The three Evangelists relate the Baptist's discourse in the same words. In one respect, Luke's account is more full: for he opens it by explaining the occasion on which this discourse was delivered. It arose from the people being in danger of being led, by a false opinion, to convey to him the honor which was due to Christ. To remove, as soon as possible, every occasion of such a mistake, he expressly declares, that he is not the Christ, and draws such a distinction between Christ and himself as to maintain Christ's prerogative. He would have done this of his own accord, by handing them over, to use a common expression, as disciples to Christ: but he takes up the matter at an earlier stage, lest, by remaining silent any longer, he should confirm the people in an error. He who cometh after me is stronger than I Christ is thus declared to be so far superior in power and rank, that, with respect to him, John must occupy a private station. He uses ordinary forms of speech to magnify the glory of Christ, in comparison of whom he declares that he himself is nothing. The chief part of his statement is, that he represents Christ as the author of spiritual baptism, and himself as only the minister of outward baptism. He appears to anticipate an objection, which might be brought forward. What was the design of the Baptism which he had taken upon himself? For it was no light matter to introduce any innovation whatever into the Church of God, and particularly to bring forward a new way of introducing persons into the Church, which was more perfect than the law of God. He replies, that he did not proceed to do this without authority; but that his office, as minister of an outward symbol, takes nothing away from the power and glory of Christ. 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. It ought not to have any weight with us, that an opinion has long and extensively prevailed, that John's baptism differs from ours. We must learn to form our judgment from the matter as it stands, and not from the mistaken opinions of men. And certainly the comparison, which they imagine to have been made, would involve great absurdities. It would follow from it, that the Holy Spirit is given, in the present day, by ministers. Again, it would follow that John's baptism was a dead sign, and had no efficacy whatever. Thirdly, it would follow, that we have not the same baptism with Christ: for it is sufficiently evident, that the fellowship, which he condescends to maintain with us, was ratified by this pledge, when he consecrated baptism in his own body. We must therefore hold by what I have already said, that John merely distinguishes, in this passage, 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. Scripture does sometimes, though not in a literal sense, ascribe to men what John here declares not to belong to men, but claims exclusively for Christ. In such cases, however, the design is not to inquire, what man has separately and by himself, but merely to show, what is the effect and advantage of signs, and in what manner God makes use of them, as instruments, by his Spirit. Here also is laid down a distinction between Christ and his ministers, that the world may not fall into the mistake, of giving to them what is justly due to him alone: for there is nothing to which they are more prone, than to adorn creatures with what has been taken from God by robbery. A careful attention to this observation will rid us of many difficulties. We know what disputes have arisen, in our own age, about the advantage and efficacy of signs, all of which may be disposed of in a single word. The ordinance of our Lord, viewed as a whole, includes himself as its Author, and the power of the Spirit, together with the figure and the minister: but where a comparison is made between our Lord and the minister, the former must have all the honor, and the latter must be reduced to nothing.

In expectation - Expecting the Messiah. Margin, "suspense." That is, they were not certain whether John was not himself the Messiah. They confidently "expected" his appearing, and there minds were in "suspense," or they were in a state of doubt whether he had not already come, and whether John was not the Messiah.
Mused in their hearts of John - Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah.

Whether he were the Christ - So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on Matthew 17:11.

(2) And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
(2) If we would rightly and fruitfully receive the sacraments, we must neither rest in the signs, neither in him that ministers the signs, but lift up our eyes to Christ, who is the author of the sacraments, and the giver of that which is represented by the sacraments.

And as the people were in expectation, of the coming of the Messiah; Daniel's seventy weeks being now accomplished, the sceptre being departed from Judah, and the Romans having the government in their hands, from whom they hoped for a deliverance by Christ;
and all men mused in their hearts of John; whether he were the Christ, or no; about which they had many reasonings and debates: some doubting of it, others ready to believe it, from his extraordinary birth, the singular holiness of his life, the power and efficacy of his doctrine, the new ordinance he administered, the restoration of religion by him, the freedom he took in reproving the vices of men, and the apt answers he gave to the questions now put to him. And that the Messiah was born, though he was not, as yet, made manifest, they might conclude, not only from the fulfilment of several prophecies, but from the song of Zacharias, the declaration of Simeon and Anna in the temple, and of the wise men that came from the east; and John appearing in such an unusual manner, they were ready to hope that he was the person; though they did not consider that he was of the tribe of Levi, and not of Judah; from which latter the Messiah was to spring; but this might be unattended to by them, and Satan might have an hand in it to hide the true Messiah from them.

John the Baptist disowned being himself the Christ, but confirmed the people in their expectations of the long-promised Messiah. He could only exhort them to repent, and assure them of forgiveness upon repentance; but he could not work repentance in them, nor confer remission on them. Thus highly does it become us to speak of Christ, and thus humbly of ourselves. John can do no more than baptize with water, in token that they ought to purify and cleanse themselves; but Christ can, and will baptize with the Holy Ghost; he can give the Spirit, to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire clears out the dross that is within, and melts down the metal, that it may be cast into a new mould. John was an affectionate preacher; he was beseeching; he pressed things home upon his hearers. He was a practical preacher; quickening them to their duty, and directing them in it. He was a popular preacher; he addressed the people, according to their capacity. He was an evangelical preacher. In all his exhortations, he directed people to Christ. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. He was a copious preacher; he shunned not to declare the whole counsel of God. But a full stop was put to John's preaching when he was in the midst of his usefulness. Herod being reproved by him for many evils, shut up John in prison. Those who injure the faithful servants of God, add still greater guilt to their other sins.

whether he were the Christ--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. (Also see on Matthew 3:10.)