About Matthew

Matthew presents Jesus as the promised Messiah and King of Israel, demonstrating through His teachings and miracles that He fulfills Old Testament prophecies.

Author: Matthew (Levi)Written: c. AD 50-70Reading time: ~2 minVerses: 17
Kingdom of HeavenJesus as MessiahFulfillment of ProphecyDiscipleshipChurch

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Galilee 1(Region)Jerusalem(Settlement)Jordan(River)Judea 1(Region)

King James Version

Matthew 3

17 verses with commentary

John the Baptist Prepares the Way

1

In those days came John the Baptist, preaching in the wilderness of Judaea,

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John the Baptist appears 'in those days' after approximately 30 years of silence since chapter 2, introducing Jesus' public ministry. His preaching 'in the wilderness of Judaea' fulfills Isaiah 40:3 and deliberately evokes memories of Israel's wilderness formation as God's people. The wilderness setting symbolizes separation from religious establishment and call to genuine repentance.
2

And saying, Repent ye: for the kingdom of heaven is at hand.

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The message 'Repent ye: for the kingdom of heaven is at hand' introduces the Gospel's central demand and promise. 'Repent' (Greek: metanoeō) means to change one's mind/direction, not mere regret. 'Kingdom of heaven' (Matthew's Jewish-sensitive substitute for 'kingdom of God') represents God's sovereign rule breaking into history. 'At hand' means imminent arrival, creating urgency.
3

For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

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Matthew identifies John as fulfilling Isaiah 40:3—'The voice of one crying in the wilderness.' In Isaiah's context, this prepared for Israel's return from exile; Matthew shows John preparing for the greater exodus from sin through Christ. The call to 'prepare ye the way of the Lord, make his paths straight' demands removing obstacles to receiving the Messiah.
4

And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

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John's austere lifestyle demonstrated prophetic separation from worldly comforts and identification with the wilderness prophets like Elijah (2 Kings 1:8). His camel's hair garment and locust diet symbolized repentance from luxury and conformity to the world. This prophetic symbolism called Israel to remember the wilderness wanderings and return to covenant faithfulness. John embodied his message of radical repentance.
5

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

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The widespread response to John's ministry demonstrates God's sovereign work in preparing hearts for Christ. The geographic breadth—Jerusalem, Judea, Jordan region—shows the Spirit's powerful drawing despite John's unconventional appearance and harsh message. True spiritual awakening creates hunger for God's Word regardless of the messenger's status or the message's difficulty.
6

And were baptized of him in Jordan, confessing their sins.

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The act of baptism signified repentance and cleansing, but confession of sins was equally crucial. True repentance involves specific acknowledgment of sin, not merely general admission of human imperfection. John's baptism was preparatory, pointing to Christ's superior baptism with the Holy Spirit. The public confession demonstrated the social dimension of repentance—sin is not merely private but affects the covenant community.
7

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

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John's denunciation of religious leaders as a 'generation of vipers' strips away their pretense of covenant privilege. The serpent imagery recalls Genesis 3 and Satan's deception, suggesting these leaders were the devil's children despite their religious pedigree (John 8:44). His question about who warned them implies their presence was insincere—fleeing future wrath without true repentance. This demonstrates that religious profession and heritage mean nothing without heart transformation.
8

Bring forth therefore fruits meet for repentance: meet: or, answerable to amendment of life

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John demands 'fruits worthy of repentance,' emphasizing that genuine conversion produces moral transformation. The Greek 'axios' (worthy/consistent with) indicates that fruit must correspond to the root. This anticipates Jesus' teaching that trees are known by their fruit (Matthew 7:16-20). True repentance is not merely emotional or verbal but produces obedient action flowing from a changed heart.
9

And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

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John attacks the foundational error of Judaism—presuming that Abrahamic descent guarantees salvation. His radical statement that 'God is able of these stones to raise up children unto Abraham' demonstrates that true Abrahamic sonship is spiritual, not merely physical (Romans 9:6-8). God's sovereign election, not ethnic privilege, determines covenant membership. This principle undergirds Paul's later theology of justification by faith alone.
10

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

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The imagery of the axe at the tree's root emphasizes the imminent nature of God's judgment and the urgency of repentance. The present tense 'is laid' indicates judgment is not distant but immediately impending. Trees that fail to produce good fruit will be 'hewn down'—covenant language for divine rejection (Jeremiah 11:16-17). The fire represents eternal judgment, not merely temporal discipline. This sobering warning demolishes presumption and demands immediate response.
11

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

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John's baptism 'with water unto repentance' was preparatory and symbolic, pointing forward to the Messiah who 'shall baptize you with the Holy Ghost, and with fire.' The Holy Spirit baptism represents regeneration and empowerment (Acts 2), while fire suggests both purification and judgment. John's confession 'whose shoes I am not worthy to bear' demonstrates humble recognition of Christ's infinite superiority.
12

Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

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The winnowing fork imagery depicts Christ's separating work at judgment. Wheat represents the elect who will be gathered into God's barn (heaven), while chaff represents the reprobate who will be burned with 'unquenchable fire'—emphasizing the eternal, irreversible nature of hell. This agricultural metaphor was readily understood and highlights both election (the gathered wheat) and reprobation (the burned chaff).

The Baptism of Jesus

13

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

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Jesus' arrival from Galilee to Jordan 'to be baptized of John' shows His identification with sinful humanity despite His sinlessness. This inaugurates His public ministry at about age 30 (Luke 3:23). Jesus' willingness to undergo John's baptism of repentance demonstrates His substitutionary role—standing in for sinners throughout His ministry culminating at the cross.
14

But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

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John's protest reveals his understanding of Christ's superiority and sinlessness. His statement 'I have need to be baptized of thee' shows recognition that Jesus, unlike all others, did not need repentance baptism. This creates a theological problem: why would the sinless one undergo a baptism signifying repentance? The answer lies in Christ's representative role—He identifies with sinners He came to save.
15

And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

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Jesus' explanation that baptism 'fulfills all righteousness' indicates He came not to abolish the law but to fulfill it perfectly (Matthew 5:17). His baptism inaugurates His public ministry and identifies Him with the sinners He came to save, though He Himself had no sin. This demonstrates the active obedience of Christ—His perfect law-keeping on behalf of His people. 'It becometh us' includes both Jesus and John in God's redemptive purposes.
16

And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

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The phrase 'Jesus, when he was baptized, went up straightway out of the water' indicates full immersion. The heavens being 'opened unto him' signals divine revelation and approval. The Spirit of God descending 'like a dove' visibly confirms Jesus' anointing for ministry. This is a profound Trinitarian moment—Father, Son, and Spirit all present and active.
17

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

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The Father's voice declares: 'This is my beloved Son, in whom I am well pleased.' This combines Psalm 2:7 (messianic king) and Isaiah 42:1 (suffering servant), defining Jesus' mission as both royal and redemptive. The present tense 'am well pleased' shows eternal satisfaction, not conditional approval based on baptism. This divine affirmation before ministry begins demonstrates grace preceding works.

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