Mat 3:10, 5:13 | JFB | STEP | 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" ( ). 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 . : And the people —the multitudes. asked him, saying, What shall we do then? —that is, to show the sincerity of our repentance. : 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, ). : 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? : 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 ; ). : 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. : 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. : John answered —either to that deputation from Jerusalem, of which we read in , &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.)

Matthew 3:10

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 Lu 3:10-16.

Lu 3:10:

And the people —the multitudes.

asked him, saying, What shall we do then? —that is, to show the sincerity of our repentance.

Lu 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).

Lu 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?

Lu 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; Lu 15:1).

Lu 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.

Lu 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.

Lu 3:16:

John answered —either to that deputation from Jerusalem, of which we read in Joh 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.)

Matthew 5:13

13-16. We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed—without express reference to any of His hearers—does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mt 5:11). And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted benefactors of their whole species.

Ye are the salt of the earth—to preserve it from corruption, to season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence its symbolical significance in the religious offerings as well of those without as of those within the pale of revealed religion. In Scripture, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Thus, before the flood (Ge 6:11, 12); after the flood (Ge 8:21); in the days of David (Ps 14:2, 3); in the days of Isaiah (Isa 1:5, 6); and in the days of Paul (Eph 2:1-3; see also Job 14:4; 15:15, 16; Joh 3:6; compared with Ro 8:8; Tit 3:2, 3). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and season its insipidity. But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is: That is but the first and partial effect of their Christianity upon the world: though the great proportion would dislike and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it.

but if the salt have lost his savour—"become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,

wherewith shall it be salted?—How shall the salting qualities be restored to it? (Compare Mr 9:50). Whether salt ever does lose its saline property—about which there is a difference of opinion—is a question of no moment here. The point of the case lies in the supposition—that if it should lose it, the consequence would be as here described. So with Christians. The question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, What is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? What follows is the appalling answer to this question.

it is thenceforth good for nothing, but to be cast out—a figurative expression of indignant exclusion from the kingdom of God (compare Mt 8:12; 22:13; Joh 6:37; 9:34).

and to be trodden under foot of men—expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.