See note Matt. 3:9¹.

A shirt-like undergarment. So throughout the book.

See note Luke 19:8².

Expecting to know whether John might be the Christ, the Messiah (John 1:19-27).

For vv. 16-17, see notes in Matt. 3:11-12 and Mark 1:7-8.

The fire in the lake of fire (Rev. 20:15).

See note Luke 4:43^1a.

The offspring of vipers are the children of the devil (1 John 3:10). The devil is the ancient serpent (Rev. 12:9); hence, his children become serpents with the same life and nature that he has.

The Savior is the salvation of God. When He comes, the salvation of God comes. To see and receive Him is to see and receive the salvation of God.

I.e., fallen men.

See note Matt. 1:6^3c, pars. 2 and 3.

See note Matt. 1:1¹, par. 4.

This does not mean that Adam was born of God and possessed the life of God, just as son of Joseph does not mean that Jesus was born of Joseph; rather, He was thought to be the son of Joseph (v. 23). Adam was created by God (Gen. 5:1-2), and God was his origin. Based on this he was considered the son of God, even as the heathen poets considered all mankind to be the offspring of God (Acts 17:28). Mankind was only created by God, not regenerated of Him. This is absolutely and intrinsically different from the believers in Christ being the sons of God. They have been born, regenerated, of God and possess God's life and nature (John 1:12-13; 3:16; 2 Pet. 1:4).

From Jesus (v. 23) back to God there are seventy-seven generations, in which are seen the history of God's creation, man's fall, God's promise, and man's salvation: of God, man was created (v. 38; Gen. 1:26-27; 2:7); in Adam, man became fallen (v. 38; Gen. 3); through Abraham, man received God's promise (v. 34; Gen. 12:1-3); and in Jesus, man is saved (v. 23; 2:10-11).

Ravine, mountain, crooked places, and rough ways are figures of speech describing the condition of men's hearts toward God and toward one another, and the relationships among men (Luke 1:16-17), which needed to be dealt with to prepare the way for the Savior's coming.

For the rest of the verse, see notes in Mark 1:3.

See note Mark 1:4⁴.

See note Mark 1:4^3c.

See note Matt. 3:1^2b and note Mark 1:4^2b.

See note Luke 3:17^1c.

For vv. 21-22, see notes in Matt. 3:16-17 and Mark 1:9-11.

The Holy Spirit's conceiving of Jesus in Luke 1:35 was essential, related to the divine being, the divine person, of Jesus. The essence of the Holy Spirit's divine element in the conception of Jesus was unchangeable and irremovable. However, the Holy Spirit's descending upon Jesus here was economical, related to the ministry, the work, of Jesus. The power of the Holy Spirit for the ministry of Jesus (Luke 4:14, 18; Matt. 12:28) could be removed from Him, depending on the need for it. It was in such an economical way that God forsook and left Jesus while He was carrying the sinners' sin in dying for them on the cross (Matt. 27:46). The Holy Spirit in power descended upon Him here, but He had the Holy Spirit in essence from His birth; and while the Holy Spirit in power was descending upon Him, He was existing with the Holy Spirit in essence.

The full age for God's service (Num. 4:3, 35, 39-40, 43-44, 47-48).

Lit., according to law.

See note Matt. 1:1¹. The record of John's Gospel, the Gospel of the God-Savior, begins from God and comes to man (John 1:1, 14), emphasizing Christ's divinity to attest to His divine-human status. The genealogy of Luke's Gospel, the Gospel of the Man-Savior, begins from man and traces back to God (vv. 23, 38), stressing Christ's humanity to affirm His human-divine status. He was born a man to bring God to man that He might accomplish redemption to bring man to God. In Him God and man are joined together.

See note Matt. 1:16¹ and note Matt. 1:16^2a.

See note Matt. 1:12^2b.