CHAPTER 3
In those days John the Baptist came, preaching in the wilderness of Judea and saying, “Repent, for the kingdom of heaven has come near.” Matthew 3:1-2
All four gospels introduce the ministry of Jesus with the preaching of John the Baptist. We might remember that he was the son of Zechariah and Elizabeth and was a distant cousin of Jesus (Lk. 1:5-25, 57-80). John began his ministry in the wilderness of Judea. This was a very dry and barren place and we might think at first that it was a poor place to begin a ministry. However, in Israel’s history, it seemed that many good blessings had come from the wilderness. In the wilderness the Pillar of Cloud guided Israel. The people were miraculously fed and cared for during the whole wilderness period of forty years.
In the Hebrew language the word for wilderness is mid-bar. It is taken from the Hebrew root dbr (note that there are no vowels in ancient Hebrew). Hebrew words are generally associated very closely with the root supporting them. It is certainly interesting that dbr is also the root for “word” (da-var). In Israel’s history the word of God seems to always spring from the wilderness. It was in the wilderness where Moses first gave the law or the word of God to Israel. The prophet Elijah brought the word of God from the wilderness and now John the Baptizer, following this pattern, does the same thing. After his baptism, Jesus would also be tested in the wilderness and then go forth from the wilderness with the gospel for all humanity.
When a society is rotten to the core; when even the religious establishment is totally polluted; it is sometimes necessary for the prophet of God to live apart from that society. Such was the case with John the Baptist.1 He was the first prophetic voice to be sounded in Israel for over four hundred years. “The preacher, the teacher with the prophetic voice, must always come into the presence of men out of the presence of God.” 2 His direct and forceful preaching sent shock-waves throughout the country.
The Great Reformer, John Calvin, compares John to the morning star and notes how he was immediately followed by “the Sun of Righteousness” (Mal. 4:2). He mentions how John the Baptist quickly disappeared from the scene in order that Christ could shine in his greater brightness.3
John cried out for repentance since the kingdom of heaven was drawing near to Israel. The focus of John’s ministry was on the preparation to meet God’s Messiah. It was focused on repentance (Gk. metanoia) and baptism (Gk. baptisma). Repentance in the Bible means a change of one’s heart and a turning from one’s sins. Baptism has the meaning of being washed. The Greek word itself conveys the idea of being dipped fully or immersed. Perhaps the nearest picture to baptism is that found in the community of Qumran at the Dead Sea. In that community ritual washings were carried on almost daily and they were symbolic of an eschatological cleansing brought about by God.4 Blomberg says of repentance that in Greek it “…traditionally implied a change of mind or attitude, but under Old Testament influence it took on the sense of a change of action as well.” 5
Perhaps we should say a word about the kingdom of heaven. The whole idea of kingdom is strange to most of us in western democracies but for many in the world, they are still ruled by kings and they still live in kingdoms. In the Book of Matthew the expression “kingdom of heaven” generally replaces the “kingdom of God” in the other gospels. Barker and Kohlenberger say, “…The most common explanation why Matthew avoided “kingdom of God” was to remove unnecessary offense to Jews who often used circumlocutions like heaven to refer to God…” 6 Even today many Jewish people do not use “God” in their writing but often abbreviate the word with “G_d.”
The kingdom, probably referring back to Daniel 7:13-14, is not at this point meant to refer to territory. Morris says, “It is also accepted that we should understand kingdom as meaning ‘rule’ rather than ‘realm’…The kingdom is something that happens rather than something that exists.” 7 Blomberg says, “A large consensus and a vast array of scriptural data support a two pronged focus in which the kingdom is both present and future (both in Jesus’ day and our own)…” 8 In Romans 14:17, Paul describes the kingdom in this way: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit…”
“This is he who was spoken of through the prophet Isaiah: ‘A voice of one calling in the wilderness, “Prepare the way for the Lord, make straight paths for him”’” (3:3). This quote is from Isaiah 40:3. John was that lonely voice in the wilderness, calling for the way of God to be made straight.
No doubt, the presentation of a forerunner to Jesus is taken from the ancient picture of the king’s messenger. In those times if a king wished to visit any part of his realm he would send a messenger to make ready the way. This could include preparing the people for the king’s visit and even preparing the roads.9 In modern times there was a good example of this when the German Kaiser Wilhelm II visited Jerusalem in 1898. For his visit a portion of the old wall was removed near Jaffa Gate and a road was built directly into the city so the Kaiser and his large entourage could enter.
Barclay tells of an ancient eastern proverb which said, “There are three states of misery – sickness, fasting and travel.” Ancient people were advised that before setting out on a journey “to pay all debts, provide for dependents, give parting gifts, return all articles under trust, take money and good-temper for the journey; then bid farewell to all.” 10 One’s journey could be greatly improved with the improvement upon the roads. The repair of natural roads had a direct application to the preparation of spiritual roads so that the Son of God could come to humankind. There should indeed be prepared a highway of holiness (Isa. 35:8-9).
“John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey” (3:4). John must have looked a little like a wild man upon whom civilization had made little impact. His clothes were made of coarse camel’s hair and were no doubt unsightly. In fact, his clothing was similar to that of the Prophet Elijah (2 Ki. 1:8; cf. Lk. 1:17; Mt. 17:10-13). This was a usual dress of God’s prophets (Zech. 13:4).11 He subsisted upon locusts and wild honey. The locusts (which were similar to our grasshoppers) were plentiful in the wilderness. These were often roasted and eaten. They were a clean or kosher food according to the scripture (Lev. 11:22). Even today there are recipes on the web for such food, even for chocolate covered locusts. Honey could be found in the trees and clefts of the rock.
Luke tells us that John came forth in the spirit and power of Elijah (Lk. 1:17). He must have looked and acted much like Elijah. John seemed to fulfill Malachi 4:5-6, the Elijah who was to come before that great and terrible Day of the Lord. He was the herald of the coming King.12 All this made a shocking appeal to the people and crowds came to hear John from far and wide.
“People went out to him from Jerusalem and all Judea and the whole region of the Jordan” (3:5). It seems that John actually ministered through much of the Jordan Valley. It is difficult to ascertain exactly where John carried on his work. In Luke 3:3, we are told that “He went into all the country around the Jordan…” In John 3:23, we are given a place name for some of his baptisms. We know he worked at Aenon which was near Salim. This location on the Jordan has been tentatively identified as a spot about 25 miles (40 km.) south of the Sea of Galilee. Perhaps he was not far from the new and beautiful baptismal site of Yardenit. This traditional site is at the south end of the sea near where the Jordan River makes its exit from the lake. However, much of his work seems to have taken place to the south on the Jordan River near Jericho.
“Confessing their sins, they were baptized by him in the Jordan River” (3:6). Baptism was a rather new thing for the Jews. They were quite familiar with baptism as it pertained to Gentiles who were coming into the faith. This was a self-administered baptism performed in the mikveh. Also, the covenanters at Qumran did many self-administered ritual washings.13 However, it was quite a new idea that the Jewish people themselves needed to be baptized. Keener says, “John here treats Jewish people on the same terms as pagans…” 14 We should note that John’s baptism was one of repentance from sins. Many scholars feel that his baptism was by immersion. Indeed, this seems to be the meaning of the word “baptize.” 15 He sought out places where there was much water as we see in John 2:23. The baptism was administered by John rather than the self-baptism that was common with Gentiles coming as proselytes to the faith. Later on, Paul would picture baptism as a burial of the old life (Rom. 6:3-4). It would certainly be difficult for a person to bury himself or herself!
We note that the people confessed their sins when they came for John’s baptism. Confession of sin is simply our agreeing with God’s verdict about us.16 God says that all have sinned and come short of his glory (Rom. 3:23) and that there is none righteous (Psa. 14:3). Clearly, the ministry of John had a wide and long-lasting appeal. The people of Israel had not witnessed such a thing since the days of the ancient prophets.17
FLEEING VIPERS
But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath?” Matthew 3:7
Apparently the leading religious parties in Jerusalem sent delegations to visit John the Baptist and to try and determine the essence of his doctrine. It would help us to understand a little about these two groups. Both groups began at about the same time in the second century BC.18 The Pharisees saw themselves as the guardians of the Mosaic Law. They probably took their name from the Hebrew pharash, which has the meaning of being separate. They were strong believers in the oral law, in heavenly beings and in the resurrection. In Jesus’ day they numbered about six thousand in Israel.19 The Sadducees were the temple and priestly party. They were less popular with the public than the Pharisees. Strangely, they did not believe in the resurrection, in angels or in the life to come. They also rejected the oral traditions. They were the aristocrats, interested in political power and in cooperation with the Roman government.20
John’s picture here was probably that of a desert fire driven by the wind. Such a fire would ravage the dry grass and bushes. At such times the serpents and scorpions would scamper away for their lives.21 John saw this as a picture of the sinful religious leaders who would also soon need to scamper away from the fires of God’s judgments.
“Produce fruit in keeping with repentance” (3:8). In all of creation we observe an insatiable drive to produce fruit. It seems to be the business of all life forms. Therefore, it should not be surprising that fruit-bearing is a necessity in the spiritual realm as well. There is a fruit that comes by true repentance. Clearly, many of the Jewish people, especially the leaders, were not producing spiritual fruit. They were not truly turning from their sins.
“And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham” (3:9). For the Jewish person, Abraham held a very special place. The Jews felt that Father Abraham’s many merits would not only suffice for himself but also for all his descendants. Through him, all would have a portion in the world to come.22 Of course, New Testament teaching would eventually dispel this whole idea (cf. Rom. 2:17-29; 4:16-25; 9:6-8; Gal. 3:7-29). Abraham’s true descendants would be those who would share Abraham’s faith.23
Being physical descendants would gain no merit. God could in fact raise up physical descendants out of the rocks. Scholars feel that there is likely a word play here in the Aramaic language. In that tongue “children” (beenayya) sounds much like “stones” (abnayya).24
“The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (3:10). Here John persists in the idea of spiritual fruit-bearing. When the Lord returns he will not be looking for gifts, for they are his investment in the harvest. He will be looking for fruit. John the Beloved would later sum it up in his gospel with the expressions “fruit,” “more fruit,” and “much fruit” (Jn. 15:1-8). Both Johns assure us that unfruitful plants will be thrown into the fire and destroyed.
The ax at the root of the tree is a picture of urgency (cf. Isa. 10:33-34; Jer. 46:22). It is almost as if the Lord is taking final aim before he swings the ax and cuts down the tree. In other words, for Israel time was very short. In a mere generation the nation and its temple would be destroyed by the Romans.
BAPTISM BY WATER AND THE SPIRIT
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. Matthew 3:11
The baptism of John was a natural one in water. It was a sort of seal of the repentance that was to accompany it. John knew that one was coming after him who would do a spiritual baptism. It would not only lead to repentance but to a full salvation. Blomberg says: “The phrase therefore refers to a ritual that depicts a believer’s initiation into the body of Christ by the indwelling Holy Spirit, who never departs following true conversion and regeneration. Baptism of the Spirit must not be confused with the ‘filling of the Spirit,’ which recurs repeatedly to empower believers…the actual grammatical construction in Greek suggests that v. 11 refers to only one baptism, that which combines the Holy Spirit and fire.” 25 Today folks are happy to have the Holy Spirit but not so happy to have the fire that accompanies it. Fire speaks of judgment. The Spirit of God is like a fire that burns out the dross and sin in our lives. The coming of the Spirit was prophesied in many scriptures (cf. Isa. 44:3; Jer. 31:31-34; Ezek. 36:26-27; Joel 2:28-29).
Although the Spirit is given at conversion the church has often failed to utilize this wonderful and ever-present power. For example, even our sons and daughters should be prophesying and our young men should be seeing visions (Joel 2:28-29). There is much more in store for the church than what we have experienced. In the beginning it was the Spirit of God that moved over the waters in the creation. We get the idea that the Lord would like to make a wonderful new creation through his Spirit today. Also, the Spirit living within us can help us do what Israel could never achieve. We can now walk in God’s statutes and fully observe his ordinances (Ezek. 36:26-27).
John notes that he was not worthy to carry the sandals of the one who was to come. In those days a rabbi’s disciple was almost his master’s slave. Yet, in that culture a disciple was not expected to remove and carry the rabbi’s sandals for that was too low a task.26 John did not even feel himself worthy for such a task.
“His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (3:12). The winnowing fork was a wooden shovel used to toss grain into the air. Since grain was heavier than the chaff, it would fall to the threshing floor while the chaff would blow away. 27 Later the chaff would be swept up and used for the fire. Nature cooperated quite well with the winnowing process. In much of the land of Israel there was an afternoon breeze from the Mediterranean. In the Galilee each summer afternoon that breeze was regular and quite strong.
THE BAPTISM OF JESUS
Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” Matthew 3:13-14
The ministry of John must have spurred Jesus into action. Barclay says, “Jesus must have waited for the hour to strike, for the moment to come, for the summons to sound. And when John emerged Jesus knew that the time had arrived.” 28 Jesus came from the Galilee to the place where John was ministering and asked for his baptism.
Jesus’ baptism by John has brought about a good amount of discussion from the commentators. Many have asked why Jesus would have needed to be baptized at all. John’s baptism was one of repentance and Jesus certainly did not need to repent for he had never sinned (cf. Isa. 53:9; Lk. 1:35; 3:22; Jn. 8:29; 19:4; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 1:18-19; 1 Jn. 3:5).
Wiersbe says, “His baptism gave approval to John’s ministry. Second, he identified himself with publicans and sinners, the very people he came to save.” 29 Utley mentions several reasons that have been given as to why Jesus was baptized by John: “it was an example for believers to follow; it was his identification with believers’ need; it was his ordination and equipping for ministry; it was a symbol of his redemptive task; it was his approval of the ministry and message of John the Baptist; it was prophetic of his death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).” 30
“Jesus replied, ‘Let it be so now; it is proper for us to do this to fulfill all righteousness.’ Then John consented” (3:15). Blomberg says, “To fulfil all righteousness: means to complete everything that forms part of a relationship of obedience to God.” 31 Jesus not only fulfilled all righteousness but he became a pattern of righteousness for all those who would follow him in the future.
“As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him” (3:16). Israel had long desired such an event as we observe in Isaiah 64:1: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” Suddenly, this great sign happened to Israel. It was a sign that divine communication with Israel was being resumed.32 The dove, an ancient symbol of purity, innocence and gentleness descended upon Jesus.33 Scholars have wondered as to who saw the dove descend. John certainly saw it and it was a sign to him (Jn. 1:32). Osborne thinks that the dove was visible to all the people.34 Long before, Isaiah the prophet had said: “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations” (Isa. 42:1).
We remember in Genesis chapter one how the Spirit of God moved over the face of the water as God created all things. Now the Spirit is moving again over the water to bring forth a new creation, the redeemed life and the church.
“And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased’” (3:17). Barnes feels that this voice of God was also probably heard by all those present.35 Osborne says, “The voice of God, heard by everyone, was a direct sign of the arrival of the messianic age…” 36 The voice of God occurred two other times in Jesus ministry, at his Transfiguration (17:5) and as he was about to be crucified (Jn. 12:28).
The words spoken here are reminiscent of that messianic psalm: “I will proclaim the LORD’s decree: He said to me, ‘You are my son; today I have become your father. Ask me, and I will make the nations your inheritance, the ends of the earth your possession’” (Psa. 2:7-8).