Exegetical and Hermeneutical Commentary of Matthew 3:9
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.
9. think not to say ] i. e. “Do not persuade yourselves to say,” “be not so proud as to say.” For a similar use of the word see Php 3:4, “If any other man thinketh that he hath whereof he might trust in the flesh.”
We have Abraham to our father ] Or, ‘ as our father.’ The Jewish doctors taught that no one who was circumcised should enter Gehenna.
of these stones to raise up children ] Stones are regarded as the most insensate, the furthest removed from life of created things. May there not be a play on the words banim (children) abanim (stones)?
Fuente: The Cambridge Bible for Schools and Colleges
And think not to say … – They regarded it as sufficient righteousness that they were descended from so holy a man as Abraham. Compare Joh 8:33-37, Joh 8:53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply, because you are descendants of Abraham, make you, who are proud and hypocritical, subjects of the Messiahs kingdom. Or, in other words, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the pagan, who might also have attended on his ministry; and that God could of them raise up children to Abraham.
Fuente: Albert Barnes’ Notes on the Bible
Mat 3:9
Abraham to our father.
Trees marked for falling
I. That Gods test of all moral life is practical, not theoretic, nor circumstantial. His demand is for fruitfulness. Jews could boast:-
1. Their national lineage. The true element in this:
(1) great moral influence descends from a pious progenitor, and more or less imbues our life and feeling;
(2) the traditions of a pious ancestry are precious;
(3) some importance is to be attached to the prayers of a pious ancestry. The untrue element is to think that God will merge all considerations of a personal character. The true conception of a pious ancestry is obligation.
2. Another substitute for fruitfulness upon which the Jews relied was ecclesiastical prerogative.
3. Another substitute upon which they relied was doctrinal orthodoxy.
II. That God puts us upon our probation in respect of these practical things to see whether we will do them or not. (H. Allon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
All hypocrites bear up themselves upon something, upon which they promise good to themselves, and a freedom from the judgments of God. The Jews rested much upon their descent from Abraham, as appeareth also from Joh 8:39, by which means they entitled themselves to the covenant, Gen 8:10, extended to his seed as well as to himself, as also to the name of the church, Abrahams posterity by Isaac being all the visible church which God had upon the earth at that time. It is the great work of ministers to drive hypocrites from their vain confidences. This John doth here; as if he should say, I know what you trust to, you think with yourselves that, because you are the only church of God upon the earth, judgment shall not come upon you, God would then have no seed of Abraham to show mercy to, and to keep his covenant with; but mistake not, God, of stones, if he please, can raise up Abraham a seed. To keep covenant with papists and formalists have much the same presumption, though with this difference, the Jews were the true, the only church of God, these do but arrogate the name to themselves.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. And think not to say withinyourselves, We have Abraham to our fatherthat pillow on whichthe nation so fatally reposed, that rock on which at length it split.
for I say unto you, that Godis able of these stones to raise up children unto Abrahamthatis, “Flatter not yourselves with the fond delusion that Godstands in need of you, to make good His promise of a seed to Abraham;for I tell you that, though you were all to perish, God is as able toraise up a seed to Abraham out of those stones as He was to takeAbraham himself out of the rock whence he was hewn, out of the holeof the pit whence he was digged” (Isa51:1). Though the stern speaker may have pointed as he spoke tothe pebbles of the bare clay hills that lay around (so STANLEY’SSinai and Palestine), it was clearly the calling of theGentilesat that time stone-dead in their sins, and quite asunconscious of itinto the room of unbelieving and disinheritedIsrael that he meant thus to indicate (see Mat 21:43;Rom 11:20; Rom 11:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And think not to say within yourselves,…. John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham’s seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others;
we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person’s being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is,
for I say unto you; I assure you of it; you may depend on it as a certain truth,
that God is able of these stones to raise up children unto Abraham. To “raise up children” is an Hebrew way of speaking, and the same with
or to “raise up seed”, or a “name” to another,
Ge 38:8 and signifies to beget children for another, who are to be called by his name. Some by “the stones” understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them “these” stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his “grace; for if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise”, Ga 3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them.
Fuente: John Gill’s Exposition of the Entire Bible
And think not to say within yourselves ( ). John touched the tender spot, their ecclesiastical pride. They felt that the “merits of the fathers,” especially of Abraham, were enough for all Israelites. At once John made clear that, reformer as he was, a breach existed between him and the religious leaders of the time.
Of these stones ( ). “Pointing, as he spoke to the pebbles on the beach of the Jordan” (Vincent).
Fuente: Robertson’s Word Pictures in the New Testament
These stones. Pointing, as he spoke, to the pebbles on the beach of the Jordan.
Fuente: Vincent’s Word Studies in the New Testament
1) “And think not to say within yourselves,” (kai me diksete legein en heautois) “And you all do not think to say repeatedly among yourselves,” boosting the natural, carnal pride of one another, while each and all were on the road to hell, Mat 5:20.
2) “We have Abraham to our father:” (patera echomen ton Abraam) “We have, hold, or possess Abraham as a father,” of us. They thought that being descendants of him their salvation was secure. It was a grave misconception, because each person, whether Jew or Gentile, must repent of his own sins and trust in Jesus for himself. Salvation is not hereditary, can not be inherited, Luk 13:3; Luk 13:5; Joh 8:24; Rom 14:11-12.
3) “For I say unto you, that God is able of these stones,” (lego gar humin hot! dunatai ho theos ek ton lithon touton) “Because I tell you all directly, or very clearly, that God is able out of (from the source of) these stones,” Luk 3:8; Joh 8:33; Joh 8:39; Rom 2:28-29; Rom 4:16. The idea of the “stone”, figure of speech, is that God could raise up spiritual children to the honor and faith of Abraham, from among the heathen, Rom 2:4-5.
4) “To raise up children unto Abraham.” (egeiraitekna to Abraam) “To raise children to or toward Abraham,” toward the faith of Abraham, to honor the faith that Abraham had while an heathen in the Ur of Chaldees, by which he was saved, became thereby a father-example of all who should ever be saved thereafter, Gal 3:8-9; Rom 4:21-25.
John simply said, don’t flatter yourself with the delusion that God stands in need of you in your rebellion and impenitence to preserve Abraham’s seed. He can save men from among the heathen and commit to them His program of work and worship, Act 15:13-14; which He did in establishing the church by Jesus Christ soon thereafter, Mat 21:43; Rom 11:20; Rom 11:30.
Fuente: Garner-Howes Baptist Commentary
Mat 3:9
. And think not to say within yourselves. Luk 3:8. And begin not to say within yourselves. As the import of both phrases is undoubtedly the same, it is easy to ascertain what John meant. Till hypocrites are hard pressed, they either sleep in their sins, or indulge in licentious mirth. (268) But when they are summoned to the tribunal of God, they eagerly seek for some subterfuge or concealment, or some covering to interpose between God and them. John’s address to the Pharisees and Sadducees amounts to this: “ Now that I have sharply upbraided you, do not, as persons of your stamp are wont to do endeavor to find a remedy in an empty and deceitful title.”
He thus tears from them the wicked confidence, by which they had been bewitched. The covenant, which God had made with Abraham, was employed by them as a shield to defend a bad conscience: not that they rested their salvation on the person of one man, but that God had adopted all the posterity of Abraham. Meanwhile, they did not consider, that none are entitled to be regarded as belonging to “the seed of Abraham,” (Joh 8:33,) but those who follow his faith, and that without faith the covenant of God has no influence whatever in procuring salvation. And even the little word, in yourselves, is not without meaning: for though they did not boast in words, that they were Abraham’s children, yet they were inwardly delighted with this title, as hypocrites are not ashamed to practice grosser impositions on God than on men.
God is able. The Jews flattered themselves with nearly the same pretenses, as are now brought forward insolently by the Papists. “There must be some Church in the world; because it is the will of God that he be acknowledged, and his name invoked, in the world. But the Church can be nowhere else than among us, to whom God has entrusted his covenant.” (269) This arrogance was chiefly displayed by the high priests, and by others who had any share of government or authority. The common people were treated by them as profane and “ accursed, ” (Joh 7:49,) and they looked upon themselves as the holy first-fruits; just as, in our own day, mitred Bishops, Abbots, Canons, Monks, Sorbonnists, and every description of Priests, glorying in the proud title of Clergy, regard the Laity with contempt. This error, of relying too much on the promise of God, John exposes and refutes, by saying that, though God passes by them, he will not want a Church.
The meaning of the words, therefore, is: “God has made an everlasting covenant with Abraham and his seed. In one point you are mistaken. While you are worse than bastards, (270) you imagine that you are the only children of Abraham. But God will raise up elsewhere a new seed of Abraham, which does not now appear.” He says in the dative case, children To ABRAHAM, ( τῶ ᾿Αβραὰμ,) to inform us, that the promise of God will not fail, and that Abraham, who relied on it, was not deceived, though his seed be not found in you. Thus from the beginning of the world the Lord has been faithful to his servants, and has never failed to fulfill the promise which he made to them, that he would extend mercy to their children, though he rejected hypocrites. Some imagine, that John spoke of the calling of the Gentiles. This appears to me to be without foundation: but as proud men did not believe it to be possible that the Church should be removed to another place, he reminds them, that God has in his power ways of preserving his Church, which they did not think of, any more than they believed that he could create children out of stones.
(268) “ Ils s’endorment toujours en leurs vices, ou s’egayent comme chevaux eschappez.” — “They sleep always in their sins, or indulge in merriment, like horses let loose.”
(269) “ D’autant que le Seigneur nous a ordonnez gardiens de son alliance.” — “Because the Lord has appointed us guardians of his covenant.”
(270) “ Quum sitis plus quam degeneres.” — “ Combien qu’ a la verite vous soyez pires que bastards.”
Fuente: Calvin’s Complete Commentary
(9) We have Abraham to (better, as) our father.The boast seems to have been common, as in Joh. 8:33-39, and was connected with the belief that this alone, or taken together with the confession of the creed of Israel the Lord our God is one Lord (Deu. 6:4), would be enough to ensure for every Jew an admission into Paradise. The bosom of Abraham was wide enough to receive all his children. We have Abraham as our father was to the Jew all and more than all that civis Romanus sum was to the Romans.
Of these stones.The words were obviously dramatised by gesture, pointing to the pebbles on the banks of the Jordan. In their spiritual application, they are remarkable as containing the germs of all the teaching of our Lord, and of St. Paul, and of St. John, as to the calling of the Gentiles, and the universality of Gods kingdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Abraham to our father Abraham is but poorly the father of a brood of serpents. John warns them that bodily descent will not save them; they will be tried under the severe law of an individual responsibility. Of these stones Pointing, perhaps, to the stones of the Jordan. In thus sinking the high claims of Judaism, John, no doubt, indicates the coming rejection of the Jewish race.
Fuente: Whedon’s Commentary on the Old and New Testaments
Mat 3:9. Think not to say, &c. Dr. Whitby has shewn fully how great was the presumption of the Jews, on their relationship to Abraham. Munster upon this text quotes a remarkable passage from the Talmud, wherein it is said, “That Abraham sits next the gates of hell, and does not permit any wicked Israelite to go down into it.” These Jews might perhaps pervert the promise in Jer 31:35-36 to support this vain and dangerous confidence, in opposition to the most express and awful warnings; particularly Deu 30:19-20. The Baptist, taking his ideas from the objects before him, (as we shall find, in the course of this work, was familiar with our blessed Saviour,) intended to say thus much only to the Pharisees: “I declare it unto you, as a certain and solemn truth, that God is able, of these very stones, here before your eyes, which he can animate and sanctify whenever he sees fit, to raise up those, who, though not descended from human parents, shall be,in a much nobler sense than you, children of Abraham, as being made the heirs of his faith and obedience; and he would sooner work such a miracle as this, than suffer hispromise to fail, or admit you to the blessings of his approaching kingdom, merely because you have the abused honour to descend from that holy and favoured patriarch.” See Doddridge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 3:9 . ] Do not allow yourselves to suppose , do not say to yourselves, 1Co 11:16 ; Phi 3:4 .
] , cogitare secum. It objectively represents reflection as the language of the mind. Psa 4:5 , Psa 10:6 . Psa 14:1 ; Mat 9:21 ; Luk 3:8 ; Luk 7:49 . Delitzsch, Psych, p. 180 [E. T. 213]. Comp. in Plat. Phaed. p. 88 C.
] The Jews of the common sort and their party leaders believed that the descendants of Abraham would, as such, become participators of salvation in the Messiah’s kingdom, because Abraham’s righteousness would be reckoned as theirs. Sanhedrin, f. 901: . Bereschith, R. xviii. 7. Wetstein on the passage. Bertholdt, Christol. p. 206 ff. Comp. in the N. T., especially Joh 8:33 ff.
, . . .] God is able, notwithstanding your descent from Abraham, to exclude you from the Messiah’s salvation; and, on the other hand, to create and bring forth out of these stones, which lie here around on the bank of the Jordan, such persons as are GENUINE children of Abraham, that is, as Euth. Zigabenus strikingly expresses it: . Comp. Rom 4 ; Rom 9:6 ff.; Gal 4 ; Joh 8:39 f. It is an anticipation, however, to find the calling of the heathen here indicated. It follows first from this axiom.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 9. And think not to say within yourselves ] Hypocrites are never without their holes of refuge, out of which they must be ferreted. There are infinite turnings and windings in the heart of man, studious of deceiving itself by some paralogism ( , Jam 1:22 ). Therefore the apostle so often premiseth, “Be not deceived,” when he reckons up reprobates, 1Co 6:9 ; Eph 5:6-8 .
We have Abraham to our father ] What of that? so had Ishmael, an outcast, -Esau, a castaway, &c. External privileges profit not where nothing better can be pleaded. Nabal, the fool, was of the line of faithful Caleb, Qui implevit post me, ” followed me fully,” saith God, Num 14:24 . Virtue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed that God had raised up of this stone a son to Caleb?
God is able ] His power Isa 1:1-31 . Absolute, whereby he can do more than he doth. 2. Actual, whereby he doth that only which he willeth. Some things he can do, but will not, as here, and Mat 26:53 ; Rom 9:18 . Some things he neither will nor can, as to lie, to die, to deny himself, 2Ti 2:13 ; Tit 1:2 ; Heb 6:18 , for these things contradict his essence, and imply impotence. But whatsoever he willeth, without impediment he effecteth, Isa 46:10 ; Psa 115:3 .
Of these stones to raise up children to Abraham ] This he could do, though he will not. And yet he doth as much as this, when he takes the stone out of the heart; when of carnal he makes us a people created again, Psa 102:18 ; when out of a hollow person (one as empty and void of heart as the hollow of a tree is of substance) is fetched out a heart of oak, and of a wild asscolt born, is made a man: see both these similitudes, Job 11:12 . It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of God’s almighty power, the same that he put forth in raising Christ from the dead,Eph 1:19Eph 1:19 ; (where the apostle, the better to set forth the matter, useth a six-fold gradation in the original), and in creating the world, Psa 51:10 ; 2Co 5:17 . The prophet Isaiah tells us, “that he plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people,” Isa 51:16 . And although man’s heart be an emptiness, as in the creation, as herbs in winter, or as a breathless clod of earth, yet that hinders not, saith the prophet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. . ] Not pleonastic: but, Do not fancy you may say, &c. In Justin Martyr’s dialogue with Trypho the Jew, 140, p. 230, we read: , , , , , , . The expression , as similar expressions in Scripture (e.g., Psa 9:6 (27), 11 (32); Mat 13:1 : Ecc 1:16 ; Ecc 2:15 a [22] . fr.), is used to signify the act by which outward circumstances are turned into thoughts of the mind. See Beck, Biblische Seelenlehre, p. 83.
[22] alii = some cursive mss.
. . ] The pebbles or shingle on the beach of the Jordan. He possibly referred to Isa 51:1-2 . This also is prophetic, of the admission of the Gentile Church. See Rom 4:16 ; Gal 3:29 . Or we may take the interpretation which Chrysostom prefers, also referring to Isa 51:1-2 ; , , , . , . , , . .
Fuente: Henry Alford’s Greek Testament
Mat 3:9-10 . Protest and warning . . : the meaning is plain = do not imagine that having Abraham for father will do instead of repentance that all children of Abraham are safe whatever betide. But the expression is peculiar: do not think to say within yourselves. One would have expected either: do not think within yourselves, or, do not say, etc. Wetstein renders: “ne animum inducite sic apud vosmet cogitare,” with whom Fritzsche substantially agrees = do not presume to say, cf. Phi 3:4 . , father, in the emphatic position=we have as father, Abraham; it is enough to be his children: the secret thought of all unspiritual Jews, Abraham’s children only in the flesh. It is probable that these words (Mat 3:9-10 ) were spoken at a different time, and to a different audience, not merely to Pharisees and Sadducees, but to the people generally. Mat 3:7-12 are a very condensed summary of a preaching ministry in which many weighty words were spoken (Luk 3:18 ), these being selected as most representative and most relevant to the purpose of the evangelist. Mat 3:7-8 contain a word for the leaders of the people; Mat 3:9-10 for the people at large; Mat 3:11-12 a word to inquirers about the Baptist’s own relation to the Messiah.
Fuente: The Expositors Greek Testament by Robertson
think = think not for a moment (Aorist). This is an idiom to be frequently met with in the Jerusalem Talmud = be not of that opinion.
not. Greek. me. App-105.
within = among. Greek. en. App-104.
We have, &c. Compare Joh 8:39. Rom 4:1-6; Rom 9:7. Gal 1:3, Gal 1:9.
God. App-98.
of = out of. Greek. ek. App-104.
children. Greek plural of teknon. App-108.
Fuente: Companion Bible Notes, Appendices and Graphics
9. .] Not pleonastic: but, Do not fancy you may say, &c. In Justin Martyrs dialogue with Trypho the Jew, 140, p. 230, we read: , , , , , , . The expression , as similar expressions in Scripture (e.g., Psa 9:6 (27), 11 (32); Mat 13:1 : Ecc 1:16; Ecc 2:15 a[22]. fr.), is used to signify the act by which outward circumstances are turned into thoughts of the mind. See Beck, Biblische Seelenlehre, p. 83.
[22] alii = some cursive mss.
. .] The pebbles or shingle on the beach of the Jordan. He possibly referred to Isa 51:1-2. This also is prophetic, of the admission of the Gentile Church. See Rom 4:16; Gal 3:29. Or we may take the interpretation which Chrysostom prefers, also referring to Isa 51:1-2; , , , . , . , , . .
Fuente: The Greek Testament
Mat 3:9. , think not) The verb , to appear or imagine (in the same manner as , to allege or suppose, the particle , as; and the Latin expressions, pr mefero, to profess; ostendo, to declare; puto, to suppose; videor, to seem; apparet, it appears; species, appearance), sometimes denotes a thing which is true, and at the same apparent; sometimes an empty appearance, which any one presents to himself or others. And thus the meaning in this passage is, You may indeed say this, in some degree, with truth, but you must not plume yourselves upon it.[125]-, to say) i.e. with safety.- , Abraham) as there is no lack of his posterity.- , for I say unto you) A most solemn formula, employed by a great man, on an occasion of the highest importance.-Cf. Gnomon on ch. Mat 5:18.-, is able) The Jews supposed that they could not fall utterly away.- , from these stones) and from any other material, as He produced Adam from the clod. God is not tied to the law of succession in the Church.-, these) The stones to which John pointed were perhaps those which had been placed there in the time of Joshua, that they might be for a testimony that the people of Israel had crossed the river Jordan, and entered the Land of Promise, and that they owed the land, not to themselves, but to God. The words sound like a proverbial expression, as well as those in Luk 19:40.-, children) i.e. according to the spirit. They were indeed children according to the flesh, who are called nevertheless broods of vipers.
[125] There is nothing that men will not rake together, especially self-justiciaries, in order to claim God as their own, even after they have rejected repentance toward God.-Vers. Germ.
Fuente: Gnomon of the New Testament
think: Mar 7:21, Luk 3:8, Luk 5:22, Luk 7:39, Luk 12:17
We: Eze 33:24, Luk 16:24, Joh 8:33, Joh 8:39, Joh 8:40, Joh 8:53, Act 13:26, Rom 4:1, Rom 4:11-16, Rom 9:7, Rom 9:8, Gal 4:22-31
God: Mat 8:11, Mat 8:12, Luk 19:40, Act 15:14, Rom 4:17, 1Co 1:27, 1Co 1:28, Gal 3:27-29, Eph 2:12, Eph 2:13
Reciprocal: Gen 18:14 – Is Num 16:3 – all the 1Sa 4:3 – Let us Job 8:19 – out of the earth Psa 22:30 – it shall Pro 5:1 – attend Isa 41:8 – the seed Isa 49:20 – children Jer 3:16 – say Jer 5:15 – O house Jer 7:4 – Trust Eze 16:15 – thou didst Eze 20:38 – I will purge Mic 3:11 – yet Zep 3:11 – that rejoice Hag 1:8 – and build Mal 2:10 – all Mat 15:22 – a woman Mat 25:8 – Give Mar 12:9 – he will Luk 13:7 – why Luk 13:30 – General Joh 1:13 – not Act 2:38 – Repent Act 3:25 – the children Act 13:40 – Beware Rom 2:17 – thou art Rom 2:28 – For he Rom 4:12 – to them Rom 11:22 – otherwise 2Co 11:22 – the seed Eph 3:20 – able Jam 2:21 – Abraham 1Pe 4:17 – judgment
Fuente: The Treasury of Scripture Knowledge
3:9
Verse 9. John was an inspired man and could read the thoughts of these boastful pretenders. But aside from this truth, the language at these Jews indicated thelr pride of ancestry. (See Joh 8:33.) John did not intend to belittle the importance ot Abraham, but he meant that having descended through the line of that great patriach did not entitle them to any special favors in their wrong doing. It was God’s will that Abraham’s lineal descendants become the special race for His purposes, but that was not because no other plan would have been possible. As far as power or ability was concerned, He could have caused the stones to .become impregnated with the divine germ of life so that they could give birth to children to be enrolled in the register of Abraham’s seed. Such a possibility as described above existed though the Lord never intended to do such a thing. There was another feat. however. that was as wonderful as that, which was to convert Gentile heathen into descendants of Abraham by faith. (See Rom 4:11.) .
Fuente: Combined Bible Commentary
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.
[Think not to say.] A Jerusalem phrase, to be met with everywhere in the Talmud: To think a word; or to be of that opinion.
Fuente: Lightfoot Commentary Gospels
Mat 3:9. Think not to say, or, that you may say. Do not say, nay, do not think that this is a plausible defence, even within yourselves, in your own hearts: We have Abraham to our father, or for a father, i.e., we shall escape, or be saved, because we are natural heirs to the promise made to him. This was the Jewish boast, the Jewish error; Johns preaching went to the heart of the matter.
For. The reason the Jewish boast was not valid.
God is able of (or, out of) these stones, i.e., lying loose on the banks of Jordan, where the words were utteredsarcastic. No figurative reference to heathen, or to monuments.
To raise up children unto Abraham. Very emphatic. God could create others to take their place as heirs of the promise. Probably a reference to the spiritual offspring of the patriarch (Rom 4:16; Gal 3:7). John, either consciously or unconsciously, predicts the calling of the Gentiles. Spiritual succession not dependent on natural or ecclesiastical (even apostolic) succession.
Fuente: A Popular Commentary on the New Testament
Mat 3:9. And think not to say Or, as the words, , rather signify, Presume not to say, or, Say not confidently, within yourselves, We have Abraham to our father As if he had said, Being called upon to bring forth fruits meet for repentance, begin not to obstruct the efficacy of the admonition with those thoughts which are so common among you, that you are secure from wrath by being the children of Abraham. It is almost incredible how great the presumption of the Jews was, on this their relation to Abraham. Abraham, says the Talmud, (a book in high repute among them,) sits near the gates of hell, and does not permit any wicked Israelite to go down into it. And Justin informs us, that the Jewish rabbins assured them, That, being Abrahams seed, though they continued in disobedience to God, and in infidelity, the kingdom of heaven should still be given them. And it is to be feared that many professors of Christianity build their hopes of salvation on a foundation equally false, depending on their baptism, their knowledge, their orthodoxy, their forms of godliness, their deeds of charity, or their fancied interest in the merits of Christ, while they live in sin, and are lukewarm and negligent in pursuit of that holiness, without which no man shall see the Lord.
For I say unto you This preface always denotes the importance of what follows: God is able of these stones He probably pointed to those which lay before them: to raise up children to Abraham You think that because you are the only Church of God upon earth, and if you were destroyed God would then have no seed of Abraham to show mercy to, and keep his covenant with, therefore judgment shall not come upon you: but mistake not; that God who raised Adam from the dust of the earth, and children to Abraham from the dead womb of Sarah, can, if he please, animate and sanctify these very stones, which are before your eyes, and transform them into children of Abraham; into persons who shall inherit Abrahams faith and piety, and who, by imitating his obedience, shall become his spiritual seed, to whom the promises made to him shall be fulfilled, and in whom the church shall still subsist, though all you should be destroyed. And he would sooner work such a miracle as this, than he would suffer his promise to fail, or admit you to the blessings of his approaching kingdom, merely because you have the abused honour to descend from that peculiar favourite of Heaven. Thus the Baptist took from those presumptuous men the ground of their confidence, by affirming that God could perform his promises to Abraham, though the whole Jewish nation should be rejected by him; the seed, like the stars for multitude, that was principally intended in the promise, being a spiritual progeny.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 9
The meaning is, Do not imagine that God regards you with favor because you are the descendants of Abraham. From the very stones of the Jordan, God is able to raise up servants and friends.
Fuente: Abbott’s Illustrated New Testament
3:9 {4} And {i} think not to say {k} 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.
(4) The faith of the fathers does not benefit you unbelieving children at all: and yet for all that, God does not play the liar, nor deal unfaithfully in his covenant which he made with the holy fathers.
(i) Think not that you have any reason to be proud of Abraham.
(k) In your hearts.