Mark 8:24, 25

He looked up and said, “I see people; they look like trees walking around.” Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly.

Matthew Henry

... the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, v 23. Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job 4:16.

But it was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, v 25. Now Christ took this way,

(1) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith.

(2) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting.

(3) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Prov 4:18. Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified.

John Calvin

I see men. Our Lord had put the question to the blind man for the sake of his disciples, to inform them that the man had received something, but that hitherto nothing more than a slight commencement of the cure had been effected. The reply is, that he sees men, because he perceives some persons walking who are upright like trees By these words he acknowledges that his sight is not yet so clear as to distinguish men from trees, but that he has already obtained some power of seeing, because he conjectures from the motion that those whom he perceives to be in an erect posture are men; and it is in this respect that he says they are like trees We see then that he speaks only by conjecture when he says that he sees men.

Albert Barnes

I see men as trees, walking. I see men walking; but see them so indistinctly, that but for their motion I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not at once restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could wholly, and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.

Every man clearly. Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, intend to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2 Corinthians 4:4; 1 John 2:11; John 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to look on him whom he has pierced. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted, he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, and stars, and hills, and vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of Light that he sees all things clearly. At first, religion may appear full of mysteries. Doctrines and facts appear on every hand that he cannot fully comprehend. His mind is still perplexed, and he may doubt whether he has ever seen aught, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of Lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate all these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.

Matthew 28:17

When they saw him, they worshipped him; but some doubted.

Albert Barnes

They worshipped him - Paid him honour as the Messiah.

But some doubted - As, for example, Thomas, Jhn 20:25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men that they were not easily imposed on that they had not previously agreed to affirm that he had risen - that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; their firm conviction after all their doubts; and their willingness to show their conviction even by their “death,” is most conclusive proof that they were “not” deceived in regard to the fact of his resurrection.

A T Robertson

But some doubted (hoi de edistasan). From dis (in two, divided in mind). Cf 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1 Co 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (prosekunēsan) Jesus as the women had done (28:9). He is now their Risen Lord and Saviour.

John Calvin

It is wonderful that, after they had twice seen Christ, still some doubted. If any one choose to view this as referring to the first appearance, there will be no absurdity in that opinion; for the Evangelists are sometimes in the habit of blending a variety of transactions. But neither would it have the appearance of absurdity to suppose that in some of them the remains of their former terror led them again into hesitation; for we know that, when Christ appeared, they were struck with fear and amazement, till they had recovered their minds and had become accustomed to his presence. The meaning, therefore appears to me to be, that some at first hesitated, until Christ made a nearer and more familiar approach to them; but that when they certainly and absolutely recognised him, then they worshipped, because the splendour of his divine glory was manifest. And perhaps it was the same reason that suddenly caused them to doubt, and afterwards led them to worship him; namely, that he had laid aside the form of a servant, and had nothing in his appearance but what was heavenly.

David Brown

Ccertainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.

Matthew 27:19

While Pilate was sitting on the judge’s seat, his wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.”

C H Spurgeon

Here was an unlooked-for witness to the innocence of Christ. Whether the dream of Pilate's wife was a divine revelation of Christ’s glory or not, we cannot tell; but the message sent by her to the governor must have made him even more anxious than before to release Jesus.

A T Robertson

His wife (hē gunē autou). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (tōi dikaiōi ekeinōi) and her psychical sufferings increased Pilate’s superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (epi tou bēmatos) up over the pavement.

John Calvin

Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no doubt that she suffered these torments, not in a natural way ... but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred up this woman, in order to retard the redemption of mankind; which is in the highest degree improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to put Christ to death. We ought to conclude, on the contrary, that God the Father took many methods of attesting the innocence of Christ, that it might evidently appear that he suffered death in the room of others, - that is, in our room. God intended that Pilate should so frequently acquit him with his own mouth before condemning him, that in his undeserved condemnation the true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people, in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And, indeed, by the terrors which his wife, had suffered during the night, God compelled him to defend the innocence of his own Son; not to rescue him from death, but only to make it manifest, that in the room of others he endured that punishment which he had not deserved. ....

John Gill
When he was set down on, etc That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus:
his wife sent unto him her name, according to the Ethiopians, was Abrokla; who might be a Jewess, as the wife of Felix was, Acts 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:
saying, have thou nothing to do, etc meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason,
for I have suffered ... in a dream, etc. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, ... yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge and by his wife.

Matthew 23:39

For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’

C H Spurgeon

Amid all this gloom there was one gleam of light: For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that comethin the name of the Lord. After his death and resurrection, the Lord Jesus, appeared many times to his disciples, but not once to the unbelieving Jews. His personal ministry to them was at an end; but it would be renewed when he should come to them a second time, without a sin-offering, unto salvation, and then they would say, Blessed is he that cometh in the name of the Lord. Long ages have passed since the King went away into the far country. The signs of the times all tell us that his coming draweth nigh. Oh, that Christians and Jews alike were on the look-out for the true Messiah, whose message to all is, Behold, I am coming quickly!

Albert Barnes
The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed, and you, as a nation, to be given up to long and dreadful suffering. You will not see me as a merciful Saviour, offering you redemption any more, until you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say, Blessed is he that cometh in the name of the Lord. Blessed be he that comes as the Messiah, to bring deliverance. ....

John Calvin
For I tell you. He confirms what he had said about the approaching vengeance of God by saying that the only method of avoiding destruction will be taken from them. For that was the accepted time, the day of salvation, (Isa 49:8; 2 Co 6:2) so long as that very person. who had come to be their Redeemer, attested and proclaimed the redemption which he had brought. But, at his departure, as at the setting of the sun, the light of life vanished; and therefore this dreadful calamity, which he threatens, must of necessity fall upon them.
Until you say. We come now to inquire what period is denoted by this phrase. Some restrict it to the last day of judgment. Others think that it is a prediction, which was soon afterwards fulfilled, when some of the Jews humbly adored Christ. But I do not approve of either of these interpretations. And I am certainly astonished that learned men should have stumbled at so small an obstacle, by taking great pains to inquire how unbelievers can say concerning Christ, Blessed be he that cometh in the name of the Lord; for he does not declare what they will be, but what he himself will do. And even the adverb until extends no farther than to the time which goes before.....
... the true meaning ... in my opinion, is this: “Hitherto I have lived among you in humility and kindness, and have discharged the office of a teacher; and so having finished the course of my calling, I shall depart, and it will not be possible for you any longer to enjoy my presence, but him whom you now despise as a Redeemer and a minister of salvation, you will find to be your Judge.” In this manner the passage agrees with ... They shall look on him whom they pierced (Zec 12:10; Jn 19:37). But Christ appears also to make an indirect allusion to their vain hypocrisy, because, as if they ardently longed for the promised salvation, they sung daily the words of the psalm, Blessed be he ... etc (Ps 118:26) while they treated with scorn the Redeemer ... offered to them. In short, he declares that he will not come to them until, trembling at the sight of his dreadful majesty, they shall exclaim - when it is too late - that truly he is the Son of God. And this threatening is addressed to all despisers of the gospel, more especially to those who falsely profess his name, while they reject his doctrine; for they will one day acknowledge that they cannot escape the hands of him whom they now mock by their hypocritical pretensions. For the same song is now sung by the Papists, who, after all, care nothing about Christ, until, armed with vengeance, he ascends his tribunal. We are also reminded, that so long as Christ exhibits himself to us in the name of the Father as the herald of salvation and Mediator, we ought not only to honour him with our lips, but sincerely to wish that he would make us and the whole world subject to himself.

Matthew 16:24

Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.

A T Robertson
Take up his cross (aratō ton stauron autou). Pick up at once, aorist tense. This same saying in Mat 10:38, which see. But pertinent here also in explanation of Christ’s rebuke to Peter. Christ’s own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem.
Follow (akaloutheitō). Present tense. Keep on following.

John Calvin
Then Jesus said to his disciples. As Christ saw that Peter had a dread of the cross, and that all the rest were affected in the same way, he enters into a general discourse about bearing the cross and does not limit his address to the twelve apostles, but lays down the same law for all the godly. We have already met with a statement nearly similar (10:38) but in that passage the apostles were only reminded of the persecution which awaited them, as soon as they should begin to discharge their office; while a general instruction is here conveyed, and the initiatory lessons, so to speak, inculcated on all who profess to believe the gospel.
If any man will come after me. These words are used for the express purpose of refuting the false views of Peter. Presenting himself to every one as an example of self-denial and of patience, he first shows that it was necessary for him to endure what Peter reckoned to be inconsistent with his character, and next invites every member of his body to imitate him. The words must be explained in this manner: “If any man would be my disciple, let him follow me by denying himself and taking up his cross, or, let him conform himself to my example.” The meaning is, that none can be reckoned ... disciples ... unless they are true imitators of him, and are willing to pursue the same course.
He lays down a brief rule for our imitation, in order to make us acquainted with the chief points in which he wishes us to resemble him. It consists of two parts, self-denial and a voluntary bearing of the cross. Let him deny himself. This self-denial is very extensive, and implies that we ought to give up our natural inclinations, and part with all the affections of the flesh, and thus give our consent to be reduced to nothing, provided that God lives and reigns in us. We know with what blind love men naturally regard themselves, how much they are devoted to themselves, how highly they estimate themselves. But if we desire to enter into the school of Christ, we must begin with that folly to which Paul (1 Cor 3:18) exhorts us, becoming fools, that we may be wise; and next we must control and subdue all our affections.
And let him take up his cross. He lays down this injunction, because, though there are common miseries to which the life of men is indiscriminately subjected, yet as God trains his people in a peculiar manner, in order that they may be conformed to the image of his Son, we need not wonder that this rule is strictly addressed to them. It may be added that, though God lays both on good and bad men the burden of the cross, yet unless they willingly bend their shoulders to it, they are not said to bear the cross; for a wild and refractory horse cannot be said to admit his rider, though he carries him. The patience of the saints, therefore, consists in bearing willingly the cross which has been laid on them. Luke adds the word daily ... which is very emphatic; for Christ’s meaning is, that there will be no end to our warfare till we leave the world. Let it be the uninterrupted exercise of the godly, that when many afflictions have run their course, they may be prepared to endure fresh afflictions.

Matthew 14:27

But Jesus immediately said to them: "Take courage! It is I. Don’t be afraid."

Matthew Henry

How these fears were silenced (v :27). He straightway relieved them, by showing them their mistake; when they were wrestling with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word ....

[1] He rectified their mistake, by making himself known to them, as Joseph to his brethren; It is I. He does not name himself ... to these disciples it was enough to say, It is I; they knew his voice, as his sheep (Jn 10:4), as Mary Magdalene, Jn 20:16. They need not ask, "Who art thou, Lord? Art thou for us or for our adversaries?" They could say with the spouse, It is the voice of my beloved, (Song 2:8, 5:2). True believers know it by a good token. It was enough to make them easy, to understand who it was they saw.
Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ.

[2] He encouraged them against their fright; It is I, and therefore,

First, Be of good cheer; tharseite - “Be courageous; pluck up your spirits, and be courageous.” If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so.

Secondly, Be not afraid;

1. “Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt.” Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over.

2. “Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish.”
Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself.

John Calvin

As Christ is not known to be a Deliverer till he actually makes his appearance, he speaks, and desires his disciples to recognise him. That confidence, to which he exhorts them, is represented by him as founded on his presence; plainly implying that, since they perceive him to be present with them, there are abundant grounds of hope. But as terror had already overpowered their minds, he corrects that terror, lest it should hinder or abate their confidence: not that they could all at once lay aside fear and experience unmingled joy, but because it was necessary that the fear which had seized them should be allayed, that it might not destroy their confidence. Although to the reprobate the voice of the Son of God is deadly, and his presence appalling, yet the effect which they produce on believers is here described to us as widely different. They cause inward peace and strong confidence to hold the sway over our hearts, that we may not yield to carnal fears. But the reason why we are disturbed by unfounded and sudden alarms is, that our ingratitude and wickedness prevent us from employing as shields the innumerable gifts of God, which, if they were turned to proper account, would give us all necessary support. Now though Christ appeared at the proper time for rendering assistance, yet the storm did not immediately cease, till the disciples were more fully aroused both to desire and to expect his grace. And this deserves our attention, as conveying the instruction, that there are good reasons why the Lord frequently delays to bestow that deliverance which he has ready at hand.

Matthew 11:25

At that time Jesus said, I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.

David Brown

At that time Jesus answered, etc We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"- which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said - confirms this. What Jesus here "answered" evidently was the melancholy results of his ministry, lamented over in the foregoing verses. It is as if he had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee - rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when he afterwards uttered the same words, He "exulted in spirit" probably he did the same now, though not recorded.
O Father, Lord of heaven and earth He so styles His Father here, to signify that from him of right emanates all such high arrangements.
... these things the knowledge of these saving truths.
from the wise and prudent The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness - the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1 Cor 1:19, etc). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set his seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles - of what nature -to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.
hast revealed them unto babes to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." ....

John Calvin

We are constantly looking for splendour; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence.

Matthew 8:8

The centurion replied, Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.

John Calvin
Lord, I do not deserve, etc Matthew’s narrative is more concise ... Luke explains more fully ... this was a message sent by his friends ... the meaning ... is the same. There are two leading points ... The centurion, sparing Christ by way of honouring him, requests that Christ will not trouble himself, because he reckons himself unworthy to receive a visit from him ... next ... he ascribes to Christ such power as to believe, that by the mere expression of his will, and by a word, his servant may recover and live. There was astonishing humility in exalting so highly above himself a man who belonged to a conquered and enslaved nation. It is possible, too, that he had become accustomed to the haughty pretensions of the Jews, and, being ... modest ... did not take it ill to be reckoned a heathen, and therefore feared that he would dishonour a Prophet of God, if he pressed him to enter the house of a polluted Gentile. However ... it is certain that he speaks sincerely, and entertains such reverence for Christ, that he does not venture to invite him to his house ....

But ... what moved him to speak of Christ in such lofty terms? The difficulty is ... increased by ... that ... only say the word, etc ... for if he had not acknowledged Christ to be the Son of God, to transfer the glory of God to a man would have been superstition. It is difficult to believe ... that he was properly informed about Christ’s divinity ... Yet Christ finds no fault with his words, but declares that they proceeded from faith ... this ... has forced many ... to conclude that the centurion bestows on Christ the title of the true and only God. I rather think that the good man, ... informed about the uncommon and truly divine works of Christ, simply acknowledged in him the power of God ... too, he had undoubtedly heard about the promised Redeemer. Though he does not distinctly understand that Christ is God manifested in the flesh (1 Tim 3:16) yet he is convinced that the power of God is manifested in him, and that he has received a commission to display the presence of God by miracles. He is not therefore chargeable with superstition ... but, looking at the commission which God had given to Christ, he believes that by a word alone he can heal ....

Is it objected, that nothing belongs more peculiarly to God than to accomplish by a word whatever he pleases, and that this supreme authority cannot without sacrilege be yielded to a mortal man? The reply is again easy. Though the centurion did not enter into those nice distinctions, he ascribed this power to the word, not of a mortal man, but of God, whose minister he fully believed Christ to be: on that point he entertained no doubt. The grace of healing having been committed to Christ, he acknowledges that this is a heavenly power, and does not look upon it as inseparable from the bodily presence, but is satisfied with the word, from which he believes such a power to proceed.

Matthew Henry

Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him.

Matthew 3:11

I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

 

John Calvin
Christ is ... so far superior in power and rank, that, with respect to him, John must occupy a private station. Hence we infer, that his intention was not at all to distinguish between his own baptism, and that which Christ taught his disciples, and which he intended should remain in perpetual obligation in his Church. He does not contrast one visible sign with another visible sign, but compares the characters of master and servant with each other, and shows what is due to the master, and what is due to the servant. ... the comparison, which they imagine to have been made, would involve great absurdities. It would follow ... that the Holy Spirit is given, in the present day, by ministers ... John’s baptism was a dead sign, and ... we have not the same baptism with Christ ....

We must therefore hold ... that John merely distinguishes ... between himself and the other ministers of baptism, on the one hand, and the power of Christ, on the other, and maintains the superiority of the master over the servants. And hence we deduce the general doctrine, as to what is done in baptism by men, and what is accomplished in it by the Son of God. To men has been committed nothing more than the administration of an outward and visible sign: the reality dwells with Christ alone. ... where a comparison is made between our Lord and the minister, the former must have all the honour, and the latter must be reduced to nothing.

He shall baptize you with the Holy Spirit and with fire It is asked, why did not John equally say, that it is Christ alone who washes souls with his blood? The reason is, that this very washing is performed by the power of the Spirit, and John reckoned it enough to express the whole effect of baptism by the single word Spirit. The meaning is clear, that Christ alone bestows all the grace which is figuratively represented by outward baptism, because it is he who "sprinkles the conscience" with his blood. It is he also who mortifies the old man, and bestows the Spirit of regeneration. The word fire is added as an epithet, and is applied to the Spirit, because he takes away our pollutions, as fire purifies gold. In the same manner, he is metaphorically called water in another passage (John 3:5).

David Brown
To take this as a distinct baptism from that of the Spirit - a baptism of the impenitent with hell-fire - is exceedingly unnatural. Yet this was the view of Origen ... and (others) ... Nor is it much better to refer it to the fire of the great day ... Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating - as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems - water and fire - are employed to set forth the same purifying operations of the Holy Ghost upon the soul.

Matthew 2:2

(Magi from the east came to Jerusalem) and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”

A T Robertson

eidomen gar autou ton astera en tēi anatolēi. This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" ie we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (tēi anatolēi) does sometimes mean "east" (Rev 21:13), though the plural is more common (Mt 2:1). In Lk 1:78 the singular means dawn as the verb (aneteilen) does in Mat 4:16 (LXX). The Magi ask where is the one born king of the Jews ... These men may have been Jewish proselytes and may have known of the Messianic hope ... The whole world was on tiptoe of expectancy for something. Moulton (JTS, 1902, 524) "refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf Mat 18:10) of a great man" (McNeile). They came to worship the newly born king of the Jews. ... Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God’s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

John Calvin

The notion of some commentators, that he is said to have been born King, by indirect contrast with one who has been made or created a king, appears to me over ingenious. I rather suppose the Magi to have simply meant, that this king had been recently born, and was still a child, by way of distinguishing him from a king who is of age, ... for they immediately add, that they had been drawn, not by the fame of his exploits, or by any present exhibitions of his greatness, but by a heavenly presage of his future reign. But if the sight of a star had so powerful an effect on the Magi, woe to our insensibility, who, now that Christ the King has been revealed to us, are so cold in our inquiries after him!

And have come to worship him The reason why the star had been exhibited was, to draw the Magi into Judea, that they might be witnesses and heralds of the new King.  So far as respects themselves, they had not come to render to Christ such pious worship, as is due to the Son of God, but intended to salute him, according to the Persian custom, as a very eminent King. For their views, with regard to him, probably went no farther, than that his power and exalted rank would be so extraordinary as to impress all nations with just admiration and reverence. It is even possible, that they wished to gain his favour beforehand, that he might treat them favourably and kindly, if he should afterwards happen to possess dominion in the east.

Matthew Henry

Note, Those in whose hearts the day-star is risen, to give them anything of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.