Matthew 3:2Meaning & Commentary from the Church Fathers

He encourages them to abandon their boasts about their heritage and to embrace the one who is to come. At that time, Christ’s presence was still veiled, and many believed Him to be dead due to the tragic events in Bethlehem. While He had made His identity known at the age of twelve, He soon faded from view. Hence, the initial revelation of His presence was particularly momentous. This is why John boldly proclaimed to the Jewish people what had not been communicated by the prophets or anyone else, emphasizing the kingdom of heaven and the heavenly realm, avoiding any references to earthly matters. By the kingdom, he referred to the coming of Christ, both in His initial and ultimate return. One might ask why he directed his message to the Jews if they did not grasp his teachings. I would assert that he did so to provoke within them a yearning toward the truths he presented. Indeed, John inspired great hope among those who approached him, prompting even tax collectors and soldiers to inquire, “What shall we do, and how shall we live?” This reflected their shift in focus from worldly concerns to more significant, eternal matters, as they began to envision the future with newfound aspirations. Everything they encountered sparked elevated thoughts within them.

The phrase "The kingdom of heaven is at hand" (Matthew 3:2) does not imply a shortening of time. As the kingdom of God “shall not come visibly; neither shall they say, ‘Behold, it is here,’ or, ‘Behold, it is there’” (Luke 17:20-21), it is instead contingent upon the inner connection of those who are worthy, aligning with their spiritual readiness for that kingdom. For indeed, “the kingdom of God is within you” (Luke 17:21).

The Kingdom of God and the Father exists in all believers as a possibility, but in reality, it is present only in those who have fully relinquished both mental and physical inclination towards all aspects of worldly life, having embraced spiritual existence, and who can affirm, “It is no longer I who live, but Christ lives in me” (Gal. 2:20).

There are varying perspectives on the nature of the Kingdom of Heaven: some believe it to be the life of the righteous in paradise; others see it as the divine order for the redeemed; still, others view it as the very experience of the divine beauty held by those who reflect “the image of heaven” (1 Cor. 15:49). I find validity in all three views. The grace of the future is granted to each according to the degree and measure of righteousness exhibited by individuals.

God, as the sovereign over all creation, desires to reign over humanity in accordance with their free will, much like His dominion over angels. If individuals choose to reject God’s reign, He respects their choice to maintain their autonomy, for what makes a being rational is the ability to exercise their own will. Thus, our Lord Jesus Christ, who took on human form, seeks to guide His spiritual kin: Seek first the kingdom of God and His righteousness, so that He may rule over them willingly. Once the Kingdom of God permeates the rational being, it instantly imbues that being with all truth and virtue. Therefore, let us consistently petition God: Thy kingdom come, Thy will be done. This reflects God's ultimate desire, which is why He became incarnate; it serves as the foundational message of the Gospel. The declaration, 'The kingdom of heaven is at hand', marks the beginning of this good news. Unless the soul recognizes the arrival of the kingdom of God within itself and allows it to take dominion, there remains no hope for its salvation.

Additionally, I can echo the words of the Apostle Paul: "And now salvation is nearer to us" (Romans 13:11), as our Savior and Judge approaches. "Let us cast off the works of darkness and put on the armor of light" (Romans 13:12).

The Apostle also affirms that confession and repentance are equally vital for priests as they are for monks and laypersons, stating, "Confess your faults one to another, and pray for one another that ye may be healed" (James 5:16), highlighting the need for all to acknowledge their shortcomings. The call to repentance was also proclaimed by the Baptist and enacted by our Savior who welcomed the confessions of sinners, notably the publican, the prodigal son, the woman caught in adultery, and the thief on the cross, as well as countless others who recognized their sins. He conveys this message through parables, particularly the story of the prodigal son, who exemplifies true repentance. By declaring, "Father, I have sinned against heaven and before you" (Luke 15:18), he sincerely confesses, and in stating, "I am no longer worthy to be called your son" (Luke 15:19), he demonstrates humility and self-reflection. Furthermore, in asking, "accept me as one of Thy hirelings" (Luke 15:19), he presents a humble plea filled with hope, reminding us that despair should have no place in our hearts.

According to the Gospel, this is the fruit of repentance that the Baptist seeks (Matthew 3:8): a genuine turning away from sin, just as the prodigal son was forgiven. Turning away from his reckless behavior, he approached the Father, admitting, "we have sinned," articulating not only that he has "sinned," but that he has acted against both heaven and his earthly father. By acknowledging, "to heaven"—he recognizes that his deeds were sinful and opposed to divine will; "and before Thee"—he expresses his disdain for God and his lack of reverence for his Holy Creator. This reveals a sincere self-assessment—he declares himself "unworthy" to be regarded as a son. His prayer reflects the longing for restoration through humility: "receive me among thy hirelings."

The Council of Apostles shared this same message; they went forth preaching repentance despite their exhaustion. They tirelessly endeavored to lead sinners back to righteousness, offering correction, comfort, and, when necessary, excommunication, while always ready to accept and serve others in the pursuit of salvation.

No one shall enter the kingdom of heaven without first addressing their impurity: therefore, it is essential to purify ourselves from uncleanness and wash our garments in the blood of the Lamb of God, who was sacrificed for the salvation of all humanity, thus enabling us to enter the kingdom of heaven. Just as no one may approach an earthly king in tattered attire, far more so, entry into the realm of the Holy King is reserved for those who have shed the rags of sin, have been cleansed in the blood of the Son of God, and are adorned in garments of His righteousness. Hence, it is urged upon Christians, ‘Clothe yourselves with our Lord Jesus Christ, and do not gratify the flesh in the lusts of the flesh’ (Rom. 13:14). Every individual desiring to enter this kingdom must bear a mark upon their soul identifying them as belonging to Christ. Without this designation, entry is impossible. Seek salvation.

As we seek divine grace to assist our understanding, let us strive to comprehend the essence of repentance, that we may receive this gift of God extended to us by His own hand, and, once we accept it, to work out our salvation through it. God has implanted two essential qualities within human nature, enabling it, after the fall and separation from the Creator, to rise again and restore its relationship with Him. These two qualities are repentance and faith. God appeals to these two attributes for humanity’s salvation, inviting individuals to exercise their free will to utilize them. Just as humanity fell through free will, it is by the same free will that it may achieve salvation. “Repent and believe” (Mark 1:15). Through repentance, God offers forgiveness of sins and grants access to Himself, and through faith, He reveals His presence, imparting knowledge of Himself that surpasses human capability and cannot be attained by mere human effort. Faith provides the mind with insights that transcend human understanding: while the mind, through reason and inquiry, can only accept truths it comprehends, faith allows the mind to grasp truths that are beyond its reach. Such are the revelations of God and the sacraments of Christianity. Repentance awakens feelings of grace within the heart, feelings foreign to our fallen nature; it instructs both the mind and heart in true divine worship, teaching us to present to God the only acceptable offering from our fallen state: a contrite heart and a humble spirit (Psalm 50:19). When the human spirit attains this state, it enters into fellowship with the Spirit of God, which brings about renewal and salvation.

The Jews, like all who lived in Old Testament times, could only comprehend spiritual truths through tangible examples; thus, to convey messages of joy and the salvation of the soul, it was essential to discuss the concept of the kingdom. Undoubtedly, this is the kingdom to which Jesus Christ will summon the righteous upon His return, saying to them, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world' (Matthew 25:34). However, to gain entry into this glorious kingdom, one must first step into its anteroom—the kingdom of grace. This Kingdom is the Holy Orthodox Church, established on earth by the Lord Himself. Become a faithful member of the Orthodox Church, and gradually, the Kingdom of God will be brought to you; the grace of Christ will enter your heart, cleanse you, renew you, transforming you into a child of God, granting you eternal life and the Kingdom of Heaven. It is evident that repentance is a prerequisite for entering the Church of Christ, which the Forerunner of Christ urged upon his audience. Yet, this was not the kingdom that the Jews envisioned; they believed that Christ would liberate them from Roman oppression, that His arrival would mean resurrection for all the deceased, that there would be judgment, that their adversaries would be vanquished, and that the Jews themselves would become a mighty nation to whom all other nations would bow. They did not fully grasp John's message as they should have, but it was beneficial that his proclamation regarding the kingdom of God stirred in them a longing to understand what they must do to attain it. John's preaching in the wilderness served to remind the Jews of the ancient prophecy about the Forerunner of Christ:

The proclamation that the kingdom of heaven is near involves terms like the kingdom of heaven, the kingdom of God, and the kingdom of Christ, which are commonly found in the New Testament and essentially convey the same idea: the reign of Christ both on earth and in heaven. This encompasses the kingdom of grace established on earth within the Church of Christ and the kingdom of glory realized in heaven, where the former serves as the beginning and the latter as the ultimate completion. An anticipation of this kingdom was present in the Old Testament, as clearly foretold by various prophets (e.g., Is. 11:1-10, Jer. 31:31ff., Dan. 7:13-14). However, prior to the Savior’s arrival, the Jews misinterpreted the prophetic figurative descriptions of the Messiah's kingdom in a literal and materialistic manner, distorting the understanding of this spiritual realm. They imagined that the king of this kingdom would emerge as a political liberator, freeing the Jewish people from Roman oppression, that the resurrection of the dead would occur with the Messiah's arrival, and that a judgment would condemn their enemies, positioning the Jews as a powerful, illustrious nation subjected by others, among many other misguided expectations.

The Lord Jesus frequently addressed these misconceptions, particularly through His parables and sometimes also in straightforward teachings. John the Baptist, possessing a true faith and a right understanding of the spiritual nature of the Messiah’s kingdom, commenced his message with a clarion call for repentance, urging individuals to transform their lives and reform their actions to be prepared for this coming kingdom, which is imminent and unfolding. The King of this kingdom is already present among the people, although neither the people themselves nor John fully recognize Him yet (John 1:26, 30-33).