John the Baptist
Without any introduction, John the baptist appears on the scene. He comes with the sound of the footsteps of His Lord behind him. John lives in the wilderness and preaches in the wilderness, away from the residential area of the people. This clearly expresses God’s opinion about Jerusalem, the holy city, where the priests do service. John withdraws from all this. He has no part in it.
The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven [Dan 2:44].
Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” [Deut 11:21], those are the days when “[it is] Heaven [that] rules” [Dan 4:26].
As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.
John announces the kingdom as “at hand” because the King is there (cf. [Luke 17:21]). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.
The prophecy of Isaiah is fulfilled in him [Isa 40:3]. John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.
As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.
The expression “kingdom of heaven” comes from the Old Testament. In the New Testament this expression is only found in this Gospel. Matthew uses it more than thirty times. John the baptist uses this expression without any explanation. His hearers and readers of this Gospel are familiar with it from the book of Daniel. Daniel speaks in this way to Nebuchadnezzar about the God of heaven Who will establish a kingdom that will never be destroyed, that is the kingdom of heaven [Dan 2:44].
Other expressions are kingdom of God, kingdom of the Father, kingdom of the Son of Man, kingdom of the Son of His love, the eternal kingdom. They all refer to the reign of God, to “the days … as long as the heavens [remain] above the earth” [Deut 11:21], those are the days when “[it is] Heaven [that] rules” [Dan 4:26].
As has been said, Matthew in the only one of the four evangelists who uses the expression ‘kingdom of heaven’. The other evangelists always speak of the ‘kingdom of God’. It concerns the same kingdom, but with a different accent. With the ‘kingdom of heaven’ the emphasis is on the reign over the earth according to heavenly standards later in the millennium. With the ‘kingdom of God’ reference is made not only to a kingdom on earth, but also to the rule of the Lord Jesus over the hearts of His subjects now. The kingdom of heaven is more about the outward reign. The kingdom of God is more about the inner reign.
John announces the kingdom as “at hand” because the King is there (cf. [Luke 17:21]). Israel, however, rejects its King. This gives the kingdom a hidden character. This is what the Lord speaks about in Matthew 13. In his preaching John announces the kingdom of heaven. But before it can really come, there must first be repentance.
The prophecy of Isaiah is fulfilled in him [Isa 40:3]. John calls himself only “a voice”, which means that his person does not matter. The quotation also makes it clear that it is Someone else Who will do the work. The prophecy of Isaiah is about Yahweh. Matthew applies this here to the Lord Jesus. It is one of many proofs that the Lord Jesus is Yahweh, the God of the covenant.
As for John’s appearance, his clothing and his food fit his preaching. It is simple clothing and simple food. They also seem to refer to the fact that he does not accept anything from people. The explicit mention of the material of his clothing and belt seems to indicate that he did not receive it from people. They come from nature, creation, just like his food. In all respects, he goes his way separate from people because of their sinful state and in dependence on God.
Verses that belong to this explanation: 1-4
1 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
 | Author: Ger de Koning Rank: Author Posted on: 2024-03-10 Source: Title: Matthew Author: Ger de Koning Copyright: kingcomments.com Note General: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author or the publisher. |
After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much unequaled. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; “Repent ye.” The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affection, anther and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, [Heb 12:13]. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ. Many came to John’s baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John’s doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, [Zech 13:1].
Verses that belong to this explanation: 1-6
1 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
The King’s Forerunner
One of the Eastern customs was to have a forerunner for the king for the way to be paved. The lord Jesus Christ was a spiritual king who prepared for Himself a messenger beforehand.
Isaiah the prophet prophesied about him [Isa 40:3] “A voice cries out in the wildness, prepare the way of the Lord, make straight in the desert a highway for our God.” Also in Malachi the prophet [Mal 4:5] “Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.”
The gospel says [Matt 3:1] “In those days John the Baptist appeared in the wildness of Judea proclaiming.” It is not understood by the words ‘in those days’ if it is after the return of the holy family from Egypt directly, or if it means ‘in this age’ or ‘ at this time’. St Luke defined the time of the Lord’s baptism around thirty years of his age according to the body [Luke 3:3]. A few months earlier it was St. John who turned thirty, the lawful age for the Jewish priesthood service. St. John was proclaiming in the wildness of Judea, though it was not a barren wildness. It consisted of six towns with their surroundings. But these were not crowded, and not surrounded by fields or like the other towns.
St. John did not serve as a priest in Solomon’s temple. He went out to the wildness to reveal what the human nature has reached, and how it left its holy job as God’s temple and how it has become filled with dryness. It has become a barren desolate wildness, badly in need of the Messiah King to come down to it to quench it with the water of his Holy Spirit. This he would turn it into a paradise having the fruits of the Spirit. Isaiah the prophet, speaking on behalf of human nature that is eager for the world of messiah the King, he says [Isa 32:15] “until a spirit from on high is poured out on us, and the wildness becomes a fruitful field.” Also [Isa 35:1-2] he says “the wildness and the dry land shall be glad, the desert shall rejoice and blossom, like the crocus it shall blossom abundantly, and rejoice with joy and singing.” In the way St. John presents humanity as dry land to the King, and He changes it to his holy altar. John the Baptist was deprived of serving the priesthood of the temple so he could prepare the way for the highest Head of priests our Lord Jesus who makes out our wildness a new heavenly altar.
It may be that David the prophet saw the scene with the prophetic spirit, and his spirit was overjoyed in him. In the same wildness he wrote his [Ps 63], in which he says [Ps 63]; [Ps 1:8] “O God, You are my God, I seek You, my soul thirsts for You, my flesh faints for You, as in a dry and weary land where there is no water...My soul clings to You; Your right hand upholds me.” Kind David the prophet saw the multitudes of those that repented at the hands oh John the Baptist in the wildness. Their hearts were kindled with thirst, the thirst for His Body, and for the waters of His grace. The Lord came for these souls to cling to Him, and be supported by His strength since it is the right hand of the Lord.
St. Ambrosias thinks the wildness where St. John the Baptist preached is actually the church spoken of by Isaiah the prophet [Isa 54:1] “For the children of the desolate woman will be more than the children of her that is married, says the Lord.” The Word of the Lord has come so as to beget fruit out of the previously wild and desolate one.
How has St. John the Baptist prepares the royal way?
This was done by drying out for repentance saying, [Matt 3:2] “Repent, for the Kingdom of Heaven has come near.” He was like a lion roaring in the wildness, and so Jerusalem and all of Judea and the surroundings of Jordan went out to meet him. His words were so basically truthful, uttering the word of God without any human coatings xx misleading. These words sprung up of an honest heart, full of integrity with what the tongue speaks. Therefore the word had its great impact. Indeed, the secret behind the attraction of St. John the Baptist’s message is the fact that je was covered up in God’s word. He proclaimed his message through his practical life.
‘Repentance’ in Greek means ‘bowing down’, which means ‘changing the direction’ Man gives God his own face and not his back through his unity with the Messiah, the Resurrected from the dead, and as a result his hear became transformed as well as his concepts and all his zeal.
“The kingdom has come near”, has come at the door, for more. As St. Paul the apostle, says, [Rom 10:8] “The word is near you, on your lips and in your heart.” As for the road to obtain this kingdom, it is for us to realize. Our bad need to the Messiah’s work in us. When man condemns himself, the heart is thus opened to accept the Messiah’s work in it. St John Chryspostom says, “ John came to lead them to repentance, and not to be punished. Though repentance, they condemn themselves, and hasty to obtain forgiveness. If they do not condemn themselves, they are unable to ask for His grace. And if they do not ask for that, they will never be able to obtain forgiveness. St. Ambrosias says, “Many look up to John as the symbol of the old law; for he is able to scourge sin, but he is unable to forgive it.”
Isaiah the prophet described St. John the Baptist saying, [Matt 3:3] “The voice of one crying out in the wildness, prepare the way of the Lord, make the paths straight.”
It is the voice that comes before ‘Divine Word’. As Father Gregory the great says, ‘from our discussion you come to know that ‘the voice’ comes first, then you hear ‘the word’. This why St. John declares himself that he is ‘the voice’, for he comes before ‘the word’. Because he comes before the Lord, he was called ‘the voice’, and due to his service the people heard ‘the word of the Lord’. He cries out proclaiming ‘make His paths straight.’ The Lord’s way to the heart is a straight one, whenever in modesty the words of truth are accepted. The way is straight if we practice our life in accordance with His commandments. This is why it is said [John 14:23] “Those who love Me will keep My word, and Mt Father will love them, and we will come to them and make our home with them.” But if anyone is haughty and lifts his heart in pride, and is kindled with the fever of greed and he who defiles himself with lust, he shuts the door of his heart against the entrance of Truth. He closes up the door with evil habits lest the Lord reigns over the entrance.
Our teacher St. Luke the xxx completes this prophecy saying [Luke 3:5-6] “Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God,” What are these valley’s that are repentant and confessing their need of the Savior. These are the one filled with the waters of the Holy Spirit, the Donor of life. And what are these mountains and hills that go low other than the pride of Israel and Judea, for the Jews became haughty and believed they were righteous. St. John came to destroy this pride and loftiness so that the modest ones accept the Lord’s salvation. Hence, the crooked souls will become corrected, and their nature will change, which was previously like and rocks to become smooth. In this way God’s salvation is offered to all people, the Jews and the Gentiles as well.
+ Let the Lord’s path be prepared in our hearts, because man’s heart is big and wide, as if it’s the entire world. Look at its greatness, not how big physically, but rather in the mental power that gives it the capability to embrace great knowledge for the Truth.
Therefore, make the Lord’s path be prepared in your hearts through an appropriate life and good complete works. This path will keep your life straight, and the Lord’s words will enter into you without any obstruction.
The scholar Origin.
The cries of St. John were not only uttered by his mouth but they were released by the deeds of all his life, declared in his inward life and outward appearance as well. His attire was like a silent and effective sermon, and also his food.
The evangelist says, [Matt 3:4] “Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey.”
St John Chryspostom is amazed at how the evangelist speaks of the mission of St. John the Baptist, which was prophesied by Isaiah the prophet, and there speaks of his clothing and his food! He described his appearance to remind the Jews of Elijah the zealous prophet, for he came as Elijah did, before the Lord. By such an appearance, moreover, he presented to us a lesson in the ascetic life away from the life of luxury.
As St. John Chryspostom says, “I wish we could forget this kind of life, so spoilt and frivolous. Repentance can never be established on a life of luxury, both at the same time. Let John the Baptist teach you this matter by his clothes, his food, and his dwelling place.”
St. John did not put on long roles like the Pharisees, and neither did he wear the silky clothes like those of the king’s entourage; he rather wore the appropriate clothes for his call to repentance. [Matt 3:6] “And they were baptized by him in the river Jordan, confessing their sins.”
John the Baptist preached repentance, and so the multitudes came to him to baptize them, confessing their sins. The Jews knew other baptisms such as the ‘intervention Jewish baptism.’ As for John’s baptism it was a symbol of the Christian baptism; it was begun by St. John the Baptist to prepare the way for the New Testament baptism. John’s baptism could not grant becoming God’s children. This was an issue solely granted by the Christian baptism for the entering of the Lord Jesus ‘the only begotten Son’ to it. In its essence it didn’t have the ability for the forgiveness of sins or for sanctification. It had the power extended as a symbol from the power of what is symbolized, just as the copper serpent had the power of healing through the cross that it symbolized.
+ St. John baptized with water and not with the Holy Spirit. This baptism was unable to forgive sins and so it washed with water the bodies of these to be baptized. But as for their souls, it couldn’t wash them. So, why then was St. John baptizing? In his birth he was prior to Him who was be born, and also in baptism he was prior to the Lord who was to baptize. Also, with his preaching he became the forerunner of Jesus.
Father Gregory the great.
+ Let us briefly take the various kinds of baptism:
Moses baptized, but it was in water, in the cloud and in the sea. But he did so in a symbolical way St. John also baptized, but nit in the Jewish ritual. It was not only in the water, but for the forgiveness of sins as well. But it was not in a complete spiritual method, for he did not add it was ‘in the Spirit’.
Jesus baptized but it was in the Spirit, and this is perfectly complete.
There is also fourth kind of baptism, fulfilled by martyrdom and bloodshed. This kind Jesus Himself was baptized with, and it was highly honorable, more than the others.
In spite of this, there is a fifth baptism and it is more commonly adopted. This is the baptism of tears. King David constantly wept in tears every night on his bed, washing it with his sincere tears [Ps 6:7].
St. Gregory Nazinzi.
Isaiah the prophet prophesied about him [Isa 40:3] “A voice cries out in the wildness, prepare the way of the Lord, make straight in the desert a highway for our God.” Also in Malachi the prophet [Mal 4:5] “Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.”
The gospel says [Matt 3:1] “In those days John the Baptist appeared in the wildness of Judea proclaiming.” It is not understood by the words ‘in those days’ if it is after the return of the holy family from Egypt directly, or if it means ‘in this age’ or ‘ at this time’. St Luke defined the time of the Lord’s baptism around thirty years of his age according to the body [Luke 3:3]. A few months earlier it was St. John who turned thirty, the lawful age for the Jewish priesthood service. St. John was proclaiming in the wildness of Judea, though it was not a barren wildness. It consisted of six towns with their surroundings. But these were not crowded, and not surrounded by fields or like the other towns.
St. John did not serve as a priest in Solomon’s temple. He went out to the wildness to reveal what the human nature has reached, and how it left its holy job as God’s temple and how it has become filled with dryness. It has become a barren desolate wildness, badly in need of the Messiah King to come down to it to quench it with the water of his Holy Spirit. This he would turn it into a paradise having the fruits of the Spirit. Isaiah the prophet, speaking on behalf of human nature that is eager for the world of messiah the King, he says [Isa 32:15] “until a spirit from on high is poured out on us, and the wildness becomes a fruitful field.” Also [Isa 35:1-2] he says “the wildness and the dry land shall be glad, the desert shall rejoice and blossom, like the crocus it shall blossom abundantly, and rejoice with joy and singing.” In the way St. John presents humanity as dry land to the King, and He changes it to his holy altar. John the Baptist was deprived of serving the priesthood of the temple so he could prepare the way for the highest Head of priests our Lord Jesus who makes out our wildness a new heavenly altar.
It may be that David the prophet saw the scene with the prophetic spirit, and his spirit was overjoyed in him. In the same wildness he wrote his [Ps 63], in which he says [Ps 63]; [Ps 1:8] “O God, You are my God, I seek You, my soul thirsts for You, my flesh faints for You, as in a dry and weary land where there is no water...My soul clings to You; Your right hand upholds me.” Kind David the prophet saw the multitudes of those that repented at the hands oh John the Baptist in the wildness. Their hearts were kindled with thirst, the thirst for His Body, and for the waters of His grace. The Lord came for these souls to cling to Him, and be supported by His strength since it is the right hand of the Lord.
St. Ambrosias thinks the wildness where St. John the Baptist preached is actually the church spoken of by Isaiah the prophet [Isa 54:1] “For the children of the desolate woman will be more than the children of her that is married, says the Lord.” The Word of the Lord has come so as to beget fruit out of the previously wild and desolate one.
How has St. John the Baptist prepares the royal way?
This was done by drying out for repentance saying, [Matt 3:2] “Repent, for the Kingdom of Heaven has come near.” He was like a lion roaring in the wildness, and so Jerusalem and all of Judea and the surroundings of Jordan went out to meet him. His words were so basically truthful, uttering the word of God without any human coatings xx misleading. These words sprung up of an honest heart, full of integrity with what the tongue speaks. Therefore the word had its great impact. Indeed, the secret behind the attraction of St. John the Baptist’s message is the fact that je was covered up in God’s word. He proclaimed his message through his practical life.
‘Repentance’ in Greek means ‘bowing down’, which means ‘changing the direction’ Man gives God his own face and not his back through his unity with the Messiah, the Resurrected from the dead, and as a result his hear became transformed as well as his concepts and all his zeal.
“The kingdom has come near”, has come at the door, for more. As St. Paul the apostle, says, [Rom 10:8] “The word is near you, on your lips and in your heart.” As for the road to obtain this kingdom, it is for us to realize. Our bad need to the Messiah’s work in us. When man condemns himself, the heart is thus opened to accept the Messiah’s work in it. St John Chryspostom says, “ John came to lead them to repentance, and not to be punished. Though repentance, they condemn themselves, and hasty to obtain forgiveness. If they do not condemn themselves, they are unable to ask for His grace. And if they do not ask for that, they will never be able to obtain forgiveness. St. Ambrosias says, “Many look up to John as the symbol of the old law; for he is able to scourge sin, but he is unable to forgive it.”
Isaiah the prophet described St. John the Baptist saying, [Matt 3:3] “The voice of one crying out in the wildness, prepare the way of the Lord, make the paths straight.”
It is the voice that comes before ‘Divine Word’. As Father Gregory the great says, ‘from our discussion you come to know that ‘the voice’ comes first, then you hear ‘the word’. This why St. John declares himself that he is ‘the voice’, for he comes before ‘the word’. Because he comes before the Lord, he was called ‘the voice’, and due to his service the people heard ‘the word of the Lord’. He cries out proclaiming ‘make His paths straight.’ The Lord’s way to the heart is a straight one, whenever in modesty the words of truth are accepted. The way is straight if we practice our life in accordance with His commandments. This is why it is said [John 14:23] “Those who love Me will keep My word, and Mt Father will love them, and we will come to them and make our home with them.” But if anyone is haughty and lifts his heart in pride, and is kindled with the fever of greed and he who defiles himself with lust, he shuts the door of his heart against the entrance of Truth. He closes up the door with evil habits lest the Lord reigns over the entrance.
Our teacher St. Luke the xxx completes this prophecy saying [Luke 3:5-6] “Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God,” What are these valley’s that are repentant and confessing their need of the Savior. These are the one filled with the waters of the Holy Spirit, the Donor of life. And what are these mountains and hills that go low other than the pride of Israel and Judea, for the Jews became haughty and believed they were righteous. St. John came to destroy this pride and loftiness so that the modest ones accept the Lord’s salvation. Hence, the crooked souls will become corrected, and their nature will change, which was previously like and rocks to become smooth. In this way God’s salvation is offered to all people, the Jews and the Gentiles as well.
+ Let the Lord’s path be prepared in our hearts, because man’s heart is big and wide, as if it’s the entire world. Look at its greatness, not how big physically, but rather in the mental power that gives it the capability to embrace great knowledge for the Truth.
Therefore, make the Lord’s path be prepared in your hearts through an appropriate life and good complete works. This path will keep your life straight, and the Lord’s words will enter into you without any obstruction.
The scholar Origin.
The cries of St. John were not only uttered by his mouth but they were released by the deeds of all his life, declared in his inward life and outward appearance as well. His attire was like a silent and effective sermon, and also his food.
The evangelist says, [Matt 3:4] “Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey.”
St John Chryspostom is amazed at how the evangelist speaks of the mission of St. John the Baptist, which was prophesied by Isaiah the prophet, and there speaks of his clothing and his food! He described his appearance to remind the Jews of Elijah the zealous prophet, for he came as Elijah did, before the Lord. By such an appearance, moreover, he presented to us a lesson in the ascetic life away from the life of luxury.
As St. John Chryspostom says, “I wish we could forget this kind of life, so spoilt and frivolous. Repentance can never be established on a life of luxury, both at the same time. Let John the Baptist teach you this matter by his clothes, his food, and his dwelling place.”
St. John did not put on long roles like the Pharisees, and neither did he wear the silky clothes like those of the king’s entourage; he rather wore the appropriate clothes for his call to repentance. [Matt 3:6] “And they were baptized by him in the river Jordan, confessing their sins.”
John the Baptist preached repentance, and so the multitudes came to him to baptize them, confessing their sins. The Jews knew other baptisms such as the ‘intervention Jewish baptism.’ As for John’s baptism it was a symbol of the Christian baptism; it was begun by St. John the Baptist to prepare the way for the New Testament baptism. John’s baptism could not grant becoming God’s children. This was an issue solely granted by the Christian baptism for the entering of the Lord Jesus ‘the only begotten Son’ to it. In its essence it didn’t have the ability for the forgiveness of sins or for sanctification. It had the power extended as a symbol from the power of what is symbolized, just as the copper serpent had the power of healing through the cross that it symbolized.
+ St. John baptized with water and not with the Holy Spirit. This baptism was unable to forgive sins and so it washed with water the bodies of these to be baptized. But as for their souls, it couldn’t wash them. So, why then was St. John baptizing? In his birth he was prior to Him who was be born, and also in baptism he was prior to the Lord who was to baptize. Also, with his preaching he became the forerunner of Jesus.
Father Gregory the great.
+ Let us briefly take the various kinds of baptism:
Moses baptized, but it was in water, in the cloud and in the sea. But he did so in a symbolical way St. John also baptized, but nit in the Jewish ritual. It was not only in the water, but for the forgiveness of sins as well. But it was not in a complete spiritual method, for he did not add it was ‘in the Spirit’.
Jesus baptized but it was in the Spirit, and this is perfectly complete.
There is also fourth kind of baptism, fulfilled by martyrdom and bloodshed. This kind Jesus Himself was baptized with, and it was highly honorable, more than the others.
In spite of this, there is a fifth baptism and it is more commonly adopted. This is the baptism of tears. King David constantly wept in tears every night on his bed, washing it with his sincere tears [Ps 6:7].
St. Gregory Nazinzi.
Verses that belong to this explanation: 1-6
1 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.
 | Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-26 Source: Title: Matthew Author: Fr. Tadros Yacoub Malaty Number of pages: 316 |
How in those days? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John comes; as Luke also testifies. How then is it said, in those days? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem: Matthew 24:3 and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, Then shall these things also come to pass; Matthew 24:23 not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he does now also, saying, In those days. For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate. But why was it after thirty years, it may be said, that Jesus came unto His baptism? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments. To prove that this was to Him the last good work of those enjoined by the law, hear His own words: For thus it becomes us to fulfill all righteousness. Matthew 3:15 Now what He says is like this: We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we fulfill all righteousness. For He here calls by the name of righteousness the full performance of all the commandments. 2. Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him—this Luke also declares, when he says, The word of the Lord came unto him, Luke 3:2 that is, His commandment. And he himself too says, He that sent me to baptize with water, the same said to me, upon whom you shall see the Spirit descending like a dove, and remaining on Him, the same is He which baptizes with the Holy Ghost. John 1:33 Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water. John 1:31 And if this was the only cause, how says Luke, that he came into the country about Jordan, preaching the baptism of repentance for the remission of sins? Luke 3:3 And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this we are buried with Him, and our old man was then crucified with Him, and before the cross there does not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too says, But you are washed, but you are sanctified, not by the baptism of John, but in the name of our Lord Jesus Christ, and by the Spirit of our God. 1 Corinthians 6:11 And elsewhere too he says, John verily preached a baptism of repentance, (he says not of remission,) that they should believe in Him that should come after him. Acts 19:4 For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place? What means then, for the remission of sins? The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that they being ignorant of God's righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God. Romans 10:3 And again: What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, has not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works. Since therefore this was the cause of their evils, John comes, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but bring forth fruits meet for repentance. Matthew 3:8 Forasmuch then as their not condemning their own sins, as Paul also has explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission. But let us see how exactly he has expressed it; how, having said, that he came preaching the baptism of repentance in the wilderness of Judæa, he adds, for remission, as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission. Thus that baptism led the way for this; wherefore also he said, that they should believe in Him which should come after him; Acts 19:4 together with that which has been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, Believe in This Man; as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all. On account of this He comes to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself, was attracting the whole city, and calling it unto Jordan; and it became a great spectacle. Therefore he humbles them also when they have come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming. Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth. But by the kingdom in this place he means His former and His last advent. 3. But what is this to the Jews? one may say, for they know not even what you say. Why, for this cause, says he, do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach. In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of foreboding things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts. Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice. For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him. See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
