Matthew 3:5Meaning & Commentary from the Church Fathers

On the contrary, his commands to "Repent and bear fruit in keeping with repentance" serve the same purpose as "Prepare the way of the Lord." True repentance and the cultivation of virtues are what ready and cleanse the path foretold. The inhabitants of Jerusalem came to him, as noted by Mark.

John baptized all who openly declared their allegiance to the Messiah he heralded. As time went on, the throngs coming to John grew, leading him to select some as his devoted companions and fellow laborers. He expanded his reach beyond the desert, traveling throughout the surrounding regions of the Jordan (Luke 3:3). Not only did local residents flock to him, but large numbers also came from Jerusalem and various other Jewish cities.

It is important to note that those who approached John did not all share the same attitude toward him and his message. The common folk, who were not part of the more corrupt and influential religious groups like the Pharisees and Sadducees, found themselves more aligned with John's message. They did not merely engage in legalistic debate or cling to their self-righteousness. Many of those who connected with John were familiar with the lifestyle of the Essenes, as John himself lived and initially preached in the vicinity where the Essenes resided. They were able to embrace John's teaching with great solace, and a significant number of those baptized came from their ranks. All the people listened, and the tax collectors were justified by God, receiving John’s baptism (Luke 7:29).

Although Isaiah's prophecy primarily concerns the Israelites' return from Babylonian captivity—led by God and announced by a herald calling them to prepare a straight path—it also signifies the people's readiness for the Messiah.

The evangelists, along with John the Baptist himself (John 1:23), interpret this prophetic message in a transformative context. They equate the Lord’s leadership of His returning people with the coming of the Messiah, and John serves as His forerunner. Here, the wilderness, in a metaphorical sense, represents Israel, while the obstacles preventing the arrival of the Messiah are the sins of humankind, which necessitate John's exhortation to repentance. Malachi distinctly refers to this preparatory role in his prophecy, identifying the Forerunner as the Angel of the Lord.

While Mark does not specify a timeline for John's ministry, Matthew presents it in a vague manner, stating "in those days." Conversely, Luke provides a detailed chronological backdrop, identifying the political and religious climate of Palestine at that time (Luke 3:1-2). The depth of this description underscores the significance of John's message within the greater narrative of redemption. At that moment, Judea was a Roman province, so the evangelist first contextualizes the timeframe by referencing the reign of the Roman emperor Tiberius Caesar, which marked the 15th year of his rule (A.D. 779, from the time of his co-emperor Augustus). He then identifies the political leaders of Palestine—Pilate, the procurator of Judea, and the tetrarchs Herod Antipas, Philip, and Lysanias—followed by both civil and ecclesiastical authorities, including the high priests Annas and Caiaphas.

John's preaching occurs in the wilderness, which Mark describes as a desolate area, while Matthew narrows it down to the Jewish wilderness—recognizable as the region along the western flank of the Dead Sea extending northward to Jericho. The evangelists note that the Jordan River served as the site where John baptized his followers (Matthew 3:6, Mark 1:5). Luke also refers to the wilderness where "the word of God came to John" (Luke 3:2) and characterizes John’s ministry as comprehensive, showing its initiation and subsequent impact (cf. John 1:28, 3:23).

John the Baptist's appearance parallels that of Elijah the Tishbite (2 Kings 1:8), as foretold in Malachi (4:5) and heralded by the Archangel Gabriel (Luke 1:17). The Jewish expectation of Elijah’s return before the Messiah's coming was rooted in the cited prophecy (John 1:21), and John's presence indicated the fulfillment of that anticipation. His ascetic lifestyle—reflective of his Nazarite calling (Luke 1:15)—included a diet of locusts and wild honey, substances naturally available in his desert environment.

Luke uniquely elaborates on John's early life spent in desert solitude (1:80) and details that he commenced his ministry with a divine command, having received a revelation from God (3:2). John later affirms this extraordinary summons in his own testimony (John 1:33), conveying the content of this revelation. Both Mark (1:4) and Luke (3:3) succinctly describe John's ministry as one of preaching and baptizing for repentance and the forgiveness of sins. Matthew captures this sentiment through John's declared message: "Repent: for the kingdom of heaven is at hand" (Matthew 3:3), indicating that John's preaching was fundamentally tied to the establishment of the Messiah's kingdom.

Repentance (μετανοία) for John involves a profound awareness of one’s sinfulness, accompanied by genuine sorrow and a determined commitment to transformation (2 Corinthians 7:9, 10). This understanding is evident as John's call to repentance encompasses the expectation of producing "fruit worthy of repentance" (Matthew 3:8, Luke 3:8). The outward demonstration of this sincere penitence came through public confession of sins by those seeking baptism (Matthew 3:6, Mark 1:5).

The evangelists describe this repentance as pivotal for the remission of sins (εις αφεσιν Αμαρτιών), suggesting that John's ministry prepared hearts for the ultimate forgiveness that would be realized through Christ's redemptive work. John's baptism, an act of immersion, symbolizes this repentance yet does not convey the full outpouring of the Holy Spirit that accompanies faith in Christ. John clarifies that his water baptism signifies a preparatory rite and that the Messiah, who follows him, will provide the baptism of the Holy Spirit, thus indicating the transformative nature of true repentance (Matthew 3:11).

The apostle Paul summarizes John's ministry by stating that he baptized with the baptism of repentance, urging belief in Jesus, the Coming One (Acts 19:4). Therefore, it was understood that John baptized in the name of the Messiah to come, emphasizing the orientation of his ministry toward this anticipated fulfillment. However, John acknowledged that his baptism served only as a preliminary step; he stated, “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire” (Matthew 3:11). Thus, the baptism of John did not transmit the grace of the Holy Spirit nor effectuate salvation; rather, it served as an important precursor to the sacrament of baptism envisioned in Christ.

Gerasim along the Jordan River, one can find these locusts, which resemble green shrubs and have somewhat bitter, brackish leaves that are edible both as salad and seasoning. Episcopalian Porphyrius postulated that these were what John consumed, rather than the common locusts eaten by the impoverished in the East. Observations by travelers indicate that this insect has a pleasant nutty taste. When prepared by removing its legs and wings and frying it in butter, locusts can be quite a delicacy, yet it is likely that John consumed his food unseasoned, or merely boiled in water, leading to a meager meal. In terms of wild honey, it typically refers to honey from wild bees that could be found among rocky cliffs; this honey is often described as tasting very bitter. Some scholars suggest that "wild honey" might also refer to the juice from honey trees, which is not always readily available and primarily found in the months of May and June. Regardless, John's provisions were exceedingly sparse, and there were times when he may have had neither locusts nor honey. As a result, the general populace came to perceive that John lived without food or drink, consistent with Christ's statement that "John came neither eating nor drinking.” John’s life served as a vivid illustration of repentance and self-discipline, effectively drawing the masses to him when he began his ministry. Indeed, people flocked to him at the Jordan as they would to Jerusalem during Passover: "then went out to him Jerusalem, and all Judea, and all the country of Jordan.” Matthew employs a more formal tone by naming the city and the region rather than the people, while Mark presents his account in a straightforward manner, mentioning the Jewish territory and specifically identifying Jerusalem as the city center. The phrase referring to the area around the Jordan encapsulates the entire valley on both sides of the river from Tiberias to the Dead Sea. The individuals who came to John confessed their sins and were baptized by him in the Jordan, aligning with the practice of immersion in water, as denoted by the Greek term for baptism, which implies a washing or immersion. This terminology is similarly adopted by the Apostle Paul. Some contemporary scholars have suggested that John's baptism resembled proselyte baptism, yet there is no historical basis for this claim. Both Old and New Testament writings, along with historical figures like Philo and Josephus, offer no evidence that a distinct baptismal rite was necessary for converting to Judaism. Indeed, many Jews of that era believed that only the Messiah or His forerunner Elijah would possess the authority to baptize. As indicated by Keil, the formal proselyte baptism mentioned in historical texts did not emerge until after the destruction of the temple cult and evolved into a rite of admission into the religious community, a practice rooted in older purification rituals tied to Gentile circumcision. Given that the origins of proselyte baptism are later, we cannot equate it with John’s baptism or the sacrament of Christian baptism. In a reverse manner, the Jews, post-destruction of their temple rites, could have drawn from Christian baptism to formalize their own practices of cleansing. Traditional Jewish washings were typically intended to remove physical impurities and could be repeated frequently as necessary. In stark contrast, John's baptism was a single act, performed solely by him. It represented a completely new rite, distinct from the washings prescribed by the Law. Though separate from Jewish customs, John's baptism lacked a redemptive power for individuals; it served to encapsulate the essence of his entire ministry as a forerunner. His objective was to morally prepare individuals to welcome the coming Redeemer, drawing them toward a higher spiritual baptism that would be offered through Christ. The Baptist foreshadowed what Jesus Christ would fulfill and complete. Church Fathers and theologians often characterized John's baptism as preparatory. As St. Augustine articulated, John introduced a baptism that led people to recognize the necessity of the Lord's baptism; those baptized by John were not regenerated, but rather prepped for the Lord's transformative baptism. Cyril of Alexandria also noted that, similar to how the Law of Moses prepared for future blessings, John's baptism contained a preparatory significance in relation to Christ's baptism. St. Chrysostom likewise observed that John’s baptism merely paved the way for the subsequent Christian baptism. Lacking the regenerating power of the Holy Spirit, John’s baptism set the stage for the Lord's disciples, encouraging a deep acknowledgment of personal sinfulness and the yearning for moral restoration. John himself affirmed the preparatory purpose of his baptism, indicating that he baptized with water to reveal the Messiah, hence designating it as a baptism of repentance rather than rebirth as seen in the baptism introduced by the apostle Paul. Confession of sins was a prerequisite to baptism, serving as an essential condition for undertaking the rite, ensuring sincerity and humility. The confession, expressed openly, was integral to the baptismal process that aimed to prepare individuals for receiving the Redeemer.

While the Mosaic law included various forms of washings and purifications, and the symbolism of water as a means of cleansing was well-known in ancient times, John infused baptism with a richer significance, representing an inner transformation and renewal of the moral essence of individuals. Thus, this baptism of repentance eventually evolved into the baptism of salvation.

John's baptism, which was accompanied by the acknowledgment of sins, was fundamentally different from mere physical cleansing. As noted by the same Holy Father, he did not require adherence to external rituals, but instead encouraged turning away from sin towards virtue, placing their hope for salvation not in water alone but in righteous deeds. Consequently, John's baptism is regarded as superior to the Jewish ceremonial washings but inferior to the baptism of Christ, as it did not convey the Holy Spirit or grant the grace of forgiveness. When the Evangelists Mark (1:4) and Luke (3:3) describe John's message as one of repentance for the remission of sins, it signifies, as understood by the Holy Father, that he urged people to become aware of their sins and repent, thus preparing them to receive the forgiveness made possible later.

“How could sins be forgiven if no sacrifice had been made, the Holy Spirit had not yet descended, sins had not been erased, enmity had not been abolished, nor the curse lifted?” The holy Fathers have characterized John's baptism as “not fully spiritual” (St. Gregory the Theologian), “pre-incarnate” (St. Basil the Great), and “preparatory, guiding the baptized to repentance in order that they might believe in Christ” (St. John Damascene). Subsequently, the Apostles encountered individuals who had begun to believe (Acts 18:25) and had undergone John's baptism (Acts 19:3). Recognizing its inadequacy, they instructed them in the complete baptism of Christ (Acts 19:4-5). John's call to repentance resonated especially with the simple-hearted, unclouded by arrogant notions of their own righteousness, as well as with tax collectors, who recognized their failings. All the people, as the holy Evangelist noted, and the tax collectors glorified God after receiving John's baptism (Luke 7:29).