Matthew 3

1. In those days. This refers to ii. 23, and it means whilst Jesus was still at Nazareth. The expression is otherwise indefinite: ep. Exod. ii. 11. The interval between our Lord’s return to Nazareth and John’s public appearance was not quite thirty years.

John the Baptist. This appellation of John the son of Zechariah was evidently familiar to the Jews (see Joseph. Antiq. xviii. 5, † 2); and it shows that the baptism he administered was distinguished from ordinary proselyte baptism, as Christian baptism was distinguished from his (Acts xix. 3).

the wilderness of Judæa. This “wilderness” was the thinly-peopled district lying between Jerusalem and the Jordan and Dead Sea. Much of it was pasture-land; ep. Josh. xv. 61, 62. It may here be noted that the word “wilderness,” which is of frequent occurrence in the Scriptures, does not necessarily mean barren or waste land, but is used as the Australians speak of “the bush” or the South Africans of “the veld,” meaning “the country” as distinguished from the town.

2. Repent. The Greek word means change of heart and life.

the kingdom of heaven. The “kingdom of heaven” is a Jewish phrase, used in the New Testament only by Matthew; equivalent to the “kingdom of God.” It appears to have been derived from the prophecies which represented

Messiah as a Divine King (see Dan. ii. 44; vii. 13, 14). It embraces the government of Christ on earth and in heaven, in all its aspects.

3 the prophet Esaias. See Isa. xl. 3. The prophet’s language is, “In the wilderness prepare ye,” etc.

4 of camel’s hair. That is, woven from camel’s hair. This seems to have been a prophetic garb: see 2 Kings i. 8; Zech. xiii. 4. These peculiarities of John’s clothing and food pointed him out as the successor of Elijah.

meat. Rather, “food,” as the Old English word meat means: see Lev. ii. 1.

locusts. Tristram (Natural History of the Bible) says he found them very good, when eaten after the Arab fashion, stowed with butter. Doughty (Arabia Deserta) says that the fat spring locust is reckoned a sweetmeat in town and in desert, but later broods are dry and unwholesome.

7. Pharisees and Sadducees. These were the two principal sects of the Jews at that time: see Joseph. Antiq. xiii. 5, 9. The Pharisees were distinguished by their punctilious regard to the letter of the law, and the traditional instructions of their teachers. As the result of this, most of them were formal and ostentatious in worship, self-righteous, and bigoted. The Sadducees rejected many important truths of Scripture (see xxii. 23; Acts xxiii. 8); reducing their religious belief almost to a bare Deism, destitute of any sufficient motive to holiness. They were chiefly men of rank and education, who had mixed much with foreigners. But the Pharisees were more numerous and influential with the people.

O generation of vipers. How is it that you, who think yourselves “children of Abraham” (though you are rather “broods of vipers,” cunning and malignant), are afraid of the wrath which the prophets always connected with the coming of Messiah? see Isa. lx. 12; lxiii. 1, and note. If you are sincere, alter your conduct, and put away all confidence in hereditary privileges (9); for now every one is to be dealt with according to his individual character (10). This faithfulness repulsed most of them: see Luke vii. 30.

8 meet for repentance. “Worthy of repentance,” R.V.

9 of these stones. That is, materials the most unlikely; John perhaps pointed to the shingle of the river.

10 the axe is laid unto the root. Rather, as R.V., “the axe is lying at the root”—not yet upraised to smite, but ready should your unfruitfulness continue.

11 whose shoes I am not worthy to bear. By performing such menial services, a newly-acquired slave was expected to show submission to his master. Hence the loosing, tying, or carrying the shoe or sandal became proverbial to express the humblest service.

He shall baptise you. My office is to call men to repent: it is His to exercise a Divine power upon men’s hearts.

with fire. This most probably refers here to that refining process which was the predicted characteristic of gospel times. For the true Israel were to be separated, even by severe measures, both from the ungodly and from their own remaining sins: see Isa. i. 25; iv. 3, 4; Ezek. xx. 38; Mal. iii. 2, 17, 18.

12 fan. Or, “winnowing shovel”: see notes on Ruth iii. 2; 2 Sam. xxiv. 18.

13. Then cometh Jesus. Whilst the forerunner is preaching and baptising, Jesus Himself comes to begin His public work. In doing this, He places Himself on a level with man, by submitting first to John’s baptism (13-15), by which He obtains a special testimony of His Father’s approval (16, 17); and then to the varied assaults of Satan, until the tempter is completely repulsed, and angels come to wait upon Him (iv. 1-11).

14. John forbad Him. Or, “was hindering Him (R.V., ‘would have hindered Him’), saying, I have need,” etc.

15 to fulfil all righteousness. “To fulfil every ordinance” (David Smith); “to fulfil every religious duty” (Weymouth). Baptism, in our Lord’s case, says Monro Gibson (Expos. Bible), was “the symbol of separation from private life and consecration to God in the office of Messiah.” He also received an inward anointing for His work: see Acts x. 38.

16. He saw. That is, Jesus saw. The appearance was also beheld by John himself (John i. 32).

like a dove. A fit emblem of the gentle and peaceful character of Jesus and His mission: see xi. 29; Isa. lxi. 1, 2. Luke expressly says that the Holy Spirit assumed a “bodily form.”

17 my beloved Son. “The Son of God” was one of the titles of the Messiah (Psa. ii. 12), indicating the dignity both of His nature and of His office: ep. Isa. xiii. 1. This testimony to our Lord’s sonship and acceptance was repeated at His transfiguration (xvii. 5); and the voice from heaven spoke again in answer to His prayer (John xii. 28).