Matthew 3:6Meaning & Commentary from the Church Fathers

The Forerunner entered the water with each individual, placed his hand upon their head, required them to confess their faults, and then fully immersed them, instructing them to believe in the Messiah—Christ—who was to follow. After the immersion, the baptized would then go to the shore to pray. (Refer to the account of the eunuch's baptism by the Apostle Philip in the Book of Acts, Acts 8:38.) Sincere acknowledgment of one’s sins is essential for a repentant heart; it brings comfort to the soul as the conscience is eased through repentance. Openly confessing one’s struggles in front of a spiritual guide or even a trusted friend can facilitate the breaking of sinful habits. The Forerunner understood this emotional necessity and insisted on confession from those he baptized. While it is true that his baptism did not impart the grace of the Holy Spirit—since our Lord had not yet atoned for humanity’s sins through His crucifixion—such a confession before a man of great holiness would humble the sinner's soul, drawing them closer to God and preparing them to receive grace from Christ Himself. This is why St. Cyril of Jerusalem explains that John’s baptism was preparatory for Christ’s, just as the Law of Moses was intended to prepare the people for the Gospel. Every individual baptized by John demonstrated through their immersion that, akin to physical cleansing, they committed to a continual purification of their soul from moral impurity. According to St. Augustine, John’s baptism did not evoke spiritual rebirth but merely set the stage for the Lord, from whom true rebirth is granted. The Forerunner pointedly highlighted this distinction: I baptise you in water... He will baptise you with the Holy Spirit and fire, referring to the grace of the Holy Spirit active in the Church’s Sacraments. The yearning of the masses for John was so profound that even the proud Pharisees and Sadducees, the two prominent sects of the time, approached him at the Jordan. The Pharisees were known for their meticulous adherence to various rites, both those ordained in the Mosaic Law and those of their own devising, termed the traditions of the elders. They often twisted the interpretation of the Law itself for the sake of these traditions, exhibiting a proud and ambitious facade of piety, believing themselves righteous while looking down upon the common folk with disdain. Their hypocrisy allowed them to deceive the public with their outward displays of spirituality. The term Pharisee literally means separated or excommunicated. In contrast, the Sadducees rejected any traditions, dismissed belief in an afterlife or resurrection, and claimed there were no angels or demons, positing that the human soul ceases to exist with the body, denying rewards or punishments in the afterlife. They derived their name from the rabbi (scholar) Sadduce, who passed away around 260 years before Christ. Naturally, such individuals were incapable of true repentance. The Pharisees believed themselves devoid of sin and deemed themselves worthy of the Messiah's kingdom. Meanwhile, the Sadducees scoffed at the Pharisees’ supposed holiness and at the spirituality of John's message, feeling secure in their descent from Abraham and confident of their participation in the Messiah's kingdom. They approached John to showcase their supposed commitment to salvation or, perhaps, to entrap the Forerunner in some wrongdoing and discern his intentions: for as the people flocked to John, their own standing diminished in the eyes of the crowd. However, John discerned their hidden motives, revealed to him by God; how could he remain passive? He boldly confronted them, warned them of God's impending wrath, and called for urgent repentance, echoing the stern admonitions of the ancient prophet Isaiah.

Soon, individuals were drawn to John in the wilderness, eager to hear his proclamation of the Messiah and willing to confess their sins to him. John baptized all who expressed their alignment with the Messiah he heralded. Over time, the throngs coming to John increased, prompting him to choose some as his close companions and collaborators. John extended his ministry beyond the desert, traveling throughout the surrounding regions by the Jordan (Luke 3:3), attracting not just locals but also many from Jerusalem and other cities of Judah. It is important to note that not all who approached John shared the same attitude toward his message. The humble masses, who were not part of the more corrupt religious factions of the time such as the Pharisees and Sadducees, were generally more receptive to John's teaching. They did not merely engage in legalistic reasoning and were not blinded by their own supposed righteousness; many had a deeper understanding influenced by the lifestyle of the Essenes, and John himself began his ministry in the same area as the Essenes, allowing them to receive his message with great ease. Thus, a significant number of those baptized were from this community. And all the people listened, and even the tax collectors justified by God were baptized with John’s baptism (Luke 7:29).

The prophecy from Isaiah primarily pertains to the return of the Jewish people from Babylonian captivity, symbolically portraying their journey as being led by God Himself, preceded by a herald urging preparation for the Lord to traverse a straight path. This entails leveling valleys and dismantling hills to remove obstacles. The evangelists interpret this prophecy not only as foreshadowing the Lord but also as representing His people. By depicting the Lord leading His people back from captivity, the Messiah is represented, with John as His forerunner. In this spiritual analogy, Israel itself embodies the wilderness, while the rough terrains to be flattened symbolize human sinfulness. Consequently, John's central message is one of repentance.

Malachi, the last of the Old Testament prophets, directly conveys this transformative message, identifying the one who will prepare the Messiah’s way as the Lord’s Angel. The Gospel of Mark does not specify the timeline of John the Baptist’s ministry, which is vaguely described in Matthew as occurring during unspecified days, whereas Luke provides a more precise chronological context. He outlines the political and religious landscape of Palestine, marking the 15th year of Tiberius Caesar's reign as critical, identifying Judea as a Roman province. Consequently, the evangelist lists the civil authorities—such as Pilate, the procurator of Judea, and the tetrarchs Herod Antipas, Philip, and Lysanias—followed by the ecclesiastical leaders, including Annas and Caiaphas.

John the Baptist is heralded in the wilderness, with Mark referring to it simply as such, while Matthew defines it explicitly as the Jewish desert, the region along the western side of the Dead Sea and the Jordan River, extending from Jericho northward. The evangelists affirm that this wilderness is where John performed baptisms (Matthew 3:6; Mark 1:5), and Luke also describes the divine message received by John in this wilderness (3:2), summarizing John’s entire ministry.

Described in the portrayals by Matthew (3:4) and Mark (1:6), John bears a resemblance to Elijah, as foretold by Malachi (4:5) and predicted by the Archangel Gabriel (Luke 1:17). The Jewish expectation, rooted in Malachi's prophecy, anticipated Elijah's appearance before the Messiah's coming, leading to the belief that he would be resurrected (John 1:21). John’s existence thus prefigured the fulfillment of these prophecies.

Leading an ascetic lifestyle, John the Baptist, as indicated by the Archangel’s announcement (Luke 1:15), lived as a Nazarene, subsisting on what the harsh desert could yield until presenting himself as the Messiah's precursor. His diet included locusts, considered lawful (Lev. 11:22), and wild honey, the sweetness exuded from certain trees. Only Luke recounts John’s life in seclusion prior to his ministry (1:80), indicating that he emerged from isolation to proclaim the message of the Messiah under divine directive: the word of God was spoken to John (3:2). This extraordinary revelation was later affirmed by John himself (John 1:33), wherein he relayed the essence of this divine communication.

Mark (1:4) and Luke (3:3) succinctly outline John's ministry, declaring that he baptized and preached the baptism of repentance for the forgiveness of sins. Matthew echoes this by quoting John's exhortation (3:3) to repent, indicating a direct connection between the Baptist’s ministry and the Messiah’s kingdom. Repentance, understood as a genuine acknowledgment of one’s sinful state with contrition and a determined resolution to reform (2 Corinthians 7:9, 10), characterized John's call to the gathered people.

The distinctive aspect of John's call to repentance included the confession of sins by those approaching for baptism (Matthew 3:6; Mark 1:5). This outward expression of heartfelt contrition, according to the evangelists, served as an initiatory repentance leading toward the forgiveness of sins (Matthew 3:1). Actual absolution, however, was contingent upon Christ’s redemptive work.

The outward act of baptism, an immersion in water, came to symbolize sincere repentance (βάπτισμα), hence its designation as a baptism of repentance—a rite rather than a sacrament, aimed at preparing individuals for the sacrament itself. Unlike the Old Testament prophets who urged moral rectitude, John’s ministry uniquely integrated baptism into his message anticipating the kingdom of heaven.

Consequently, John's baptism acted as a testimony not solely of sincere remorse but also as a proclamation of faith in the imminent Messiah already present among humanity (Matthew 3:2, 11). The apostle Paul referred to the essence of this baptism as one of repentance, directing people to believe in Jesus Christ (Acts 19:4). It is thus understood that John baptized in anticipation of the one to come, repetitively affirming, "I baptize you in the name of the one who is to come" (1 Corinthians 10:2). Nonetheless, John clarified that his baptism, while significant, was not the definitive act of salvation; he stated, "I baptize you with water for repentance: but He who is coming after me will baptize you with the Holy Spirit and fire" (Matthew 3:11). Thus, John's baptism was an act of preparation, serving to foster a spirit of repentance rather than imparting the grace of the Holy Spirit directly, establishing a rite designed to awaken the necessity for true transformation.

These locusts appeared similar to green shrubs, roughly the size of a typical lilac bush, and had slightly bitter leaves that could be consumed as salad or seasoning. Episc. Porphyrius suggested these were the sustenance of John the Baptist, rather than the locusts recognized as acridae. Descriptions from travelers indicate that this insect has a pleasant, nutty flavor. Fried without its legs and wings in butter, locusts can be a delicacy, but John likely consumed them unseasoned; boiled in water, they offered a meager meal. Wild honey generally refers to that produced by indigenous bees found in rocky areas, which can taste quite bitter. Nonetheless, some scholars posit that "wild honey" might denote the syrup extracted from honey trees, which is seasonal, being available primarily in May and June. Regardless of specifics, John's sustenance was poor and meager. During particular times of the year, he may have lacked locusts or honey entirely, leading to public perception that he neither ate nor drank, as Christ remarked, ‘John came neither eating nor drinking’ (Luke 7:33); indeed, he had so little that, comparatively, it seemed as though he subsisted on nothing. This lifestyle served as a living sermon on repentance and self-discipline, drawing many people towards him as he began his ministry of preaching and baptism at the Jordan, akin to the throngs visiting Jerusalem during Passover: then went out to him Jerusalem, and all Judea, and all the country of Jordan (Matthew 3:5). Matthew, for added gravity, mentions the city and the region rather than its inhabitants. In contrast, Mark adopts a more straightforward approach in addressing Gentile Christians, initially referencing the Jewish locale and subsequently the individuals from the principal city: and all the Jewish country and Jerusalemites came out to him. Mark places Jerusalem first, emphasizing its significance as the heart of Judea and all of Palestine. The phrase used to describe the area surrounding the Jordan encompasses the entire valley along both banks from Tiberias to the Dead Sea. Those who came to John acknowledged their wrongdoings and were baptized, confessing their sins in the Jordan (Matthew 3:6; compare Mark 1:5). Baptism was performed through immersion in water, as shown by the Greek verb βαπτισειν derived from βαπτω, meaning to immerse. This term is similarly employed by the Apostle Paul in Romans 6:3. Some recent scholars suggest that John's baptism resembles proselyte baptism, yet this view lacks historical evidence. Neither the Old nor the New Testament, nor writings from Philo, Josephus Flavius, or the earliest Targums, offer any indication that baptism was a necessary rite for adopting Judaism. Indeed, the Jews of that period believed that only the Messiah upon His arrival, along with His precursor Elijah or another prophet, would possess the authority to baptize (John 1:25). The notion of proselyte baptism is only explicitly mentioned in later sources and was introduced after the temple sacrifices were abolished, evolving into a rite of acceptance into religious community, linked to necessary cleansing rituals like those described in the Law (Exodus 19:10). Consequently, if proselyte baptism is of later origin, as Keil concludes, we cannot derive John's baptism or Christian baptism from it. Instead, following the destruction of the temple, Jewish practices may have adapted Christian baptism’s significance, transforming their traditional washing rituals into formalized rites of communal acceptance, diverging from the intended purpose of John's baptism. The Jewish ablutions often aimed to cleanse physical impurities, could be repeated as necessary, unlike baptism which is a singular event administered only by John himself. Thus, John's baptism was a completely new ritual, unseen in the Old Testament practices, contrasting starkly with the washings mandated by the law. Yet John's baptism, while separate from Jewish washings, did not itself confer justification; rather, it communicated the broader mission of the Forerunner. As John's purpose was to prepare hearts to receive the coming Savior, his baptism served as a moral groundwork, a precursor meant to lead people to Christ's higher spiritual baptism. The Forerunner's role was to foreshadow the fulfillment to be achieved by Jesus Christ. The Church Fathers, when discussing the power and importance of John's baptism, generally refer to it as a preparatory baptism - βαπτισμα εισαγωγικόν. Augustine articulated that John’s baptism aimed to prompt those who received it to acknowledge the necessity of the Lord’s baptism, noting that regeneration could not be attained through John alone; instead, it was through him that individuals were prepared for the Lord, and in him, they found the potential for rebirth. Similarly, Cyril of Alexandria observed that just as the Law of Moses served as a precursor to forthcoming spiritual blessings, so John's baptism held a preparatory power in relation to Christ's baptism. St. Chrysostom remarked that John’s baptism merely set the stage for the other (Christian baptism), containing in its essence the promise that the latter would realize. John's baptism lacked the regenerating influence of the Holy Spirit characteristic of the baptisms administered by Christ's disciples (John 4:1-2), paralleling how the pledge of faith preceding baptism leads believers to acknowledge their moral incompleteness and their need for divine regeneration for a righteous life, just as in John's baptism individuals were made acutely aware of their sinful state and sought moral rectification. John himself affirmed the preparatory role of his baptism with his declaration: ‘And I have not lead him: but let him appear to Israel: for this cause I come, I baptise with water’ (John 1:31). John baptized with water to signal the coming of the Messiah, and by pairing his baptism with the confession of sins, he referred to it as a baptism of repentance rather than a baptism of rebirth as the apostolic Paul refers to Christian baptism (Titus 3:5). Acknowledgment of sins was an essential prerequisite for baptism and served as vital preparation. Individuals could not receive baptism from John unless they had first demonstrated their sincerity through humble public confession. The term έξομολολογουμενοι, meaning confessing, with its intensifying prefix, indicates an open and communal acknowledgment of sin (Matthew 3:6; Mark 1:5). Thus, a genuine and heartfelt confession of sins, made publicly, was a necessary condition for baptism, which aimed to align with the testimony of repentance, ultimately preparing individuals to receive the Redeemer.

While the Mosaic law included various forms of washings and purifications, and water historically symbolized the power of purification, John imbued baptism with a richer significance, emphasizing it as a representation of inner cleansing and the renewal of one’s moral essence. Consequently, this baptism of repentance evolved into the baptism of salvation.

However, it is inaccurate to trace the origins of John's baptism solely to this practice, as it became more widespread only after John's ministry, particularly following the destruction of the second temple in Jerusalem. Throughout the temple's existence, the acceptance of proselytes primarily occurred through circumcision and sacrificial offerings, which were preceded by the ritual purification outlined in the law; women also underwent baptism in this context. Nonetheless, John’s baptism represented a distinct and novel ritual of spiritual purification by immersion in the river, paired with the acknowledgment of sins, setting it apart from traditional forms of cleansing. During that era, the Jewish people believed that only the Messiah upon His arrival, along with His forerunner, Elijah, or another prophet, held the authority to baptise (John 1:25). The Jordan River, the central waterway of Palestine, originates from the Lebanon mountains to the north and flows straight down through the region. After traversing the small Lake Merom, it continues into the Sea of Galilee, also known as the Lake of Gennesaret or Tiberias. From that point, the Jordan winds through the valley for over 100 versts before emptying into the Dead Sea. The confession of sins, while mandated in some circumstances by the Mosaic law (Leviticus 16:29, and similarly in Numbers 5:7), was familiar to the Jews, though its application in this context was unprecedented. Blessed Theophylact articulates the essence and significance of this baptism and confession by stating that, despite the act of baptism, John's rite lacked the power to absolve sins. John proclaimed a message of repentance, preparing the way for the forgiveness of sins through Christ's baptism, which does indeed confer the remission of sins.

As noted by the Holy Father, he did not insist on physical cleansings; rather, he urged individuals to turn from vice to virtue, placing their hope for salvation not in water but in the performance of good deeds. Thus, John’s baptism is regarded as superior to Jewish baptism, yet inferior to the Christian baptism, as it did not confer the Holy Spirit or provide the grace of forgiveness. When the Evangelists Mark (1:4) and Luke (3:3) describe John preaching the baptism of repentance for the remission of sins, it indicates that he called for an awareness of sin and repentance to prepare the Jews to receive the eventual forgiveness to come. This raises the question: how could there be forgiveness of sins before a sacrifice was made, the Holy Spirit had descended, sins were expunged, enmity was resolved, or the curse lifted? The early Church Fathers referred to John's baptism as ‘not entirely spiritual’ (St. Gregory the Theologian), ‘pre-incarnate’ (St. Basil the Great), and as ‘preparatory, guiding the baptized toward repentance to believe in Christ’ (St. John Damascene). Subsequently, the Apostles encountered individuals who had received John's baptism (Acts 18:25; Acts 19:3) and, finding it inadequate, instructed them in the complete baptism of Christ (Acts 19:4-5). John’s call for repentance notably resonated with the humble, unpretentious individuals and tax collectors who recognized their faults. As recorded by the holy Evangelist, all the people, including the tax collectors, glorified God after being baptized by John (Luke 7:29).