Verse by Verse

¹² Now when Jesus heard that John had been put in prison, He departed to Galilee.

¹³ And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali,

¹⁴ that it might be fulfilled which was spoken by Isaiah the prophet, saying:

¹⁵ “The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles:

¹⁶ The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death light has dawned.”

¹⁷ From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.”

About a year passed between verses 11 and 12. during this time, Jesus had begun to gather His disciples.

The disciples and Jesus went to Cana of Galilee. Jesus went as a guest. It was a purely social function. He tarried for two or three days down in Capernaum, and then went on to Jerusalem; presented Himself in the Temple; and cleansed it. This was His official presentation to the rulers of His people. Then we have an account of His conversation with Nicodemus, after which He left the metropolis and came into Judea. John was still pursuing his ministry, and “baptizing in Aenon near to Salim, because there was much water there.” Jesus preached in Judea, and baptized (though He did not baptize personally, but His disciples for Him). Thus He did not commence to exercise His definitely official ministry as King until John’s ministry ended, through his arrest. 

In this Gospel of Matthew all these matters are omitted. Matthew, writing the Gospel of the Kingdom, after having presented the person of the King, takes up the story at the point where, the message of the herald having been silenced by his arrest and imprisonment, Jesus began His official work as King, proclaiming His Kingdom prior to enunciating its laws and exhibiting its benefits. — Morgan, page 34.

John had been put in prison (v.12) — details in chapter 14

leaving Nazareth (v.13) — after an attempt on His life (Luke 4:16-31)

Capernaum (v.13) = “village of comfort” — the center of Roman government in the north of Israel, with a large population of Gentiles, near the Sea of Galilee

spoken by Isaiah (v.14) — Isaiah 9:1-2 from the Septuagint

When God visits His people for redemption, He comes where the darkness is greatest; where the people sit in the shadow of death. Geographically, and according to principle, He did that very thing. Capernaum was in the despised region of the country of the chosen people known as “Galilee of the Gentiles.” — Morgan, page 35

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Ruins of Capernaum are visible today, a testimony to the scathing judgment of Christ on this city for not recognizing its day of opportunity. In Matthew 11:23-24, Jesus pronounced a solemn judgment on Capernaum, declaring that it would “be brought down to hell.” — Walvoord, page 37.

Galilee of the Gentiles (v.15) — so called because the Jews in that region had mixed with Gentiles. The region was despised by other Jews.

Read Genesis 49:13, “Zebulon shall dwell at the haven of the sea, and he shall be for an haven of ships and his border shall be upon Zidon.” Jacob’s prophecy outlines the history of the sons of Jacob, that is, the whole nation, and Zebulon signifies the time of their rejection, when they become merchantmen. Here in Matthew we see Zebulon dwelling by the sea. So that we have the fulfillment of two prophecies before us — the prophecy in the 49th chapter in Genesis and the one in Isaiah. The same is true of Nephtali. This means struggler. “Nephtali is a hind let loose” (Genesis 49:21). In Jacob’s prophecy Nephtali stands for the coming struggling and victorious Jewish remnant. Here, then, in the land of Zebulon and Nephtali the great light shines first. — Gaebelein, page 99

kingdom of heaven (v.17) — the Lord’s rule on earth

He announces that the Kingdom has drawn nigh in that He, the King, is standing in their midst to establish that Kingdom. He never said nor taught of a Kingdom within them. All spiritualizing on these lines of a Kingdom within, which our Lord is made to teach here in Matthew, is wrong. It is the Kingdom John had announced which He now preaches. He prolongs the message of the forerunner for a short time and soon His lips were closed, too. We preach not the Gospel of the Kingdom, but the Glad Tidings of Grace. A day is coming when heralds will announce once more the Kingdom to be at hand, and when it will come in the person of the Son of Man coming from heaven with angels of His power in flaming fire (2 Thessalonians 1). — Gaebelein, pages 100-101.

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It is interesting that Christ did not come primarily as a miracle-worker. He came to reveal the Father. And He did so by opening up the Scriptures so that people might understand what had been written. The miracles substantiated the truth of His word. Matthew and Mark recorded the fact that Jesus Christ not only served as a teacher, but as a preacher (Matthew 4:17; Mark 1:14). As a preacher, He was a proclaimer. The preacher was a prophet, publicly proclaiming God’s message. But Christ not only served as a teacher, or a rabbi, in the synagogue but also as a prophet who proclaimed God’s message. The message that Jesus proclaimed was identical in content to the message of John, His forerunner. Both said, “Repent, the kingdom of heaven is near” (Matthew 4:17; cf. 3:2).

Mark referred to Jesus’ message as “good news” (Mark 1:15). Israel long had waited for the fulfillment of the covenant of promise. Now the good news being given to them was that the kingdom for which they had waited was near. Christ, like John, called on the people to repent. Repentance involved an acknowledgment of sin and resulted in a restoration to fellowship with God from their state of alienation. It involved offering God the acceptable sacrifice that He demanded. The announcement that the kingdom “is near” added an imperative to the message. Mark noted that the hearers were asked to “believe the good news.” The truth of the message that was being preached had to be accepted by faith. We note that Mark referred to “the kingdom of God” (Mark 1:15) and Matthew to “the kingdom of heaven” (Matthew 4:17). The difference in terms does not imply that Jesus was referring to two different kingdoms. This was keeping with the Jewish fear of taking the name of the Lord their God in vain; Matthew substituted God’s dwelling place for the name of God. — Pentecost, page 137.

⁸ Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory.

⁹ And he said to Him, “All these things I will give You if You will fall down and worship me.”

¹⁰ Then Jesus said to him, “Away with you, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’”

¹¹ Then the devil left Him, and behold, angels came and ministered to Him.

showed Him (v.8) — It’s not clear if this showing was a vision or a literal, supernatural showing.

Here was the temptation to become King of kings without a cross and without a struggle. That Satan could offer them temporarily seems to be supported by his role as the god of this world, but Satan had no right to offer them as a kingdom forever. To accept would have made Jesus his slave, not his victor. Again, Jesus quoted Scripture, this time Deuteronomy 6:13 and 10:20. Significantly, all three scriptural quotations come from Deuteronomy, the object of great attack by the higher critics. This time, Jesus not only quoted Scripture but commanded Satan to go. This supports the conclusion that in the historical order of events this was the last of the three temptations. — Walvoord, page 36

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Notice here particularly the claim the devil set up, and let it not be forgotten that the claim was made in the presence of Jesus. He claimed some right to the kingdoms of the world, and the claim was based upon certain unquestionable facts. These kingdoms had become what they were, largely under his control. They were at the moment submissive to his sway, obedient to his laws, being led captive by him at his will. For the larger part, the whole of them were blindly asleep in the arms of the wicked one. By the very temptation, Satan seems to lay claim to a title, which Jesus Himself gave him incidentally at a later period, “the prince of this world.” The fact of his sway is undisputed. He was then as he is today, exercising authority over all those who are in darkness, and he is perpetually paying his price to those who serve him. 

This was a subtle imitation of what God the Father promised to the Son as declared in Psalm 2. God’s will was to bring the Son to a throne but by way of the cross. The devil implied that Jesus might have what the Father promised without going to the cross. Only one condition was attached: “If you will bow down and worship me” (Matthew 4:9). To receive worship has been Satan’s chief ambition ever since, being motivated by pride, he attempted to dethrone God, usurp God’s authority, and receive the worship, the honor, and the glory that belongs to God Himself (Isaiah 14:14; 2 Thessalonians 2:4).

In the first two temptations, Jesus Christ recognized God’s absolute authority and had submitted to Him. This seems to have led Satan to a final attempt to realize his age-long ambition — to usurp the prerogatives of God and to claim worship that belongs to God. He invited Christ to worship him. Satan’s desire to receive this worship was so great that he was willing to surrender the entire realm over which he ruled as a usurper in order to gain that end. — Pentecost, pages 104-105.

⁵ Then the devil took Him up into the holy city, set Him on the pinnacle of the temple,

⁶ and said to Him, “If You are the Son of God, throw Yourself down. For it is written: ‘He shall give His angels charge over you,’ and, ‘In their hands they shall bear you up, Lest you dash your foot against a stone.’”

⁷ Jesus said to him, “It is written again, ‘You shall not tempt the Lord your God.’”

holy city (v.5) — Jerusalem

it is written (v.6) — Psalm 91:11-12 — leaving out “to keep you in all your ways”

it is written (v.7) — Deuteronomy 6:16

Now, what was the evil in this suggested act? It was twofold, evil alike on the Godward and on the manward side. In the first aspect it meant that God should be forced to do for Him what He had before refused to do for Himself — make Him an object of supernatural care, exempted from obedience to natural law, a child of miracle, exceptional in His very physical relations to God and nature. In the second aspect it meant that He was to be a Son of Wonder, clothed in marvels, living a life that struck the senses and dazzled the fancies of the poor vulgar crowd. — Pentecost, page 103

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It is as though the enemy had said to the perfect Man, You have declared your allegiance in response to my first temptation; you have declared your trust in God; very well; if you do trust Him, venture something on your trust; do something heroic; do something splendid; show how much you trust in God by flinging yourself from the pinnacle of the temple. — Morgan, page 32

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Christ responded to this temptation by quoting Deuteronomy 6:16: “Do not test the Lord your God.” Once again the tempted One submitted Himself to the authority of the Word of God, accepting it as the will of God rather than submitting to the solicitation of the evil one. Christ’s refusal to put God to the test did not come because He was afraid God could not prove Himself. To the contrary, Christ’s trust was so implicit that He saw no need to put God to a test. Christ believed God because of His Word, not because of evidence that had been presented that He is faithful. In this test Jesus Christ showed absolute confidence in God and remained in perfect obedience to God’s will. — Pentecost, page 104.

1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.

² And when He had fasted forty days and forty nights, afterward He was hungry.

³ Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.”

⁴ But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’”

Then (v.1) — immediately after His baptism (Mark 1:12)

tempted (v.1) = put to the test

Scripture tells us definitely that He “knew no sin” (2 Corinthians 5:21); He “did no sin” (1 Peter 2:22); “in Him is no sin” (1 John 3:5). He could say, “The prince of this world cometh, and hath nothing in Me” (John 14:30). There was no lurking traitor within to answer to the voice of the enemy without. He was tempted as we are, sin apart (Hebrews 4:15, literal rendering), that is, there was no sin within to tempt Him. From the moment of His birth He was holy, not merely innocent (Luke 1:35). — Ironside, page 33.

Pentecost’s take on the temptation (below) is interesting. I’m not sure whether or not I agree. That Christ, under the control of the Spirit, didn’t shy away from it, is undeniable. Whether forty days was as long as Satan could afford to put it off, I’m not sure.

Since Christ was under the full control of the Spirit, and since the purpose of the temptation was to demonstrate His sinlessness and thus prove His moral right to be Savior-Sovereign, we must recognize that Jesus was the Aggressor in the temptation. He forced Satan to put Him to the test so that His true character might be revealed. (That explains why He spent forty days in the desert before the temptations began. Satan sought to escape the confrontation.) Had there been a longer delay, it would have been a concession that Jesus was the sinless One. — Pentecost, page 97

It is written (v.4) — Deuteronomy 8:3 — when Israel complained when hungry in the wilderness

In this temptation of Christ, Satan followed the well-established pattern of temptation revealed in the Garden of Eden and illustrated throughout Scripture. It is defined in 1 John 2:16 as being temptation along three lines: (1) the lust of the flesh; (2) the lust of the eyes; (3) the pride of life. The order of the temptation in 1 John 2:16 is the same as the serpent’s temptation of Eve in Genesis 3:6, where the fruit was (1) good for food, the lust of the flesh; (2) pleasant to the eyes, the lust of the eyes; (3) to be desired to make one wise, the pride of life. Luke 4:1-13 presents it in the same order as in Genesis and 1 John. Matthew chooses to present it in what was probably the actual historical order, with the offer of the kingdoms of the world last. — Walvoord, page 35.

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Satan’s invitation was based on the sonship which the Father had acknowledged at Jesus’ baptism. The sonship of Christ carried with it the implication that the Son had certain rights and there was no reason why He could not exercise those rights to gratify His appetite and satisfy Himself. This suggests that man’s highest good comes from gratifying his desires and happiness comes from satisfying his fleshly appetites. The implication is that man is a physical being with physical appetites which are to be gratified; thus, man lives by bread alone. 

This temptation was an attempt to pervert Jesus Christ from perfect obedience to the will of God. He was in the desert in the will of God, and therefore all that He endured while in the desert was part of God’s will for Him. To gratify His own desires would have been to abandon the will of God and substitute His own will, deeming that gratification of His appetite was more important than obedience to the will of God.

Now, what constituted this a temptation? Where lay its evil? Suppose Christ had commanded the stones to become bread, what then? To Christ, considering the work He had to do, two things were necessary. He had to live His personal life (1) within the limits necessary to man, and (2) in perfect dependence on God. Had He transgressed either of these conditions He had ceased to be man’s ideal Brother or God’s ideal Son. Man cannot create; he lives by obeying Nature. He has to plow, to sow, to reap, to garner and winnow, to bruise and bake his grain, that he may eat and live. Now, had Christ by a direct miracle fed Himself, He had lifted Himself out of the circle and system of humanity, had annulled the very terms of  the nature which made Him one with man. While His supernatural power was His own, it existed not for Himself, but for us. The moment He had stooped to save self He had become disqualified to save men. The ideal human life must be perfect in its dependence on God, absolute in its obedience. The ideal Son could not act as if He had no Father. And so His choice was not to be His own Providence, but to leave Himself to the Divine. He conquered by faith, and His first victory was like His last. — Pentecost, pages 101-102.

¹³ Then Jesus came from Galilee to John at the Jordan to be baptized by him.

¹⁴ And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?”

¹⁵ But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.

¹⁶ When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.

¹⁷ And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”

fulfill all righteousness (v.15) — Jesus observed all the rightful Jewish religious observances. (Matthew 5:17; Galatians 4:4-5)

Spirit … alighting upon Him (v.16) — in fulfillment of John 1:33 and Isaiah 11:2.

In Isaiah 42 is recorded the beginning of the new movement, “Behold My Servant,” and from there onwards, the Servant of the Lord is presented. In chapter 53, we see the Servant of the Lord rejected, bruised, cast out; the suffering Messiah, the King that men will not have. Towards its close we have the story of His Person, and of His ultimate victory, and in verse 11 we find these words, “He shall see of the travail of His soul, and shall be satisfied. By the knowledge of Himself shall my righteous Servant justify many; and He shall bear their iniquities.”

These words, “My righteous Servant shall justify many,” are the explanation of the meaning 0f Jesus when He said to John, “thus it becometh us to fulfill all righteousness.” By identification with them in sin and suffering “He bare the sin of many.” He identified Himself with them in their sins, and “was numbered with the transgressors;” and therefore “by the knowledge of Himself shall My righteous Servant justify many.” His knowledge of Himself is His first-hand knowledge (see John 2:24-25), and so is knowledge of the need knowledge of the remedy, and consent to all such knowledge is involved. “He shall bear their iniquities.” The King was facing the problem of obtaining His Kingdom, and He faced first the sin of man. He submitted to the baptism of John, indicating by this symbolic action His identification of Himself with His people in their sin, in order that He may put that sin away, and build and establish the Kingdom of God, and so fulfill all righteousness. — Morgan, page 26.

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One reason for Christ’s baptism is given in John 1:33-34: “I would not have known him, except that the one who sent me to baptize with water told me, “The Man on whom you see the Spirit come down and remain is He who will baptize with the Holy Spirit.'” John recognized Jesus as the Messiah when He presented Himself for baptism, but John was not permitted to reveal to Israel what he by the Spirit understood. It was only after the Spirit descended that John could make a public announcement that the One whom he had promised had now arrived and had begun His ministry. The baptism, then, was to release John to make a public announcement concerning the coming of Christ.

The baptism of Jesus was that He might identify Himself with the believing remnant in Israel. John’s ministry had brought men to faith in his word and in the promise of God. This believing remnant was bound together by the sign of John’s baptism. When Jesus Christ came, He came not to identify Himself with the Pharisees, the Sadducees, the Herodians, and the Zealots, but rather to identify Himself with that believing remnant who were expecting the fulfillment of God’s promises. 

Further, Jesus was baptized to identify Himself with sinners. Sinners were coming to John to confess their sin, to confess their need of a Savior, and to give an outward sign of their faith that the Savior would come who would redeem them from sin. Jesus Christ came to identify Himself with sinners so that through that identification He might become their substitute. Paul stated this in 2 Corinthians 5:21: “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God.” Just as it was necessary for Israel to be identified with the scapegoat and the scapegoat to be identified with Israel through the laying on of hands, so Jesus Christ identified Himself with sinners to that they might be identified with Him when He gave Himself as a substitute for their sins. — Pentecost, page 94

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At this time God confirmed to John and others present who witnessed this baptism that Jesus was what John had introduced Him to be — the Messiah, the Savior, the King. “The Holy Spirit descended on Him in bodily form like a dove” (Luke 3:22). All present could see this visible sign. In addition, there was an audible sign, for a voice from heaven said, “You are My Son, whom I love; with You I am well pleased.”

God vocally confirmed John’s introduction of Jesus. At the baptism Jesus the Son was officially recognized by God the Father as Israel’s King. Jesus was anointed by the Spirit for the work that He had come to perform. The Father bore witness of the relationship between the Son and Himself, saying, “You are My Son, whom I love.” There was a witness of the Father as to the life of the Son: “With You I am well pleased,” In the prayer we see a relationship of Christ to the Father. Christ was dedicating Himself to the Father’s will and work. We see a relationship of Christ to the Holy Spirit; the Spirit descended on Him to empower Him in the work He was to do. — Pentecost, page 95.

⁷ But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come?

⁸ Therefore bear fruits worthy of repentance,

⁹ and do not think to say to 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.

¹⁰ And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.

¹¹ I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

¹² His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”

The Pharisees and Sadducces were coming to where John was baptizing (v. 7). These religious leaders in their self-righteousness considered themselves acceptable to God. They denied having sin that needed to be confessed or unrighteousness that needed to be forgiven. By virtue of their physical birth, they saw themselves as Abraham’s children, as acceptable to God, and as already members of His kingdom. — Pentecost, page 88

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The Pharisees and the Sadducees … came out to John. The Pharisees (the name means a Separatist) were the strictly religious, orthodox-ritualistic class. They were well versed in the traditions of the elders, and occupied themselves with creating new commandments and strange interpretations of the law. They are the fathers of the talmudical Jews of the present day and typical of ritualistic Christendom, having the form of godliness and not the power. The Sadducees were the rationalist, the unbelieving class. They were much given to reform. Their offspring today are the reformed Jews, who reject the greater part of the Word of God, and in Christendom they are remarkably reproduced in the unevangelical “Isms,” though they call themselves “Christian,” who reject portions of the Word, who do not believe in the inspiration of the Bible. 

“Offspring of vipers!” thus the Holy Spirit declared through the forerunner their true character. What a strong and cutting word it is, which applies not alone to the Pharisees and Sadducees, but to all ritualistic-religiousness and unbelieving criticism. They are the offspring not of God but of vipers. But still they were the proud boasters of being the seed of Abraham and as such entitled to the promised blessing. They believed that they were to be saved from the wrath of God connected with the establishment of the kingdom, and the wrath would fall entirely upon the Gentile nations. — Gaebelein, pages 68-69

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We see a note of urgency in John’s message, for when he called for repentance, he told them that judgment was at hand. He said, “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” (v.10). This was in keeping with the Old Testament revelation that the Messiah would come as a Judge and remove the sinful from His kingdom. David in Psalm 24:3 asks rhetorically, “Who may ascend into the hill of the Lord? Who may stand in His holy place?” David meant, Who will be accepted in the Messiah’s kingdom when He comes? The answer is then given: “He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false” (v.4). Ezekiel 20:34-38 describes this judgment in detail. — Pentecost, page 89.

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Let us understand in the first place that the words spoken (v.11) refer to the first and second coming of our Lord. Let this be clearly fixed in our minds, and all will be plain. The promise connected with the first coming is, He shall baptize you with the Holy spirit. The second coming of the Lord will bring the baptism with fire, as it is seen at once in the words which follow, which speak clearly of judgment and fire unquenchable. It may appear strange at the first glance that John says in one breath: “He shall baptize you with the Holy Spirit and fire” — that the Holy Spirit should refer to His first coming and the fire to His second appearing, but let us take into consideration that John still belongs to the Old Testament, and he expresses himself in a way as many of the prophets did, who frequently spoke in one clause of the Lord’s first and second coming. However, the fifth verse in the first chapter of Acts puts into our hands the key. The Lord said then to His disciples, “John, indeed, baptized with water, but ye shall be baptized with the Holy Spirit not many days hence.” That our Lord speaks of what John said in our passage here is evident, yet he does not mention baptism with fire. If He had added, and with fire, it would clearly prove that the baptism connected with His first coming is a baptism with the Holy Spirit and fire. But He leaves out the fire because it stands in connection with His second coming. Thus it is seen in the entire prophetic Word, which speaks of the day of wrath and vengeance as being a day of burning and fire. — Gaebelein, pages 70-71

fan (v.12) — a shovel used to toss grain in the wind, which would blow away the chaff

Israel in the course of her history had had peculiar identifying signs previously. Circumcision was the external sign that one was rightly related to Abraham and to his covenant. Sabbath observance was the sign that one was rightly related to Moses and his law. Now the sign that one was rightly related to John and his message was submission to the external rite of water baptism. All these external signs were given to the nation Israel.

When Messiah comes, He will have a new sign by which to identify God’s people. It had been promised in Joel 2:28 and Ezekiel 36:25-27 that God would give His Holy Spirit as a gift to all those in Messiah’s kingdom. John promised that when Messiah came, He would “baptize you with the Holy Spirit” (Luke 3:16). The One who would give the Spirit as an identifying sign of relationship would be the true Messiah — not the one who gave the external preparatory sign. Messiah’s baptism would not be external but internal. Whereas any external sign could be duplicated by men, the work which Messiah would do in giving the Holy Spirit to believers could not be duplicated by men. Such a baptism would identify the true Messiah and also be a true identification of those who belong to Him.

John gave a second part of the baptizing work of the Messiah when he said, “He will baptize you … with fire” (Luke 3:16). Fire was associated with judgment just as the winnowing fork of Matthew 3:12 was a sign of judgment. When Messiah comes to rule, He will remove all that is worthless, useless, and lifeless; He will accept into His kingdom only what has life — the life which men have received from Him. — Pentecost, page 91.

I have only to add that it is evident that John’s message and baptism were only for Israel and have no direct reference to the Body of Christ. The entire age of grace is taking place between the two baptisms mentioned in verse 11 — That of the Jews with the Holy Spirit at Pentecost in preparation for the kingdom (which was rejected) and that baptism of fire which will occur when the Lord returns in judgment after the Body of Christ has been taken up to heaven with the Lord.

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

² and saying, “Repent, for the kingdom of heaven is at hand!”

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.’”

⁴ Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey.

⁵ Then Jerusalem, all Judea, and all the region around the Jordan went out to him

⁶ and were baptized by him in the Jordan, confessing their sins.

in those days (v.1) — approximately 30 years after the events in chapter 2

Luke gives the date of the beginning of John’s ministry as the fifteenth year of Tiberias Caesar, which most authorities identify with A.D. 26. The wilderness of Judea is the region east and south of Jerusalem, including the lower Jordan Valley, and the western side of the Dead Sea. — Ironside, pages 24-25

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The forerunner is John the Baptist, a typical Old Testament person, of whom the Lord says later in the Gospel, “Yea, I say to you, and more than a prophet, this is he of whom it is written, Behold I send My messenger before Thy face, who shall prepare Thy way before thee. Verily I say to you, that there is not arisen among the born of women a greater than John the Baptist, but he who is a little one in the kingdom of the heavens is greater than he” (Matthew 11:9-12). In the same discourse the Lord says, in vindication of John, who was then in prison; “And if ye will receive it, this is Elias who is to come.” In the first chapter of Luke the angel announced his birth and says: “For he shall be great before the Lord, and he shall drink no wine or strong drink; and he shall be filled with the Holy Spirit, even from his mother’s womb. And many of the sons of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn hearts of fathers to children, and disobedient ones to the thoughts of just men, to make ready for the Lord a prepared people” (Luke 1:15-17). In these words, given through the Holy Spirit, the Lord Himself and an angel of the Lord, we have the three prophecies of the Old Testament concerning the forerunner quoted. These are: Isaiah 40:3-5; Malachi 3:1; Malachi 4:5-6. That he was sent in fulfillment of these prophecies is therefore unquestionable. — Gaebelein, pages 57-58

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Prophet after prophet appeared to the nation to forewarn it of judgment and to exhort the people to turn back to God to prevent the coming judgment. However, judgment fell, and the northern kingdom of Israel was carried into captivity to Assyria. Then other prophets exhorted Judah to turn back to God, lest a similar judgment fall on her. God’s promise was such that even if judgment fell for disobedience, and they subsequently returned to Him, He would send the Messiah to bless them. John, then, in calling the nation to repentance, was functioning as an Old Testament prophet. His ministry was in keeping with the principle of Deuteronomy 28 and 30. Before Messiah’s blessings could come, the people must turn from their sin to God. They must seek His forgiveness. — Pentecost, pages 84-85.

kingdom of heaven (v.2) — used only by Matthew — refers to the rule of heaven over earth

The kingdom of the heavens is an Old Testament term. It is to be in the earth and not in heaven. It is a kingdom in which the heavens rule (Daniel 4:26). The setting up of that kingdom is spoken of in Daniel 2:44, and in the seventh chapter, verse 14. It is in the hands of One who is the Son of Man, Messiah, the Son of David, who is to rule in righteousness. In that kingdom there will be universal peace, and the knowledge of the glory of the Lord shall cover the earth as the waters cover the deep. His own people, the house of Judah and the house of Israel, will all be regathered into the land, Jerusalem built again and become the great center of blessing for the nations of the earth. In one word, the kingdom of the heavens is the literal fulfillment of all the prophecies and promises contained in the Old Testament, which the Lord gave to the seed of Abraham, and the blessings of the nations of the earth to come after this kingdom is set up. … This kingdom, the forerunner declares, now has drawn nigh, it is at hand. The King is in the earth, Emanuel, He whose name is Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, and concerning whom it is said, “that of the increase of His government and the peace there shall be no end upon the throne of David, and upon His kingdom, to order it and to establish it with judgment and with justice from henceforth even forever Isaiah 9:7].” Not alone did John preach this kingdom to its Jewish, earthly form, but the Lord Himself declared that it had drawn nigh, and when the King sent out His disciples He told them to preach, “The kingdom of the heavens has drawn night,” the special Messianic kingdom power was put upon them to heal the sick, to raise the dead, cleanse the lepers, and cast out demons (Matthew 10).

But as the forerunner and his testimony is rejected, and the King Himself, the coming of that kingdom of the heavens is postponed. It is not set aside completely, but only postponed, and all the glories of that earthly Messianic Kingdom, which will reach from sea to sea, so minutely pictured in Old Testament prophecy, will yet be established in the earth with Jerusalem as the center, for the gifts and callings of God are without repentance. The kingdom of the heavens is not the church, and the church is not the kingdom. — Gaebelein, pages 60-61

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The three synoptists were careful to relate John to the prophetic program revealed in the Old Testament. All quoted Isaiah 40:3-5 in explaining the ministry of John. In Isaiah 40, the prophet brought a comforting message to a distressed, oppressed people. The northern kingdom had already gone into captivity. The southern kingdom was threatened with a like exile. There was no visible hope for the nation. Yet God sent His prophet to promise that the oppression by Gentiles would be terminated and the nation’s warfare would cease. God would pardon all the nation’s sins. The prophet promised the coming of a Messiah who would bring redemption from sin and deliverance from Gentile aggressors.

The prophet went on to say that the Messiah would be preceded by a forerunner who would make an announcement in the desert concerning His coming. The voice, the prophet said, would not be heard in the temple or in Jerusalem but outside the city in the desert. This is indeed significant, for when the temple was originally built, God occupied the temple as His dwelling place (2 Chronicles 5:13-14). However, because of iniquity God departed from the temple, In Ezekiel 10-11 the prophet traced the departure of the glory of God from the temple and from the nation. Having removed Himself due to His peoples’ sins, God judged the nation. The judgment included Nebuchadnezzar’s invasion, destruction of Jerusalem and deportation of the people.

When God returned to His people, He would speak to them outside Jerusalem and the temple. God’s plan unfolded when John appeared as the messenger of Messiah. John did not come in priestly robes that he by birth was eligible to wear but rather in the attire of a prophet — Pentecost, page 82

Isaiah (v.3) — Isaiah 40:3 (Malachi 4:5; Mark 1:2; Luke 3:4; John 1:23)

The book [Isaiah] falls naturally into three great divisions. There are first 35 chapters, constituting a great movement; of judgment pronounced, shot through again and again, as all the Hebrew prophecies are, with the light of mercy, and the gleaming glory of infinite grace, that for evermore enwraps the judgment of God. The great subject of this first division is judgment. The prophet first of all utters an impeachment of the nation, with strange, alarming, and terrible denunciation of the condition of God’s ancient people. Then moving on, he tells the story of how he was called and commissioned to his work. In those chapters are two movements of judgment: first, the judgment of the chosen people on account of their failure; secondly, the judgment of the nations.

Then there is a small division in the heart of the prophecy, chapters 36-39, four chapters only, which may be called historic; corresponding with the story in some of the historic books of the Bible. In these the prophet describes the condition of affairs in his own time, and so explains the great burden of judgment that he has been compelled to utter.

Then at chapter 40 commences the supreme message of the Book of Isaiah, that for which all the rest has been necessarily preparatory. In Isaiah, as in every Hebrew prophecy, judgment is not the final word, and the prophet breaks out, “Comfort ye, comfort ye My people, saith your God.” Then, as if he were listening to something that was not to come for centuries after — for an inspired man has not only keen vision but acute hearing — he says, without naming the man, “The voice of one that crieth, “Prepare ye in the wilderness the way of Jehovah, Make level in the desert a highway for our God.” The prophet has heard the cry afar off before any one else has heard it. It is a voice in the desert; but he understands it, he knows what it means, and in a moment he begins, “Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain;” and the majestic description of issues moves on through chapters 40 and 41, and everything moves forward to chapter 42. “Behold My Servant, Whom I uphold; My Chosen in Whom My soul delighteth.” From that moment the prophecy centers in, and proceeds through, that Servant of Jehovah. — Morgan, pages 20-21.

clothed (v.4) — similar to Elijah’s clothing (2 Kings 1:8; Zechariah 13:4)

baptized (v.6) — prior to this, only Gentile proselytes were baptized

The baptism of John shows clearly what repentance means. Jordan is always in the Word the type of death. Thus John baptized in the river of death, which would mean unto death. The people came, confessed their sins, seeing then their true position, what they were and what they deserved; they went down into the Jordan to be buried in water, thus typifying death. They heard, they believed, they confessed and witnessed to it outwardly. In this way they justified God, as recorded in Luke 7:29-30. — Gaebelein, pages 67-68

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Although the Jews were familiar with the concept of baptism and John did baptize, there are several important reasons for concluding that he was not merely performing the Old Testament ritual of cleansing. The text does not tell us that he was functioning as a priest, using water for cleansing as provided by the law. Rather, it is specifically stated that John preached “a baptism of repentance” (Luke 3:3). Thus Scripture distinguishes his baptism from a baptism for ceremonial cleansing. Four facts about John’s baptism are recorded: (1) John’s baptism was in view of the coming of Messiah (Matthew 3:2). (2) It was in view of the people’s uncleanness (Mark 1:5). (3) It was based on confession and repentance (Mark 1:4). (4) It was with a view to receiving forgiveness of sins (Mark 1:4). — Pentecost, page 84

¹⁹ Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt,

²⁰ saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.”

²¹ Then he arose, took the young Child and His mother, and came into the land of Israel.

²² But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee.

²³ And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”

Archelaus (v.22) — The son of Herod by his Samaritan wife, Malthace. He was as violent as his father. At the beginning of his reign, he killed 3,000 Jews in the temple because some of them honored as martyrs those killed by his father.

Nazarene (v.23) — There is no specific prophecy in the Old Testament that Jesus would be from Nazareth. Matthew used the plural “prophets.” The commentaries split pretty evenly on which of the following two explanations fit. I suspect that the answer may lie in both.

Galilee was despised by Jerusalem, and the town of Nazareth was especially contemptible (John 1:46). It was Joseph’s native place; and there he plied his trade as a carpenter. 

“Spoken by the prophets” (v.23). They all predicted that the Messiah, in His first advent, would be despised; that is, He would be a Nazarene; and so it came to pass. — Williams, page 698

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The city of Nazareth evidently took its name from the word “netzer” (branch), possibly because of some special tree or sprout found in that vicinity. Therefore, it was easy to link the name Nazarene with the prophecies concerning Jesus as the Branch, or Sprout of the Lord (Isaiah 4:2), the Branch out of David’s roots (Isaiah 11:1). But as applied to Jesus by His enemies, it was a term of reproach — a term, however, which the early Christians readily appropriated and gloried in (Acts 24:5). — Ironside, page 23.

¹³ Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.”

¹⁴ When he arose, he took the young Child and His mother by night and departed for Egypt,

¹⁵ and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”

¹⁶ Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.

¹⁷ Then was fulfilled what was spoken by Jeremiah the prophet, saying:

¹⁸ “A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more.”

Egypt (v.13) — There was a large Jewish population, especially in Alexandria, at this time.

death of Herod (v.15) — in 4 B.C., which places the birth of Christ in 5-6 B.C.

Herod died of a loathsome disease in 4 B.C., a short time after the perpetration of this terrible crime. He had sought relief for a little while in the mineral baths of Callirhoe, There he attempted suicide which was prevented. A the same time, he ordered thousands of the most prominent Jews to be shut up in the circus of Jericho, to be executed at the hour of his death, that there might be no lack of lamentation in the land. But Salome to whom he entrusted the bloody order, when his death was announced set the prisoners free. — Pentecost, page 71

prophet (v.15) — Hosea 11:1 — referring historically to the deliverance of the Israelites from Egypt

An examination of Hosea’s prophecy discloses that this was a reference to Israel’s historical deliverance out of Egypt under Moses and not specifically a prophecy of the return of Jesus from Egypt. How then could Matthew say that this return “fulfilled what the Lord had said through the prophet” (Matthew 2:14)? Matthew saw Israel’s history as a type of God’s future dealing with His people. An Old Testament type is a prophecy, and Matthew used the historical incident as a prophetic type of what God would do in returning His exiled Son the Land of Promise — Pentecost, page 70

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Jeremiah (v.17) — The ruthless act, performed no doubt by soldiers who accomplished their horrible deed in the presence of the mothers, fulfilled the prophecy of Jeremiah 31:15-16. This prophecy referred to the captivity in Babylon and the slaying of children in the conquest of Judea by Babylon. The parallel in Bethlehem is all too evident. Rachel represents mothers in Israel who mourn their children. In both cases, sorrow came in a time when Israel religiously was in apostasy and under the heel of the oppressor. A later Roman ruler was to order this same Jesus nailed to a cross, the ultimate rejection of Israel’s Messiah. — Walvoord, page 24.

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An examination of the prophecy of Jeremiah indicates he was writing of the sorrow and suffering inflicted on Judah through the desolations brought by Nebuchadnezzar when he conquered that land; the prophet did not refer to Herod’s slaughter. However, Matthew saw this passage as a prophecy with a double reference. Nebuchadnezzar was only the first despot to spoil Jerusalem and desolate the people to bring sorrow and suffering on the nation. This would occur many times throughout Judah’s history. What Herod did on this occasion was included in the prophecy of Jeremiah, and thus Matthew called it to our attention. Matthew was noting that every incident that took place in the life of Christ was in keeping with the Old Testament prophetic Scriptures. This was true whether the incident fulfilled a direct prophecy, such as concerning the place of His birth, whether it fulfilled a prophetic type, or whether it fulfilled a prophecy according to the principle of double reference. All took place in accordance with the revealed program of God. — Pentecost, pages 70-71

Rachel (v.18) — the mother of Benjamin. She herself died near Bethlehem (Genesis 35:19). The historical reference is to mothers weeping when their sons were carried into captivity.

⁷ Then Herod, when he had secretly called the wise men, determined from them what time the star appeared.

⁸ And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.”

⁹ When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was.

¹⁰ When they saw the star, they rejoiced with exceedingly great joy.

¹¹ And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.

¹² Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.

what time the star appeared (v.7) — Herod was attempting to determine when Jesus was born. The wise men must have reported that it was about two years previously based on Herod’s response in v.16.

stood (v.9) — the star was supernatural. The wise men saw it when they were in the east and again when they left Jerusalem. They did not follow it all the way from their own country.

gold (v.11) — probably the money Joseph used to travel to Egypt with his family

Unquestionably the gifts were chosen appropriately: gold for His deity and majesty, frankincense for the fragrance of His life and His intercession, myrrh for His sacrifice and death. — Walvoord, page 23

Several commentaries say this (above) about the gifts in almost the exact same words, but none bother giving any Scriptural basis for it.

The Lord was presented in the temple forty-one days after His birth (Luke 2:21 with Leviticus 12:3-4) , and thence returned to Nazareth (Luke 2:39). The events in this chapter, therefore, occurred later, i.e., between Luke 2:39 and Luke 2:40. — Williams, page 697

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The question has been raised, Where did they find the child? In Luke we read, “And when they had performed all these things according to the law of the Lord, they returned unto Galilee, their own city Nazareth” (Luke 2:39). Now if the wise men came about a year later, did they find the child in Bethlehem or were they guided all the way up to Nazareth?

The Gospel of Luke gives the answer. “Now His parents went to Jerusalem every year at the feast of the Passover. And when He was twelve years old they went up to Jerusalem after the custom of the feast” (Luke 2:41-42). This brings out that they were a year after again in Jerusalem for the feast, and were therefore not in Nazareth. Bethlehem was truly their city, and the very short journey was made there from Jerusalem, where the wise men now found the young child with Mary His mother. — Gaebelein, pages 47-48.

In other words, they lived in Nazareth but traveled to Jerusalem every year for the Passover, probably staying with relatives in Bethlehem, which was only five miles away.