This answer of the Pharisees about Moses and divorce can also be found in Matthew, chapter 19:7, with some minor changes. The Pharisees are here responding to the question of Jesus, rather than the other way around, as in Matthew. Mark indicated that the Pharisees said (οἱ δὲ εἶπαν) that Moses allowed a man to write a certificate of divorce or dismissal (Ἐπέτρεψεν Μωϋσῆς βιβλίον ἀποστασίου γράψαι). Thus, the man could then divorce her or send her away (καὶ ἀπολῦσαι). The reference to Moses is from Deuteronomy, chapter 24:1-4, where there was talk about a certificate of divorce, and the possibility of many marriages. This certificate was called in Hebrew a “get.” Clearly divorce for a man was okay. However, after the second marriage there was a defilement.
Mark and Matthew, chapter 3:11, are similar in their exposition of the preaching of John the Baptist. However, there was no mention of a baptism of repentance here as in Matthew. Also, Matthew had John unfit to carry the sandal rather than untie the sandal. Luke, chapter 3:16-17, had John the Baptist not preaching, but responding to questions about whether he was the Messiah. Luke, as well as John, chapter 1:27, also had John speak about being unfit to untie the tong or strap of his sandals. John the Baptist was anticipating a messianic figure greater than himself. He was the precursor or forerunner of Jesus, so that sometimes he was also identified with the prophet Elijah. Mark said that John proclaimed (καὶ ἐκήρυσσεν λέγων) with a messianic tone that one more powerful than him was coming after him (Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου). He was not worthy or fit to stoop down (οὗ οὐκ εἰμὶ ἱκανὸς κύψας) and untie the tong or the strap of his sandals (λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ). John saw himself as subservient to the Messiah to come.
The wording here is the same as in Mark, chapter 1:7-8 and Luke, chapter 3:16-17, indicating a common source. However, in Luke, John the Baptist was responding to questions about whether he was the Messiah. Instead, John said that he was anticipating a messianic figure greater than himself. He was the precursor or forerunner of Jesus, so that sometimes he was also identified with the prophet Elijah. John the Baptist was clear in this utterance (ἐγὼ μὲν). He baptized in water for repentance (βαπτίζω ἐν ὕδατι εἰς μετάνοιαν). However, after him (ὁ δὲ ὀπίσω μου), there would be a messianic one more powerful than him (ἐρχόμενος ἰσχυρότερός μού ἐστιν,). He felt that he was not fit or worthy to carry his sandals (οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι). This one to come was going to baptize them (αὐτὸς ὑμᾶς βαπτίσει) in the Holy Spirit (ἐν Πνεύματι Ἁγίῳ) and fire (καὶ πυρί). Mark, chapter 1:8, also said that the one to come would baptize with the Holy Spirit, did not mention any fire. This is the second mention of the Holy Spirit in Matthew since he was also the originator of Jesus in the womb of Mary. Now he was going to use purifying fire in the baptismal washing.
This man told Daniel not to be afraid. God had heard his words from the first day that he set his mind to try to understand things. Daniel had humbled himself before God. The very words of Daniel himself were the main reason that this man was there. Perhaps, this was the angel Gabriel responding to requests sent to God.
This psalm concludes with Yahweh responding positively to those who loved him. He was going to protect and rescue those who knew his name. When they called, he would be there to answer them anytime they were in trouble. He would rescue them. He would honor them with a long life. He was going to save them as long as they loved him.