Matthew 3: 1-17

Mat 3:1 In those days John the Baptist came preaching in the wilderness of Judea,

In those days - Perhaps Matthew intended to embrace in his narrative the whole time that Jesus lived at Nazareth; and the meaning is, “in those days while Jesus still dwelt at Nazareth,” John began to preach.

In those days is a stylistic expression seen in the Old Testament. Note the time is not referring to the early infancy of Jesus, but when He was about 30, at the start of His ministry. Exodus 2:11 And it happened in those days, when Moses was grown, he went out to his brothers and looked upon their burdens. And he saw an Egyptian striking a Hebrew, one of his brothers. Isaiah 38:1 In those days Hezekiah was sick to death. And Isaiah the prophet, the son of Amoz, came to him and said to him, So says Jehovah, Set your house in order, for you shall die and not live.

John the Baptist - Or John the baptizer - so called from his principal office, that of baptizing. Baptism, or the application of water, was a rite well known to the Jews. His name John means “Gift of Jehovah” and is a shortened form of Johanan. He is described as “the Baptist,” “the Baptizer” for that is the rite that distinguishes him. The Jews probably had proselyte baptism. But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

John the Baptist - For above three hundred years the church had been without prophets; those lights had been long put out, that he might be the more desired, who was to be the great prophet. After Malachi there was no prophet, nor any pretender to prophecy, till John the Baptist, to whom therefore the prophet Malachi points more directly than any of the Old Testament prophets had done Malachi 3:1 Behold, I will send My messenger, and He will clear the way before Me. And Jehovah, whom you seek, shall suddenly come to His temple, even the Angel of the Covenant, in whom you delight. Behold, He comes, says Jehovah of Hosts. John Baptist was a priest of the order of Aaron, yet we find him preaching in a wilderness, and never officiating in the temple; but Christ, who was not a son of Aaron, is yet often found in the temple, and sitting there as one having authority; so it was foretold, Mal_3:1.

Preaching - The word rendered “preach” means to proclaim in the manner of a public crier; to make proclamation. Proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission.

In the wilderness of Judea - This country was situated along the Jordan and the Dead Sea, to the east of Jerusalem. The word translated “wilderness” does not denote a place entirely destitute of inhabitants; but a mountainous, rough, and thinly settled country. There were inhabitants in those places, and even villages, but they were the comparatively unsettled portions of the country, 1Sa_25:1-2. In the time of Joshua there were six cities in what was then called a wilderness, Jos_15:61-62. The Jews have an observation of many things coming from the wilderness; "the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.''

Mat 3:2 and saying, Repent, for the kingdom of Heaven is at hand.

Repent ye - metanoéō; from metá (G3326), denoting change of place or condition, and noéō (G3539), to exercise the mind, think, comprehend. To repent, change the mind, relent. Theologically, it involves regret or sorrow, accompanied by a true change of heart toward God. It is distinguished from metamélomai (G3338), to regret. Meaning that to repent is more than regretting, it is a true change of heart. There are two words in the New Testament translated “repentance,” one of which denotes a change of mind, or a reformation of life; (G3326) and the other, sorrow or regret that sin has been committed (G3338). The word used here is the former, calling the people to a change of life, or a reformation of conduct. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct.

The kingdom of heaven is at hand - The phrases kingdom of heaven, kingdom of Christ, kingdom of God, are of frequent occurrence in the Bible. They all refer to the same thing. The expectation of such a kingdom was taken from the Old Testament, and especially from Daniel, Dan_7:13-14. The prophets had told of a successor to David that should sit on his throne 1Ki_2:4; 1Ki_8:25; Jer_33:17. The Jews expected a great national deliverer. They supposed that when the Messiah should appear (see chapter 2, notes from there about the beliefs floating around Judea regarding the coming Messiah).

The doctrine which John preached was the doctrine of repentance. John came to preach repentance, a return to the Lord and the imminent kingdom of heaven. The state of the Jews was then very corrupt, all sorts of men were grown very wicked. The Jews had imbibed many bad notions. The Pharisees held the traditions of the elders, and the doctrine of justification by the works of the law; and the Sadducees denied the resurrection of the dead; and it was a prevailing opinion among them all, and seems to be what is particularly struck at by John, that the Messiah would be a temporal king, and set up an earthly kingdom in this world. Wherefore he exhorts them to change their minds, to relinquish this notion; assuring them, that though he would be a king, and would have a kingdom, which was near at hand, yet it would be a heavenly, and not an earthly one.

The kingdom of heaven Lit., the kingdom of the heavens. An expression peculiar to Matthew. The more usual one is the kingdom of God. It is a kingdom of heaven because its origin, its end, its king, the character and destiny of its subjects, its laws, institutions, and privileges - all are heavenly. In the teaching of Christ and in the apostolic writings the kingdom of the Messiah is the actual consummation of the prophetic idea of the rule of God, without any national limitation, so that participation therein rests only on faith in Jesus Christ, and on the moral renewal which is conditioned by the same

Mat 3:3 For this is he who was spoken of by the prophet Isaiah, saying, "The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight."

The prophet Isaiah - This passage is taken from Isaiah 40:3 The voice of him who cries in the wilderness, Prepare the way of the LORD, make straight a highway in the desert for our God. It is here said to have been spoken in reference to John, the forerunner of Christ. The language is such as was familiar to the Jews. and such as they would understand. It was spoken at first with reference to the return from the captivity at Babylon. In ancient times, it was customary in the march of armies to send messengers, or pioneers, before them to proclaim their approach; to provide for them; to remove obstructions; to make roads, level hills, fill up valleys, etc. Isaiah, describing the return from Babylon, uses language taken from that custom. A crier, or herald, is introduced. In the vast deserts that lay between Babylon and Judea he is represented as lifting up his voice, and, with authority, commanding a public road to be made for the return of the captive Jews, with the Lord as their deliverer. “Prepare his ways, make them straight,” says he. The meaning in Isaiah is, “Let the valleys be exalted, or filled up, and the hills be levelled, and a straight, level highway be prepared, that they may march with ease and safety.” As applied to John, the passage means that he was sent to remove obstructions, and to prepare the people for the coming of the Messiah, like a herald going before an army on the march, to make preparations for its coming.

Prepare ye the way of the Lord, make his paths straight--This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one. In Luke 3:5-6 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be straight, and the rough ways shall be made smooth. And all flesh shall see the salvation of God." the quotation is thus continued: Compare to:
Psalms 98:3 He has remembered His mercy and His truth toward the house of Israel; all the ends of the earth have seen the salvation of Jehovah.
Isaiah 11:10 And in that day there shall be the Root of Jesse standing for a banner of the people; to Him the nations shall seek; and His resting place shall be glorious.
Isaiah 49:6 And He said, It is but a little thing that You should be My servant to raise up the tribes of Jacob, and to bring back the preserved ones of Israel; I will also give You for a light to the nations, to be My salvation to the end of the earth.
Isaiah 52:10 Jehovah has bared His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Luke 2:31-32 which You have prepared before the face of all the peoples, a light for revelation to the nations, and the glory of Your people Israel.
Acts 13:47 For so the Lord has commanded us, saying, "I have set You to be a light of the nations, for salvation to the end of the earth."

Mat 3:4 And the same John had his clothing of camel's hair and a leather girdle about his loins. And his food was locusts and wild honey.

His raiment of camel’s hair - His clothing. This is not the fine hair of the camel from which elegant cloth is made called camlet, nor the more elegant stuff brought from the East Indies under the name of “camel’s hair,” but the long shaggy hair of the camel, from which a coarse cheap cloth is made. This dress of the camel’s hair, and a leather belt, it seems, was the common dress of the prophets, 2 Kings 1:8 And they answered him, He was a hairy man and was bound with a girdle of leather around his loins. And he said, He is Elijah the Tishbite; Zechariah 13:4 And it shall be in that day, the prophets shall be ashamed, each one of his vision, when he prophesies. And they shall not wear a hairy garment to deceive. In such a garment we find Elijah clothed, 2Ki_1:8. And as John had been designed under the name of this prophet, Malachi 4:5 Behold, I am sending you Elijah the prophet before the coming of the great and dreadful day of Jehovah whose spirit and qualifications he was to possess, Luk_1:17, he took the same habit and lived in the same state of self-denial.

His meat was locusts - These constituted the food of the common people. Among the Greeks the vilest of the people used to eat them; and the fact that John made his food of them is significant of his great poverty and humble life. The Jews were allowed to eat them, Lev_11:22. Locusts are flying insects, and are of various kinds.

Mat 3:5 Then Jerusalem and all Judea went out to him, and all the region round about Jordan.

all the region round about Jordan; multitudes from thence, which seems to be the same country with that which is called "beyond Jordan", Mat_4:25 and is distinguished from Judea as here. The Septuagint in 2Chronicles 4:17 In the country round about Jordan the king cast them, in the clay ground in the house of Socchoth, and between [that and] Saredatha. use the same phrase the Evangelist does here, and likewise in Gen_13:10. From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.

Mat 3:6 And they were baptized by him in the Jordan, confessing their sins.

Were baptized - The word “baptize” baptizo signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Numbers 19:7 Then the priest shall wash his clothes, and he shall bathe his flesh in water. And afterward he shall come into the camp, and the priest shall be unclean until the evening. Hebrews 9:10 which stood only in meats and drinks, and different kinds of washings and fleshly ordinances, imposed on them until the time of reformation. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion. John called the Jews to a new relationship with the Lord, to repent of their sins and be prepared for the Messiah. He used it as a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life.

The Hebrew word Tabal which is rendered by the word “baptize,” occurs in the Old Testament in the following places, namely: Leviticus 4:6 And the priest shall dip his finger in the blood and sprinkle of the blood seven times before Jehovah, at the front of the veil of the holy place. Leviticus 14:6 He shall take the living bird, and the cedar wood and the scarlet and the hyssop, and shall dip them and the living bird in the blood of the slain bird, over the running water. Leviticus 14:51 And he shall take the cedar wood, and the hyssop, and the scarlet dye, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times. Numbers 19:18 And a clean person shall take hyssop and dip in the water, and sprinkle upon the tent and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one killed, or one dead, or a grave. See also Rth_2:14; Exo_12:22; Deu_33:24; Jos_3:15; Job_9:31; Lev_9:9; 1Sa_14:27 (twice); 2Ki_5:14; 2Ki_8:15; Gen_37:31; Jos_3:15. In the Septuagint the word dip (in Lev 4:6) is the future tense of baptiso. An interesting comparison between Lev 4:6 and this verse.

Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Lev_4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Lev_14:6. To dip hyssop in the water, to sprinkle with, Num_19:18. To dip a portion of bread in vinegar, Rth_2:14. To dip the feet in oil - an emblem of plenty, Deu_33:24. To dye, or stain, Eze_23:15. To plunge into a ditch, so as to defile the clothes, Job_9:31. To dip the end of a staff in honey, 1Sa_14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, 2Ki_5:14. The direction of the prophet was to wash himself 2Ki_5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, 2Ki_8:15.

H2881 ṭâbal A primitive root; to dip: - dip, plunge. A verb meaning to dip. The term is often connected with ritual behavior. The priest was to dip his fingers, a live bird, cedar wood, hyssop, and scarlet yarn into blood for various ceremonies (Lev_4:6, Lev_4:17; Lev_9:9; Lev_14:6, Lev_14:51). The clean person was to dip hyssop in water and sprinkle it for purification on unclean persons or things (Num_19:18). It is used intransitively with the preposition bewhen Naaman dipped himself in the Jordan to be healed of leprosy (2Ki_5:14).

G907 baptizō From a derivative of G911; to make whelmed (that is, fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism: - wash. to dip. Immerse, submerge for a religious purpose, to overwhelm, saturate, baptize (Joh_1:25). Washing or ablution was frequently by immersion, indicated by either baptízō or níptō (G3538), to wash. In Mar_7:3, the phrase "wash their hands" is the translation of níptō (G3538), to wash part of the body such as the hands. In Mar_7:4 the verb wash in "except they wash" is baptízomai, to immerse. This indicates that the washing of the hands was done by immersing them in collected water. See Luk_11:38 which refers to washing one's hands before the meal, with the use of baptízomai, to have the hands baptized. In the Sept.: 2Ki_5:13-14 we have loúō (G3068), to bathe and baptízomai. See also Lev_11:25, Lev_11:28, Lev_11:40, where plúnō (G4150), to wash clothes by dipping, and loúō (G3068), to bathe are used. In Num_19:18-19, báphō, to dip, and plúnō, to wash by dipping are used.

confessing their sins - The Law required confession of sin, as seen for instance in Leviticus 5:5 And it shall be when he is guilty in one of these, he shall confess that in which he has sinned.

confessing their sins - They were called to repentance by John's ministry, and had the grace of it bestowed upon them; being thoroughly convinced of sin, and truly sorry for it, they were ready to acknowledge and confess it to God and men; and such an abiding sense they had of it upon their minds, that they continued doing it: they were not only confessing their sins before baptism, which engaged John to administer it to them; since we find afterwards he refused to admit others, because of their want of repentance and fruits meet for it; but also whilst they were going into the water, and when they came up out of it, so full were they of a sense of sin, and so ready to own it. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man.

Even in baptism itself there is a tacit confession and acknowledgment of sin, for it represents the sufferings and death of Christ which were for sin, into which persons are baptized, and profess to be dead to sin thereby; and also the resurrection of Christ for justification from sin, which obliges the baptized person to walk in newness of life, see Romans 6:3 Do you not know that as many of us as were baptized into Jesus Christ were baptized into His death? besides, in this ordinance believers are led to the blood of Christ, both for the cleansing and remission of their sins, which suppose filth and guilt, Acts 22:16 And now what do you intend? Arise and be baptized and wash away your sins, calling on the name of the Lord and Act_2:38.

And they were baptized. It is the imperfect tense to show the repetition of the act as the crowds from Judea and the surrounding country kept going out to him.

And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

Mat 3:7 But seeing many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who has warned you to flee from the wrath to come?

Pharisees and Sadducees - The Jews were divided into three great sects - the Pharisees, the Sadducees, and the Essenes. In addition to these, some smaller sects are mentioned in the New Testament and by Josephus: the Herodians, probably political friends of Herod; the Galileans, a branch of the Pharisees; and the Therapeutae, a branch of the Essenes, but converts from the Greeks. The three principal sects are supposed to have originated about 150 years before Christ, as they are mentioned by Josephus at that time in his history. Of course nothing is said of them in the Old Testament, as that was finished about 400 years before the Christian era.

The Pharisees were the most numerous and wealthy sect of the Jews. They derived their name from the Hebrew word Pharash, which signifies to set apart, or to separate, because they separated themselves from the rest of their countrymen, and professedly devoted themselves to special strictness in religion. Their leading tenets were the following: that the world was governed by fate, or by a fixed decree of God; that the souls of men were immortal, and were either eternally happy or miserable beyond the grave; that the dead would be raised; that there were angels, good and bad; that God was under obligation to bestow special favor on the Jews; and that they were justified by their own conformity to the law. They were proud, haughty, self-righteous, and held the common people in great disrespect, Joh_7:49. They sought the offices of the state, and affected great dignity. They were ostentatious in their religious worship, praying in the corners of the streets, and seeking publicity in the bestowment of alms. They sought principally external cleanliness, and dealt much in ceremonial ablutions and washing. They maintained some of the laws of Moses very strictly. In addition to the written laws, they held to a multitude which they maintained had come down from Moses by tradition. These they felt themselves as much bound to observe as the written Law. Under the influence of these laws they washed themselves before meals with great scrupulousness; they fasted twice a week - on Thursday, when they supposed that Moses ascended Mount Sinai, and on Monday, when he descended; they wore broad phylacteries, and enlarged the fringe or borders of their garments; they loved the chief rooms at feasts, and the chief seats in the synagogues. In general, they were a corrupt, hypocritical, office-seeking, haughty class of men. There are, however, some honorable exceptions recorded, Act_5:34; perhaps, also, Mar_15:43; Luk_2:25; Luk_23:51; Joh_19:38-42; Joh_3:1; Joh_7:50.

The Sadducees are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrin, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward or the fear of punishment. Sadok, not properly understanding the doctrine of his master, drew the inference that there was no future state of rewards or punishments, and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were: That there is no resurrection, neither angel nor spirit Mat_22:23; Act_23:8; and that the soul of man perishes with the body. They rejected the doctrine of fate or decrees. They rejected all traditions, and professed to receive only the books of the Old Testament. They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high priesthood.

The Essenes, a third sect of the Jews, are not mentioned in the New Testament. They differed from both the Pharisees and the Sadducees. They were Jewish monks or hermits, passing their time little in society, but mostly in places of obscurity and retirementThey were a contemplative sect, having little to do with the common business of life. The property which they possessed they held in common. They denied themselves, in a great measure, the usual comforts of life, and were exceedingly strict in the observance of the duties of religion. They were generally more pure than the rest of the Jews, and appear to have been an unambitious, a modest, and retiring sort of people. The two sexes were not in company except on the Sabbath, when they partook of their coarse fare (only bread and salt) together. They practiced dancing in their worship. Few of them were married; they were opposed to oaths, and they asserted that slavery was repugnant to nature. In regard to doctrine, they did not differ materially from the Pharisees, except that they objected to the sacrifices of slain animals, and of course did not visit the temple. They perpetuated their sect by proselytes, and by taking orphan children to train up.

The Pharisees and Sadducees. These two rival parties do not often unite in common action, but do again in Mat_16:1. Alford speaks of “the Pharisees representing hypocritical superstition; the Sadducees carnal unbelief.”

Generation of vipers - Vipers are a species of serpents, from 2 to 5 feet in length and about an inch thick, with a flat head. They are of an ash or yellowish color, speckled with long brown spots. They are poisonous. The person bitten by them swells up almost immediately, and falls down dead. See Act_28:6. The word “serpent,” or “viper,” is used to denote both cunning and malignancy. Among the Jews the serpent was regarded as the symbol of cunning, circumspection, and prudence. In the phrase “generation of vipers” Mat_12:34, the viper is the symbol of wickedness, of envenomed malice - a symbol drawn from the venom of the serpent. It is likely to have the same meaning here.

O generation of vipers - A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. He was calling them the seed of the serpent, who would bruise the heel of the woman’s seed, and whose head should be bruised by him. Genesis 3:15 And I will put enmity between you and the woman, and between your seed and her Seed; He will bruise your head, and you shall bruise His heel.

Generation of vipers – Prophets have said this before. Isaiah 14:29 Rejoice not, O Philistia, all of you, that the rod of your striking is broken. For a viper comes forth from the root of a snake, and his fruit shall be a fiery flying serpent.

Ye offspring of vipers Jesus (Mat_12:34; Mat_23:33) will use the same language to the Pharisees. Broods of snakes were often seen by John in the rocks and when a fire broke out they would scurry (phugein) to their holes for safety. “The coming wrath” was not just for Gentiles as the Jews supposed, but for all who were not prepared for the kingdom of heaven (1Th_1:10).

Consider Johns words. To whom he applied the brood of vipers comment; to the Pharisees and Sadducees that came to his baptism, Mat_3:7. To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely.

Wrath to come - The wrath to come means the divine indignation, or the punishment that will come on the guilty. John expresses his astonishment that sinners so hardened and so hypocritical as they were should have been induced to flee from coming wrath. Malachi 4:6 "He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse."

Mat 3:8 Bring forth therefore fruits worthy of repentance;

Mat 3:9 and do not think to say within yourselves, We have Abraham as our father. For I say to you that God is able to raise up children to Abraham from these stones.

And think not to say ... - They regarded it as sufficient righteousness that they were descended from so holy a man as Abraham. How great their presumption was on their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." John 8:33-37 They answered Him, We are Abraham's seed and were never in bondage to anyone. How do you say, You will be made free? Jesus answered them, Truly, truly, I say to you, Whoever practices sin is the slave of sin. And the slave does not abide in the house forever, but the Son abides forever. Therefore if the Son shall make you free, you shall be free indeed. I know that you are Abraham's seed, but you seek to kill Me because My Word has no place in you. 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 Messiah’s kingdom.

Mat 3:10 And now also, the axe is laid to the root of the trees. Therefore every tree which does not bring forth good fruit is cut down and cast into the fire.

The axe is laid at the root of the tree - Laying the axe at the root of a tree is intended to denote that the tree is to be cut down. It was not merely to be trimmed, or to be cut about the limbs, but the very tree itself was to be struck. As if he had said, There is not a moment to spare - God is about to cut off every impenitent soul - you must therefore either turn to God immediately, or be utterly and finally ruined. It was customary with the prophets to represent the kingdoms, nations, and individuals, whose ruin they predicted, under the notion of forests and trees, doomed to be cut down. Jeremiah 46:22-23 Its sound is like a serpent's going, for they shall go in force and come against her with axes like woodcutters. They shall cut down her forest, says Jehovah, though it cannot be searched; because they are more than the locusts and cannot be counted Ezekiel 31:3 Behold, Assyria was like a cedar in Lebanon, with fair branches and forest shade, and of great height. And his top was among the thick boughs, Isaiah 10: 33-34 Behold, the Lord, Jehovah of hosts, shall lop the bough with terror; and the lofty ones shall be cut down, and the proud shall be humbled.And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.

Mat 3:11 I indeed baptize you with water to repentance. But He who comes after me is mightier than I, whose sandals I am not worthy to carry. He shall baptize you with the Holy Spirit and with fire;

Whose shoes I am not worthy to bear - The word translated here as “shoes” has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones or the burning sand, small pieces of wood were fastened to the soles of the feet, called “sandals.” Leather, or skins of beasts dressed, afterward were used. The foot was not covered at all, but the sandal, or piece of leather or wood, was bound by thongs. The people put off these when they enter a house, and put them on when they leave it. To unloose and bind on sandals, on such occasions, was formerly the business of the lowest servants. To put on, take off, and carry the shoes of their masters, was, not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. The expression in this place, therefore, denotes great humility, and John says that he was nor worthy to be the servant of him who should come after him.

Shall baptize you - Shall send upon you the Holy Spirit. The Spirit of God is frequently represented as being poured out upon his people, Pro_1:23; Isa_44:3; Joe_2:28-29; Act_2:17-18. The baptism of the Holy Spirit is the same, therefore, as the sending of his influences to convert, purify, and guide the soul. John essentially says he will baptize with repentance, but Jesus will baptize with the Spirit (salvation sealed by the Holy Spirit, given to believers) and fire (to purify and refine believers).

The Holy Spirit - The third person of the Trinity, whose office it is to enlighten, renew, sanctify, and comfort the soul He was promised by the Savior to convince of sin, John 16:8 And when that One comes, He will convict the world concerning sin, and concerning righteousness, and concerning judgment; to enlighten or teach the disciples, John 14:26 But the Comforter, the Holy Spirit whom the Father will send in My name, He shall teach you all things and bring all things to your remembrance, whatever I have said to you. John 16:13 However, when He, the Spirit of Truth, has come, He will guide you into all truth. For He shall not speak of Himself, but whatever He hears, He shall speak. And He will announce to you things to come; to comfort them in the absence of the Savior, John 16:7 But I tell you the truth, it is expedient for you that I go away; for if I do not go away, the Comforter will not come to you. But if I depart, I will send Him to you; to change the heart. Titus 3:5 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewal of the Holy Spirit. To be baptized with the Holy Spirit means that the Messiah would send upon the world a far more powerful and mighty influence than had attended the preaching of John. Many more would be converted. A mighty change would take place. His ministry would not affect the external life only, but the heart. the motives, the soul; and would produce rapid and permanent changes in the lives of people. Acts 2:17-18 "And it shall be in the last days, says God, I will pour out of My Spirit upon all flesh. And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And in those days I will pour out My Spirit upon My slaves and My slave women, and they shall prophesy.

Old Testament references to baptism of the Holy Spirit. Ezekiel 36:25-27 And I will sprinkle clean waters on you, and you shall be clean. I will cleanse you from all your filthiness and from your idols.And I will give you a new heart, and I will put a new spirit within you. And I will take away the stony heart out of your flesh, and I will give you a heart of flesh.And I will put My Spirit within you and cause you to walk in My statutes, and you shall keep My judgments and do them. Ezekiel 39:29 Nor will I hide My face from them any more, for I have poured out My Spirit on the house of Israel, says the Lord Jehovah. Joel 2:28 And it shall be afterward, I will pour out My Spirit on all flesh. And your sons and your daughters shall prophesy; your old men shall dream dreams; your young men shall see visions.

With fire - This expression has been interpreted 2 ways.
1) Some have supposed that John refers to the afflictions and persecutions with which men would be tried under the Gospel; others, that the word “fire” means judgment or wrath. According to this latter interpretation, the meaning is that he would baptize a portion of mankind - those who were willing to be his followers - with the Holy Spirit, but the rest of mankind - the wicked - with fire; that is, with judgment and wrath. Fire is a symbol of vengeance. Isaiah 5:24 So, as the fire devours the stubble, and the flame burns up the chaff; their root shall be like rottenness, and their blossoms shall go up like dust, because they have cast away the Law of Jehovah of Hosts, and despised the Word; Isaiah 66:24 And they will go out and see the dead bodies of the men who have sinned against Me; for their worm will not die, nor will their fire be put out; and they will be an object of disgust to all flesh. Malachi 4:1 For behold, the day is coming, burning like a fire pot; and all the proud, and every doer of wickedness, shall be chaff. And the coming day will set them ablaze, says the LORD of hosts, which will not leave root or branches to them. If this is the meaning, then John says that the ministry of the Messiah would be far more powerful than his was. It would be more searching and testing; and they who were not suited to abide the test would be cast into eternal fire.
2)Others have supposed, however, that by fire, here, John intends to express the idea that the preaching of the Messiah would be refining, powerful, purifying, as fire is sometimes an emblem of purity, a refining, not destructive, connotation in the Old Testament Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on My name, and I will answer them; I will say, It is My people; and they shall say, Jehovah is my God. Malachi 3:2-3 But who can endure the day of His coming? And who shall stand when He appears? For He is like a refiner's fire, and like fuller's soap. And He shall sit as a refiner and purifier of silver. And He shall purify the sons of Levi, and purge them as gold and silver, that they may be offerers of a food offering in righteousness to Jehovah. See the New Testament passage 1Corinthians 3:12-15 And if anyone builds on this foundation gold, silver, precious stones, wood, hay, stubble, each one's work shall be revealed. For the Day shall declare it, because it shall be revealed by fire; and the fire shall try each one's work as to what kind it is. If anyone's work which he built remains, he shall receive a reward. If anyone's work shall be burned up, he shall suffer loss. But he shall be saved, yet so as by fire.

But he that cometh after me - Jesus Christ began his ministry when he was thirty years of age, Luke 3:23 And Jesus Himself was beginning to be about thirty years of age, being (as was supposed) son of Joseph, son of of Heli, which was the age appointed by the law, Numbers 4:3 from thirty years old and upward even to fifty years, all that enter into the service, to do the work in the tabernacle of the congregation. John the Baptist was born about six months before Christ; and, as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John’s public preaching, at which time Christ entered upon his.

Mat 3:12 whose fan is in His hand, and He will cleanse His floor and gather His wheat into the storehouse; but He will burn up the chaff with unquenchable fire.

His fan - The word used here and rendered “fan” means a winnowing shovel instead. It was used for throwing the grain, after it was threshed, into the air, so that the chaff might be driven away by the wind. Fanning is always, when figuratively taken, used for judgments, Isaiah 41:16 You shall winnow them, and the wind shall carry them away, and a tempest shall scatter them. And you shall rejoice in Jehovah and shall glory in the Holy One of Israel.

His floor - The threshing-floor was an open space, or area, in the field, usually on an elevated part of the land, Gen_50:10. It had no covering or walls. It was a space of ground 30 or 40 paces in diameter, and made smooth by rolling it or treading it hard. A high place was selected for the purpose of keeping it dry, and for the convenience of winnowing the grain by the wind. The grain was usually trodden out by oxen. Sometimes it was beaten with flails, as with us; and sometimes with a sharp threshing instrument, made to roll over the grain and to cut the straw at the same time

The garner - The granary, or place to deposit the wheat. The kingdom of their Father, as this "garner" or "barn" is beautifully explained by our Lord in the parable of the wheat and the tares (Mat_13:30, Mat_13:43).

Unquenchable fire - Fire that shall not be extinguished, that will utterly consume it. By the floor, here, is represented the Jewish people. By the wheat, the righteous, or the people of God. By the chaff, the wicked. They are often represented as being driven away like chaff before the wind, Job_21:18; Psa_1:4; Isa_17:13; Hos_13:13. They are also represented as chaff which the fire consumes, Isaiah 5:24 So, as the fire devours the stubble, and the flame burns up the chaff; their root shall be like rottenness, and their blossoms shall go up like dust, because they have cast away the Law of Jehovah of Hosts, and despised the Word of the Holy One of Israel. By the unquenchable fire is meant the eternal suffering of the wicked in hell, 2Thessalonians 1:8-9 in flaming fire taking vengeance on those who do not know God and who do not obey the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, Mark 9:48 where their worm dies not, and the fire is not quenched. Matthew 25:41 Then He also shall say to those on the left hand, Depart from Me, you cursed, into everlasting fire prepared for the Devil and his angels.

He will cleanse His floor - means the land of Israel, where he was born, brought up, and lived; of which the Lord says, Isaiah 21:10 O my threshing, and the grain of my floor! That which I have heard of Jehovah of Hosts, the God of Israel, I have declared to you.

Mat 3:13 Then Jesus came from Galilee to Jordan, to John, to be baptized by him.

Then cometh Jesus - The Savior is about to enter on his work. He left the part of Galilee - Nazareth - where he had lived for nearly 30 years, and went to the vicinity of the Jordan, where John was baptizing the people in great numbers, that he might be set apart to his work. It was the main purpose of John’s appointment to introduce the Messiah to the world.

To be baptized of him - By him. Baptism was not in his case a symbol of personal reformation and repentance, for he was sinless; but it was a solemn rite by which he was set apart to his great office. It was to show his approbation of John's baptism, and to bear a testimony of it, that it was from heaven; and also that he himself might receive a testimony both from heaven, and from John, that he was the Son of God and true Messiah, before he entered upon his public ministry, and moreover, to set an example to his followers, and thereby engage their attention and subjection to this ordinance; and, in a word, as he himself says, to fulfil all righteousness.

Mat 3:14 But John restrained Him, saying, I have need to be baptized by You, and do You come to me?

Note that earlier John spoke against the Pharisees and Sadducees when they tried to be baptized. Now John says he cant baptize Jesus for the opposite reason, that Jesus didn’t need the baptism of repentance, being sinless.

Mat 3:15 And answering Jesus said to him, Allow it now, for it is becoming to us to fulfill all righteousness. Then he allowed Him.

All righteousness - That is, Every righteous ordinance. There was no particular precept in the Old Testament requiring this, but he chose to give the sanction of his example to the baptism of John, as to a divine ordinance. The phrase “all righteousness,” here, is the same as a righteous institution or appointment. Jesus had no sin. But he was about to enter on his great work. It was proper that he should be set apart by his forerunner, and show his connection with him, and give his approbation to what John had done. He submitted to the ordinance of baptism, also, in order that occasion might be taken, at the commencement of his work, for God publicly to declare his approbation of him, and his solemn appointment to the office of the Messiah.

Why one who needed no repentance should insist upon receiving a rite which signified confession (Mat_3:6) and repentance (Mat_3:11) is nowhere directly explained. It may be suggested:
1) That Jesus was now to receive His anointing with the Holy Spirit (Mat_3:16) unto His threefold office of Prophet, Priest, and King. In the Levitical order Exodus 29:4-7 And you shall bring Aaron and his sons to the door of the tabernacle of the congregation, and shall wash them with water.And you shall take the garments, and clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breast-pocket, and bind it to him with the band of the ephod. And you shall put the miter upon his head, and put the holy crown upon the miter. Then you shall take the anointing oil, and pour on his head, and anoint him. And you shall bring his sons and clothe them with tunics. And you shall gird them with girdles, Aaron and his sons, and bind turbans on them. And the priest's office shall be theirs for an everlasting statute. And you shall consecrate Aaron and his sons. The high priest was first washed, then anointed. While Christ's priestly work did not begin till He "offered Himself without spot to God" Hebrews 9:14 how much more shall the blood of Christ (who through the eternal Spirit offered Himself without spot to God) purge your conscience from dead works to serve the living God? and His full manifestation as the King-Priest after the order of Melchizedek awaits the kingdom
2) But John's baptism was the voice of God to Israel, and the believing remnant responded (Mat_3:5). It was an act of righteousness on the part of Him who had become, as to the flesh, an Israelite, to take His place with this believing remnant.

Mat 3:16 And Jesus, when He had been baptized, went up immediately out of the water. And lo, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and lighting upon Him.

The heavens were opened unto him - This was done while he was praying, Luke 3:21 And it happened in the baptizing of all the people, Jesus also being baptized, and praying, and the heaven was opened. The same appearance took place at Stephen’s death, Acts 7:56 And he said, Behold, I see Heaven opened and the Son of man standing on the right hand of God. The expression means that he was permitted to see far into the heavens beyond what the natural vision would allow. Some visions begin with that image. Isaiah 64:1 Oh that You would tear the heavens and come down, that mountains would quake before You, Ezekiel 1:1 And it happened in the thirtieth year, in the fourth month, in the fifth of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God. Revelation 4:1 After these things I looked, and behold, a door was opened in Heaven. And the first voice which I heard was as it were of a trumpet talking with me, saying, Come up here, and I will show you what must occur after these things. Revelation 19:11 And I saw Heaven opened. And behold, a white horse! And He sitting on him was called Faithful and True. And in righteousness He judges and makes war.

The Spirit of God - This is the third person of the Trinity, descending upon him in the form of a dove, Luk_3:22. No clear Old Testament reference links dove and Holy Spirit. The dove, among the Jews, was the symbol of purity of heart, harmlessness, and gentleness, Mat_10:16; compare Psa_55:6-7. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus, and a sign of his being set apart to the office of the Messiah . John 1:33 And I did not know Him, but He who sent me to baptize with water, that One said to me, Upon whom you shall see the Spirit descending, and remaining upon Him, He is the One who baptizes with the Holy Spirit. We are not to suppose that there was any change done in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.

This passage affords proof of the Trinity. That three distinct persons are here, represented, there can be no dispute.
1. The person of Jesus Christ, baptized by John in Jordan.
2. The person of the Holy Ghost in a bodily shape, like a dove.
3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son,

like a dove –The dove has many pure and gentle references in scripture. Song of Solomon 6:9 But My dove, My undefiled is one alone. She is the only one of her mother. She is the choice of her who bore her. The daughters saw her and blessed her; the queens and the concubines saw her, and they praised her. Matthew 10:16 Behold, I send you out as sheep in the midst of wolves. Therefore be as wise as serpents and as harmless as doves. Further, when we read in the Song of Solomon 2:14 O My dove, in the clefts of the rock, in the secret places of the stairs, let Me see your face, let Me hear your voice; for your voice is sweet, and your face is beautiful. The historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace Genesis 8:11 And the dove came in to him in the evening. And, lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters had gone down from off the earth. Psalms 68:13 When you lie among the sheepfolds, the wings of a dove are covered with silver, and its pinions with the shimmer of gold.

Mat 3:17 And lo, a voice from Heaven, saying, This is My beloved Son, in whom I am well pleased.

Notes: After a long silence, God Himself is speaking, revealing Himself to men. Shows Jesus as suffering servant in Isaiah reference (42:1) God tells the people that Jesus is the Messiah. Isaiah 42:1-4 Behold My Servant, whom I uphold; My Elect, in whom My soul delights. I have put My Spirit on Him; He shall bring out judgment to the nations. He shall not cry, nor lift up, nor cause His voice to be heard in the street. A bruised reed He shall not break, and a smoking wick He shall not quench; He shall bring out judgment to truth. He shall not fail nor be discouraged until He has set judgment in the earth; and the coasts shall wait for His Law.
Matthew 12:17-20 so that it might be fulfilled which was spoken by Isaiah the prophet, saying, "Behold My Child whom I have chosen; My Beloved, in whom My soul is well pleased. I will put My Spirit on Him, and He shall declare judgment to the nations. He shall not strive, nor cry, nor shall any one hear His voice in the streets. He will not break a bruised reed, and He will not quench a smoking wick, until He sends out judgment to victory.

A voice from heaven - A voice from God. This voice, or sound, was repeated on the mount of transfiguration, Matthew 17:5 While he yet spoke, behold, a bright cloud overshadowed them. And behold a voice out of the cloud which said, This is My beloved Son in whom I am well pleased, hear Him. Luke 9:35-36 And a voice came out of the cloud, saying, This is My Son, the Beloved, hear Him. And when the voice occurred, Jesus was found alone. And they were silent, and told no one in those days anything which they had seen. 2Peter 1:17 For He received honor and glory from God the Father, when was borne to Him a voice from the excellent glory, "This is My beloved Son, in whom I am well pleased." It was also heard just before his death, and was then supposed by many to be thunder, Joh_12:25-30. It was a public declaration that Jesus was the Messiah.

My beloved Son – Compare to Isaiah 42:1 Behold My Servant, whom I uphold; My Elect, in whom My soul delights. I have put My Spirit on Him; He shall bring out judgment to the nations. Psalms 2:7 I will declare the decree of Jehovah. He has said to Me, You are My Son; today I have begotten You.

My beloved Son –Note change of focus in Matthew compared to Mark and Luke. This is My beloved Son in Matthew versus You are My beloved Son in Mark and Luke. It also shows that others heard the Voice besides Jesus.

My beloved Son - This is the title which God himself gave to Jesus. It denotes the nearness of his relation to God, and the love of God for him, Hebrews 1:2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, by whom also He made the worlds. It implies that he was equal with God, Hebrews 1:5-8 For to which of the angels did He say at any time, "You are My Son, this day I have begotten You?" And again, "I will be to Him a Father, and He shall be to Me a Son?" And again, when He brings in the First-born into the world, He says, "And let all the angels of God worship Him." And of the angels He says, "Who makes His angels spirits and His ministers a flame of fire." But to the Son He says, "Your throne, O God, is forever and ever. A scepter of righteousness is the scepter of Your kingdom.
John 10:29-33 My Father who gave them to me is greater than all, and no one is able to pluck them out of My Father's hand. I and the Father are one! Then the Jews took up stones again to stone Him. Jesus answered them, I have shown you many good works from My Father; for which of these do you stone Me? The Jews answered Him, saying, We do not stone you for a good work, but for blasphemy, and because you, being a man, make yourself God.
John 19:7 The Jews answered him, We have a Law, and by our Law he ought to die, because he made himself the Son of God.