Footnotes

1. Matthew 3:1 This account is concerned with the person and prophetic message of John (vv. 1-6), his baptism (v. 6), his criticism of the Pharisees and Sadducees (vv. 7-10), his teaching about Jesus (vv. 11-12), and his baptism of Jesus (vv. 15-17).
2. Matthew 3:1 John the Baptist: the cousin and precursor of Jesus (see Lk 1:5-80). Desert of Judea: a twenty-mile barren region from the Jerusalem-Bethlehem plateau to the Jordan River and the Dead Sea.
3. Matthew 3:2 Repent: a change of heart and conduct—a return to keeping the Mosaic Law. Kingdom of heaven: a phrase found only in Matthew (33 times); in Mark and Luke it is “kingdom of God.” The kingdom of heaven is the rule of God, both as present reality and as future hope. The kingdom is a central part of Jesus’ message.
4. Matthew 3:3 All four Gospels quote Isa 40:3 and apply it to John the Baptist. Make his paths straight: a phrase that is equivalent to “Prepare the way for the Lord” in Lk 3:4. In ancient times, when the king was to travel to a distant land, the roads were improved. Similarly, the spiritual preparation for the coming of the Messiah was made by John in calling for repentance and the remission of sins and announcing the need for a Savior.
5. Matthew 3:4 John’s simple food, clothing, and lifestyle were reminiscent of Elijah (see 2 Ki 17), and Jesus later declares that John was the Elijah who had already come (see Mt 17:10ff; see also Mal 3:23).
6. Matthew 3:7 John heavily criticizes members of two religious sects of the Jews who come to receive his baptism. The Pharisees were a legalistic and separatist group who strictly kept the Law of Moses as well as the unwritten “tradition of the elders” (Mt 15:2). The Sadducees were more worldly and politically minded, closely connected with the high priests, and they accepted only the first five Books of the Old Testament as their Scriptures. They also rejected belief in the resurrection after death.
7. Matthew 3:11 I am not worthy to carry his sandals: bearing sandals was one of the duties of a slave. The baptism of John prepares for the purifying action with the Holy Spirit and fire that Jesus will effect (see Isa 1:25; Zec 13:9; Mal 3:2) and that was seen very dramatically at Pentecost (Acts 1:5, 8; 2:1-16). Refusal of this Baptism instituted by Christ leads to final condemnation in imperishable fire (see Isa 34:8ff; Jer 7:20).
8. Matthew 3:12 The separation of the good and the bad that will take place at Christ’s Second Coming is compared to the way farmers separated wheat from chaff. After trampling out the grain, they used a large fork to pitch the grain and the chaff into the air. The kernels of wheat fell to the ground while the light chaff was borne away by the wind, then gathered up and burned.
9. Matthew 3:13 The theophanies of the Old Testament were meant to convey something of the ineffable transcendence of God (Ex 3); the theophany that here begins the New Testament reveals something of the inner life of God: God is three persons. The dove perhaps suggests the Creator Spirit (Gen 1:2), but may also symbolize the divine goodwill that was restored after the flood (Gen 8:8-12), or the very People of God (Hos 7:11; 11:11; Isa 60:8), the formation of which is the work of the Spirit.
10. Matthew 3:15 All that righteousness demands: i.e., all observances, everything that is part of God’s plan. Jesus obeys the Father’s will in everything (Phil 2:8).
11. Matthew 3:17 This heavenly pronouncement intermingles language from Ps 2:7 and Isa 42:1, prophetic terminology that was well known to those with Messianic expectations (see Mt 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35).