Mark 1:5Meaning & Commentary from the Church Fathers

How could one deny that this is from God, or rather, I will boldly say, from whom you may become divine? There is also a fourth baptism that entails martyrdom and blood, through which Christ Himself was baptized; this is far more honorable than the others, for it remains untainted. Furthermore, I recognize a fifth baptism—the baptism of tears—though it demands great effort, as it involves soaking our beds with tears nightly¹.

Those who approached John's baptism with genuine faith and reverence, and subsequently believed in Christ, were also baptized in his name: “But they who heard,” states the holy Luke, “those who were baptized by the baptism of John,” accompanied by Paul's teaching regarding this baptism, “were baptized in the name of the Lord Jesus.” The Evangelist conveys that John fulfilled the prophecy concerning him, proclaiming the message of the one who called out in the wilderness, “Prepare the way of the Lord, make His paths straight” (Mark 1:3). These words reveal that John truly existed on Earth as a heavenly messenger, preparing human hearts for faith in Christ through his words and actions.

John baptized all who openly declared their allegiance to the Messiah he preached. As time progressed, a larger crowd gathered around John, prompting him to select some to be his steadfast companions and fellow laborers. John expanded beyond his desert locale, traveling throughout the vicinity of the Jordan (Luke 3:3), drawing not only locals but also large numbers from Jerusalem and other cities.

It is important to note that not all who approached John exhibited the same attitude toward him and his message. The common people, who were not part of the more corrupt and influential religious factions such as the Pharisees and Sadducees, were generally more receptive to John’s required mindset, as they were not merely debating the law or blinded by their own deeds of righteousness. This was especially true for those acquainted with the Essenes’ way of life, as John preached in the same region where they resided. They found great comfort in his message, and many of those baptized came from their ranks. All the people listened, and even the tax collectors were justified by God as they were baptized by the baptism of John (Luke 7:29).

Isaiah’s prophecy primarily relates to the return of the Jews from Babylonian captivity, describing a divine-led return with a messenger who calls for a straight path through the wilderness that the Lord and His people will travel. The evangelists interpret this prophecy in a formative sense, understanding the Lord's presence with His people during their return as symbolizing the Messiah, with John as His forerunner. The wilderness, in this spiritual context, represents the people of Israel, while the rough terrains to be leveled symbolize human sinfulness, underscoring the essence of John’s message: Repent.

Malachi, as the final prophet of the Old Testament, directly echoes Isaiah’s transformative prophecy by identifying the forerunner preparing the way for the Messiah as the Angel of the Lord. The evangelists do not specify the timing of John the Baptist’s message; Mark provides no clarity, while Matthew uses the vague phrase "in those days," but Luke offers a detailed chronological context by outlining the civil and religious state of Palestine during that period (Luke 3:1-2). This specificity highlights the significance of the Baptist’s arrival for the Gospel narrative and the broader context of Jesus Christ’s redemptive work for humanity. Judea had recently become a Roman province, and thus the evangelist first establishes the timeline with reference to Tiberius Caesar's rule (the 15th year of his reign, around 779 A.D. from the time of Augustus). He identifies the civil leaders of Palestine—Pilate, the procurator of Judea, along with the tetrarchs: Herod Antipas, Philip, and Lysanias—followed by the ecclesiastical leaders, including Annas and Caiaphas.

John the Baptist preached in the wilderness, which Mark refers to simply as such, while Matthew specifies it as the Jewish desert. This wilderness is the region along the west of the Dead Sea and the Jordan River, extending northward from the Dead Sea to Jericho. The references to the Jordan as the site of John’s baptisms (Matthew 3:6, Mark 1:5) corroborate the geographical detail emphasized by the evangelists. Luke also identifies the place where "the word of God came to John" as the wilderness (3:2), indicating the scope of John the Baptist's ministry, which extends beyond its commencement (cf. John 1:28, 3:23).

In the descriptions given by Matthew (3:4) and Mark (1:6), John the Baptist is likened to the prophet Elijah (2 Kings 1:8), in whose spirit he was prophesied to come ahead of the Messiah (Malachi 4:5, Luke 1:17). The contemporary Jews expected Elijah's return prior to the Messiah, believing he would be physically resurrected (John 1:21). Therefore, John’s presence signified the fulfillment of such prophetic expectations. His lifestyle was ascetic, aligning with the Archangel's declaration (Luke 1:15) that he would be a Nazarite; his sustenance consisted of what the austere desert provided—locusts, which were lawful to eat (Lev. 11:22), and wild honey drawn from trees like figs and palms (1 Samuel). Luke uniquely connects John’s emergence from his familial background, emphasizing his early life spent in desert seclusion (1:80), and notes that he proclaimed his role as the Messiah's forerunner by divine directive: the word of God was spoken to John (3:2). John later testified about this revelation (John 1:33), detailing its content.

Mark (1:4) and Luke (3:3) summarize John’s ministry similarly, noting that he baptized and preached the baptism of repentance for the forgiveness of sins. Matthew captures this through John’s own proclamation (3:3), “Repent, for the kingdom of heaven is at hand.” This assertion elucidates that John's ministry was intrinsically linked to the kingdom of the Messiah from the outset. Repentance (μετανοία) conveys a deep awareness of one’s sinfulness, characterized by genuine remorse for one's sinful condition and a resolved commitment to change one’s life (2 Corinthians 7:9, 10). John’s call for repentance indeed reflected this understanding, as he urged those around him to produce fruits that evidenced their repentance (Matthew 3:8, Luke 3:8).

Moreover, John’s preaching was not merely an exhortation for internal contrition; those who sought baptism confessed their sins before him (Matthew 3:6, Mark 1:5). This visible expression of heartfelt repentance, witnessed in the act of confession, was identified by the evangelists as repentance for the remission of sins (εις αφεσιν Αμαρτιών), which, as seen in Matthew 3 and parallels, paved the way for the actual forgiveness of sins, which could only be attained through the redemptive sacrifice of Christ. The external representation of repentance was the baptism in water (βάπτισμα), referred to as the baptism of repentance, necessitating a prior disposition of repentance. None of the Old Testament prophets engaged in the act of baptism; thus, John’s ministry intertwined the themes of repentance and the approaching Kingdom of Heaven. His baptism served as a testimony and a seal not only of genuine repentance but also of a living faith in the imminent Messiah, who was already present among the people (Matthew 3:2, 11 and parallels).

The apostle Paul articulates: “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Christ Jesus” (Acts 19:4). Consequently, it is understood that John's baptism was performed in the name of the One who was to come, consistently expressed as “I baptize you in the name of Him who is to come”— εις τον Ερχόμενον (cf. 1 Corinthians 10:2). Yet, John himself acknowledged that the baptism he administered was not the ultimate baptism necessary for salvation: “I baptize you with 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 with the Holy Spirit and fire” (Matthew 3:11 and parallels). Therefore, John’s baptism did not confer upon the baptized the grace of the Holy Spirit necessary for cleansing from sin; it was merely a baptism in water, aimed at inspiring repentance among those baptized. Thus, it functioned as a rite rather than a sacrament, preparing individuals for the sacrament of baptism, as John later elucidated.

Gerasim by the Jordan River, the locusts, known as acridas, resemble green shrubbery the size of a common lilac bush and bear round, somewhat brackish leaves that can be consumed as either salad or seasoning. Episc. Porphyrius suggested these were the source of John's nourishment, not the locusts eaten by the impoverished in the East, which some travelers, like Riley in the "Knowledge" journal of January 1876, described as having a pleasant nutty flavor. Fried locusts, stripped of their legs and wings and cooked in cow’s butter, are considered delectable. However, it is likely that John consumed them plain; boiled in water, they made for a meager meal. The term wild honey typically refers to honey from wild bees found in rocky cliffs, known for its bitter and unpalatable taste. Some scholars, such as Schantz, propose that the reference to wild honey may denote the juice extracted from honey trees rather than bee honey, which was only available in the months of May and June. Regardless, John's possessions were sparse, and his food supply was limited. At various times of the year, he may have lacked locusts or honey entirely, leading the common folk to assume that he neither ate nor drank, as indicated by Christ’s observation: “John came neither eating nor drinking” (Luke 7:33); indeed, his meager sustenance might make it seem as though he consumed nothing in comparison to others. Thus, his entire existence served as an embodiment of repentance and temperance, deeply impacting the people. When he began to preach and baptize, a remarkable number flocked to him at the Jordan, reminiscent of how people traveled to Jerusalem for the Passover: “Then went out to him Jerusalem, and all Judea, and all the region about the Jordan” (Matthew 3:5). The Evangelist Matthew uses this phrasing for solemnity, naming the city and surrounding area instead of simply referring to the inhabitants. St. Mark adopts a different tone, first identifying the Jewish territory and then the denizens of the principal city—Jerusalem: “And all the region of Judea and all the Jerusalemites went out to him.” He prioritizes Jerusalem, recognizing it as the focal point of Judea and, indeed, all of Palestine. The term “the region of the Jordan” refers broadly to the entire valley flanking the Jordan River from Tiberias to the Dead Sea. Those who approached John confessed their sins and received baptism from him: “and were baptized by him in the Jordan, confessing their sins” (Matthew 3:6; compare Mark 1:5). The baptism involved full immersion in water, as indicated by the Greek term βαπτιζειν, derived from βαπτω meaning to immerse. This conveys the same meaning in Paul’s writings (Rom. 6:3). Some modern scholars contend that John’s baptism was merely a form of proselyte baptism, yet this view lacks historical support. Neither the Old nor New Testament, nor writings by Philo or Josephus Flavius, nor the earliest Targumists indicate that a separate baptismal rite was required for someone adopting Judaism. In fact, the Jews of that era believed that only the Messiah and his messenger Elijah, or another prophet, would possess the authority to baptize (John 1:25). “For the first time,” Keil observed, proselyte baptism is documented in the Babylonian gemara but only came into practice following the complete destruction of the sacrificial system, serving as a substitute for the abolished sacrifices, and did not appear until the third century as a rite of admission into religious society arising from purifications or ablutions similar to those connected to Gentile circumcision, given the Mosaic Law’s requirement for the unclean to immerse themselves in water before partaking in religious festivities (Ex. 19:10). If proselyte baptism is indeed a later development, then it stands to reason we cannot derive John’s baptism or the baptism instituted by Christ from it. Quite oppositely, post-temple destruction, the Jews could adapt the reasoning for formal baptism from Christian practices to replace their traditional cleansing with bathing. Jewish cleansings primarily aimed to remove physical impurities and could occur repeatedly as new instances arose. In contrast, baptism was administered only once, designated to be received solely from John. Consequently, John's baptism was a distinct rite, unprecedented in Old Testament practice, standing in stark contrast to the purifications mandated by the law. Although independently established from Jewish washings, John’s baptism did not inherently convey justification for humanity; it merely embodied the overarching intent of the Forerunner's ministry. As John's purpose was to prepare the hearts of the people for the coming Redeemer, the baptism he administered held solely a preparatory moral significance, setting the stage for a higher spiritual baptism in Christ. His mission was to prefigure what would be achieved and completed by Jesus Christ. Church Fathers and theologians characterize John's baptism as fundamentally a preparatory baptism—βαπτισμα εισαγωγικόν. Bl. Augustine articulated that "John taught a baptism meant to guide recipients toward recognizing the need for the Lord's baptism. Those baptized by John were not regenerated; he prepared them for the Lord alone.” Cyril of Alexandria noted that "just as the law of Moses offered a preparation for future blessings and spiritual piety, holding hidden truths, John's baptism held a similar preparatory power in relation to Christ's baptism.” St. Chrysostom remarked that “John’s baptism merely prepared the way for the latter (Christian baptism); it contained in itself a germ and promise of what the latter would accomplish through its very act.” Since John's baptism lacked the regenerating power of the Holy Spirit, the baptism performed by Christ’s disciples before the actual establishment of the sacrament could be likened to a Christian oath that precedes baptism: through this oath, believers acknowledge their moral imperfection and the necessity for gracious regeneration to lead a morally upright life. Similarly, in John's baptism, individuals became acutely aware of their sinfulness and sought moral rectification. John himself made clear the preparatory nature of his baptism when he proclaimed: “I have not led him; but let him appear to Israel; for this reason I came, I baptize with water” (John 1:31). John's baptism was for the purpose of heralding the Messiah, incorporating confession of sins, hence labeling it a baptism of repentance rather than a baptism of rebirth, as termed in Christian baptism by Paul (Titus 3:5). The confession of sins acted as a prerequisite for baptism, serving as preparation. No one could be baptized by John without first demonstrating sincerity through humble confession, as evidenced by the term έξομολολογου μενοι—confessing—which the Evangelists employed to suggest that repentance was genuine and public (Matt. 3:6; Mk. 1:5). Thus, a heartfelt and sincere confession of sins was an essential condition for baptism, just as baptism itself was crucial for the proclamation of repentance and for preparing the people to receive their Redeemer.

Large groups traveled along the roads of Galilee and Judea, all drawn toward the same destination. Laborers paused their work, and the crowd included busy merchants, Roman tax collectors, and soldiers, both local and foreign. A diverse assembly formed, comprising the noble and the lowly, the devout and the worldly, the righteous and the unjust, the sincere and the duplicitous, as well as supporters and opponents of Roman rule. This eager multitude contained proud rabbis, long-sleeved Pharisees, composed Sadducees, dignified priests, humble Levites, wise elders, wealthy landowners, impoverished farmers, soldiers serving under Antipas, and possibly even Gentile proselytes from the Roman garrison in Jerusalem who were more inclined to be baptized in the Jordan than to undergo circumcision. Tax collectors, loathed for their collaboration with Rome and their unfair practices, were also part of this gathering. Among them were numerous Jewish women, including some trapped in moral corruption (Matthew 3:7, Matthew 21:32, Luke 3:10ff., John 1:19ff.). All were eager to participate in the redemption of Israel or at least to outwardly demonstrate their desire for it—even those whom the meticulous Pharisees and Essenes condemned as impure. While many approached with genuine intent to embrace the message being preached, there were certainly those who came merely to observe, criticize, gossip, or report back to the authorities. What they witnessed was indeed astonishing, particularly as John marked the first prophetic figure to emerge in five centuries. Enraptured by the events, the people heeded John's sermons, accepted his baptism, and their faith in the anticipated kingdom of heaven—of which the new prophet spoke—and in the Messiah he heralded, was ignited. Through the rite he established, he became known as the Baptist, though many regarded him as a teacher and prophet (Luke 3:12, Matthew 11:9, Matthew 21:26). He performed no miracles, yet his words and baptisms held a profound power, convincing many to continue believing in his prophetic role and the divine origin of his baptism, even after his arrest and death, despite the scornful tactics employed by the scribes and Pharisees (Matthew 21:25).