Matthew 3:4
Verse
Context
The Mission of John the Baptist
3This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him.’”4John wore a garment of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey.5People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
Sermons
William MacDonald
Bill McLeod
Smith Wigglesworth
John Nelson Darby
A.W. TozerSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And the same John had his raiment of camel's hair--woven of it. and a leathern girdle about his loins--the prophetic dress of Elijah (Kg2 1:8; and see Zac 13:4). and his meat was locusts--the great, well-known Eastern locust, a food of the poor (Lev 11:22). and wild honey--made by wild bees (Sa1 14:25-26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.
John Gill Bible Commentary
The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment; the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed, had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists (z) call "camel's wool"; of which wool of camels and of hares, the Jews say (a) the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call (b) and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Mat 11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zac 13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, Kg2 1:8 in whose spirit and power he came, and whose name he bore, Luk 1:17. And a leathern girdle about his loins; and such an one also Elijah was girt with, Kg2 1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about. And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see Lev 11:22. The Misnic doctors (c) describe such as are fit to be eaten after this manner; "all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is "a locust."'' For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators (d) on this passage observe; and very frequently do these writers speak (e) of locusts that are clean, and may be eaten. Maimonides (f) reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians (g), Parthians (h), and Lybians (i). And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, Sa1 14:25 now the honey of bees might be eaten, according to the Jewish laws (k), though bees themselves might not. (z) Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2. (a) Bereshit Rabba, fol. 18. 2. (b) T. Hieros. Nedarim, fol. 40. 3. (c) Misn. Cholin. c. 3. sect. 7. (d) Maimon. & Bartenora in ib. (e) Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. (f) Maacolot Asurot, c. 1. sect. 21. (g) Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. (h) Plin. Nat. Hist. l. 11. c. 29. (i) Hieron. adv. Jovinian. fol. 26. Tom. 2. (k) Moses Kotzensis Mitzvot Tora precept. neg. 132.
Matthew 3:4
The Mission of John the Baptist
3This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him.’”4John wore a garment of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey.5People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
- Scripture
- Sermons
- Commentary
Bristol Conference 1962 - Part 4
By William MacDonald1.6K31:38ConferenceJOL 1:15JOL 2:1JOL 2:11JOL 2:27JOL 2:31JOL 3:14MAT 3:4In this sermon, the preacher discusses the book of Joel in the Bible and its relevance to our lives. The first section of the book describes a locust plague, emphasizing that everything in life has a deeper meaning. The severity of the plague is highlighted, showing the devastating impact it had on the people. The preacher encourages the audience to seek God's message in difficult circumstances and reminds them that God was speaking to Judah through the locust plague.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Cry of the Spirit
By Smith Wigglesworth0RepentanceThe Role of the Holy SpiritISA 40:3MAT 3:4MAT 11:18MAT 14:3LUK 1:15LUK 3:2LUK 3:5JHN 1:23JHN 1:36HEB 12:13Smith Wigglesworth emphasizes the profound impact of John the Baptist's ministry, highlighting how his humble beginnings and the 'cry of the Spirit' resonated deeply with the people. Despite his austere lifestyle, John's message of repentance and preparation for the Messiah stirred the hearts of many, leading them to confess their sins and seek baptism. Wigglesworth illustrates that John's extraordinary calling was rooted in his intimate relationship with God, which empowered him to bear the burden of the people's sins. The sermon calls for believers to embrace their own 'cry' and allow the Holy Spirit to work through them to reach others. Ultimately, it is a reminder that even in solitude, one can find purpose and be a vessel for God's message.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Hearing From God
By A.W. Tozer0Solitude and SilenceHearing from GodMAT 3:4A.W. Tozer emphasizes the importance of solitude and silence in hearing from God, using John the Baptist as an example of someone who embraced quietness to prepare for his prophetic ministry. John lived in the desert, away from distractions, allowing him to connect deeply with God, which ultimately drew crowds to him when he spoke. Tozer argues that in our noisy world, we often miss the opportunity to hear God's voice, and he encourages believers to carve out time for solitude and reflection. The sermon calls for a return to quietness in order to truly listen for God's guidance and presence.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And the same John had his raiment of camel's hair--woven of it. and a leathern girdle about his loins--the prophetic dress of Elijah (Kg2 1:8; and see Zac 13:4). and his meat was locusts--the great, well-known Eastern locust, a food of the poor (Lev 11:22). and wild honey--made by wild bees (Sa1 14:25-26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.
John Gill Bible Commentary
The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment; the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed, had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists (z) call "camel's wool"; of which wool of camels and of hares, the Jews say (a) the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call (b) and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Mat 11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zac 13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, Kg2 1:8 in whose spirit and power he came, and whose name he bore, Luk 1:17. And a leathern girdle about his loins; and such an one also Elijah was girt with, Kg2 1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about. And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see Lev 11:22. The Misnic doctors (c) describe such as are fit to be eaten after this manner; "all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is "a locust."'' For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators (d) on this passage observe; and very frequently do these writers speak (e) of locusts that are clean, and may be eaten. Maimonides (f) reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians (g), Parthians (h), and Lybians (i). And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, Sa1 14:25 now the honey of bees might be eaten, according to the Jewish laws (k), though bees themselves might not. (z) Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2. (a) Bereshit Rabba, fol. 18. 2. (b) T. Hieros. Nedarim, fol. 40. 3. (c) Misn. Cholin. c. 3. sect. 7. (d) Maimon. & Bartenora in ib. (e) Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. (f) Maacolot Asurot, c. 1. sect. 21. (g) Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. (h) Plin. Nat. Hist. l. 11. c. 29. (i) Hieron. adv. Jovinian. fol. 26. Tom. 2. (k) Moses Kotzensis Mitzvot Tora precept. neg. 132.