Charles Ellicott Commentary Matthew 3

John the Baptist—For the birth and early life of the forerunner of the Christ, see the notes on Luke 1. The way he is mentioned here shows that his name was already well known to the Gospel’s readers. Similarly, Josephus names him as popularly known by the same title (Antiquities 18.5.2) and describes his work as a preacher of repentance in nearly the same terms as Matthew.

The symbolism of washing as the outward sign of inner purification was, of course, derived from the Mosaic ritual. It was commanded for the consecration of the priests (Exodus 29:4; Leviticus 8:6) and for the purification of the leper and other unclean persons (Leviticus 14:8; Leviticus 15:31–32).

This symbolism gained new prominence from the language of Isaiah 1:16, Ezekiel 36:25, and Zechariah 13:1. It was also likely used when admitting proselytes from paganism, though the date of this practice cannot be fixed with certainty. The question asked by the priests and Levites in John 1:25 implies that baptism was expected as one of the signs of the Messiah’s coming, probably as a result of these prophecies.

What distinguished John’s baptism from all previous forms of this symbolism was that it was not only for those affected by a specific uncleanness, nor only for pagans, but for everyone. All were equally unclean and needed purification, and their coming to be baptized was itself a confession of this fact. The baptism was, as the name implied, an immersion, and it was commonly, though not necessarily, performed in running water.

The abrupt way the narrative is introduced with the phrase “in those days,” after a thirty-year interval from the end of Matthew 2, can be explained in two ways. It may refer to the well-known period when John’s ministry began. Or, it may loosely refer back to Matthew 1:23, implying that time had passed with no change in the general circumstances (see the Excursus on the intervening history in the Notes on this Gospel).

Came—Literally, with the vividness of the historic present, comes.

Preaching—Here, as everywhere in the New Testament, the word implies proclaiming in the manner of a herald.

In the wilderness of Judea—This name was commonly applied to the sparsely populated region in the southern Jordan valley. It was therefore equivalent to “the country about Jordan” of Luke 3:3, and even included part of the district east of the river. John had grown up in this region (Luke 1:80).

Repent — Etymologically, the English word “repent,” with its root meaning of pain, does not fully capture the meaning of the Greek word, which implies a change of mind and purpose. In the Greek version of the Old Testament, the word is used for divine rather than human repentance—that is, a change of purpose implying pity and regret (1 Samuel 15:29; Jeremiah 4:28; Jeremiah 18:8). In Wisdom 5:3, Sirach 17:24, and Sirach 48:15, it includes the sorrow from which this change arises.

The kingdom of heaven — This phrase is used by St. Matthew about thirty times, and he is the only New Testament writer to use it. In Greek, the form is plural, “the kingdom of the heavens,” likely as an equivalent for the Hebrew word, which had a dual form. As a description of the Messiah’s kingdom, the name originates in the vision of Daniel 7:13, where the kingdom of “one like the Son of Man” is contrasted with the kingdoms of earthly rulers.

The term “kingdom of the heavens” could have been misleading to Gentile readers, as it might suggest the visible sky rather than God’s invisible dwelling place. For this reason, the Gospels intended for them use the phrase “the kingdom of God” instead (a term that also appears occasionally in Matthew, as in Matthew 6:13 and 12:28). It is probable that both terms were used interchangeably by John the Baptist and our Lord. This systematic change suggests that the Gospel writers did not feel bound to a purely literal report or translation of their words.

Is at hand — This phrase is better translated as has come near.

This is he — These words are from the Evangelist, not the Baptist, although the Baptist also used them to describe his own office (John 1:23). In each case, the reference shows how strongly the great second part of Isaiah had impressed itself on the minds of the people. To the Baptist, brooding over the sins of his people and the long-expected consolation of Israel, the word of the Lord had come (Luke 3:2), bidding him identify himself with that voice of one crying in the wilderness.

Historically, the connection of the opening chapters of this part of Isaiah with the protests against idolatry (Isaiah 40:18–24; Isaiah 41:7; Isaiah 44:9–20) and with the name of Cyrus (Isaiah 44:28; Isaiah 45:1) shows that the prophet blended his glorious visions of the ideal society of the future with the return of the exiles from Babylon. The return came, but the ideal was not realized. The kingdom of heaven still seemed far off. Now, the Baptist came to proclaim its nearness.

Prepare ye the way of the Lord — The imagery is drawn from the great strategic works of Eastern conquerors. They sent a herald before them to call the people of the countries through which they marched to prepare for their approach. A "king's highway" had to be carried through the open land of the wilderness, with valleys filled up and hills leveled (the words used are, of course, poetical in their grandeur), and winding side paths straightened for the march of the great army.

Interpreted in its spiritual application, the wilderness was the world lying in evil, and the leveling of the mountains and hills was the bringing down of spiritual pride. When the poor in spirit were received into the kingdom of heaven, the valleys were exalted. When the soldier and the tax collector renounced their particular sins, the rough places were made smooth and the crooked straight.

It is probable that the emphasis thus placed on "the way of the Lord" in the first stage of the gospel led to the unique use of the term "the Way" by St. Luke. He used it to denote what we would call the "religion" of the Apostolic Church (Acts 9:2; Acts 18:25–26; Acts 19:9; Acts 19:23; Acts 22:4; Acts 24:14; Acts 24:22).

His clothing of camel’s hair — This dress was probably adopted deliberately by the Baptist to revive the outward appearance of Elijah, who was “a hairy man, and girt with a girdle of leather” (2 Kings 1:8). It was also the “rough garment” that had been characteristic of the prophet’s life even at a later period (Zechariah 13:4), contrasting with the “long garments” of the Pharisees (Mark 12:38) and the “gorgeous apparel” of the scribes who attached themselves to Herod's court (Luke 7:25). The Nazarite vow mentioned in Luke 1:15 likely involved long and shaggy hair as well.

Locusts and wild honey — Locusts were among the foods permitted by the Law (Leviticus 11:21) and were, and still are, used by the poor in Palestine and Syria. They are commonly salted and dried, and can be cooked in various ways: pounded, fried in butter, or eaten as they are, tasting like shrimp. Since the facts are so clear, it is unnecessary to look for the Baptist’s food in the sweet pods of the so-called locust tree (Ceratonia siliqua), with which it has sometimes been identified. The “wild honey” was that found in the hollows of trees (as in the story of Jonathan, 1 Samuel 14:25) or in the “rocks” (Deuteronomy 32:13; Psalms 81:16). Stress is laid on the simplicity of the Baptist’s fare, which required no skill or special equipment. It was the food of the poorest wanderer in the wilderness, presenting a marked contrast to the luxury of those who lived in towns. The life of Banus, the hermit-master of Josephus, who lived only on herbs and water (Life, chapter 2), presented similar, though not identical, features.

All the region round about Jordan — This would include the whole length of the river valley and would therefore take in parts of Perea, Samaria, Galilee, and Gaulonitis.