Matthew 3:6
Verse
Context
Sermons
Bill McLeod
John Nelson DarbyJohn Nelson Darby
Robert Wurtz II
Jessie Penn-LewisSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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 Mar 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 Jos 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 Joh 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, Act 22:16 and Act 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.
Matthew 3:6
The Mission of John the Baptist
5People went out to him from Jerusalem and all Judea and the whole region around the Jordan.6Confessing their sins, they were baptized by him in the Jordan River.
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Jesus Dependent Psalm 16
By John Nelson Darby0Dependence on ChristSpiritual NourishmentPSA 16:11PSA 17:15MAT 3:6JHN 13:3JHN 14:6JHN 20:17ROM 8:29HEB 2:131JN 1:71JN 2:1John Nelson Darby emphasizes the multifaceted nature of Jesus Christ, portraying Him as the Son of God, the Son of Man, and our High Priest. He highlights that true knowledge of God and humanity is found in Christ, who embodies grace and truth. Darby explains that Christ's dependence and obedience to the Father serve as a model for believers, encouraging them to follow His path of life through faith and reliance on Him. He also stresses the importance of recognizing Christ as the source of spiritual nourishment, urging believers to feed on His sacrifice and love. Ultimately, Darby calls for a deep affection for Christ, who leads us to fullness of joy in the presence of God.
A Defence of a Book Entitled, the Ancient Mode of Baptizing by Immersion, Plunging, or Dipping Into Water, &C.
By John Gill0Immersion vs. SprinklingBaptismMAT 3:6MAT 3:16ACT 8:38ROM 6:3John Gill defends the ancient practice of baptism by immersion against Mr. Matthias Maurice's claims that it is not scriptural. He critiques Maurice's arguments, highlighting the importance of scriptural evidence and the historical context of baptism as performed by John, Christ, and the apostles. Gill emphasizes that the original Greek word for baptism signifies immersion, and he provides various biblical examples to support his stance. He also addresses the theological implications of baptism, asserting that it represents the death, burial, and resurrection of Christ. Ultimately, Gill argues for the necessity of immersion as the proper mode of baptism, countering Maurice's assertions with scriptural and historical evidence.
Christian Baptism Not Founded on Proselyte Baptism.
By John Gill0Authority of ChristBaptismMAT 3:6MAT 28:19JHN 1:33ACT 2:38ACT 8:36ACT 10:47ACT 16:15ACT 19:5ROM 6:4GAL 3:27John Gill argues that Christian baptism is not derived from Jewish proselyte baptism, emphasizing that the Talmuds, which document such practices, were written long after the time of Christ and John the Baptist. He points out that the Jewish baptism lacked the divine authority and solemnity that characterize Christian baptism, and that it was often associated with immoral practices. Gill asserts that John the Baptist's baptism was a new and divine institution, distinct from any Jewish customs, and that there is no evidence of infant baptism in the Jewish tradition prior to Christ. He concludes that Christian baptism must be rooted in Christ's authority rather than human traditions.
The Next Great Awakening (Part 1)
By Robert Wurtz II0GEN 19:14PRO 16:18JER 3:23MAT 3:6MRK 1:5JAS 5:16Robert Wurtz II preaches about the urgent need for Christians to awaken from their spiritual slumber and confess their sins, emphasizing the importance of personal revival before expecting a revival in the Church and nation. He highlights the sensitivity and alertness that comes with spiritual awakening, leading individuals to mourn over their sins, take responsibility for their actions, and seek reconciliation with others. The sermon underscores the path to humility, stressing the necessity of denying oneself, humbling before God, and prioritizing God's glory over personal reputation. It concludes with a call to confess sins, seek healing through prayer and mutual confession, and acknowledge faults before God to invite His presence and experience true revival.
The "Man of Soul"
By Jessie Penn-Lewis0MAT 3:6MAT 11:25MRK 1:5LUK 10:21LUK 22:6ACT 19:18ROM 14:11PHP 2:11JAS 5:16REV 3:5In this sermon, the preacher delves into the concept of 'exomologeo,' which means to fully agree with someone else, confess openly, or give praise. The preacher emphasizes the importance of confessing sins and acknowledging God openly before praising Him. Various Bible scholars and commentators provide insights into the significance of exomologeo in the New Testament, highlighting its association with confessing sins and praising God. The sermon explores how confession of sins precedes true praise and worship, emphasizing the need for genuine repentance and acknowledgment of God's sovereignty.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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 Mar 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 Jos 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 Joh 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, Act 22:16 and Act 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.