Jub 2430 "the day of wrath"; Secrets of Enoch 505A "lest the wrath of God come upon you"; Ro 118 "the wrath of God is revealed"; I Th 110 "the coming wrath"; Ro 25 "the day of wrath"; Rev 616 etc.

8. Bring forth therefore fruit worthy of repentance.] So Lk. with X "fruits" for "fruit." If you are really alive to the necessity of escape from the divine wrath, take the only possible way: repent, and act as only men who have repented can act. For the connection between repentance and good works, cf. Rabbi Eleazer ben Jacob1 (Ab 413), "Repentance and good works are a shield against punishment."

etc.

9. And think not to say in yourselves, We have Abraham as X (our) father: for I say to you, that God is able of these stones to raise up children to Abraham.] Lk. has: "And do not begin to say," Do not suppose that you can substitute for repentance and good works the plea of descent from Abraham. The divine wrath is about to break in judgement. The Jew will not escape by virtue of his nationality. For a commentary on the idea that membership of the Jewish polity could save from judgement, cf. Ro 217-29

10. And already the axe is laid at the root of the trees. Every X tree therefore which bringeth not forth good fruit is cut down, and cast into the fire.] So Lk. Moreover, delay will be fatal. Already the judgement is beginning.

11. I indeed baptize you with water to repentance. But He who M comes after me is mightier than I, whose sandals I am not worthy to carry. He shall baptize you with the Holy Spirit, and with fire.] Mk. has these four clauses in the order 2. 3. 1. 4. Lk. agrees with Μt.—ἐγὼ μὲν ὑμᾶς βαπτίζω] Mk. has the aor. ἐβάπτισα, which is due to Semitic influence.-év vdari] For the instrumental év, cf. Blass, 116 f. Mk. has the simple dative.-eis peтávolav] with a view to repentance, i.e. the baptism denoted that those who submitted to it repented of their sins and wished to be cleansed from them. It symbolised both a present and future state of repentance. Mt. adds these words by way of compensation for the Bánтioμа μeтavoías which he has omitted from Mk v.. For the prepositional use of oniow, cf. Blass, p. 129.—тà iπodýμara βαστάσαι] Μk. has κύψας λύσαι τὸν ἱμάντα τῶν ὑποδημάτων avrov. To carry the sandals after his master is the duty of a slave.-aurós] Cf. Blass, p. 164: év πνeúμaтı ȧyiw. Baptism with water and baptism with the Holy Spirit need not be regarded as antithetical and exclusive. The former symbolised repentance. But repentance anticipates the gift of righteousness. Baptism with the Holy Spirit conveys this righteousness. The former is preparatory, the latter final. The Messiah was Himself to be endowed with the Spirit; cf. Is 112, Enoch 49o 622, Ps-Sol 1742 å beòs κατειργάσατο αὐτὸν δυνατὸν ἐν πνεύματι ἁγίῳ, and so able to transmit 1 A disciple of Akiba. See Bacher, Die Agada der Tannaiten, ii. 283.

it to other people. Cf. Test. Levi 18, Juda 24. But if His work should in one direction be a work of transmission of righteousness, in another it would be one of judgement. He should baptize with fire καὶ πυρί. Not in Mk. The words are interpreted in the next verse. The fire is that of judgment upon sinners.

X 12. Whose fan is in His hand, and He will purge His threshingfloor, and will gather His wheat into the granary; but the chaff He will burn with fire unquenchable.] So Lk. with infinitives for the future tenses. These words furnish a commentary on kai vρí of the last verse. The Messiah will separate between the repentant and the unrepentant. The former He will baptize with the Holy Spirit, and gather them like wheat into a granary (i.e. into His kingdom). The latter He will exclude from His kingdom, and commit them to fire to be burned like chaff. For the work of the Messiah in destroying sinners, cf. Enoch 6927 "He caused the sinners and those who have led the world astray to pass away and be destroyed from off the face of the earth"; 622 "And the word of His mouth slew all the sinners, and all the unrighteous were destroyed before His face." The unrighteous descend, 6310 "into the flame of the pain of Sheol."

7. βάπτισμα αὐτοῦ] Omn. αὐτοῦ, Ν* Β.

8. LU ala g2 S1 S2 have "fruits," assimilating to Lk.
11. Tνeúμarı ȧyių kai

Om. κai Tupi, ESV al.

πupi] S1 has "with fire and with the Holy Spirit." But the words are essential to the context.

In

7-12. In place of Mk vv.7.8, both Mt. and Lk. have a longer discourse, Mt 7-12, Lk 37-17, which embodies Mk.'s two verses. the parallels to Mk 78, Mt. and Lk. agree against Mk. in the following respects. Both arrange the four clauses in the order 3. I. 2. 4 as against Mk.'s 1. 2. 3. 4. Both have μév after èyó, and βαπτίζω for ἐβάπτισα. Both have ἐν before πνεύματι, and καὶ Tupi at the end. In the remaining verses there is very great verbal agreement. The only divergences in the words of the Baptist are Με 9 μὴ δόξητε = Lk μǹ аpέŋσbe, Mt 12 the ind., Lk 17 the inf. It seems possible, therefore, that the two Evangelists had before them a second source, containing words ascribed to the Baptist. It is not, however, likely that in this source the sayings were set in any historical connection; for whilst Mt. makes of them a discourse of warning to the Pharisees and Sadducees, Lk. divides them into short addresses to the multitude, viz. 7-9 16. 17 separated by other sayings to the multitudes, to toll-gatherers, and to soldiers. The source, therefore, seems to have contained sayings only without historical incident. Again, it is possible that the two Evangelists drew these verses from oral tradition or from different Greek sources. Such short summaries of sayings may well have been preserved orally, and would tend to become stereotyped in language during the process of transmission and use in the services of the

Christian Churches and in the discourses of preachers. Or, lastly, Lk. may have read the first Gospel and been influenced by its phraseology. Against the theory of one common source may be urged (a) the different descriptions of the audience; (b) the absence of Lk vv. 10-14 from Mt. ; (c) the variations in language. Mt 30 δόξητε = Lk 38 ἄρξησθε; Mt 3lla εἰς μετάνοιαν ; Lk. omits; Mε 31 11 τὰ ὑποδήματα βαστάσαι = Lk 31b λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ; Mt 312 καὶ διακαθαριεῖ, καὶ συνάξει = Lk 317 διακαOapai, kai ovvayayev. On the other hand, the otherwise close and minute agreement in language may be urged in its favour. But we are possibly dealing with fragments of four (three) and two verses in length. There seems to be no reason why such scraps should not have been stereotyped in language and widely known. It is a matter of indifference whether the Evangelists borrowed them from oral tradition or from independent written sources. But admitting that close verbal identity does not necessarily presuppose direct and immediate community of source, the variations in Mt = Lk 8, Mt 12 = Lk 17, combined with the differences of setting, are clearly adverse to a common written source. It must remain probable that Mt. drew the words from an unknown source, whilst Lk. also had them in an independent source.

(2) 18-17. At His Baptism He received the Holy Spirit, and was supernaturally proclaimed to be the Son of God, the Beloved whom God has chosen = Mk 19-11.

13. Then cometh Jesus from Galilee to the Jordan unto John, to be M baptized by him.] Mk. has: "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized in the Jordan by John." Mt. substitutes Tóre (see on 27) for kaì éyéveTo. The latter connecting formula is common in Lk. Mk. has it rarely-19 215 (kai yívetai) 223 44 97? Mt. retains it only in 910 = Mk 215. Elsewhere he has it five times in the formula kaì éyéveтO ὅτε ἐτέλεσεν ὁ Ἰησοῦς, 728 111 135 19 261. ἐν ἐκείναις ταῖς uépaus he omits here, having anticipated it in 31. For Mk.'s ἦλθεν he has παραγίνεται to assimilate to 31. ἀπὸ Ναζαρέτ he omits as needless after 223. For the substitution of "to be baptized" for "and was baptized," cf. the similar change in 41 "to be tempted" for Mk 113 "and He was-tempted." The editor has in mind the fulfilment of the divine purpose in the life of the Messiah. For Toû with the inf. (7 times in Mt.) expressing purpose, cf. Blass, p. 235 and 213. The aorist implies a definite and completed action.

14, 15. And John tried to forbid Him, saying, I have need to be E baptized by Thee, and dost Thou come to me? And Jesus answering said to him, Suffer it now: for so it is fitting for us to fulfil all righteousness. Then he suffers Him.] These verses are not

M

found in Mk., and appear to be an attempt to explain why the Messiah submitted to John's baptism. Tλпpŵσαι тâσav dikaιoouvηy apparently means "to leave nothing undone that had been revealed as the righteous will of God." John's baptism had the divine sanction, and the Messiah therefore must submit to it. In Mk.'s Gospel the baptism of Christ would seem to be recorded as the period when He received His Messianic authority. Then the Spirit came down into Him, and the divine voice declared Him to be the beloved Son. But when Mt. prefixed the narrative of the supernatural birth, the question was at once raised, How could one who was conceived of the Holy Spirit need to be baptized in order to receive Him? Mt. leaves the question unsolved, but attempts a partial solution by suggesting that the baptism was not necessary to the Messiahship of Christ. The Spirit, indeed, then came down upon Him, but He was not then constituted the Son of God. This He had been from His birth. The divine voice only ratified and publicly proclaimed an already existing Sonship. With this insertion and its attempt to explain why Christ was baptized, cf. the omission of Mk.'s statement that John's baptism was εἰς ἄφεσιν ἁμαρτιῶν. A somewhat parallel account is quoted by Jerome, Contra Pelag. iii. 2 from the Gospel according to the Hebrews: "Ecce mater domini et fratres ejus dicebant ei: 'Joannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo.' Dixit autem eis 'Quid peccavi ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi ignorantia est."" Here the point seized for explanation is the sinlessness of Christ. How could one who was sinless submit to a baptism "of repentance unto remission of sins," Mk 11? The editor of the first Gospel has also felt the difficulty, and partially removed it, by omitting eis apeσiv åμapri@v. See on v.2. But since he has prefixed to the account of the baptism the narrative of the supernatural birth and the words of the Baptist, "He shall baptize you with the Holy Spirit and with fire," the question was raised in a new form, How could one who was begotten of the Holy Spirit (120) receive the Holy Spirit at baptism? And how could one who was Himself to baptize with the Holy Spirit come to John for baptism? I have marked the insertion vv.14-15 as editorial, but of course the editor may be borrowing from a source known to him.-Tóre] see on 27.-åpíŋow] For the historic present, cf. Introduction, p. lx.

16. And Jesus, having been baptized, went up straightway from the water: and, behold, the heavens were opened to Him, and He saw the Spirit of God coming down as a dove, and coming upon Him.] Mk. has: "And straightway going up out of the water, He saw the heavens being rent, and the Spirit as a dove coming down into Him."

Mt. by substituting áró for èk and avoiding eis in the previous verse, suggests that the "baptism" did not necessarily involve complete immersion.

After the insertion of vv. 14. 15 he adds βαπτισθεὶς δὲ ὁ Ἰησοῦς as a connecting link = Mk.'s κaí. He then retains Mk.'s evous, which he elsewhere generally omits. Kai evlús is characteristic of Mk., and seems to be used by him without any emphasis on the idea of immediacy, but rather as a mere connecting link. Mt. prefers τότε; Lk. καὶ ἐγένετο.—καί ἰδού] See on 120ἀνεῴχθησαν] 2 commonplace word for Mk.'s graphic oxioμévous, which is not used elsewhere in this sense. Cf. Is 641 "O that thou wouldest rend the heavens,” where the LXX has ἐὰν ἀνοίξης τὸν οὐρανόν. Ezk 11 καὶ ἠνοίχθησαν οἱ οὐρανοί, καὶ εἶδον.—καὶ εἶδεν τὸ πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ ̓ αὐτόν] Mk. has : “ the Spirit as a dove coming down into Him." The woei Teploтépav must mean like a dove in appearance. Lk. so interpreted it and explained it. Philo describes Wisdom as a dove, Quis Rer. Div. Her. i. 491. Mk.'s "coming down as a dove into Him" is rather harsh. Mt. expands to smooth the construction: "coming down as a dove and coming upon Him." The editor may have felt that "coming down into" seemed to suggest too forcibly that up to this time Jesus had been without the Spirit. The rò-00û-' may be due also to Is 421 τὸ πνεῦμα μου ἐπ ̓ αὐτόν.

17. And behold a voice from the heavens, saying, This is My Son, N the Beloved, in whom I was well pleased.] Mk. has: "And there came a voice from the heavens, Thou art My Son, the Beloved, in whom I was well pleased.”—καὶ ἰδοὺ φωνή] Mk. has καὶ φωνὴ ἐγένετο. For καὶ ἰδού, see on 120. In Mk. it would seem that the voice was heard by Jesus alone. Mt. alters σὺ εἶ into οὗτός ἐστιν to make it clear that the proclamation was a public one. The passage is modelled on Is 421 as quoted in Mt 1218-21 'Idov, 8 Taîs μου, ὃν ᾑρέτισα· ὁ ἀγαπητός μου, ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ' αὐτόν. The Messiah is in a higher sense than Israel the Son and the Beloved of God. The aor. evdókŋσa is modelled on the aorists of the LXX in this passage, which were probably interpreted as implying the divine election of Israel, and so here the divine election of the Messiah. Cf. the aorist dón, 2818; παρεδόθη, 1126, ὁ ἀγαπητός is not an attribute of ὁ υἱός μου, but an independent title = "the Beloved" the Messiah. Cf. Armitage Robinson, Ephesians, pp. 229 ff.; Dict. Bib. art. “Isaiah, Ascension of."

15, 16. τότε ἀφίησιν αὐτόν· βαπτισθεὶς δὲ ὁ Ἰησοῦς] Si has : “ Then he suffered Him to be baptized. And when He was baptized." S2 "Then He suffered Him to be baptized. And Jesus had been baptized; and when He was baptized." a gl have: "et cum baptizaretur (Jesus) lumen ingens (magnum) circumfulsit (fulgebat) de aqua ita ut timerent omnes qui advenerunt