The Clear Word 

[1] In those days came John the Baptist, preaching in the wilderness of Judaea,
[2] And saying, Repent ye: for the kingdom of heaven is at hand.
[3] For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
[4] And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
[5] Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
[6] And were baptized of him in Jordan, confessing their sins.
[7] But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
[8] Bring forth therefore fruits meet for repentance:
[9] And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
[10] And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
[11] I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
[12] Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
[13] Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
[14] But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

[15] And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

John the Baptist is the link between the two testaments.  With one hand, he lays hold of the Old Testament and makes them one.  What a flaming herald and pathway he was.  His one challenging word was “REPENT!” John the Baptist believed “REPENTANCE” to be fundamental and demonstrated by the conduct of the believer as a testament to true conversion.  Further, the dynamic preaching ministry of John the Baptist foreshadowed the international characteristics of Christianity.  The vivid image he uses proves John the Baptist to be a man of the desert.  At Jordan with John the Baptist, Jesus, for the first time, identified Himself with lost and unsaved humanity whom He had come to seek and to save. 

[1] en de tais hmerais ekeinais paraginetai iwannhs o baptisths khrusswn en th erhmw ths ioudaias 

en/en: In

de/de: yet

o/ho: the

hmera/hemera: days

ekeinoV/ekeinos: those

paraginomai/paraginomai: came

IwannhV/Ioannes: John

BaptisthV/Baptistes: Baptist
khrussw/kerusso: preaching
erhmoV/eremos: wilderness

Ioudaia/Ioudaia: Judaea

JUDAEA: The "land of the Jews," the Greco-Roman equivalent of Judah. As most of the Israelites returning from the captivity belonged to the tribe of Judah, they came to be called Jews and their land Judea. In Tobit 1:18 the name is applied to the old kingdom of Judah. For a general description of the physical geography and early history of this region The limits of this district varied greatly, extending as the Jewish population increased, but in many periods with very indefinite boundaries.

Under the Persian Empire, Judea/Judah, was a district administered by a governor who, like Zerubbabel in Haggai 1 was probably usually a Jew. Even as late as Judas Maccabeus, Hebron and its surroundings-the very heart of old Judah was under the domination of the Edomites, whom, however, Judas conquered 1 Maccabees 5:65; in the time of his brother Jonathan approximately 145 B.C., three tetrarchies of Samaria, Aphaerema, Lydda and Ramathaim, were added to Judea in 1 Maccabees 10:30, 38; 11:34; in some passages it is referred to at this time as the "land of Judah" 1 Maccabees 10:30, 33, 37. The land was then roughly limited by what may be called the "natural boundaries of Judah.”

Strabo xvi.11, 21, extends the name Judea to include practically all Palestine; as does Luke 4:44; 23:05;Acts 2:9 & 10:37. In several New Testament references Matthew 4:25; Mark 1:5; 3:7; Luke 5:17; John 3:22 & Acts 1:8. Judea is contrasted with its capital Jerusalem. The country bordering on the shores of the Dead Sea for some miles inland was known as the Wilderness of Judea in Matthew 3:1.or "the wilderness" in Mark ine1:4 & Luke 3:2. Here John the Baptist appeared as a preacher.

After the death of Herod the Great, Archelaus received Judea, Samaria and Idumea as his ethnarchy, but on his deposition Judea was absorbed into the Roman province of Syria, the procurator of which lived at Caesarea.

Of later history it is only necessary to notice that in the 5th century Judea became part of the land known as Palaestina Prima; that at the time of the Latin kingdom of Jerusalem, 12th century, all the hill country of Judah from Sinjil to Tekoa was the royal domain, while the southern section to Beersheba belonged to the Seigneur de Abraham.  And lastly that a district, the rough equivalent of the kingdom of Judah, though larger, and of the Judea, though slightly smaller, forms today the Mutaserraflic of el Kuds, an administrative area where more than in any spot in the world the problem of the "land of the Jews" is today increasingly acute.

[2] kai legwn metanoeite hggiken gar h basileia twn ouranwn

kai/kai: And

legw/lego: saying
metanoew/metanoeo: repent

eggizw/eggizo: at hand

gar/gar: for

h/e: of

basileia/basileia: kingdom

o/ho: the
ouranoV/ouranos: heaven

One of the Greek words which gives us the English word repentance is the Greek word  metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas in Matthew 27:3. 

Another Greek word which gives to us the English word repentance is the Greek word  Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life to which remission of sin is promised.  

Evangelical repentance consists of, 1, a true sense of one's own guilt and sinfulness; 2, an apprehension of God's mercy in Christ; 3, an actual hatred of sin as per Psalms 119:128; Job 42:5-6 & II Corinthians 7:10.  Repentance is turning from sin to God.  Repentance is also a persistent endeavor to achieve a holy life in a walking with God in the way of his commandments.

The true penitent is conscious of guilt as in Psalms 51:4-11.  he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance as we see in Psalms 51:1 & 130:4.

 

Repentance is the act of turning around an improper behavior; sorrow for what one has done; especially, contrition for sin.

 

 

outoV/houtos: this

gar/gar: For

esti/esti: is

o/ho: that/the

rew/rheo: spoken/commanded

upo/hupo: by

hsaiaV/Hesaias: Esaias/Isaiah

tou/tou: of this person

profhthV/prophetes: prophet

legw/lego: saying

fwnh/phone: voice

boaw/boao: crying
en/en: in
erhmoV/eremos: wilderness
etoimazw/hetoimazo: prepare
odoV/hodos: way
kurioV/kurios: Lord
euquV/euthus: straight

poiew/poieo: make
triboV/tribos: paths
autou/hautou: His/the person of Christ

Here you have John the Baptist calling out with a very plaintiff and tearful voice to Israel for them to prepare for the arrival of their long awaited Messiah.  

[6] The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.  [7] And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.[8] And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. [9] They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.  [10] And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.  [11] And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. [12] And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.  [13] The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.  [14] But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.  [15] And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.  [16] And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.

autoV/autos: his

de/de: And

o/ho: the

IwannhV/Ioannes: John

ecw/echo: had
enduma/enduma: raiment/clothes

apo/apo: of

qrix/thrix: hair

kamhloV/kamelos: camel

kai/kai: and

zwnh/zone: girdle

dermatinoV/dermatinos: leather

peri/peri: about
osfuV/osphus: loins
h/e: and

trofh/trophe: meat, food, nutrition

hn/en: was

akriV/akris: locust

meli/meli: honey
agrioV/agrios: wild

JOHN THE BAPTIST:  John the Baptist was the "forerunner of our Lord." We have but fragmentary and imperfect accounts of him in the Gospels.

 

He was of priestly descent. His father, Zacharias, was a priest of the course of Abia in I Chronicles 24:10, and his mother, Elisabeth, was of the daughters of Aaron in Luke 1:5. The mission of John was the subject of prophecy in  Isaiah  40:3; Malachi 3:1 & Matthew 3:3..

 

His birth, which took place six months before that of Jesus, was foretold by an angel. Zacharias, deprived of the power of speech as a token of God's truth and a reproof of his own incredulity with reference to the birth of his son, had the power of speech restored to him on the occasion of his circumcision in Luke 1:64.

 

After this no more is recorded of him for thirty years than what is mentioned in Luke 1:80. John was a Nazarite from his birth as per Luke 1:15 & Numbers 6:1-12.  He spent his early years in the mountainous tract of Judah lying between Jerusalem and the Dead Sea in Matthew 3:1-12.

 

 

 

At length he came forth into public life, and great multitudes from "every quarter" were attracted to him. The sum of his preaching was the necessity of repentance. He denounced the Sadducees and Pharisees as a "generation of vipers," and warned them of the folly of trusting to external privileges in Luke 3:8.   "As a preacher, John was eminently practical and discriminating. Self-love and covetousness were the prevalent sins of the people at large. On them, therefore, he enjoined charity and consideration for others.

 

The publicans he cautioned against extortion, the soldiers against crime and plunder." His doctrine and manner of life roused the entire south of Palestine, and the people from all parts flocked to the place where he was, on the banks of the Jordan. There he baptized thousands unto repentance. The fame of John reached the ears of Jesus in Nazareth in Matthew 3:5.  And he came from Galilee to Jordan to be baptized of John, on the special ground that it became him to "fulfil all righteousness.”

 

John's special office ceased with the baptism of Jesus, who must now "increase" as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, "Behold the Lamb of God." His public ministry was suddenly, after about six months probably, brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip in Luke 3:19.  He was shut up in the castle of Machaerus, a fortress on the southern extremity of Peraea which is about nine miles east of the Dead Sea, and here he was beheaded. His disciples, having consigned the headless body to the grave.  After which they  went and told Jesus all that had occurred in Matthew 4:3-12.

 

John's death occurred apparently just before the third Passover of our Lord's ministry. Our Lord himself testified regarding him that he was a "burning and a shining light" in  John 5:35.

 

John the Baptist, was officially, for the record, the last Old Testament Prophet.  The era of the Old Testament prophets ended with his death at the hand of Herod.

tote/tote: Then

ekporeuomai/ekporeuomai: went out

proV/pros: to or toward

autoV/autos: him

ierosoluma/Hierosoluma: Jerusalem

kai/kai: and

paV/pas: all

h/e: and

Ioudaia/Ioudaia: Judea

 

 

pericwroV/perichoros: round about

tou/tou: of

IordanhV/Iordanes: Jordan

 

I am reminded of a verse in I Samuel:

When one considers the turnout which John the Baptist had, we must see that to his hearers, the word of God was quite precious to so many people.  The mode of transportation in those days, for the most part, was walking.  The regions listed in this verse, compared to where John the Baptist was, many of these people would have to have walked for days, one way, just to get to where John was.

[6] kai ebaptizonto en tw iordanh potamw up autou exomologoumenoi tas amartias autwn

kai/kai: And

baptizw/baptizo: baptized

en/en: in

o/ho: the
IordanhV/Iordanes: Jordan

upo/hupo: of or by

autoV/autos: him

exomologew/exomologeo: confessing 

amartia/hamartia: sins

autou/hautou: their

BAPTISM: An ordinance immediately instituted by Christ in Matthew 28:19-20, and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them.

The mode of baptism can in no way be determined from the Greek word rendered "baptize." Baptists say that it means "to dip," and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the Septuagint. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by affusion and sprinkling; and the same word, "washings" in Hebrews 9:10 "baptisms," designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles in Acts 2:38-41; 8:26-39;

 

9:17-18; 22:12-16; 10:44-48 & 16:32-34, favors the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.

The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.

Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only "washing with water," no mode being specified and none being necessary or essential to the symbolism of the ordinance.

The apostles of our Lord were baptized with the Holy Ghost in Matthew 3:11. The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a completion of the ancient promise that the Spirit would be poured out in the last days, Acts 2:17. He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them, Acts 11:15, came upon them,

sat on them." That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person."

The subjects of baptism. This raises questions of greater importance than those relating to its mode.

1. The controversy here is not about "believers' baptism," for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is "believers' baptism." Every instance of adult baptism, or of "believers' baptism," recorded in the New Testament, Acts 2:41; 8:37; 9:17-18; 10:47; 16:15 & 19:5,  is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being "believers" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, that is, of members of the Church ought to be baptized.

 

The Church of Christ exists as a divinely organized community. It is the "kingdom of God," one historic kingdom under all dispensations. The commonwealth of Israel was the "church," Acts 7:38 & Romans 9:4, under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered as per Romans 4:11. If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented then in Genesis 9:9; 17:10; Exodus 24:7-8 & Deuteronomy 29:9-13. When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church.

When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, originally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd as in Matthew 19:14; Luke 1:15; John 21:15 & I Corinthians 7:14.

"In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbor the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who

 

 

come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, `Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'"

 

BAPTISM FOR THE DEAD

Only mentioned in I Corinthians 15:29. THE BAPTISM OF THE DEAD is an expression as used by the apostle may be equivalent to saying, "He who goes through a baptism of blood in order to join a glorified church which has no existence  is a fool." Some also regard the statement here as an allusion to the strange practice which began, it is said, to prevail at Corinth, in which a person was baptized in the stead of others who had died before being baptized, to whom it was hoped some of the benefits of that rite would be extended. This they think may have been one of the erroneous customs which Paul went to Corinth to "set in order."

Was not Christian baptism, nor was that which was practiced by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were re-baptized by Paul Acts 18:24 & 19:7.

Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance." But Christ said, "`Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners." His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness in Matthew 3:15.

 

 

The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which am the propitiation." Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity in Luke 12:50.In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.

[7] idwn de pollous twn farisaiwn kai saddoukaiwn ercomenous epi to baptisma autou eipen autois gennhmata ecidnwn tis upedeixen umin fugein apo ths melloushs orghs

eidw/eido: saw

de/de: But

poluV/polus: many

o/ho: of the

FarisaioV/Pharisaios: Pharisees

kai/kai: and

SaddoukaioV/Saddoukaios: Sadducees

ercomai/erchomai: come

epi/epi: to as in toward

baptisma/baptisma: baptism

autou/hautou: his

epw/epo: said, to speak with a very forceful and commanding voice

autoV/autos: he

gennhma/gennema: generation

ecidna/echidna: vipers
tiV/tis: who

upodeiknumi/hupodeiknumi: warned

umin/humin: you

feugw/pheugo: flee

apo/apo: from

mellw/mello: to come

orgh/orge: wrarh

MATTHEW 3:8

[8] poihsate oun karpon axion ths metanoias

poiew/poieo: bring forth

oun/oun: therefore

karpoV/karpos: fruit...plucked fruit

axioV/axios: meet...fitting/worthy

o/ho: of the

metanoia/metanoia: repentance

 

 

 

 

John Baptist is telling the religiosity that being baptized and wearing pretty religious garb is not what he is preaching about.  He is preaching about a life changed from the devil, to a life changed unto Christ.  If you act like the world, the flesh and the devil, then that means you are of the world, the flesh, and the devil.  However,  if you are truly saved and born again, then you will act saved and born again.

 

kai/kai: And

mh/me: not

dokew/dokeo: think

legw/lego: say

en/en: within

eautou/heautou: yourselves

pathr/pater: father

ecw/echo: to our

tou/tou: of or of this person

Abraam/Abraam: Abraham

legw/lego: say

gar/gar: for

umin/humin:   unto you

oti/hoti: that
dunamai/dunamai: able

o/ho: these

qeoV/theos: God

ek/ek: of

liqoV/lithos: stones

toutwn/touton: of these

egeirw/egeiro: raise up

teknonteknon: children

 

The people are astonished at the doctrine of Both John the Baptist and Jesus.  For both John the Baptist and Jesus are teaching the absolute necessity of a personal relationship with God based on true repentance.  The Jewish people had always been led to believe that since they were the offspring of Abraham, that they automatically had such a relationship with God.

MATTHEW 3:10

[10] hdh de h axinh pros thn rizan twn dendrwn keitai pan oun dendron mh poioun karpon kalon ekkoptetai kai eis pur balletai

hdh/ede: now

de/de: also

kai/kai: And

o/ho: the/of the

axinh/axine: axe

proV/pros: unto

riza/rhiza: root

dendron/dendron: trees

keimai/keimai: laid

paV/pas: every

oun/oun: therefore

mh/me: not

poiew/poieo: bringeth

karpoV/karpos: fruit
kaloV/kalos: good

ekkoptw/ekkopto: hewn down

eiV/eis: into

pur/pur: fire
ballw/ballo: cast

In the Bible, the casting off of fruit is a metaphor of one who was judged of God and failed. Fruits are good only if they grow and ripen on this basis of divine repentance, and they can ripen on in the ma for whom this repentance has become through baptism the divine norm and power of his growth, so that he is converted in this sense.  This same decisive view underlies the saying of Jesus. These images do not merely present us with good and band trees and fruits.  They area summons to man to participate in the kingdom of God and thus to be4 a good tree with good fruit.  The statements in the parables are to be viewed from same standpoint. In Matthew 13:24-38, the fruit sown in the fields is the Word of God.  As the value of a tree is

estimated by it’s products, so the righteousness displayed in acts is a decisive standard for divine judgment.  As we see in Luke 13:6-10, it is the unfruitful man, or better known as the one who rejects Jesus as Lord and Savior, who will be rejected.  

In the preaching of John the Baptist here in Matthew 3:10, the expectation of judgement of urgent and immediate.  No one is exempt from the judgement of God.  The only escape is true heartfelt repentance of the sinful.

 

 

Now that Jesus was on the earth, He Himself would be the one to be the supreme sacrifice for sin.  Jesus came to lay the axe to the root of sin.  And all who would reject Him would be consigned to the literal flames of Hell.

 

In Matthew 3:9, the Jews felt that since they were of the seed of Abraham, that this was sufficient enough for repentance.  John the Baptist is telling them in verse 10 that it is a matter of true, heartfelt repentance, and the receiving of Jesus into their hearts.

 

[11] egw men umas baptizw en udati eis metanoian o de opisw mou ercomenos iscuroteros mou estin ou ouk eimi ikanos ta upodhmata bastasai autos umas baptisei en pneumati agiw kai puri

egw/ego: I

men/men: indeed

baptizw/baptizo: baptize

umaV/humas: you

en/en: with/in

udwr/hudor: water

eiV/eis: unto

metanoia/metanoia: repentance

o/ho: the

de/de: but

opisw/opiso: after
mou/mou: me

ercomai/erchomai: cometh

iscuroV/ischuros: mightier

esti/esti:
ou/ou: not

eimi/eimi: am

ikanoV/hikanos: worthy

upodhma/hupodema: shoes

bastazw/bastazo: bear

autoV/autos: he

pneuma/pneuma: Ghost

agioV/hagios: Holy

kai/kai: and

pur/pur: fire

John the Baptist does not feel worthy to pick up and carry Jesus’ shoes, or to even loosen the shoe strings of Jesus’ shoes.

Christ baptizes believers in the Spirit into the body of Christ.  This baptism takes place at the moment of salvation.  The rite of water baptism symbolizes Spirit baptism.

 

 

 

The Baptism of John the Baptist was man saying that he needed a Savior and that when the Messiah would arrive that he would accept this Messiah as his own Savior.  However, Jesus would baptize with Holy Spirit.  That being that when a person would come to Christ for Salvation, that Jesus would then and there fill the new convert with all of Himself.  And baptize with fire or with the entirety of God’s power.

[12] ou to ptuon en th ceiri autou kai diakaqariei thn alwna autou kai sunaxei ton siton autou eis thn apoqhkhn to de acuron katakausei puri asbestw

ou/ou: Whose

o/ho: the

ptuon/ptuon: fan or winnowing-fork

en/en: in

o/ho: the

ceir/cheir: hand

autou/hautou: His

kai/kai: and

diakaqarizw/diakatharizo: throughly

purge

o/ho: the

alwn/halon: floor

o/ho: the
kai/kai: and

sunagw/sunago: gather

tou/tou: of  of this person   his

sitoV/sitos: wheat

autou/hautou: His

eiV/eis: into

o/ho: the

apoqhkh/apotheke: garner

de/de: but

acuron/achuron: chaff

katakaiw /katakaio: burn up

pur/pur: fire

asbestoV/asbestos: unquenchable

 

A fan is a wooden shovel used to toss the grain against the wind in order for the wind to blow out the chaff and other useless grasses so that the true wheat would drop to the floor.

 

After all of this, any other useless grasses which may still be around would be placed into a fire to be burned up.  In the final end, the farmer could have only pure wheat and nothing else.

 

tote/tote: Then

paraginomai/paraginomai: cometh

o/ho: the

IhsouV/Iesous: Jesusapo/apo: from

o/ho: the

Galilaia/Galilaia: Galilee

epi/epi: unto

toutou: of this person   of

IordanhV/Iordanes: Jordan

proV/pros: unto
toutou: of this person   of

IwannhV/Ioannes: John

toutou: of this person   of
baptizw/baptizo: baptized
upnoV/hupnos: of or by
autou/hautou: him

 

We see that John the Baptist also wondered about baptizing Jesus in Matthew 3:14. John's baptism was a baptism of repentance for the forgiveness of sins in Luke 3:3. However, Jesus had no need for repentance or forgiveness as per II Corinthians 5:21; Hebrews 4:15 & I John 3:5. Why then did Jesus seek to be baptized by John?

There may be a clue in how Jesus responds in Matthew 3:15: "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness." Baptism is a form of identification. Although Jesus had no sin to repent of, He seems to have wanted to be identified with John's message of the need for repentance. This seems to be supported by Jesus' own message Matthew 4:17 & Mark 2:15.  Also,

 

Jesus probably wanted to be identified with those receiving John's baptism, namely, sinners. After all, Jesus came to be identified with us, and to die as a substitute for our sins in I Corinthians 15:3 & II Corinthians 5:21.  Interestingly, Jesus' death and resurrection, which is the basis for our forgiveness, is linked with baptism in passages like Romans 6:3-4.

[14] But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
[14]o de iwannhV diekwluen auton legwn egw creian ecw upo sou baptisqhnai kai su erch proV me

o/ho: the

de/de: But
IwannhV/Ioannes: John

diakwluw/diakoluo: forbad

autou/hautou: Him

legw/lego: saying

egw/ego: I

creia/chreia: need

ecw/echo: have
upo/hupo: of

sou/sou: thee
baptizw/baptizo: baptized

kai/kai: and

su/su: thou

ercomai/erchomai: comest

proVpros: to

me/me: me

 

In verse 14, the English word forbid comes from the Greek word diakoluO. It means to forbid to the point of stopping the person/action in question.  John felt that he needed to be baptized by Jesus, not Jesus being baptized by John.

This is proof that John the Baptist knew in advance of who and what Jesus was.  The fact that Jesus wanted John the Baptist to baptize Him made John the Baptist quite uncomfortable.  John the Baptist felt that if anyone is getting baptized, it should be Jesus baptizing John the Baptist.

MATTHEW 3:15

[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.
[15] apokriqeis de o ihsous eipen | autw | pros auton | afes arti outws gar prepon estin hmin plhrwsai pasan dikaiosunhn tote afihsin auton

apokrinomai/apokrinomai: answering
de/de: And

o/ho: the
IhsouV/Iesous: Jesus
epw/epo: said, to speak with a very commanding voice

proVpros: unto
autou/hautou: him
afihmi/aphiemi: suffer it to be so

arti/arti: now

outw/houto:  thus

gar/gar: for

prepw/prepo: becometh
esti/esti: us
hmin/hemin: it

pleroo/pleroo: fulfill
paV/pas: all
dikaiosunh/dikaiosune: righteousness
tote/tote: Then
afihmi/aphiemi: suffered

autou/hautou: Him

 

Jesus fulfilled all the righteous requirements to be Israel’s Messiah.  By allowing John the Baptist to baptize Him, Jesus is identifying with sinners who He came to save.  Jesus Himself had no sin to repent of.

 

[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:

[16] kai baptisqeiV o ihsouV anebh euquV apo tou udatoV kai idou anewcqhsan autw oi ouranoi kai eiden to pneuma tou qeou katabainon wsei peristeran kai ercomenon ep auton

kai/kai: And

baptizw/baptizo: baptized

o/ho: the

IhsouV /Iesous: Jesus

anabainw/anabaino: went up
euquV/euthus: straightway

apo/apo: went out

tou/tou: of

udwr/hudor: water

kai/kai: and

idou/idou: lo

anoigw/anoigo: were opened
autou/hautou: Him

o/ho: the

ouranoV/ouranos: Heavens
kai/kai: and

eidw/eido: saw
o/ho: the
pneuma/pneuma: Spirit

tou/tou: of
qeoV/theos: God
katabainw/katabaino: descending

wsei/hosei: like
peristera/peristera: dove
kai/kai: and

ercomai/erchomai: lighting

epi/epi: upon
autou/hautou: Him

 

This is the first absolute expression of the of concept of the Trinity.  The advent of the Spirit falling upon Christ.  The Holy Spirit which would empower Christ for His public ministry.

[17] kai idou fwnh ek twn ouranwn legousa outoV estin o uioV mou o agaphtoV en w eudokhsa

kai/kai: And

idou/idou: lo

fwnh/phone: a voice

ek/ek: from, from out of
o/ho: the

ouranoV/ouranos: Heaven

legw/lego: saying
outoV/houtos: This

esti/esti: is
o/ho: the

uioV/huios: son

mou/mou: my

o/ho: the

agaphtoV/agapetos: beloved

en/en: in

w/o: whom I am
eudokew/eudokeo: well pleased