3 For this is he who was spoken of by Isaiah the prophet, saying, “The voice of one crying in the wilderness, make the way of the Lord ready! Make his paths straight!”
4 Now John himself wore clothing made of camel’s hair with a leather belt around his waist. His food was locusts and wild honey.
5 Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him.
6 They were baptized by him in the Jordan, confessing their sins.
7 But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come?
8 Therefore produce fruit worthy of repentance!
9 Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones.
10 Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire.
11 “I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit.
12 His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.”
13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him.
14 But John would have hindered him, saying, “I need to be baptized by you, and you come to me?”
15 But Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him.
16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him.
17 Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:14–15John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man. … For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.
John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man. … For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:2And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches.
And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:16–17The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son.
The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:17; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:13–15He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.
He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:3It is well known that the Only-begotten Son is called the Word of the Father; as in John, “In the beginning was the Word.” … But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord’s coming is called, “The voice,” because by his ministry the voice of the Father is heard by men.
It is well known that the Only-begotten Son is called the Word of the Father; as in John, “In the beginning was the Word.” … But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord’s coming is called, “The voice,” because by his ministry the voice of the Father is heard by men.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
John Calvin1509–1564ReformedCommentaries · on Matthew 3:13–15For what purpose did the Son of God wish to be baptized? … He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are "buried with him in baptism," that they may rise to "newness of life," (Romans 6:4.) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. "Say nothing for the present," said our Lord, "about my rank: … Let us rather consider what our calling demands, and what has been enjoined on us by God the Father." The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him.
For what purpose did the Son of God wish to be baptized? … He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are "buried with him in baptism," that they may rise to "newness of life," (Romans 6:4.) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. "Say nothing for the present," said our Lord, "about my rank: … Let us rather consider what our calling demands, and what has been enjoined on us by God the Father." The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him.
John Calvin, Commentaries, on 3:13–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 3:2John Baptist's business was to call men to repent of their sins; Metanoeite - Bethink yourselves; "Admit a second thought, to correct the errors of the first - an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright." Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. … It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace.
John Baptist's business was to call men to repent of their sins; Metanoeite - Bethink yourselves; "Admit a second thought, to correct the errors of the first - an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright." Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. … It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace.
Matthew Henry, Commentary on the Whole Bible, on 3:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 3:2The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory.
The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory.
John Wesley, Explanatory Notes upon the New Testament, on 3:2; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Matthew 3
Matthew 3:2–17, World English Bible
Matthew 3 in the Bible · Told in the Story: Chapter 10, A Voice in the Wilderness, Chapter 11, The Baptism and the Testing
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:14–15John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man. … For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:2And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:16–17The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:17; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:13–15He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 3:3It is well known that the Only-begotten Son is called the Word of the Father; as in John, “In the beginning was the Word.” … But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord’s coming is called, “The voice,” because by his ministry the voice of the Father is heard by men.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
John Calvin1509–1564ReformedCommentaries · on Matthew 3:13–15For what purpose did the Son of God wish to be baptized? … He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are "buried with him in baptism," that they may rise to "newness of life," (Romans 6:4.) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. "Say nothing for the present," said our Lord, "about my rank: … Let us rather consider what our calling demands, and what has been enjoined on us by God the Father." The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him.
John Calvin, Commentaries, on 3:13–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 3:2John Baptist's business was to call men to repent of their sins; Metanoeite - Bethink yourselves; "Admit a second thought, to correct the errors of the first - an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright." Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. … It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace.
Matthew Henry, Commentary on the Whole Bible, on 3:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 3:2The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory.
John Wesley, Explanatory Notes upon the New Testament, on 3:2; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.