօտ՝ նրանից մկրտուելու
13 Այն ատեն Յիսուս Գալիլիայէն Յորդանան եկաւ Յովհաննէսին, որպէս զի անկէ մկրտուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Тогда приходит Иисус из Галилеи на Иордан к Иоанну креститься от него.
3:13  τότε παραγίνεται ὁ ἰησοῦς ἀπὸ τῆς γαλιλαίας ἐπὶ τὸν ἰορδάνην πρὸς τὸν ἰωάννην τοῦ βαπτισθῆναι ὑπ᾽ αὐτοῦ.
3:13. Τότε (To-the-one-which-also) παραγίνεται ( it-becometh-beside ,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ἐπὶ (upon) τὸν (to-the-one) Ἰορδάνην (to-an-Iordanes) πρὸς (toward) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) τοῦ (of-the-one) βαπτισθῆναι (to-have-been-immersed-to) ὑπ' (under) αὐτοῦ. (of-it)
3:13. tunc venit Iesus a Galilaea in Iordanen ad Iohannem ut baptizaretur ab eoThen cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him.
13. Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him.
3:13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
3:13. Then Jesus came from Galilee, to John at the Jordan, in order to be baptized by him.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him:

13: Тогда приходит Иисус из Галилеи на Иордан к Иоанну креститься от него.
3:13  τότε παραγίνεται ὁ ἰησοῦς ἀπὸ τῆς γαλιλαίας ἐπὶ τὸν ἰορδάνην πρὸς τὸν ἰωάννην τοῦ βαπτισθῆναι ὑπ᾽ αὐτοῦ.
3:13. tunc venit Iesus a Galilaea in Iordanen ad Iohannem ut baptizaretur ab eo
Then cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him.
3:13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
3:13. Then Jesus came from Galilee, to John at the Jordan, in order to be baptized by him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк I:9). При разборе III:1 мы видели, что евангелист употребляет выражение «в те дни» в неопределенном значении. В том же значении и теперь употреблено слово тогда. Поэтому нельзя понимать этого выражения более определенно — «тогда, когда Иоанн проповедовал о Мессии и крестил народ». Вообще точно неизвестно, когда совершилось крещение Господа. Местом крещения была Вифания (древн. чтение) за Иорданом (Ин I:28). Евангелист не указывает цели и поводов пришествия Христа ко крещению, за исключением слов, указанных в стихе 15: «так надлежит нам» и проч. — Приходит Иисус из Галилеи: можно толковать эти слова двояко, или — приходит из Галилеи, или Иисус из Галилеи. Лучше толковать в первом смысле. Как в первом стихе, так и здесь употреблено настоящее время.
Համապատում
13-17. (ՄԱՐԿ. Ա. 9-11, ՂՈՒԿ. Գ. 21-22) Մոտ վեց ամիս էր, ինչ Հիսուս Հորդանանի եզերքներին Իր կարապետության պաշտոնն էր վարում: Լրանում էր Հռոմեական 779 և մեր թվականության 26-րդ տարվա առաջին կեսը: Լրանում էր նաև Հիսուսի երեսուներորդ տարին, որով և պիտի բացվեր Նրա հրապարակային կյանքի ասպարեզը: Հովհաննեսի ունեցած համբավը առիթ էր՝ պատրաստելու Հիսուսի հայտնությունը, որովհետև, Աստվածային նախախնամությամբ, տնօրինական բոլոր պարագաները պետք է մարդկային կյանքի պահանջների հետ համաքայլ ընթանային: Իսկ Հիսուսի հայտնությունը պետք է սկսվեր աննշմարելի նախապատրաստություններով: Հիսուս, դուրս գալով Նազարեթից, Գալիլիայից անցնելով Սամարա և ապա հարավային Հրեաստան, հասավ Հորդանանի եզերքը՝ Բեթաբրայի կողմերը, ուր Հովհաննեսի կենտրոնն էր և որտեղ կատարվել էին Հին Օրինաց սքանչելիքները, այսինքն՝ երբ Հեսուն առաջնոդեց հրեաներին և չոր ոտքերով անցան Հորդանանը (ՀԵՍ. Գ. 16), ինչպես նաև Եղիայի վերարկուի շնորհիվ գետի ջրերի երկու մասի բաժանվելը (Դ. ԹԱԳ. Բ. 8):
Երբ հավաքված բազմությունից շատերը, դիմելով Հովհաննեսին, հանել էին զգեստները և մտել Հորդանանը, իբրև նրանցից մեկը, Հիսուս ևս մոտեցավ: Բայց Հովհաննեսը, անշուշտ, Սուրբ Հոգու ազդեցությամբ, ճանաչեց Նրան: Թեև Եղիսաբեթի և Մարիամի զավակները` որպես ազգակից թոռնորդիներ, սկզբնական շրջանում միմյանց ճանաչում էին, սակայն բավականին ժամանակ էր, ինչ Հովհաննեսը Հուդայի անապատում էր, իսկ Հիսուս՝ Գալիլիայի Նազարեթում: Նրանք ապրում էին միմյանց չտեսնելով: Շատ քիչ ժամանակ էր անցել այն պահից, երբ Հովհաննեսը հայտնել էր Հիսուսի մեծությունը: Սակայն երբ տեսավ, որ Հիսուս ևս, մի սովորական մարդու նման, կամենում էր մկրտվել, չկարողացավ զսպել իրեն, անհարմար զգաց: «Ես,-ասաց,-պետք է քեզանից մկրտություն ընդունեմ. դու ինչպե՞ս ես իմ կողմից մկրտվել ուզում»: Հիսուս չհերքեց Հովհաննեսի խոսքերը, այլ ասաց. «Որքան էլ քո ասածը ճշմարիտ է, այնուամենայնիվ, աստվածային տնօրինությամբ կարգադրված է, որ պետք է իրականանա մարդկանց համար օրենք ու արդարություն կարծվածը: Ուստի, դու կատարի՛ր քո գործը»: Հիսուս կամենում էր ասել, թե դեռևս Իր վարդապետությունը չսկսած, ըստ մարդկային կարգ ու կանոնի, պետք է անցկացնի աշակերտության շրջանը: Հովհաննեսը, անսալով Հիսուսի հրամանին, Բեթաբրայի հունի մեջ մկրտեց Նրան:
Շատ նկարիչներ Հիսուսի պատկերում են մինչև գարշապարը ջրի մեջ սուզված, իսկ Հովհաննեսին՝ փոքրիկ ամանով կամ ոստրեի խեցիով Հիսուսի գլխին ջուր լցնելիս: Բայց սա իրականությունը չէ: Մկրտվողն ամբողջությամբ պետք է ջուրը մտներ և ջրի մեջ պիտի մխրճեր նաև գլուխը: Իսկ մկրտչի դերը կայանում էր մկրտվողի գլուխը ջրում սուզել և հանելու մեջ:
Հիսուսի մկրտությունը երկնային երկու համատեղ նշաններ ևս ունեցավ: Նախ՝ Հայր Աստվածն ի վերուստ երկնային ձայնով վկայեց. «Դու ես Որդի Իմ սիրելի, ընդ քեզ հաճեցայ», որը, ըստ Մատթեոսի, պատմաբանորեն հիշատակված է հետևյալ կերպ. «Դա է Որդի Իմ սիրելի, ընդ որ հաճեցայ»: Իսկ բացված երկնքից մարմնացած երևաց Սուրբ Հոգի Աստված, իջավ աղավնակերպ և նստեց Հիսուսի վրա, որ էր ճշմարիտ Որդի Աստված: Այս հայտնությամբ, ինչպես և Ավետարանի սկզբում, բացատրվում էր Երրորդության կամ Երեքանձնյա Աստվածության խորհուրդը, որը նաև շատ գեղեցիկ կերպով մեկնում են բոլոր Սուրբ Հայրերը:
Այդ տեսիլքը Մարկոսը ներկայացնում է որպես Հիսուսի կողմից տեսնված՝ գրելով, թե «Ետես ցելեալ զերկինս»: Սա Մկրտիչը հաստատում է, ասելով. «Եւ ես տեսի» (ՀՈՎՀ. Ա. 34): Արդյո՞ք հավաքված ժողովուրդը կամ նրանցից ոմանք ևս տեսան այդ տեսիլքը, դժվար է ասել, քանի որ ավետարանիչներն այդ մասին լռում են: Ոչ էլ որևէ ակնարկություն կա, թե նորահրաշ տեսիլքն ու ձայնը զարմանք կամ սոսկում առաջացրին ներկաների մոտ: Հետևաբար մեկնիչներն ավելի նպատակահարմար են գտնում կարծել, թե տեսիլքը սահմանված էր Հովհաննու հավատքը Հիսուսի նկատմամբ էլ ավելի ամրապնդելու համար, որպեսզի ինքը ևս կարողանա համարձակորեն ժողովրդի առջև Հիսուսի վերաբերյալ վկայություն տալ:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: 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, v. 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, v. 14. John forbade him, as Peter did, when Christ went about to wash his feet, John xiii. 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 (Luke i. 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, v. 11. [1.] Though John was filled with the Holy Ghost from the womb (Luke i. 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, 1 Tim. iv. 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 (v. 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, Acts i. 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 John i. 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. ii. 10; vii. 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 (v. 16, 17); Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to confess their sins (v. 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 (John xiii. 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 (Mark i. 10), and John saw it (John i. 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 (Gen. i. 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. xi. 2; lxi. 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 (Luke iii. 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 (Hos. vii. 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 (Cant. v. 12), and the eyes of the church (Cant. i. 15; iv. 1), are compared to doves' eyes, for they have the same spirit. The dove mourns much (Isa. xxxviii. 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 (Lev. i. 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 (Cant. ii. 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 (Deut. iv. 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. i. 15; Heb. i. 3); and by supernatural conception; he was therefore called the Son of God, because he was conceived by the power of the Holy Ghost (Luke i. 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 (Prov. viii. 30), appointed to it; I will make him my First-born, Ps. lxxxix. 27. [2.] The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love (Col. i. 13); he has lain in his bosom from all eternity (John i. 18), had been always his delight (Prov. viii. 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. xlii. 1. Because he consented to the covenant of redemption, and delighted to do that will of God, therefore the Father loved him. John x. 17; iii. 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. l. 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, John xiv. 6. In him our spiritual sacrifices are acceptable, for his the Altar that sanctifies every gift, 1 Pet. ii. 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.
Albert Barnes: Notes on the Bible - 1834
3:13: Then cometh Jesus - The Saviour is now introduced as about to enter on his work, or as about to be solemnly set apart to his great office of Messiah and Redeemer. The expression "cometh" implies that the act was voluntary on his part; that he went for that purpose and for no other. He left the part of Galilee - Nazareth - where he had lived for nearly 30 years, and went to the vicinity of the Jordan, where John was baptizing the people in great numbers, that he might be set apart to his work. The occasion was doubtless chosen in order that it might be as public and solemn as possible. It is to be remembered, also, that it was the main purpose of John's appointment to introduce the Messiah to the world, Mat 3:3.
To be baptized of him - By him. Baptism was not in his case a symbol of personal reformation and repentance, for he was sinless; but it was a solemn rite by which he was set apart to his great office. It is true, also, that although he was personally holy, and that the baptism in his case had a different signification, in this respect, from that which is implied when it is administered now, yet that even in his case the great idea always implied in the ordinance of baptism had a place; for it was a symbol of holiness or purity in that great system of religion which he was about to set up in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Mat 2:22; Mar 1:9; Luk 3:21
Geneva 1599
3:13 (7) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
(7) Christ sanctified our baptism in himself.
John Gill
3:13 Then cometh Jesus,.... That is, when John had been some time preaching the doctrine of repentance, and administering the ordinance of baptism; for which, time must be allowed, since he went into all the country about Jordan, and preached unto them, and baptized such large numbers: very probably it might be six months from his first entrance on his ministry; since there was this difference in their age, and so might be in their baptism and preaching. Now when John had given notice of the Messiah's coming, and so had prepared his way; had declared the excellency of his person, the nature of his work, and office, and had raised in the people an expectation of him,
then cometh Jesus from Galilee; from Nazareth of Galilee, Mk 1:9 where he had lived for many years, as the Jews (q) themselves own; in great obscurity, in all obedience to God, in subjection to his parents, exercising a conscience void of offence towards God and man, and employing his time in devotion and business: from hence he came to Jordan to John, who was baptizing there; which shows the great humility of Christ, who comes to John, and does not send for him, though John was his servant, and he was his Lord and Master; and also his cheerful and voluntary subjection to the ordinance of baptism, since of himself, of his own accord, he took this long and fatiguing journey; for Nazareth, according to David de Pomis (r), was three days journey from Jerusalem, though somewhat nearer Jordan; the end and design of his coming was
to be baptized of him. It may reasonably be inquired what should be Christ's view in desiring to be baptized; it could not be to take away original or actual sin, since he had neither; nor has baptism any such efficacy to do this, in those who have either or both: but, it was to show his approbation of John's baptism, and to bear a testimony of it, that it was from heaven; and also that he himself might receive a testimony both from heaven, and from John, that he was the Son of God and true Messiah, before he entered upon his public ministry, into which he was in some measure initiated and installed hereby; and moreover, to set an example to his followers, and thereby engage their attention and subjection to this ordinance; and, in a word, as he himself says, to fulfil all righteousness.
(q) Toldos Jesu, p. 6. (r) Tzemach David, fol. 141. 2.
John Wesley
3:13 Mk 1:9; Lk 3:21
Robert Jamieson, A. R. Fausset and David Brown
3:13 BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mk 1:9-11; Lk 3:21-22; Jn 1:31-34). (Mt 3:13-17)
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him--Moses rashly anticipated the divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for forty years more (Ex 2:11, &c.). Not so this greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His public work, and calmly awaiting the time appointed of the Father. Now it had arrived; and this movement from Galilee to Jordan is the step, doubtless, of deepest interest to all heaven since that first one which brought Him into the world. Luke (Lk 3:21) has this important addition--"Now when all the people were baptized, it came to pass, that Jesus being baptized," &c.--implying that Jesus waited till all other applicants for baptism that day had been disposed of, ere He stepped forward, that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass "whereon yet never man sat" (Lk 19:30), and lay in a sepulchre "wherein was never man yet laid" (Jn 19:41), so in His baptism, too. He would be "separate from sinners."
3:143:14: Եւ Յովհաննէս արգելո՛ւ զնա՝ եւ ասէ. Ինձ պիտոյ է ՚ի քէն մկրտել՝ եւ դու՝ առ ի՞ս գաս[51]։ [51] Օրինակ մի. Արգելոյր զնա՝ եւ ասէր։
14 Իսկ Յովհաննէսն ընդդիմացաւ նրան ու ասաց. «Ի՛նձ պէտք է, որ քեզնից մկրտուեմ, եւ դու ի՞նձ մօտ ես գալիս»
14 Յովհաննէս կ’արգիլէր զանիկա ու կ’ըսէր. «Ինծի պէտք է որ քեզմէ մկրտուիմ ու դուն ինծի՞ կու գաս»։
Եւ Յովհաննէս արգելու զնա եւ ասէ. Ինձ պիտոյ է ի քէն մկրտել, եւ դու առ ի՞ս գաս:

3:14: Եւ Յովհաննէս արգելո՛ւ զնա՝ եւ ասէ. Ինձ պիտոյ է ՚ի քէն մկրտել՝ եւ դու՝ առ ի՞ս գաս[51]։
[51] Օրինակ մի. Արգելոյր զնա՝ եւ ասէր։
14 Իսկ Յովհաննէսն ընդդիմացաւ նրան ու ասաց. «Ի՛նձ պէտք է, որ քեզնից մկրտուեմ, եւ դու ի՞նձ մօտ ես գալիս»
14 Յովհաննէս կ’արգիլէր զանիկա ու կ’ըսէր. «Ինծի պէտք է որ քեզմէ մկրտուիմ ու դուն ինծի՞ կու գաս»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Иоанн же удерживал Его и говорил: мне надобно креститься от Тебя, и Ты ли приходишь ко мне?
3:14  ὁ δὲ ἰωάννης διεκώλυεν αὐτὸν λέγων, ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με;
3:14. ὁ (The-one) δὲ (moreover) διεκώλυεν (it-was-preventing-through) αὐτὸν (to-it) λέγων (forthing,"Ἐγὼ (I) χρείαν (to-an-affording-of) ἔχω (I-hold) ὑπὸ (under) σοῦ (of-THEE) βαπτισθῆναι, (to-have-been-immersed-to,"καὶ (and) σὺ (thou) ἔρχῃ ( thou-come ) πρός (toward) με; (to-me?"
3:14. Iohannes autem prohibebat eum dicens ego a te debeo baptizari et tu venis ad meBut John stayed him, saying: I ought to be baptized by thee, and comest thou to me?
14. But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me?
3:14. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
3:14. But John refused him, saying, “I ought to be baptized by you, and yet you come to me?”
But John forbad him, saying, I have need to be baptized of thee, and comest thou to me:

14: Иоанн же удерживал Его и говорил: мне надобно креститься от Тебя, и Ты ли приходишь ко мне?
3:14  ὁ δὲ ἰωάννης διεκώλυεν αὐτὸν λέγων, ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με;
3:14. Iohannes autem prohibebat eum dicens ego a te debeo baptizari et tu venis ad me
But John stayed him, saying: I ought to be baptized by thee, and comest thou to me?
3:14. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
3:14. But John refused him, saying, “I ought to be baptized by you, and yet you come to me?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 Мне надобно креститься от Тебя, и Ты ли приходишь ко мне? Относительно этих слов можно сделать два предположения: или это предложение вопросительное, или нет. Если вопроса нет, то нужно перевести: мне нужно креститься от Тебя, а Ты приходишь ко мне.
Adam Clarke: Commentary on the Bible - 1831
3:14: John forbad him - Earnestly and pressingly opposed him: this is the proper import of the words διεκωλευεν αυτον. I have observed that δια, in composition, most frequently, if not always, strengthens the signification in classic authors. - Wakefield.
Albert Barnes: Notes on the Bible - 1834
3:14: John forbade him - Refused him.
I have need - It is more suitable that I should be baptized with thy baptism, the Holy Spirit, than that thou shouldest be baptized in water by me. I am a sinner, and unworthy to administer this to the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: John: Luk 1:43; Joh 13:6-8
I have: Joh 1:16, Joh 3:3-7; Act 1:5-8; Rom 3:23, Rom 3:25; Gal 3:22, Gal 3:27-29, Gal 4:6; Eph 2:3-5; Rev 7:9-17
John Gill
3:14 But John forbad him, saying,.... It appears from hence, that John knew Christ before he baptized him, and before he saw the Spirit descending and abiding on him, Jn 1:33 wherefore that was not a signal, whereby he should first know him but whereby his knowledge of him should be confirmed; which knowledge of him he had, not through his kindred to him, or by any conversation he had with him before, but by immediate, divine revelation: upon which account he "forbad him"; refused to administer the ordinance to him; earnestly entreated that he would not insist upon it; desired to be excused being concerned herein: and this he did, partly lest the people should think Christ was not so great a person as he had represented him to be; yea, that he was one of the penitent sinners John had admitted to his baptism; and chiefly because of the majesty and dignity of Christ's person, who he knew stood in no need of such an outward ordinance; and because of his own unworthiness to administer it to him, as is evident from what follows,
I have need to be baptized of thee; not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, was filled with the Holy Ghost from his mother's womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him; when it was his duty and privilege to come to him daily for fresh supplies of grace, and always to trust in him for life and salvation;
and comest thou to me? who am of the earth, earthly, when thou art the Lord from heaven; "to me", a poor sinful creature, when thou art the Holy One of God; "to me", who am thy servant, when thou art Lord of all; "to me", who always stand in need of thy grace, when thou art God all sufficient.
Robert Jamieson, A. R. Fausset and David Brown
3:14 But John forbade him--rather, "was (in the act of) hindering him," or "attempting to hinder him."
saying, I have need to be baptized of thee, and comest thou to me?--(How John came to recognize Him, when he says he knew Him not, see Jn 1:31-34). The emphasis of this most remarkable speech lies all in the pronouns: "What! Shall the Master come for baptism to the servant--the sinless Saviour to a sinner?" That thus much is in the Baptist's words will be clearly seen if it be observed that he evidently regarded Jesus as Himself needing no purification but rather qualified to impart it to those who did. And do not all his other testimonies to Christ fully bear out this sense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the beautiful spirit in which it was borne--"Lord, must I baptize Thee? Can I bring myself to do such a thing?"--reminding us of Peter's exclamation at the supper table, "Lord, dost Thou wash my feet?" while it has nothing of the false humility and presumption which dictated Peter's next speech. "Thou shall never wash my feet" (Jn 13:6, Jn 13:8).
3:153:15: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Թո՛յլ տուր այժմ, զի ա՛յսպէս վայել է մեզ լնուլ զամենայն արդարութիւնս։ Եւ ապա թո՛յլ ետ նմա[52]։ [52] Բազումք. Զամենայն արդարութիւն, եւ։
15 Յիսուս պատասխանեց եւ ասաց նրան. «Թո՛յլ տուր հիմա, որովհետեւ այսպէս վայել է, որ մենք կատարենք Աստծու ամէն արդարութիւն»: Եւ ապա նրան թոյլ տուեց
15 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Թող տուր հիմա, վասն զի այսպէս կը վայելէ մեզի, որ բոլոր արդարութիւնը կատարենք»։ Ետքը թող տուաւ անոր։
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Թոյլ տուր այժմ, զի այսպէս վայել է մեզ լնուլ զամենայն արդարութիւնս: Եւ ապա թոյլ ետ նմա:

3:15: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Թո՛յլ տուր այժմ, զի ա՛յսպէս վայել է մեզ լնուլ զամենայն արդարութիւնս։ Եւ ապա թո՛յլ ետ նմա[52]։
[52] Բազումք. Զամենայն արդարութիւն, եւ։
15 Յիսուս պատասխանեց եւ ասաց նրան. «Թո՛յլ տուր հիմա, որովհետեւ այսպէս վայել է, որ մենք կատարենք Աստծու ամէն արդարութիւն»: Եւ ապա նրան թոյլ տուեց
15 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Թող տուր հիմա, վասն զի այսպէս կը վայելէ մեզի, որ բոլոր արդարութիւնը կատարենք»։ Ետքը թող տուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Но Иисус сказал ему в ответ: оставь теперь, ибо так надлежит нам исполнить всякую правду. Тогда [Иоанн] допускает Его.
3:15  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
3:15. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἄφες (Thou-should-have-had-sent-off) ἄρτι, (unto-adjusted,"οὕτω (of-which-unto-the-one) γὰρ (therefore) πρέπον (befitting) ἐστὶν (it-be) ἡμῖν (unto-us) πληρῶσαι (to-have-en-filled) πᾶσαν (to-all) δικαιοσύνην. (to-a-course-belongedness) τότε (To-the-one-which-also) ἀφίησιν (it-sendeth-off) αὐτόν. (to-it)
3:15. respondens autem Iesus dixit ei sine modo sic enim decet nos implere omnem iustitiam tunc dimisit eumAnd Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfil all justice. Then he suffered him.
15. But Jesus answering said unto him, Suffer now: for thus it becometh us to fulfill all righteousness. Then he suffereth him.
3:15. 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.
3:15. And responding, Jesus said to him: “Permit this for now. For in this way it is fitting for us to fulfill all justice.” Then he allowed him.
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:

15: Но Иисус сказал ему в ответ: оставь теперь, ибо так надлежит нам исполнить всякую правду. Тогда [Иоанн] допускает Его.
3:15  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
3:15. respondens autem Iesus dixit ei sine modo sic enim decet nos implere omnem iustitiam tunc dimisit eum
And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfil all justice. Then he suffered him.
3:15. 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.
3:15. And responding, Jesus said to him: “Permit this for now. For in this way it is fitting for us to fulfill all justice.” Then he allowed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 Слова: «так надлежит нам исполнить всякую правду» в конце концов остаются, по-видимому, единственными, в которых мы должны искать мотива для крещения Христа. Но что такое здесь эта правда (dikaiosunh)? Слово имеет такое обширное значение и такой разнообразный смысл, что определить, какой смысл оно имело теперь в устах Христа, крайне трудно. По нашему мнению, здесь следует обратить внимание прежде всего на то, что слово dikaiosunh, очевидно, было правильно понято Иоанном, который после слов Христа не стал препятствовать Ему креститься и тотчас же крестил Его. И евангелисту, который записал разговор Христа с Иоанном при крещении, выражение также, как нужно предполагать, было вполне понятно. В чем же заключалась эта правда, исполненная Христом при крещении? Она в настоящем случае, по-видимому, не в чем ином заключалась, как в принятии на Себя Христом зрака раба. Это была такая же глубокая и истинная евангельская правда, какая выразилась резко и еще в одном случае: во время омовения ног учеников. Слова Христа Иоанну имеют для себя точную параллель в рассказе Иоанна XIII:6–8. Христос пришел не господствовать, а служить. Еще так недавно Иоанн говорил, что у Лица, которое идет за ним, он недостоин понести (или развязать) Его обуви, т. е. представлял Его господином или владетелем, который был неизмеримо выше его. Но теперь Иоанн должен был убедиться, что его прежние представления о Лице грядущем были несколько неверны. Христос, пришедший к Иоанну для крещения, хотел показать ему, что если Иоанн есть раб, то Он, Христос, хочет подчиниться этому рабу, хочет быть рабом по отношению к тому человеку, который сам считал себя ниже раба. С таким толкованием согласуется весь контекст. Иисус Христос опровергает прежние мнения Иоанна, говоря, что Его правда заключается не в том, в чем предполагает ее Иоанн. Делается понятным выражение Иоанна: «Я не знал Его», т. е. не знал Его таким, каким Он явился при крещении. Слова Иоанна, «вот Агнец Божий, который берет на себя грех мира» (Ин I:29) получают новое освещение. Дальнейшее, о чем рассказывает Матфей, делается также боле понятным. Слова: «так надлежит нам исполнить всякую правду» — лучше перевести: ибо так прилично нам (т. е. Христу и Иоанну) исполнить всю правду.
Adam Clarke: Commentary on the Bible - 1831
3:15: To fulfill all righteousness - That is, Every righteous ordinance: so I think the words πασαν δικαιοσυνην should be translated; and so our common version renders a similar word, Luk 1:6. The following passage, quoted from Justin Martyr, will doubtless appear a strong vindication of this translation. "Christ was circumcised, and observed all the other ordinances of the law of Moses, not with a view to his own justification; but to fulfill the dispensation committed to him by the Lord, the God and Creator of all things." - Wakefield.
How remarkable are the following words of Creeshna (an Incarnation of the Supreme God, according to the Hindoo theology) related in the Bhagvat Geeta, p. 47. Addressing his disciple Arjoon, he says, "I myself, Arjoon, have not, in the three regions of the universe, any thing which is necessary for me to perform; nor any thing to obtain, which is not obtained; and yet I live in the exercise of the moral duties. If I were not vigilantly to attend to those duties, all men would presently follow my example. If I were not to perform the moral actions, this world would fail in their duties: I should be the cause of spurious births, and should drive the people from the right way. As the ignorant perform the duties of life from a hope of reward, so the wise man, out of respect to the opinions and prejudices of mankind, should perform the same without motives of interest. The wise man, by industriously performing all the duties of life, should induce the vulgar to attend to them."
The Septuagint use this word often for the Hebrew משפת mishpat, judgment, appointment. And in Eze 18:19, Eze 18:21, the person who δικαιοσυνην και ελεος πεποιηκε - hath done righteousness and mercy, is he who sacredly attended to the performance of all the religious ordinances mentioned in that chapter, and performed them in the genuine spirit of mercy. Δικαιωματα is used 1 Maccabees 1:13, 49; 2:21, and in Heb 10:1, Heb 10:10, to denote religious ceremonies. Michaelis supposes that כל חק kol chok, all religious statutes or ordinances, were the words used in the Hebrew original of this Gospel.
But was this an ordinance? Undoubtedly: it was the initiatory ordinance of the Baptist's dispensation. Now, as Christ had submitted to circumcision, which was the initiatory ordinance of the Mosaic dispensation, it was necessary that he should submit to this, which was instituted by no less an authority, and was the introduction to his own dispensation of eternal mercy and truth. But it was necessary on another account: Our Lord represented the high priest, and was to be the high priest over the house of God: - now, as the high priest was initiated into his office by washing and anointing, so must Christ: and hence he was baptized, washed, and anointed by the Holy Ghost. Thus he fulfilled the righteous ordinance of his initiation into the office of high priest, and thus was prepared to make an atonement for the sins of mankind.
Then he suffered him - In the Opus Imperfectum, quoted by Griesbach, there is the following addition, which, at least, may serve to show the opinion of its author: Et Johannes quidem baptizauit ilium in aqua, ille autem Johannem cum Spiritu. "Then John baptized him with water, and he baptized John with the Spirit."
Albert Barnes: Notes on the Bible - 1834
3:15: Thus it becometh us - It is suitable and proper. And though you may feel yourself unworthy, yet it is proper it should be done.
All righteousness - There was no particular precept in the Old Testament requiring this, but he chose to give the sanction of his example to the baptism of John, as to a divine ordinance. The phrase "all righteousness," here, is the same as a righteous institution or appointment. Jesus had no sin. But he was about to enter on his great work. It was proper that he should be set apart by his forerunner, and show his connection with him, and give his approbation to what John had done. He submitted to the ordinance of baptism, also, in order that occasion might be taken, at the commencement of his work, for God publicly to declare his approbation of him, and his solemn appointment to the office of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: Suffer: Joh 13:7-9
for: Psa 40:7, Psa 40:8; Isa 42:21; Luk 1:6; Joh 4:34, Joh 8:29, Joh 13:15, Joh 15:10; Phi 2:7, Phi 2:8; Heb 7:26; Pe1 2:21-24; Jo1 2:6
Geneva 1599
3:15 And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us to fulfil (n) all righteousness. Then he suffered him.
(n) All such things as it has appointed for us to keep.
John Gill
3:15 And Jesus answering, said unto him,.... This is an Hebrew way of speaking, often used in the Old Testament, and answers to see Job 3:1. He replied to John, who had made use of very forbidding words, after this manner,
suffer it to be so now; let me have my request; do not go on to object, but comply with my desire; let it be done now, immediately, directly, at this present time; do not put me off with any excuse; it is a proper season for it, even "now", since the time is not yet come that I am to baptize with the Holy Ghost; and besides, thus it becometh us to fulfil all righteousness. It became John to administer the ordinance of baptism to Christ, as he was his forerunner, and the only administrator of it, and that he might fulfil the ministry which he had received; and as it became Christ to fulfil all righteousness, moral and ceremonial, and baptism being a part of his Father's will, which he came to do, it became him to fulfil this also. And since it became Christ, it cannot be unbecoming us to submit to this ordinance; and since he looked upon it as a part of righteousness to be fulfilled by him, it ought to be attended to by all those who would be accounted followers of him. Christ having strongly urged the conveniency and equity of the administration of baptism to him, which showed his eager desire after it, and the lowliness of his mind; and John being convinced, and overcome by the force of his reasoning, agrees to his baptism;
then he suffered him, i.e. to be baptized in water by him, as he had requested, and accordingly did administer it to him.
John Wesley
3:15 It becometh us to fulfil all righteousness - It becometh every messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me.
Robert Jamieson, A. R. Fausset and David Brown
3:15 And Jesus answering said unto him, Suffer it to be so now--"Let it pass for the present"; that is, "Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden."
for thus it becometh us--"us," not in the sense of me and thee," or "men in general," but as in Jn 3:11.
to fulfil all righteousness--If this be rendered, with SCRIVENER, "every ordinance," or, with CAMPBELL, "every institution," the meaning is obvious enough; and the same sense is brought out by "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus." But we incline to think that our Lord meant more than this. The import of circumcision and of baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (see on Lk 2:21-24) are well founded, He would seem to have said, "Thus do I impledge Myself to the whole righteousness of the Law--thus symbolically do enter on and engage to fulfil it all." Let the thoughtful reader weigh this.
Then he suffered him--with true humility, yielding to higher authority than his own impressions of propriety.
Descent of the Spirit upon the Baptized Redeemer (Mt 3:16-17).
3:163:16: Եւ իբրեւ մկրտեցաւ Յիսուս, ե՛լ վաղվաղակի ՚ի ջրոյ անտի. եւ ահա բացա՛ն նմա երկինք. եւ ետես զՀոգին Աստուծոյ՝ զի իջանէր իբրեւ զաղաւնի եւ գա՛յր ՚ի վերայ նորա։
16 Եւ երբ Յիսուս մկրտուեց, իսկոյն ջրից դուրս ելաւ. եւ ահա երկինքը բացուեց նրան, եւ նա տեսաւ Աստծու Հոգին, որն իջնում էր ինչպէս աղաւնի եւ գալիս էր իր վրայ
16 Երբ Յիսուս մկրտուեցաւ, շուտ մը ջուրէն դուրս ելաւ եւ ահա երկինքը բացուեցաւ ու տեսաւ Աստուծոյ Հոգին, որ աղաւնիի պէս կ’իջնէր ու կու գար իր վրայ։
Եւ իբրեւ մկրտեցաւ Յիսուս, ել վաղվաղակի ի ջրոյ անտի, եւ ահա բացան նմա երկինք, եւ ետես զՀոգին Աստուծոյ զի իջանէր իբրեւ զաղաւնի եւ գայր ի վերայ նորա:

3:16: Եւ իբրեւ մկրտեցաւ Յիսուս, ե՛լ վաղվաղակի ՚ի ջրոյ անտի. եւ ահա բացա՛ն նմա երկինք. եւ ետես զՀոգին Աստուծոյ՝ զի իջանէր իբրեւ զաղաւնի եւ գա՛յր ՚ի վերայ նորա։
16 Եւ երբ Յիսուս մկրտուեց, իսկոյն ջրից դուրս ելաւ. եւ ահա երկինքը բացուեց նրան, եւ նա տեսաւ Աստծու Հոգին, որն իջնում էր ինչպէս աղաւնի եւ գալիս էր իր վրայ
16 Երբ Յիսուս մկրտուեցաւ, շուտ մը ջուրէն դուրս ելաւ եւ ահա երկինքը բացուեցաւ ու տեսաւ Աստուծոյ Հոգին, որ աղաւնիի պէս կ’իջնէր ու կու գար իր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: И, крестившись, Иисус тотчас вышел из воды, --и се, отверзлись Ему небеса, и увидел [Иоанн] Духа Божия, Который сходил, как голубь, и ниспускался на Него.
3:16  βαπτισθεὶς δὲ ὁ ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῶ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾽ αὐτόν·
3:16. βαπτισθεὶς (Having-been-immersed-to) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εὐθὺς (straight) ἀνέβη (it-had-stepped-up) ἀπὸ (off) τοῦ (of-the-one) ὕδατος: (of-a-water,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἠνεῴχθησαν (they-were-opened-up) οἱ (the-ones) οὐρανοί, (skies) καὶ (and) εἶδεν (it-had-seen) πνεῦμα (to-a-currenting-to) θεοῦ (of-a-Deity) καταβαῖνον (to-stepping-down) ὡσεὶ (as-if) περιστερὰν (to-lattered-about) ἐρχόμενον ( to-coming ) ἐπ' (upon) αὐτόν: (to-it)
3:16. baptizatus autem confestim ascendit de aqua et ecce aperti sunt ei caeli et vidit Spiritum Dei descendentem sicut columbam venientem super seAnd Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him.
16. And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him;
3:16. 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:
3:16. And Jesus, having been baptized, ascended from the water immediately, and behold, the heavens were opened to him. And he saw the Spirit of God descending like a dove, and alighting on him.
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:

16: И, крестившись, Иисус тотчас вышел из воды, --и се, отверзлись Ему небеса, и увидел [Иоанн] Духа Божия, Который сходил, как голубь, и ниспускался на Него.
3:16  βαπτισθεὶς δὲ ὁ ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῶ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾽ αὐτόν·
3:16. baptizatus autem confestim ascendit de aqua et ecce aperti sunt ei caeli et vidit Spiritum Dei descendentem sicut columbam venientem super se
And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him.
3:16. 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:
3:16. And Jesus, having been baptized, ascended from the water immediately, and behold, the heavens were opened to him. And he saw the Spirit of God descending like a dove, and alighting on him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк III:10; Лк III:21, 22). Акт уничижения Спасителя был тем замечательным, что пока был скрыт от посторонних глаз, кроме, может быть, Иоанна. Нет никаких оснований думать, чтобы кто-нибудь, кроме Иоанна, видел и понимал в это время самоуничижение Мессии. Так как это видел только Иоанн, то и сопровождавшая самоуничижение слава Мессии была открыта только Крестителю. Христос подчинился ему, как Раб, и этот Раб тотчас же провозглашается Сыном. — И се, отверзлись Ему небеса, и увидел Иоанн Духа Божия: правильный перевод — и вот, отверзлись (слово «Ему» пропущено в важнейших кодексах) небеса, и Он увидел Духа Божия. Как произошло это отверстие небес, мы не имеем никаких данных судить или представить. Высказанная здесь мысль делается понятной только при предположении, что под небесами здесь разумеются облака (так Златоуст и другие). Увидел — кто? В подлиннике ничего об этом не говорится; но по смыслу речи следует относить это слово прежде всего к Иисусу Христу. У Марка I:10 слово Иоанн, вставленное в русск., подчеркнуто. У Луки о видении Иоанном и Христом голубя ничего не говорится и событие излагается объективно, независимо от наблюдавших его лиц. У Иоанна I:32–34 видение приписывается одному Крестителю; но это не исключает вероятности, что и Христос видел голубя. — Дух Божий сошел на Иисуса Христа в виде голубя. Букв. как бы (wsei, слож. из wV и ei = как бы, как если, как будто; пред числит. около, почти). На этом основании некоторые толкуют явление в духовном смысле или, по крайней мере, думают, что Дух Св. был только похож на голубя, был как бы голубем, но не был действительно видимым голубем. Но в таких токованиях заключается и их опровержение. Если явление было вполне духовным и голубь есть только словесный образ, фигуральное выражение, то зачем было его и вводить? Можно было бы прямо сказать: Дух Святой сошел на Христа; или: Он исполнился Духа Святого. Конкретное и пластическое голубь свидетельствует о реальности явления голубя в чувственном виде. Самое явление голубя (но не орла) имело здесь символический смысл и указывало на характер деятельности Христа. В явлении голубя подразумеваются два факта: схождение голубя вниз и приближение к Иисусу Христу. Возражение, что если бы речь шла об Иисусе Христе, который видел голубя, то было употреблено в греч. «на Самого Себя» (ep eauton), имеет мало значения (ср. Ев IX:7, где eautou поставлено вместо autou).
Adam Clarke: Commentary on the Bible - 1831
3:16: The heavens were opened unto him - That is, to John the Baptist - and he, John, saw the Spirit of God - lighting upon him, i.e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, Luk 3:22, says it was in a bodily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation.
This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here, represented, there can be no dispute.
1. The person of Jesus Christ, baptized by John in Jordan.
2. The person of the Holy Ghost in a bodily shape, (σωματικω ειδει, Luk 3:22) like a dove.
3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, etc.
The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this Divine personality.
Albert Barnes: Notes on the Bible - 1834
3:16: Out of the water - This shows that he had descended to the river. It literally means, "he went up directly from the water." The original does not imply that they had descended into the river, and it cannot be proved, therefore, from this passage, that his baptism was by immersion; nor can it be proved that even, if his baptism was by immersion, that therefore the same mode is binding on people now. In order to demonstrate from this passage that immersion is essential, it is necessary to demonstrate:
(a) that he went into the river;
(b) that, being there, he was wholly immersed;
(c) that the fact that he was immersed, if he was, proves that all others must be, in order that there could be a valid baptism.
Neither of these three things has ever been demonstrated from this passage, nor can they be.
The heavens were opened unto him - This was done while he was praying, Luk 3:21. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect that he will bless us; the heavens will be opened, light will shine upon our path, and we shall meet with the approbation of God. The expression, "the heavens were opened," is one that commonly denotes the appearance of the clouds when it lightens. The heavens appear to open or give way. Something of this kind probably appeared to John at this time. The same appearance took place at Stephen's death, Act 7:56. The expression means that he was permitted to see far into the heavens beyond what the natural vision would allow.
To him - Some have referred this to Jesus, others to John. It probably refers to John. See Joh 1:33. It was a testimony given to John that this was the Messiah.
He saw - John saw.
The Spirit of God - See Mat 3:11. This was the third person of the Trinity, descending upon him in the form of a dove, Luk 3:22. The dove, among the Jews, was the symbol of purity of heart, harmlessness, and gentleness, Mat 10:16; compare Psa 55:6-7. The form chosen here was doubtless an emblem of the innocence, meekness, and tenderness of the Saviour. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus Joh 1:33, and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change done in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: Jesus: Mar 1:10
lo: Eze 1:1; Luk 3:21; Act 7:56
and he: Isa 11:2, Isa 42:1, Isa 59:21, Isa 61:1; Luk 3:22; Joh 1:31-34, Joh 3:34; Col 1:18, Col 1:19
Geneva 1599
3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto (o) him, and he saw the Spirit of God descending like a dove, and lighting upon him:
(o) To John.
John Gill
3:16 And Jesus, when he was baptized,.... Christ, when he was baptized by John in the river Jordan, the place where he was baptizing,
went up straightway out of the water. One would be at a loss at first sight for a reason why the Evangelist should relate this circumstance; for after the ordinance was administered, why should he stay in the water? what should he do there? Everyone would naturally and reasonably conclude, without the mention of such a circumstance, that as soon as his baptism was over, he would immediately come up out of the water. However, we learn this from it, that since it is said, that he came up out of the water, he must first have gone down into it; must have been in it, and was baptized in it; a circumstance strongly in favour of baptism by immersion: for that Christ should go down into the river, more or less deep, to the ankles, or up to the knees, in order that John should sprinkle water on his face, or pour it on his head, as is ridiculously represented in the prints, can hardly obtain any credit with persons of thought and sense. But the chief view of the Evangelist in relating this circumstance, is with respect to what follows; and to show, that as soon as Christ was baptized, and before he had well got out of the water,
lo the heavens were opened: and some indeed read the word "straightway", in connection with this phrase, and not with the words "went up": but there is no need of supposing such a trajection, for the whole may be rendered thus;
and Jesus, when he was baptized, was scarcely come up out of the water, but lo, immediately, directly, as soon as he was out, or rather before,
the heavens were opened to him; the airy heaven was materially and really opened, parted, rent, or cloven asunder, as in Mk 1:10 which made way for the visible descent of the Holy Ghost in a bodily shape. A difficulty arises here, whether the words, "to him", are to be referred to Christ, or to John; no doubt but the opening of the heavens was seen by them both: but to me it seems that John is particularly designed, since this vision was upon his account, and for his sake, and to him the following words belong; "and he", that is,
John, saw the Spirit of God descending like a dove, and lighting upon him: for this is what was promised to John, as a sign, which should confirm his faith in Jesus, as the true Messiah, and which he himself says he saw, and upon which he based the record and testimony he bore to Christ, as the Son of God; see Jn 1:32 not but that the descent of the Holy Ghost in this manner might be seen by Christ, as well as John, according to Mk 1:10. The Spirit of God, here said to descend and light on Christ, is the same, which in the first creation moved upon the face of the waters; and now comes down on Christ, just as he was coming up out of the waters of Jordan, where he had been baptized; and which the Jews (r) so often call , "the Spirit of the king Messiah, and the spirit of the Messiah". The descent of him was in a "bodily shape", as Luke says in Lk 3:22 either in the shape of a dove, which is a very fit emblem of the Spirit of God who descended, and the fruits thereof, such as simplicity, meekness, love, &c. and also of the dove-like innocence, humility, and affection of Christ, on whom he lighted; or it was in some other visible form, not expressed, which pretty much resembled the hovering and lighting of a dove upon anything: for it does not necessarily follow from any of the accounts the Evangelists give of this matter, that the holy Spirit assumed, or appeared in, the form of a dove; only that his visible descent and lighting on Christ was , as a dove descends, hovers and lights; which does not necessarily design the form of the creature, but the manner of its motion. However, who can read this account without thinking of Noah's dove, which brought in its mouth the olive leaf, a token of peace and reconciliation, when the waters were abated from off the earth? Give me leave to transcribe a passage I have met with in the book of Zohar (s);
"a door shall be opened, and out of it shall come forth the dove which Noah sent out in the days of the flood, as it is written, "and he sent forth the dove", that famous dove; but the ancients speak not of it, for they knew not what it was, only from whence it came, and did its message; as it is written, "it returned not again unto him any more": no man knows whither it went, but it returned to its place, and was hid within this door; and it shall take a crown in its mouth, and put it upon the head of the king Messiah.''
And a little after, the dove is said to abide upon his head, and he to receive glory from it. Whether this is the remains of some ancient tradition, these men studiously conceal, concerning the opening of the heavens, and the descent of the Spirit of God, as a dove, upon the Messiah; or whether it is hammered out of the evangelic history, let the reader judge.
(r) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. Zohar in Gen. fol. 107. 3. & 128. 3. Baal Hatturim in Gen. i. 2. Caphtor Uperah, fol. 113. 2. (s) In Num. fol. 68. 3, 4.
John Wesley
3:16 And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.
Robert Jamieson, A. R. Fausset and David Brown
3:16 And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mk 1:10). "and"--adds Luke (Lk 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking--
lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mk 1:10).
and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Jn 1:32-34); the by-standers apparently seeing nothing.
like a dove, and lighting upon him--Luke says, "in a bodily shape" (Lk 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (Song 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mt 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Acts 24:16) expresses both. Further, when we read in the Song of Solomon (Song 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Is 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Gen 8:11) --when we read (Ps 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON HIM." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON HIM, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Jn 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Is 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.
3:173:17: Եւ ահա ձայն յերկնից՝ որ ասէր. Դա՛ է Որդի իմ սիրելի, ընդ որ հաճեցայ[53]։[53] Ոմանք. Որ ասէ. Դա է։
17 Եւ ահա՝ մի ձայն երկնքից, որ ասում էր. «Դա՛ է իմ սիրելի Որդին, որն ունի իմ ամբողջ բարեհաճութիւնը»:
17 Եւ ահա երկնքէն ձայն մը եկաւ որ կ’ըսէր. «Ասիկա է իմ սիրելի Որդիս, որուն հաւներ եմ»։
Եւ ահա ձայն յերկնից որ ասէր. Դա է Որդի իմ սիրելի ընդ որ հաճեցայ:

3:17: Եւ ահա ձայն յերկնից՝ որ ասէր. Դա՛ է Որդի իմ սիրելի, ընդ որ հաճեցայ[53]։
[53] Ոմանք. Որ ասէ. Դա է։
17 Եւ ահա՝ մի ձայն երկնքից, որ ասում էր. «Դա՛ է իմ սիրելի Որդին, որն ունի իմ ամբողջ բարեհաճութիւնը»:
17 Եւ ահա երկնքէն ձայն մը եկաւ որ կ’ըսէր. «Ասիկա է իմ սիրելի Որդիս, որուն հաւներ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: И се, глас с небес глаголющий: Сей есть Сын Мой возлюбленный, в Котором Мое благоволение.
3:17  καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
3:17. καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"φωνὴ (a-sound) ἐκ (out) τῶν (of-the-ones) οὐρανῶν (of-skies) λέγουσα (forthing,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἀγαπητός, (excessed-off-unto) ἐν (in) ᾧ (unto-which) εὐδόκησα. (I-goodly-thought-unto)
3:17. et ecce vox de caelis dicens hic est Filius meus dilectus in quo mihi conplacuiAnd behold a voice from heaven saying: This is my beloved Son, in whom I am well pleased.
17. and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.
3:17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
3:17. And behold, there was a voice from heaven, saying: “This is my beloved Son, in whom I am well pleased.”
And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased:

17: И се, глас с небес глаголющий: Сей есть Сын Мой возлюбленный, в Котором Мое благоволение.
3:17  καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
3:17. et ecce vox de caelis dicens hic est Filius meus dilectus in quo mihi conplacui
And behold a voice from heaven saying: This is my beloved Son, in whom I am well pleased.
3:17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
3:17. And behold, there was a voice from heaven, saying: “This is my beloved Son, in whom I am well pleased.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк I:11; Лк III:22). Употребленное два раза «се» в 16 и 17 стихах указывает на новизну и необычайность явлений. Глас с небес: греч. fwnh — значит собственно звук. Евр. коль (ср. Исх IX:28; Пс 28, 3), но едва ли бат-коль дочь голоса — голос, которое встречается в раввинских писаниях, хотя слово бат-коль по значению равно слову коль. — Сей есть Сын Мой возлюбленный, в Котором Мое благоволение: у Марка (I:11) и Луки (III:22) выражение Матфея: сей (outoV = этот, он) заменяется словами: «Ты Сын Мой возлюбленный». В подобном же изречении, сказанном во время преображения (Мф XVII:5; Мк IX:6; Лк IX:35; 2 Пет I:17), выражение «Ты» заменено везде словами «сей» (outoV). Из сравнения небесных слов, сказанных при крещении, можно заключить о неточной передаче их евангелистами.
Adam Clarke: Commentary on the Bible - 1831
3:17: In whom I am well pleased - Εν ω ενδακησα in whom I have delighted - though it is supposed that the past tense is here used for the present: but see the note on Mat 17:5. By this voice, and overshadowing of the Spirit, the mission of the Lord Jesus was publicly and solemnly accredited; God intimating that he had before delighted in him: the law, in all its ordinances, having pointed him out, for they could not be pleasing to God, but as they were fulfilled in, and showed forth, the Son of man, till, he came.
As the office of a herald is frequently alluded to in this chapter, and also in various other parts of the New Testament, I think it best to give a full account of it here, especially as the office of the ministers of the Gospel is represented by it. Such persons can best apply the different correspondences between their own and the herald's office.
At the Olympic and Isthmian games, heralds were persons of the utmost consequence and importance. Their office was: -
1. To proclaim from a scaffold, or elevated place, the combat that was to be entered on.
2. To summon the Agonistae, or contenders, to make their appearance, and to announce their names.
3. To specify the prize for which they were to contend.
4. To admonish and animate, with appropriate discourses, the athletae, or combatants.
5. To set before them, and explain, the laws of the agones, or contenders; that they might see that even the conqueror could not receive the crown or prize, unless he had strove lawfully.
6. After the conflict was ended, to bring the business before the judges, and, according to their determination, to proclaim the victor.
7. To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly.
8. They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions.
9. They frequently called the attention of the people, during the sacrifices, to the subject of devotion, with hoc age! τουτο πραττε: mind what you are about, don't be idle; think of nothing else. See Plutarch in Coriolanus.
The office, and nearly the word itself, was in use among the ancient Babylonians, as appears from Dan 3:4, where the Chaldee word כרוזא caroza, is rendered by the Septuagint κηρυξ kerux, and by our translation, very properly, herald. His business in the above place was to call an assembly of the people, for the purpose of public worship; to describe the object and nature of that worship, and the punishment to be inflicted on those who did not join in the worship, and properly assist in the solemnities of the occasion.
Dan 3:4, is the only place in our translation, in which the word herald is used: but the word κηρυξ, used by St. Paul, Ti1 2:7; Ti2 1:11, and by St. Peter, Pe2 3:5, is found in the Septuagint, Gen 41:43, as well as in Dan 3:4, and the verb κηρυσσω is found in different places of that version, and in a great number of places in the New Testament.
It is worthy of remark, that the office of the κηρυξ, kerux, or herald, must have been anciently known, and indeed established, among the Egyptians: for in Gen 41:43, where an account is given of the promotion of Joseph to the second place in the kingdom, where we say, And they cried before him, saying, Bow the knee; the Septuagint has και εκηρυξεν εμπροσθεν αυτου κηρυξ· And a Herald made proclamation before him. As the Septuagint translated this for Ptolemy Philadelphus, the Egyptian king, and were in Egypt when they translated the law, we may safely infer that the office was not only known, but in use among the Egyptians, being denominated in their language אברק abrek, which our translators, following the Vulgate, have rendered, Bow the knee; but which the Septuagint understood to be the title of an officer, who was the same among the Egyptians as the κηρυξ among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on Gen 41:43.
As every kind of office had some peculiar badge, or ensign, by which it was known among the ancients, so the heralds were known by generally carrying a caduceus. This was a rod with two spread wings at the top, and about which two serpents were entwined. The poets fabled that this rod was given by Apollo, the god of wisdom and music, to Mercury, the god of eloquence, and the messenger of the gods. To it wonderful properties are ascribed - especially that it produces sleep, and that it raises the dead. Who does not at once see, that the caduceus and its properties clearly point out the office, honor, and influence of the herald? As persons of strong voice, and ready speech, and copious eloquence, were always chosen for heralds, they were represented as endued with wisdom and eloquence from above. They lulled men to sleep, i.e. by their persuasive powers of speech, they calmed the turbulent dispositions of an inflamed populace, when proceeding to acts of rebellion and anarchy; or they roused the dormant zeal of the community, who, through long oppression, despairing of succor or relief, seemed careless about their best interests being stupidly resolved to sink under their burdens, and expect release only in death.
As to the caduceus itself, it was ever the emblem of peace among the ancients: the rod was the emblem of power; the two serpents, of wisdom and prudence; and the two wings, of diligence and despatch. The first idea of this wonderful rod seems to have been borrowed from the rod of Moses. See the note on Exo 4:17.
The word κηρυξ kerux, or herald, here used, is evidently derived from κηρυσσειν, to proclaim, call aloud; and this from γηρυς, the voice; because these persons were never employed in any business, but such only as could not be transacted but by the powers of speech, and the energy of ratiocination.
For the derivation of the word herald, we must look to the northern languages. Its meaning in Junius, Skinner, and Minshieu, are various, but not essentially different; they all seem to point out different parts of the herald's office.
1. In the Belgic, heer signifies army. Hence heer-alt, a senior officer, or general, in the army.
2. Or heer-held, the hero of the army: he who had distinguished himself most in his country's behalf.
3. Or from the Gallo-teutonic herr-haut, the high lord, because their persons were so universally respected, as we have already seen.
4. Or from the simple Teutonic herr-hold, he who is faithful to his lord.
5. And, lastly, according to Minshieu, from the verb hier-holden, stop here; because, in proclaiming peace, they arrested bloodshed and death, and prevented the farther progress of war.
These officers act an important part in all heroic history, and particularly in the Iliad and Odyssey, from which, as the subject is of so much importance, I shall make a few extracts.
I. Their character was sacred. Homer gives them the epithet of divine, θειοι.
- Δολων, Ευμηδεος υιος,
Κηρυκος θειοιο.
Iliad x. 315
"Dolon, son of Eumedes, the divine herald."
They were also termed inviolable, ασυλοι; also, great, admirable, etc. In the first book of the Iliad, we have a proof of the respect paid to heralds, and the inviolability of their persons. Agamemnon commands the heralds, Talthybius and Eurybates, his faithful ministers, to go to the tent of Achilles, seize the young Briseis, and bring her to him. They reluctantly obey; but, when they come into the presence of Achilles, knowing the injustice of their master's cause, they are afraid to announce their mission. Achilles, guessing their errand, thus addresses them: -
Χαιρετε, κηρυκες, Διος αγγελοι, ηδε και ανδρων. κ. τ. λ.
"Hail, O ye heralds, messengers of God and of men! come forward. I cannot blame you - Agamemnon only is culpable, who has sent you for the beautiful Briseis. But come, O godlike Patroclus, bring forth the damsel, and deliver her to them, that they may lead her away," etc., Iliad i. 334, etc.
II. Their functions were numerous; they might enter without danger into besieged cities, or even into battles.
III. They convoked the assemblies of the leaders, according to the orders they received from the general or king.
IV. They commanded silence, when kings were to address the assembly, (Iliad xviii. 503. Κηρυκες δ' αρα λαων ερητυον. See also Iliad ii. 280), and delivered the scepter into their hands, before they began their harangue.
Ην δ' απα κηρυξ
Χερσι σκηπτρον εθηκε, σιωπησαι τ' εκελευσεν.
Iliad xxiii. 567
V. They were the carriers and executors of the royal commands, (Iliad i. 320), and went in search of those who were summoned to appear, or whose presence was desired.
VI. They were entrusted with the most important missions; and accompanied princes in the most difficult circumstances. Priam, when he went to Achilles, took no person besides a herald with him. (Iliad xxiv. 674, 689). When Ulysses sent two of his companions to treat with the Lestrygons, he sent a herald at the same time. (Odys. x. 102). Agamemnon, when he wished to soften Achilles, joined Eurybates and Hodius, his heralds, to the deputation of the princes. (Iliad ix. 170).
VII. Heralds were employed to proclaim and publish whatever was to be known by the people. (Odys. xx. 276).
VIII. They declared war and proclaimed peace. (Odys. xviii. 334).
IX. They took part in all sacred ceremonies: they mingled the wine and water in the large bowls for the libations, which were made at the conclusion of treaties. They were the priests of the people in many cases; they led forth the victims, cut them in pieces, and divided them among those engaged in the sacrifices. (Odys. i. 109, etc).
X. In Odyssey lib. xvii., a herald presents a piece of flesh to Telemachus, and pours out his wine.
XI. They sometimes waited on princes at table, and rendered them many other personal services. (Iliad ii. 280; Odys. i. 143, etc., 146, 153; ii. 6, 38). In the Iliad, lib. x. 3, Eurybates carries the clothes to Ulysses. And a herald of Alcinous conducts Demodocus, the singer, into the festive hall. (Odys. viii. 470). Many others of their functions, services, and privileges, the reader may see, by consulting Damm's Homeric Lexicon, under Κρω.
Albert Barnes: Notes on the Bible - 1834
3:17: A voice from heaven - A voice from God. This was probably heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration, Mat 17:5; Luk 9:35-36; Pe2 1:17. It was also heard just before his death, and was then supposed by many to be thunder, Joh 12:25-30. It was a public declaration that Jesus was the Messiah.
My beloved Son - This is the title which God himself gave to Jesus. It denotes the nearness of his relation to God, and the love of God for him, Heb 1:2. It implies that he was equal with God, Heb 1:5-8; Joh 10:29-33; Joh 19:7. The term "Son" is expressive of love of the nearness of his relation to God, and of his dignity and equality with God.
I am well pleased - or, I am ever delighted. The language implies that he was constantly or uniformly well pleased with him; and in this solemn and public manner he expressed his approbation of him as the Redeemer of the world.
The baptism of Jesus has usually been regarded as a striking manifestation of the doctrine of the Trinity, or the doctrine that there are three Persons in the divine nature:
(1) there is the Person of "Jesus Christ," the Son of God, baptized in Jordan, elsewhere declared to be equal with God, Joh 10:30.
(2) the Holy Spirit descending in a bodily form upon the Saviour. The Holy Spirit is also equal with the Father, or is also God, Act 5:3-4.
(3) the Father, addressing the Son, and declaring that He was well pleased with him.
It is impossible to explain this transaction consistently in any other way than by supposing that there are three equal Persons in the divine nature or essence, and that each of these sustains an important part in the work of redeeming people.
In the preaching of John the Baptist we are presented with an example of a faithful minister of God. Neither the wealth, the dignity, nor the power of his auditors deterred him from fearlessly declaring the truth respecting their character. He called things by their right names. He did not apologize for their sins. He set their transgressions fairly before them, and showed them faithfully and fearlessly what must be the consequence of a life of sin. So should all ministers of the Gospel preach. Rank, riches, and power should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truth of the Gospel must be spoken, or woe will follow the ambassador of Christ, Co1 9:16.
In John we also have an example of humility. Blessed with great success, attended by the great and noble, and with nothing but principle to keep him from turning it to his advantage, he still kept himself out of view, and pointed to a far greater Personage at hand. So should every minister of Jesus, however successful, keep the Lamb of God in his eye, and be willing - nay, rejoice - to lay all his success and honors at Jesus' feet.
Everything about the work of Jesus was wonderful. No person had before come into the world under such circumstances. God would not have attended the commencement of his life with such wonderful events if it had not been of the greatest moment to our race, and if he had not possessed a dignity above all prophets, kings, and priests. His "name" was to be called "Wonderful, Councillor, The mighty God, The everlasting Father, The Prince of Peace;" "of the increase of his government and peace" there was to be "no end;" "upon the throne of David and of his kingdom, to order it, and to establish it with judgment and with justice foRev_er" Isa 9:6-7; and it was proper that a voice from heaven should declare that he was the long-promised prince and Saviour; that the angels should attend him, and the Holy Spirit signalize his baptism by his personal presence. And it is proper that we, for whom he came, should give to him our undivided affections, our time, our influence, our hearts, and our lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: lo: Joh 5:37, Joh 12:28-30; Rev 14:2
This: Mat 12:18, Mat 17:5; Psa 2:7; Isa 42:1, Isa 42:21; Mar 1:11, Mar 9:7; Luk 3:22, Luk 9:35; Eph 1:6; Col 1:13; Pe2 1:17
Geneva 1599
3:17 (8) And lo a voice from heaven, saying, This is my beloved Son, in whom I am (p) well pleased.
(8) Christ's full consecration and authorization to the office of mediator is shown by the Father's own voice and a visible sign of the Holy Spirit.
(p) The Greek word signifies a thing of great worth and such as highly pleases a man. So then the Father says that Christ is the only man whom when he beholds, looking at what opinion he had conceived of us, he lays it clean aside.
John Gill
3:17 And lo, a voice from heaven, saying,.... At the same time the heavens were opened, and the Spirit of God descended as a dove, and lighted on Christ, and whilst it abode upon him, an extraordinary voice was heard; hence the note of attention and admiration, "lo", is prefixed unto it, as before, to the opening of the heavens; being what was unusual and surprising; and as denoting something to be expressed of great moment and importance. The Jews, in order to render this circumstance less considerable, and to have it believed, that these voices from heaven heard in the time of Jesus, and in relation to him were common things, have invented a great many stories concerning , "the voice", or "the daughter of the voice from heaven"; which they pretend came in the room of prophecy: their (t) words are,
"after the death of the latter prophets, Haggai, Zechariah and Malachi, the holy Spirit departed from Israel, and thenceforwards they used "Bath Kol", the "voice". One time they were sitting in the chamber of the house of Guria in Jericho, and there came to them , "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah (or divine majesty) abide on him, as Moses our master; but because his generation was not worthy, therefore the wise men set their eyes on Hillell, the elder; and when he died, they said concerning him, this was a holy man, a meek man, a disciple of Ezra. Again, another time they were sitting in a chamber in Jabneh, and there came to them "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah dwell on him; but because his generation was not worthy, therefore the wise men set their eyes on Samuel the little.''
I have cited this passage at large, partly because, according to them, it fixes the date and use of "the voice"; and partly, because it affords instances of it, wherefore more need not be mentioned; for, it would be endless to repeat the several things spoken by it; such as encouraging Herod to rebel, and seize his master's kingdom (u); forbidding Ben Uzziel to go on with his paraphrase on the Hagiographa, or holy books, when he had finished his Targum on the prophets (w); declaring the words of Hillell and Shammai to be the words of the living God (x); signifying the conception, birth, and death of (y) persons, and the like; all which seem to be mere fiction and imagination, diabolical delusions, or satanical imitations of this voice, that was now heard, in order to lessen the credit of it. But, to proceed; this extraordinary voice from heaven, which was formed in articulate sounds for the sake of John; and, according to the other Evangelists, was directed to Christ, Mk 1:11 expressed the following words, "this is my beloved Son". "This" person, who had been baptized in water, on whom the holy Spirit now rested, is no other than the Son of God in human nature; which he assumed, in order to be obedient to this, and the whole of his Father's will: he is his own proper "son", not by creation, as angels, and men; nor by adoption, as saints; nor by office, as magistrates; but in such a way of filiation as no other is: he is the natural, essential, and only begotten Son of God; his beloved Son, whom the Father loved from everlasting, as his own Son; the image of himself, of the same nature with him, and possessed of the same perfections; whom he loved, and continued to love in time, though clothed with human nature, and the infirmities of it; appearing in the likeness of sinful flesh; being in his state of humiliation, he loved him through it, and all sorrows and sufferings that attended it. Christ always was, and ever will be considered, both in his person as the Son of God, and in his office as mediator, the object of his love and delight; wherefore he adds,
in whom I am well pleased. Jehovah the Father took infinite delight and pleasure in him as his own Son, who lay in his bosom before all worlds; and was well pleased with him in his office relation, and capacity: he was both well pleased in him as his Son, and delighted in him as his servant, Is 42:1 he was pleased with his assumption of human nature; with his whole obedience to the law; and with his bearing the penalty and curse of it, in the room and stead of his people: he was well pleased with and for his righteousness, sacrifice and atonement; whereby his law was fulfilled, and his justice satisfied. God is not only well pleased in, and with his Son, but with all his people, as considered in him; in him he loves them, takes delight in them, is pacified towards them, and graciously accepts of them. It would be almost unpardonable, not to take notice of the testimony here given to the doctrine of the Trinity; since a voice was heard from the "father" in heaven, bearing witness to "the Son" in human nature on earth, on whom "the Spirit" had descended and now abode. The ancients looked upon this as so clear and full a proof of this truth, that they were wont to say; Go to Jordan, and there learn the doctrine of the Trinity. Add to all this, that since this declaration was immediately upon the baptism of Christ, it shows that his Father highly approved of, and was well pleased with his submission to that ordinance; and which should be an encouraging motive to all believers to follow him in it.
(t) T. Bab. Sanhedrim, fol. 11. 1. Sota, fol. 48. 2. Yoma. fol. 9. 2. (u) T. Bab. Bava Bathra, fol. 3. 2. (w) Megilla, fol. 3. 1. (x) T. Hieros. Beracot, fol. 3. 2. (y) T. Bab. Sanhedrim, fol. 22. 1. T. Hieros. Sabbat. fol. 8. 3.
John Wesley
3:17 And lo, a voice - We have here a glorious manifestation of the ever - blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy Ghost descending upon him. In whom I delight - What an encomium is this! How poor to this are all other kinds of praise! To he the pleasure, the delight of God, this is praise indeed: this is true glory: this is the highest, the brightest light, that virtue can appear in.
Robert Jamieson, A. R. Fausset and David Brown
3:17 And lo a voice from heaven, saying, This is--Mark and Luke give it in the direct form, "Thou art." (Mk 1:11; Lk 3:22).
my beloved Son, in whom I am well pleased--The verb is put in the aorist to express absolute complacency, once and for ever felt towards Him. The English here, at least to modern ears, is scarcely strong enough. "I delight" comes the nearest, perhaps, to that ineffable complacency which is manifestly intended; and this is the rather to be preferred, as it would immediately carry the thoughts back to that august Messianic prophecy to which the voice from heaven plainly alluded (Is 42:1), "Behold My Servant, whom I uphold; Mine Elect, IN WHOM MY SOUL DELIGHTETH." Nor are the words which follow to be overlooked, "I have put My Spirit upon Him; He shall bring forth judgment to the Gentiles." (The Septuagint perverts this, as it does most of the Messianic predictions, interpolating the word "Jacob," and applying it to the Jews). Was this voice heard by the by-standers? From Matthew's form of it, one might suppose it so designed; but it would appear that it was not, and probably John only heard and saw anything peculiar about that great baptism. Accordingly, the words, "Hear ye Him," are not added, as at the Transfiguration.