Matthew 3:1
Matthew 3:1 | |
---|---|
← 2:23 3:2 → | |
Book | Gospel of Matthew |
Christian Bible part | New Testament |
Matthew 3:1 is the first verse of the third chapter of the Gospel of Matthew in the New Testament. This verse takes up the narrative some thirty years after Matthew 2:23, beginning the account of Jesus' ministry. This verse introduces the figure of John the Baptist.
Content
In the King James Version of the Bible the text reads:
- In those days came John the Baptist, preaching in the wilderness of Judaea,
The World English Bible translates the passage as:
- In those days, John the Baptizer came, preaching in the wilderness of Judea, saying,
The Novum Testamentum Graece text is:
- Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάνης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας,
For a collection of other versions see BibleHub Matthew 3:1. Other versions which refer to "John the Baptizer" include the Bible in Worldwide English (1996) and the Bible League International's Easy-to-Read Version (ERV, 2006).[1]
Analysis
Unlike the
The phrase "in those days" marks a substantial shift of time frame from the previous verse. Matthew nowhere indicates how long this break is, but Luke places it as some thirty years. Biblical commentator David Hill notes that "in those days" is frequently used as an indication that important events are taking place. To him the phrase thus more accurately means "in those crucial days".[3] Other scholars, such as R. T. France and John Nolland, take a different view. They see the word those as a direct reference to Matthew 2:23 and thus treat the phrase as meaning "in those days that he lived in Nazareth".[4][5]
This verse introduces the character of John the Baptist. Guthrie notes that John likely does not need much of an introduction to Matthew's largely Jewish readers, as he was a well-known figure at the time.
The wilderness
The
The wilderness had other connotations to the early readers of Matthew. Guthrie notes that at this time the wilderness was considered much closer to God in contrast with the corruption of the cities.[6] An exile to the wilderness also links to Exodus, and later prophets such as Hosea predicted that the Israelites would one day be forced back to the wilderness. It was thus widely accepted that new prophets and religious leaders would come out of the wilderness.[9] Other scholars disagree and see the wilderness as desolate and forbidding. In Matthew 4:1 the wilderness will be introduced as the location where Jesus encounters the devil.[10]
Commentary from the Church Fathers
Pseudo-Chrysostom: The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shows Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore, after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. In those days, &c.[11]
Saint Remigius: In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; In those days.[11]
Saint Remigius: The man is mentioned in the words came John, that is, showed himself, having abode so long in obscurity.[11]
Saint Remigius: His office; the Baptist; in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ's baptism. His employment; Preaching;[11]
Rabanus Maurus: For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.[11]
Saint Remigius: The place; the desert of Judæa.[11]
Maximus the Confessor: Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship.[11]
Jerome: (In. Is. 40:3.) Consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes.[11]
Hilary of Poitiers: Or, he came to Judæa, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.[11]
Glossa Ordinaria: The desert typically means a life removed from the temptations of the world, such as befits the penitent.[11]
See also
References
- BibleGateway.com, Matthew 3:1, accessed 8 November 2022
- ^ Keener 1999, p. 116.
- ^ Hill, David. The Gospel of Matthew. Grand Rapids: Eerdmans, 1981.
- ^ France, R.T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985. pg. 100
- ^ Nolland 2005, p. 135.
- ^ a b Guthrie, Donald. The New Bible Commentary. Grand Rapids: Eerdmans, 1970.
- ^ Harrington, Daniel J., The Gospel of Matthew, Liturgical Press, 1991, pg. 50
- ^ Nolland 2005, p. 137.
- ^ Keener 1999, p. 101.
- ^ Fortna, Robert, The Gospel of Matthew - Scholars Bible Polebridge Press, 2005 pg. 48
- ^ a b c d e f g h i j k l "Catena Aurea: commentary on the four Gospels; collected out of the works of the Fathers. Oxford: Parker, 1874. Thomas Aquinas". Oxford, Parker. 1874. This article incorporates text from this source, which is in the public domain.
Sources
- ISBN 978-0-8028-3821-6.
- Nolland, John (2005). The Gospel of Matthew: a commentary on the Greek text. Wm. B. Eerdmans Publishing.
Preceded by Matthew 2:23 |
Gospel of Matthew Chapter 3 |
Succeeded by Matthew 3:2 |