We subjoin (b, c) other forms of leather sandals, and such as are still in common use in many countries of the East. The wooden sandal is much worn in Arabia, Judea and Egypt. It has a raised heel and toe, as represented in the following cuts; and though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.

The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals on such occasions was the business of the lowest servants; and their office was, to loose and carry about their masters' sandals. The expression here, then, was an expression of great humility; and John says that he was not 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. Prov. i. 23; Isa. xliv. 3; Joel ii. 28, 29; Acts ii. 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 (John xvi. 8); to enlighten or teach the disciples (John xiv. 26, xvi. 13); to comfort them in the absence of the Saviour (John xiv. 17, xvi. 7); to change the heart (Tit. iii. 5). To be baptized with the Holy Ghost 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 produce rapid and permanent changes in the lives of men. See Acts ii. 17, 18. With fire. This expression has been very variously understood. Some have supposed that he refers to the afflictions and persecutions with which men would be tried under the Gospel; others, that the word fire means judgment, or wrath. A part of his hearers he would baptize with the Holy Ghost, but the wicked with fire and vengeance. Fire is a symbol of vengeance. See Isa. v. 24, lxi. 2, lxvi. 24. If this be 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 trying, and they who were not fitted to abide the test would be cast into eternal fire. Some have supposed, however, that by fire, here, he intends to denote that his ministry would be refining, powerful, purifying, as fire is sometimes an emblem of purity. Mal. iii. 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 should not be able to abide the trial, and should be driven away.

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.

s Mal. iii. 3. t Mal, iv. 1: Matt. xilí. 30.

12. His fan. It seems probable that this was some portable instrument, made light, so that it might be easily carried about. The fan is a well-known agricultural instrument, which was used by the Jews, as it is at the present day, to separate grain from the chaff. The usual custom was, to throw the grain in the air by means of a large shovel, and suffer the wind to drive the chaff away; but it is probable that the fan was often employed. His floor. The thrashing-floor was an open space, or area, in the field, usually on an elevated part of the land. Gen. 1. 10. 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 and sometimes with a sharp thrashing instrument, made to roll over the grain, and to cut

with

us;

the straw at the same time. Isa. xli. 15. After being thrashed it was winnowed. The grain was then separated from the dirt and coarse chaff by a sieve, and then still further cleansed by a fanan instrument to produce an artificial wind. This method is still practised in Eastern nations:

Shall

purge. Shall cleanse, or purify-shall remove the chaff, &c. The garner. The granery, 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 represented as being driven away like chaff before the wind. Job xxi. 18; Ps. i. 4; Isa. xvii. 13; Hosea xiii. 13. They are also represented as chaff which the fire consumes. Isa. v. 24. This image is often used to express judgments. Isa. xli. 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. 2 Thess. i. 8, 9; Mark ix. 48; Matt. xxv. 41.

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?

Mark i. 9; Luke iii. 21. I A. D. 27. z Chap. ii. 22.

14. John forbad him. Refused him. I have need. It is more fit that I should be baptized with thy baptism, the Holy Ghost, than that thou shouldest be baptized with water by me. I am a sinner, and unworthy to administer this to the Messiah.

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. Thus it becometh us. It is fit 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. Also, he was baptized 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.

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. 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. The heavens were opened unto him. This was done while he was praying. Luke iii. 21. The sacred ordinance of baptism he attended with prayer. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect 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. Acts vii. 56. The expression means, 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 John i. 33. It was a testimony given to John that this was the Messiah. He saw. John saw. The Spirit of God. See ver. 5. This was the third person of the Trinity, descending upon him in the form of a dove. Luke iii. 22. The dove, among the Jews, was the symbol of purity, or harmlessness (Matt. x. 16); and of softness (Ps. lv. 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 (John i. 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 wrought 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.

17 And lo a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased.

John xii. 28. b Ps. ii. 7; Isa. xlii. 1; chap. xli. 18, and xvii. 5; Mark i. 11; Luke iii. 22; Eph. i. 6; Col. i. 13; 2 Pet. i. 17.

17. A voice from heaven. A voice from God. Probably this was heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration. Matt. xvii. 5; Luke ix. 35, 36; 2 Pet. i, 17. It was also heard just before his death, and was then supposed by many to be thunder. John xii. 28-30. 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. i. 1. It implies that he was equal with God. Heb. i. 5-8 ; John x. 29-33, xix. 7. The term Son is expressive of love, of the nearness of his relation to God, and of his dignity and equality with God. Am well pleased. Am ever delighted. It 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 considered 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 the Jordan, elsewhere declared to be equal with God. John x. 30. 2. The Holy Spirit descending in a bodily form on the Saviour. The Holy Spirit is also equal with the Father, or is also God. Acts v. 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 important parts in the work of redeeming man.

In the preaching of John the Baptist we are presented with an example of a faithful minister of God. Neither the wealth, dignity, nor power of his auditors, deterred him from fearlessly declaring the truth respecting their character. He called things by their right names; he did not apologise for their sin; he set it fairly before them, and denounced the appropriate curse. So should all ministers of the Gospel. Rank, riches, and power, should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truths of the Gospel must be spoken, or woe will follow the ambassador of Christ.

In John we have also 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 honours at his feet.

Every thing 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. He was the Redeemer of men, the mighty God, the Father of eternity, the Prince of peace (Isa. ix. 6); and it was proper that a voice from heaven should declare it, 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.

ADDITIONAL REMARKS.

1. The word, in this chapter, translated "repent," denotes a complete change of heart-a change of the principles and motives directing the life, and hence, of the life itself. Sorrow for sin does not constitute true repentance, nor any thing like it. In ordinary circumstances, a man cannot help feeling sorrow for sin. God has planted the conscience in the bosom of man: it is a part of the man, whether he be an unconverted or a regenerated person. The office of conscience is to condemn sin. It condemns it before it has been, and also after it has been, committed. Conscience will speak to the sinner whether he will or not it exercises its function independently of his will. To give repentance unto life is the work of God's Spirit. In as far as the subject of it is concerned, this true repentance consists in three things:-1st, Â true sense of sin and misery; of sin, as unspeakably loathsome in the sight of God, and as bringing down his wrath and curse; of misery, viz., a painful feeling of present wretchedness, and anticipation of future woe. But what could such a sense of sin and misery do for a man, except sink him in despair, were there nothing farther-no hope of escape? True repentance, then, consists, 2d, In a clear apprehension, and distinct conviction, of the mercy of God in Christ. Not some vague notion that God is merciful (from the mere goodness or benevolence of God the sinner has nothing to expect, for justice stands in the way, and he can neither satisfy its claims nor prevail upon it to waive them), but an apprehension of the mercy of God in Christ. And what will be the conduct of one thoroughly convinced of these two things? 3d, He will, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience."

your tor

2. Though, comparing yourselves with others, you may fancy that your sins are few, and not very aggravated; yet, unless you repent of them they shall slay your soul's peace, and be mentors in hell to all eternity. Though, comparing yourselves with others (but especially judging of yourselves by the standard of Scripture), you may fancy that your sins are so many, and of so deep a dye, that they render your case hopeless; yet, if you repent, believe they shall all be blotted out. What bitter things soever you write against yourselves (and they cannot be too bitter), God has written, that there is hope concerning you. The blood of Christ cleanses from all sin. When any sinner doubts of the efficacy of Christ's blood to wash away his sins, he is putting the greatest dishonour upon God that is possible: he is questioning God's truth, and so making him a liar. In this chapter there is a sore rebuke to the self-righteous; and a word of sweetest encouragement to the penitent-though in his own estimation, and in fact also, he be the very chief of sinners. Ver. 7, &c. The Pharisees and Sadducees were the greatest sinners, the most offensive in the sight of God of any men in that generation; but although the Baptist (and our Saviour after him) unmasked them, and dealt with them in terms of no ordinary severity, he did not shut the door of hope against them. He only urged them with the greater earnestness to repent; for he well knew that God was waiting even upon them, to deal graciously with them. They were as welcome as any others to come and receive the pardon of sin, and be made partakers of eternal life.

CHAPTER IV.

1 Christ fasteth, and is tempted. 11 The angels minister unto him. 13 He dwelleth in Capernaum, 17 beginneth to preach, 18 calleth Peter, and Andrew, 21 James, and John, 23 and healeth all the diseased.

THEN was Jesus led up of the spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungred.

a Mark i. 12, &c.; Luke iv. 1, &c. b 1 Kings xviii. 12; Ezek. iii. 14, viii. 3, xi. 1, 24, xl. 2, xliii. 5; Acts viii. 39. Ver. 1, 2. The wilderness. See Note, Matt. iii. 1. The Spirit. Luke says (chap. iv. 1), that Jesus was full of the Holy Spirit. It was by his influence, therefore, that Christ went into the desert. To be tempted. The word to tempt, in the original, means to try, to endeavour, to attempt to do a thing; to try the nature of a thing, as metals by fire; to test moral qualities by trying them, to see how they will endure; to endeavour to draw men away from virtue by suggesting motives to evil. This is the meaning here, and this is now the established meaning of the word in

the English language.

The devil. This word originally means an adversary, or an accuser; thence any one opposed; thence an enemy of any kind. It is given in the Scriptures, by way of eminence, to the Devil. He is known, also, by the name Satan (Job i. 6-12; Matt. xii. 26); Beelzebub (Matt. xii. 24); the old Serpent (Rev. xii. 9); and the Prince of the power of the air (Eph. ii. 2). The name is sometimes given to men and women. 2 Tim. iii. 3. Truce-breakers, slanderers, in the original, devils. 1 Tim. iii. 11. So must their wives be grave, not slanderers,

in the original, devils.

2. Had fasted. Abstained from food. Forty days and nights. It has been questioned by some whether Christ abstained wholly from food, or only from bread and the food to which he was accustomed. Luke says (chap. iv. 2), that he ate nothing. This settles the question. Mark says (chap. i. 13), that angels came and ministered unto him. At first view this would seem to imply that he did eat during that time. But Mark does not mention the time when the angels performed this service, and we thence infer that it was done at the close of the forty days. Matthew, also, after giving an account of the temptation, says the same thing (ver. 11.) There are other instances of persons fasting forty days, recorded in the Scriptures. Thus Moses fasted forty days. Exod. xxxiv. 28; Elijah, also, fasted the same length of time (1 Kings xix. 8). In these cases they were, no doubt, miraculously supported.

3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

3. The tempter. The devil, or Satan. See ver. 1. If thou be the Son of God. If thou art the Messiah, if God's own Son, then thou hast power to work a miracle, and here is a fit opportunity to try thy power, and show that thou art truly his Son. Command that these stones, &c.

The stones that were lying around him in the wilderness. No temptation could have been more plausible, or more likely to succeed, than this. He had just been declared to be the Son of God (chap. iii. 17), and here was an opportunity to show that he was really so. The circumstances were such as to make it appear plausible and proper to work this miracle. "Here you are," was the language of Satan, "hungry, cast out, alone, needy, poor, and yet the Son of God! If you have this power, how easy could you satisfy your wants! How foolish is it, then, for the Son of God, having all power, to be starving in this manner, when by a word he could show his power, and relieve his wants, and when, in the thing itself, there could be nothing wrong!"

4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

c Deut. viii. 3.

4. But he answered and said, &c. In reply to this artful temptation, Christ answered by a quotation from the Old Testament. The place is found in Deut. viii. 3. In that place the discourse is respecting manna. Moses says that the Lord humbled the people, and fed them with manna, an unusual kind of food, that they might learn that man did not live by bread only, but that there were other things to support life, and that every thing which God had commanded was proper for this. The term "word," used in this place, means very often, in Hebrew, thing, and in this place has that meaning. Neither Moses nor our Saviour had any special reference to spiritual food, or to the doctrines necessary to support the faith of believers; but meant that God could support life by other things than bread; that man was to live, not by that only, but by every other thing which proceeded out of his mouth; that is, which he chose to command men to eat. The substance of his answer, then, is: "It is not so imperiously necessary that I should have bread, as to make a miracle proper to procure it. Life depends on the will of God. He can support it in other ways, as well as by bread. He has created other things to be eaten, and man may live by every thing that his Maker has commanded." And from this temptation we may learn, 1. That Satan often takes advantage of our circumstances and wants to tempt us. The poor, and hungry, and naked, he often tempts to repine and complain, and to be dishonest in order to supply their necessities. 2. Satan's temptations are often the strongest immediately after we have been remarkably favoured. Jesus had just been called the Son of God, and Satan took this opportunity to try him. He often attempts to fill us with pride and vain self-conceit, when we have been favoured with any peace of mind, or any new view of God, and endeavours to urge us to do something which may bring us low, and lead us to sin. 3. His temptations are plausible. They often seem to be only urging us to do what is good and proper. They seem even to urge us to promote the glory of God, and to honour him. We are not to think, therefore, that because a thing may seem to be good in itself,