THE GOSPEL OF MATTHEW
PREPARE THE WAY: Mt 3,1-12
In the first part, 3,1-6, we are told about John's ministry in general, this is introduced by "In those days". Verses 7-12 then give us his prophetic speech to the Pharisees and Sadducees which is introduced by "But when he saW".
Matthew omits Mark's first verse because his story is already in progress. He tidies up Mark's introduction by quoting only Isaiah after he has introduced John the Baptist, 3,3. He then expands Mark's account by adding John's speech to the Pharisees and Sadducess, 3,7-12. This becomes the second part of this page.
John the Baptist: 3,1-6
"In those days" seems a surprising beginning as about 30 years have passed since the previous chapter. We have already seen how in chapter 2 Matthew is taking the experiences of Moses as a model for Jesus. The book of Exodus also skips over Moses' childhood (Ex 2,11).
John the Baptist is given no introduction. Who he is will become clear in the following verses.
The desert or wilderness is a powerful symbol in biblical and christian spirituality. It is the place of death (Ex 16,1-2 being the first of many instances of the people's grumbling.) It is also the place of life where God forms his people (Ex 19,1-8) and where centuries later he will lead them to a new life from their exile in Babylon (Is 40,3).
John the Baptist is dressed in a manner which recalls the prophet Elijah (2 Kings 1,8). All Jerusalem came to John, just as all Jerusalem were troubled by the coming of the magi (2,3).
The origins of John's baptism are not clear, but sprinkling with water is found in the Old Testament. Among various passages, there would be Ezek 36,25-27 and Psalm 51 (the great Miserere) both of which speak of sprinkling with clean water.
John's call to repentance is the same as would be made later by Jesus, in 4,17. Only Jesus brings Good News (4,23, picking up the word from Is 40,9).
Now we can return to the main page.
The Prophet: 3,7-12
The prophet's speech is directed specifically at the Pharisees and Sadducees. The former in particular will be major opponents of Jesus as the two references in chapter 9 (9,11.34) make clear early in the Gospel. The Pharisees were a well known group in Judaism. Little is known about the Sadducees who tended to be wealthy and conservative. Together they represent the Jewish authorities and accused of their failures. The two references to chapter 22 indicate how both groups tried to trap Jesus.
"Brood of vipers" will twice be used by Jesus for these opponents (12,34 & 23,33).
The image of fruit is often used by the prophets of the OT. Jeremiah 17,8 echoes Psalm 1.
The references to Abraham are a reminder that descent from Abraham cannot be taken for granted. Isaiah uses the stone image to refer to this descent (Is 51,1-2).
Isaiah 66,24 is the rather strange ending to the whole book. I just noted one or two places where Jesus uses fire as a symbol of final judgement in this gospel: in the Sermon on the Mount (7,19), the parables (13,37-40) and the parable of the sheep and goats (25,41).
In verse 11, the superiority of Jesus and his baptism over what John offers is stressed. Thus Mark 1,4 speaks of John's baptism as a baptism of repentance but the reference to repentance is not found in 3,2. It is used here instead to prepare for the baptism of Jesus with the purifying Holy Spirit and fire. Zecahariah 13,9 speaks of the refining aspects of fire.
The lighter chaff of verse 12 will be blown away by the wind in Psalm 1. Here by contrast it will be burnt for which the references already given are appropriate, including the vipers trying to slither away.
Return now to the main page and on to the meeting of John and Jesus.