Matthew 3:1Meaning & Commentary from the Church Fathers

Similarly, in this context, “in these days” refers not to the immediately following days but to the period in which the events He discusses are to unfold. Yet, you might wonder why Jesus waited thirty years before being baptized. The reason is that, following His baptism, He would fulfill the law. To prevent anyone from claiming that He abolished the law due to an inability to fulfill it, He perfectly adhered to its requirements throughout that entire age, which is typically prone to sin. Not all the passions within us operate at all times; in the earlier ages, there tends to be a lack of reason and courage, while later ages are often dominated by lust, and subsequent ages by greed. Christ, having experienced and fulfilled the law across all these periods, finally approached baptism, by which He completed the observance of all commandments. Since baptism was the last of the works of the law, consider His declaration: “So it is fitting for us to fulfill all righteousness” (Matthew 3:15). This statement signifies that they had fulfilled every directive of the law and committed no transgression; and with only one baptism left to complete, it was necessary to incorporate it to fulfill all righteousness. Here, righteousness refers to adherence to all commandments. Thus, the purpose of Christ's baptism is made clear.

But why did John administer baptism? According to Luke, the son of Zacharias did not undertake this act on his own initiative but in obedience to God's command, as the word of the Lord came to him (Luke 3:2). John affirmed, “He who sent me to baptize with water said to me, ‘Over him you will see the Spirit descending like a dove, and abiding on him; he is the one who baptizes with the Holy Spirit’” (John 1:33). Why was he tasked with performing baptisms? The Baptist clarifies that his mission was “that He should appear to Israel, for this cause I came to baptize with water” (John 1:31). However, if this were the sole purpose, how can Luke also state that he preached the baptism of repentance for the remission of sins (Luke 3:3)? John’s baptism did not grant forgiveness. That gift was bestowed through the baptism instituted later. In that baptism, we are buried with Christ and our old selves are crucified with Him; yet, before the crucifixion, there was no mention of the forgiveness of sins, which is always attributed to His blood. The Apostle Paul states, “But we are washed, but sanctified, not by the baptism of John, but by the name of our Lord Jesus Christ, and by the Spirit of our God” (1 Cor. 6:11). In another passage, he notes, “For John preached the baptism of repentance”—it does not say of remission—“that in him that cometh after him they might believe” (Acts 19:4). How could there be forgiveness of sins when there was no sacrifice made, no descent of the Holy Spirit, no sins absolved, no rift healed, and no curse lifted? So, what does it mean, “for the remission of sins”? The Jews were unrepentant, often unaware of their sins; immersed in vices, they regarded themselves as righteous, which led to their downfall and distance from the faith. The Apostle Paul addressed this, stating: “They do not understand the righteousness of God, and seek to establish their own righteousness; they do not obey the righteousness of God” (Romans 10:3). He goes on to ask, “But Israel, pursuing the law of righteousness, did not attain to the law of righteousness. Why? Because it is not of faith, but of works” (Romans 9:30-32). Given that this was the root of their wrongdoing, John came to awaken them to their sins. His very presence called for repentance, and his message echoed this call, urging, “Produce fruits worthy of repentance” (Luke 3:8). Therefore, as Paul remarks, their ignorance of sin kept them from Christ, while an awareness of their sinfulness would prompt them to seek the Redeemer and the gift of forgiveness. The mission of John was to make them conscious of their transgressions and encourage repentance—not towards punishment, but towards humility, self-condemnation, and the pursuit of forgiveness. Notice how the Evangelist clearly expresses this: after stating that John came preaching the baptism of repentance in the wilderness of Judea, he adds the phrase “for remission,” indicating that John sought to lead them to acknowledge their sins, not for punishment, but to prepare their hearts to receive the forthcoming forgiveness. Without a recognition of their need for mercy, they would neither seek it nor receive absolution.

After navigating the tumultuous stages of life—childhood marked by significant irrationality, adolescence characterized by strong passions, and youth overwhelmed by desires—He approached baptism at a time of complete maturity, both mentally and physically. This allowed Him to be disclosed through the baptism and promptly begin His ministry of teaching and performing miracles. At this time, God sent John to the Jordan River to proclaim baptism, drawing many to gather for this purpose. Christ stood among the multitude, receiving affirmation from John, along with the testimony of the Father and the Holy Spirit. Having gathered them, He commenced imparting knowledge of the sacraments and performing wonders. Where did John originate? From the inner wilderness, as Luke states, "The word of God came to John, the son of Zacharias, in the wilderness. And he went throughout all the regions around the Jordan" (Luke 3:2, 3). Matthew refers to this place as the wilderness of the Jews, indicating the existence of two deserts: one from which John came and the other surrounding the Jordan, where he went.

In this rugged landscape, marked by the stunning beauty of nature and the profound silence of Judah's rocks and cliffs, or by the blooming banks of the rushing Jordan, those yearning to hear the word of the forthcoming Messiah came to him from all directions. Here, curiosity was less prevalent; the haughty scribes and Pharisees could not impede him. In this unbound, natural wilderness, which favored contemplation and repentance through its isolation from urban clamor, he called out boldly: REPENT!

The prophecy from Isaiah primarily concerns the return of the Jewish people from Babylonian exile, represented as being guided by God and heralded by a messenger who proclaims the need for preparation in the wilderness. This involves making a straight path for the Lord, leveling the ground, and removing obstacles. The evangelists see this prophecy not only as a message about the Lord Himself but also as a pronouncement regarding His followers. They interpret it to mean that the Messiah is leading His people back from exile, with John as His forerunner.

In a spiritual context, the wilderness signifies the people of Israel, and the rough terrain to be smoothed out symbolizes human sin. This is fundamental to John's message of repentance. The last of the Old Testament prophets, Malachi, directly links to Isaiah’s transformative prophecy by referring to the one who prepares the way for the Messiah as the Angel of the Lord.

The gospels do not provide a specific timeline for the Baptist's ministry, and Mark's Gospel is particularly vague. Matthew refers to the time as "in those days," while Luke gives a more detailed chronological context, enumerating both the civil and religious governance of Palestine at that time (Luke 3:1-2). This specificity underscores the significance of John’s ministry in the larger narrative of the Gospel. The evangelist outlines that Judea had become a Roman province, marking time by the reign of the Roman emperor (specifically, the 15th year of Tiberius Caesar). The text mentions the civil leaders, including Pontius Pilate, as well as the tetrarchs: Herod Antipas, Philip, and Lysanias. Following the civil authorities, both Annas and Caiaphas are named among the religious leaders.

John's preaching took place in the wilderness, referred to as a desert by Mark and more precisely defined as the Jewish desert by Matthew. This area lies along the western region of the Dead Sea and stretches along the Jordan River towards Jericho. According to the evangelists, the Jordan River is where John performed baptisms (Matthew 3:6, Mark 1:5). Luke also describes it as the site where “the word of God came to John,” associating the wilderness with John's entire ministry (Luke 3:2-3).

The depiction of John the Baptist in the gospels compares him to Elijah, as described in 2 Kings 1:8, fulfilling Malachi's prophecy that Elijah would precede the Messiah (Malachi 4:5). At that time, the Jews anticipated the return of Elijah before the Messiah’s arrival, based on this prophecy, suggesting that John embodied this expectation. His ascetic lifestyle aligns with the description of a Nazarene, as prophesied by the Archangel Gabriel (Luke 1:15). John subsisted on locusts and wild honey, which he gathered in the wilderness where he lived until his public appearance among the people.

Luke notably recounts that John emerged from this solitude to preach as the Messiah's forerunner by divine command, with the word of God having spoken to him (Luke 3:2). John's testimony later corroborates this extraordinary revelation (John 1:33), providing insight into its message. Both Mark (1:4) and Luke (3:3) broadly summarize John's activities, highlighting that he baptized and preached a baptism of repentance for the forgiveness of sins. Matthew captures this by quoting John’s own proclamation: "Repent, for the kingdom of heaven is at hand" (Matthew 3:3). This underscores that from the outset, John's ministry had a direct and intentional link to the Messiah's kingdom.

Repentance, understood as a genuine awareness of one’s sinfulness coupled with heartfelt sorrow and a firm resolve to amend one's life (2 Corinthians 7:9-10), was the core of John's call. This was evident in that those who approached him for baptism confessed their sins (Matthew 3:6, Mark 1:5). This outward expression of true repentance was characterized as repentance for the remission of sins, anticipating that forgiveness would ultimately be fulfilled through the redemptive work of Christ.

John’s baptism, an outward sign of repentance, differed fundamentally from later Christian sacraments, serving instead as a preparatory rite. He emphasized that while he baptized with water unto repentance, the one who was to come would baptize with the Holy Spirit and fire (Matthew 3:11). Therefore, John's baptism prepared the way for a deeper sacramental experience linked to the coming salvation through Jesus Christ, making it a significant yet distinct act within the landscape of biblical repentance.

They found themselves in a challenging period, as the power-hungry Roman Empire, which had briefly allowed a façade of independence in Judea under its kings, tightened its grip by removing Herod’s son Archelaus and placing Judea under a Roman procurator, who was subject to the prefect of Syria. Along with the imposition of Roman authority came foreign customs that the Jews viewed as a grave affront to their sacred traditions. A strong Roman garrison took control of the Antonia fortress next to the temple, casting a shadow over the peace of the temple-goers. Roman soldiers, stationed throughout the towns, imposed heavy taxes and various forms of extortion upon the populace. The burden of taxation was growing, and the system of tax collection, facilitated by publicans, breeded a class of unscrupulous extortionists who thrived on the people’s suffering, inciting resentment and resistance. In some regions, groups of rebels emerged, declaring that noncompliance with Caesar's taxes was a sacred obligation for every true Israelite, creating even more instability and fear among the peace-loving citizens. Thus, it is understandable why, amidst such turmoil, people were drawn to the wilderness, seeking solace in conversation with God and earnestly awaiting the Deliverer's arrival. It was in this context of yearning for relief that the voice of a powerful new prophet emerged in one of the most remote areas of the wild. His reputation spread swiftly across the land. This was during the fifteenth year of the reign of the Roman Emperor Tiberius, while Pontius Pilate was serving as procurator of Judea. Since Malachi's time, prophecy had been silent amongst the chosen people, who for a century had relied solely on law and tradition for their spiritual and moral sustenance. This prolonged state had ingrained in them an anticipation not for new prophets but for the return of Elijah as the direct herald of the Messiah. And now, this Elijah manifested in the figure of John. A dedicated Nazarene, John emerged in the wilderness not only embodying the spirit and power of Elijah but also mirroring his appearance and lifestyle. Clad in a coarse garment of camel's hair secured by a leather belt, he subsisted on the meager offerings of the desert—wild honey, occasionally found in remote rock crevices, and sun-dried locusts, still consumed by Bedouins during times of famine. The presence of such a prophet inevitably drew attention, particularly as his message centered around the fundamental question of when the Messiah would arrive.

Lk. 2:1).

When examining the link between what precedes and follows, we can express this connection as: while Jesus Christ was still residing in Nazareth, John arrives, etc. (cf. Lk. 2:1). John the Baptist, the son of the devout Zacharias and Elizabeth (Luke 1:5, and others), earned the title "the Baptist" because he was the forerunner of Christ, preaching repentance and inviting individuals to participate in the kingdom of God. He performed baptisms, immersing those who came to him in water as a symbol of spiritual cleansing (refer to Matthew 3:11).

His ministry in the wilderness involved proclaiming the divine will, teaching, and publicly explaining God’s message. The teachings of John, which have been preserved in the Gospels, consist mainly of brief sayings that are quite limited in number. The Judean wilderness lay just a few miles west of the Dead Sea and was characterized by mountains and small rivers, dividing the entire region of Bathsheba. The term "wilderness" does not imply a place entirely devoid of inhabitants; rather, it indicates an area that is sparsely populated due to its relative wildness, featuring mountains, arid land, rocky formations, cliffs, forests, and minimal cultivation. Within the Jewish wilderness, there were indeed small settlements (Num. 15:61, 62; 1 Sam. 25:1, 2). Notably, a cave where John resided and a spring from which he drank are still mentioned in the wilderness area just a short distance south of Bethlehem.

The verb itself signifies to come to a place, to dwell, or to appear intermittently. Thus, the verse might be rendered: "At that time, John the Baptist comes forth with a proclamation in the wilderness of Judea." The phrase "in those days" implies that John began his preaching shortly after the birth of Christ, while he was himself five months older than the Savior, who was baptized at the age of thirty.

The prophet Isaiah, filled with holy joy, heard the voice of this Forerunner exclaiming in the wilderness, “Prepare the way of the Lord; make straight in the desert a highway for our God.” He foretold that every valley would be exalted, every mountain and hill made low, the crooked places would be made straight, and the rough places smooth; the glory of the Lord would be revealed, and all flesh would see the salvation of God as stated (Isaiah 40:3-5). With prophetic vision, Isaiah anticipated the restoration of the Jewish people from Babylonian captivity under God's guidance; he introduced the messenger who called for the paths to be leveled for the Lord's procession. However, the prophetic spirit allowed him to foresee not only Israel’s immediate deliverance but also to glimpse the greater revelation of the end times. This realization led the holy Evangelists Matthew, Mark, and Luke to identify this prophecy as a direct reference to another Forerunner, who would prepare the way for the Lord to liberate people from a far more profound oppression—bondage to sin and the devil (John 8:34, 36, 44).

This Forerunner in birth and proclamation, this “light that comes before the true Light,” “the voice that precedes the Word,” and “the mediator between the Old and New Testaments,” was John, son of the righteous Zacharias and Elizabeth. His miraculous birth bore witness to his significant mission. He concluded the lineage of ancient prophets and the Mosaic law by heralding the arrival of Christ’s kingdom of grace (Matthew 11:13). The Old Testament prophets portrayed Christ through increasingly vivid imagery, eagerly anticipating His manifestation, even as they themselves did not witness Him nor hear His voice (Matthew 13:17). In contrast, John the Forerunner saw and recognized Him clearly, declaring Him to those longing for the Messiah's coming (John 1:29, 30). Thus, he was not merely another prophet; he surpassed them all—he was the greatest born of women (Matthew 11:9, 11). Church hymns celebrate him as a radiant morning star, shining brighter than all others, heralding the dawn of a new day illuminated by the spiritual Sun, Christ (Malachi 4:2).

While Jesus remained in humble obscurity until He turned thirty, residing in the quiet of Nazareth, the Forerunner was diligently preparing for his monumental ministry in the solitude of the wilderness. In that desolate place, under the watchful gaze of the omnipresent God—far from the distractions of humanity—he preserved the purity of his conscience, liberating his mind and heart from earthly desires and false hopes. In the wilderness, nothing obstructed his fervent prayers or introspection. Through intimate conversations with himself and with God, reflecting on his people’s past and future, he drew spiritual strength for his destined mission. God, who appointed him for this important work, guided John—both directly and through holy angels—to comprehend the divine paths that were to be revealed. His way of life was marked by exceptional austerity, characteristic of a true ascetic and one devoted to fasting. Even before he was born, an angel had announced to Zacharias that his son would abstain from wine and strong drink (Luke 1:15), taking on the vow of a Nazarite (Numbers 6:2), which included abstaining from all intoxicating substances.

Although the Jewish desert where the Forerunner chose to dwell was not entirely uninhabited—historically home to small settlements (Numbers 15:61, 62; 1 Samuel 25:1, 2)—it still astonish travelers with its rugged wilderness of mountains, forests, and cliffs. In this harsh terrain, John renounced the comforts that were permitted by his vow. He clothed himself in camel's hair—long, thick, and coarse—similar to the ancient prophet Elijah (2 Kings 1:8), and wore a simple leather belt; his diet consisted solely of whatever the desert provided—locusts and wild honey. As Monk Isidore of Pelusium remarked, these locusts were not living insects, as some may mistakenly believe, but rather the tops of plants. The wild honey was genuine mountain honey, often bitter and unpleasant. John's austere lifestyle revealed the extreme suffering he endured—not merely from scarcity but also from the severity of suppressing every bodily desire. His dedication was so profound that it could be said of him that he neither ate nor drank (Matthew 11:18); “clothed in the flesh,” as St. John Chrysostom observed, “he led an angelic existence.”

The spiritual state of the Jewish people, whom St. John was destined to inform of the Savior’s arrival, was bleak. The wilderness around him was a spiritual desert, as foretold by the prophet—there would be a famine, not of bread or thirst for water, but of hearing the Word of the Lord (Amos 8:11). The scribes and Pharisees, who occupied the seat of Moses (Matthew 23:2), held the key to understanding yet entered not into truth themselves and obstructed those who sought it (Luke 11:52); they were blind leaders leading the blind (Matthew 23:16; Luke 6:39). Deprived of spiritual direction, the people indulged in sensuality and vices, focused on worldly matters and even anticipated earthly rewards from the expected Messiah—victory over foes and material luxuries. The powerful proclamation of the Forerunner was necessary to awaken those spiritually slumbering and redirect their gaze towards the impending kingdom of grace; the example of his strict and disciplined life lent authority to his rebukes. To clear the way for the gospel, the Forerunner called for the valleys to be lifted, inspiring the timid with the promise of salvation; he lowered the mountains and hills, condemning pride and arrogance; he made the crooked ways straight and the rough paths smooth, teaching virtue and encouraging the abandonment of vice. Achieving this salvific aim demanded extraordinary holiness and spirituality! Yet, equally significant was the fervor required for St. John to undertake this calling. He was called to this noble task by the special voice of God that opened the door for him into such a high and demanding ministry, filling him with both divine hope and a profound sense of empowerment.

Shortly before Jesus began His public ministry, St. John commenced his preparatory preaching. From that moment, he shone brightly as a burning and shining lamp (John 5:35), casting light throughout the surrounding regions. His fervent zeal for God and his illuminated life of truth and asceticism resonated deeply with his compatriots. News spread widely that a remarkable figure lived in the Jewish desert, one who echoed the great prophets of yore, mirroring Isaiah in his words and Elijah in his lifestyle. This extraordinary man initiated his ministry with an unusual proclamation: “Repent, for the kingdom of heaven has come near.” His contemporaries, anticipating the Messiah's coming, readily understood that this kingdom referred to the era of the Messiah. However, did they realize that to enter this kingdom honorably, they needed to renounce their cherished aspirations of worldly greatness and power, to relinquish sinful habits and vices, and to purify their souls through genuine repentance—to fundamentally shift their way of thinking and living? Only a handful of devout Jews separated their earthly expectations from the concept of the Messiah's kingdom, underscoring the importance of John's message on repentance in preparing the populace for the Savior's esteem. In due course, the Lord Jesus Christ would echo this same call to repentance in His proclamation (Matthew 4:17).