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Explanation for:
Matthew
3
:
1
And in those days cometh John the Baptist preaching in the desert of Judea.
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What kind of days were these? According to St. Luke, John did not arrive during Jesus’ youth, when He returned to Nazareth, but after a span of thirty years. The phrase “in these days” is often used in Scripture to refer not only to events that occur consecutively but also to those that transpire after many years. For example, when the disciples approached Jesus on the Mount of Olives, inquiring about His second coming and the fall of Jerusalem—two events separated by a considerable timeframe—Jesus, after addressing the destruction of the Jewish capital and moving on to the end of the age, stated, “Then also these things will happen.” By using the word “then,” He did not mix temporal references but indicated the time when the end would come. 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.\\n\\nBut 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."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"In that era rather than when the Lord was young and living in Nazareth, the evangelist refers broadly to the period prior to now, during the time of John the Baptist’s ministry. John was dispatched by God to reveal the shortcomings of the Jewish people, prompting them to recognize their transgressions and, in turn, to ready themselves to welcome Christ. For an individual must first acknowledge their sins in order to attain true repentance."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"What period are we referring to? Not the time when Jesus traveled from Egypt to Nazareth as a youth, but rather when He had reached the age of thirty, as noted by Luke (Luke 3:23). In the Scriptures, the phrase \\"In the days of these days\\" is typically employed without specifying a particular timeframe; it merely highlights the period during which the events were recorded, as the Evangelist has done here by omitting the intervening occurrences. Why did Christ choose to be baptized after turning thirty? This age symbolizes a state of full and mature wisdom. Given His purpose to fulfill the old covenant and inaugurate a new one, such wisdom was essential for that transition. 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."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"During the fifteenth year of Tiberius's rule, which corresponds to the year 779 since Rome's founding, John, the son of Zacharias and Elizabeth, had attained the age of thirty and was thus qualified to teach. He emerged from his wilderness, inspired from above, and traveled throughout the surrounding regions of the Jordan, urging all people to turn towards repentance."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"As the divine growth of the Savior was nearing completion in the distant town of Nazareth, a similar solitude near Jerusalem was witnessing the maturation of the ‘angel’ foretold by the prophet Malachi, designated to prepare His way. John, the son of the upright Zacharias and Elizabeth, nurtured by the devout influence of his parents, exhibited a natural inclination towards solitude and asceticism from a young age. Upon reaching adulthood, he embraced the nearby deserts as his chosen home. This ascetic spirit was further stimulated by the dire circumstances facing the Jewish people during that era. 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."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Long before the Savior's arrival in the world, the prophets of the Old Testament unveiled the divine plan that a Forerunner would come ahead of Jesus Christ to prepare humanity for the Redeemer's arrival. The prophet Malachi prophesied about this messenger of the Lord, referring to him as the Angel of God and the second Elijah (Malachi 3:1; 4:5). 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). \\n\\nThis 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). \\n\\nWhile 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.\\n\\nAlthough 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.” \\n\\nThe 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.\\n\\nShortly 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)."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In their accounts of John the Baptist, the gospel writers depict him as a prophet sent by God and the precursor to the Messiah. This role is established through references to the fulfillment of Old Testament prophecies about the one who would prepare the way of the Lord—the Messenger of God. All the evangelists include a citation from Isaiah 40:3, though Luke elaborates on it more fully (Isaiah 40:3-5). Interestingly, while Mark's Gospel usually draws fewer connections between New Testament events and Old Testament prophecies, in this instance, it includes multiple references to Malachi 3:1. In the Gospels of Matthew (Matthew 11:10) and Luke (Luke 7:27), this is presented as Jesus' testimony regarding the Baptist.\\n\\nThe 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.\\n\\nIn 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. \\n\\nThe 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. \\n\\nJohn'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).\\n\\nThe 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.\\n\\nLuke 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.\\n\\nRepentance, 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.\\n\\nJohn’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."},{"author-name":"Bogoslovski M.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889e63432c6dd413681d2_Bogoslovski%20M.I..png","category":"Christian Authors","century":19,"exegesis-text":"The commencement of Jesus Christ's public ministry, much like His nativity, was heralded by significant and extraordinary occurrences. These include: the emergence of John the Baptist, his preaching, the baptism of the people, and his testimony about Christ; the baptism of Jesus by John, the Holy Spirit's descent upon Him, and God's proclamation concerning Him; as well as the forty days of fasting and the devil's temptation of our Lord. All these events are intricately linked, both in time and in causation. John was divinely appointed to declare to Israel the arrival of a transformative era—the kingdom of God. His call to repentance aimed to prepare the hearts of the people for the anticipated Messiah. Not long after, the Savior, Jesus Christ, appeared as promised by God. To ready Himself for the monumental task of His ministry—establishing the kingdom of heaven on earth—He first underwent baptism by John and then faced the temptations posed by Satan. In the accounts presented by the Gospels of Matthew and Luke, these preparatory moments elegantly transition from Christ's early life to His ministry to humanity. Conversely, Mark's Gospel begins directly with these events, bypassing the nativity and childhood of Christ. He initiates his Gospel at the juncture when the public proclamation of the impending Redeemer and the foundation of His merciful new kingdom truly began. This timeframe is also referenced by St. Peter in his interaction with Cornelius (Acts 10:36 ff.), affirming its significance as the proper starting point for discussing the public ministry of our Lord.\\n\\nJohn the Baptist’s ministry, his message, the people's baptism, and his testimony regarding Christ (Matt. 3:1-12; Mark 1:1-8; Luke 3:1-18) align with the prophecy articulated by the angel (Luke 1:17) and reiterated by Zechariah (v. 76). John emerged in the spirit and power of Elijah, serving as the final prophet of the Old Testament, representing the culmination of all prior prophetic declarations leading to the dawn of the moral Redeemer. For centuries, the Old Testament prophets foretold the emergence of the Savior, accompanied by calls for repentance, warnings, and divine retribution. John’s preaching synthesized these messages to stir the hearts of the spiritually lethargic, instilling a yearning for salvation, aiming to present a prepared people to the Lord (Luke 1:17). John's role did not extend beyond that of the forerunner. When the people, moved by his message about repentance and the impending kingdom of heaven, questioned whether he might be the Christ, John pointed to the One coming after him, proclaiming that he was unworthy even to carry His sandals (Matthew 3:11), subsequently expressing joy as he stated: “He must increase, but I must decrease” (John 3:30). Although John closely approaches the New Testament and even touches on it directly, he embodies the essence of the law, connecting the Old and New Testaments, similar to a critical stone in the foundational structure (Matt. 11:9). This paradoxically close yet profoundly distant relationship between John and Christ illustrates the division between the two covenants; they represent distinct life paradigms that resist conflation. Only faith in Jesus Christ serves to unite these covenants in a profound and mysterious manner. While John serves as the culmination of the Old Testament and perfectly reflects its essence, he remains the greatest among those born of women; yet, the least in the kingdom of heaven surpasses him (Matt. 11:11).\\n\\nFurthermore, John's ministry involved more than preaching repentance; it was enacted through the external rite of baptism, symbolizing repentance. This rite was not a product of John's own initiative but was instituted through the inspiration of the Holy Spirit, who guided him in all aspects and in the establishment of this ordinance. John himself declares his purpose to baptize with water (John 1:33). The first three Gospel writers—Matthew, Mark, and Luke—document the forerunner’s preaching and the baptism of the people prior to the Messiah’s arrival. These narratives align significantly in major aspects, though they differ in specific details that complement and elucidate one another. For instance, St. Luke begins with a careful historical account that provides the timeline of John’s ministry, a detail absent in the accounts of the other Evangelists. Specifically, he specifies the location of John’s preaching but remains silent about his lifestyle and the baptism, emphasizing this aspect uniquely among the first two Gospel writers. Additionally, in comparison to St. Mark, St. Matthew and St. Luke present a more comprehensive depiction of John's sermon on repentance. Matthew’s account targets only the Pharisees and Sadducees, whereas Luke addresses the general populace, including tax collectors and soldiers. Ultimately, all three Evangelists convey John the Baptist’s testimony about Christ. This illustrates that each writer aimed to portray a concise depiction of John the Baptist as the Messiah's forerunner, and a comprehensive image emerges when these accounts are considered collectively.\\n\\nAugustine (de consens. Evang. lib. 11, c. 12) reconciles the variations among the Evangelists by suggesting that St. John’s sermons occurred at different times—directed to various audiences, or that he did not intentionally recite the Evangelists' accounts verbatim. The Evangelists do not necessarily echo the exact words of John but convey the essence of his messages, prompting us to delve beyond the surface of Scripture to uncover its spiritual significance. Analyzing these narratives together enriches our understanding and reveals the coherence of the sacred texts while simultaneously disarming critical objections based on perceived discrepancies in the Gospel narratives. This integrated approach enhances completeness and clarity, counteracting most critical challenges that arise from alleged contradictions.\\n\\nThe overarching content of the narratives unfolds as follows: the timeline of John the Baptist's ministry (Luke 3:1-2; cf. Matt. 3:1), John's message of repentance and the kingdom of heaven per prophetic foresight (Matt. 3:1-3; Mark 1:1-4; Luke 3:3-6), his manner of life and the baptism of the people (Matt. 3:4-6; Mark 1:5-6), his exhortations to the Pharisees, Sadducees, and the general populace (Matt. 3:7-10; Luke 3:7-14), and John the Baptist's testimony regarding Christ (Matt. 3:11-12; Mark 1:7-8; Luke 3:15-18). \\n\\nWe now embark on an exegetical examination, adhering to the structure we have outlined. The timeline pertaining to John the Baptist’s initiation into ministry is noted in Matt. 3:1 and Luke 3:1-2. During those days, John the Baptist emerged. In the fifth year of Tiberius Caesar's reign—during which Pontius Pilate governed Judea, Herod ruled over Galilee, and Philip presided over Iturea and Trachonitis—alongside Lysanias, who held authority in Abilene, the word of God was given to John, the son of Zacharias, in the wilderness. Matthew's narrative inadequately designates John's entry into the ministry. His phrasing serves more as a connection to preceding accounts rather than a definitive timestamp. Maldonat interprets this to imply that while Christ was still in Nazareth, John commenced his ministry. Nevertheless, this ambiguity is clarified by St. Luke’s account, which specifies the year of Tiberius's reign and cites all local rulers, both secular and religious. For historical context, it is crucial to note that John began his ministry in the fifteenth year of Tiberius Caesar's rule, which allows for a more reliable dating of the commencement of the Christian era. The only query remains as to which point in Tiberius's reign should serve as the starting reference. Historical records reveal that Augustus declared Tiberius co-emperor two years prior to his own death; Tiberius was Augustus's stepson through his wife Livia Drusilla, and on the advice of his mother, he wed Augustus's daughter, Julia, thereby being adopted as his successor. This transition took place at the conclusion of 764 or the start of 765. \\n\\nIf we mark from this event, Tiberius's fifteenth year of reign would place us around the end of 779 or the beginning of 780. Alternatively, starting from Augustus's death on August 19, 767, that year would then correspond to 782. However, this latter calculation is improbable, as both John the Baptist and Jesus would have been roughly 83 years old at that time (assuming their births occurred in 749). Nonetheless, the given date should only be considered an approximate guide. Additional criteria for an accurate determination of Christ's birth year exist—specifically, the Easter dates, which will be discussed further. Meanwhile, as noted by St. Luke (3:23), Jesus was baptized and began His ministry at about thirty years of age, give or take a year. Consequently, modern scholars like Wieseler, Zumpt, Godet, Schanz, Hoffmann, Farrar, and others have posited that Tiberius’s reign should be calculated from when he was declared co-emperor with Augustus, a reckoning deemed more precise.\\n\\nFollowing this method, John initiated his ministry in the autumn of 779. St. Luke’s subsequent commentary may not bear significant weight in the Gospel's chronology but offers critical insights elsewhere. Politically, the landscape of Palestine had lost the shadow of independence it previously enjoyed under Herod the Great, being fragmented into tetrarchies—a Roman practice for administering subjugated territories. This division began with Herod himself, who upon his death bequeathed his territory to his three sons. Herod, who had a total of ten wives and from the first six had nine sons, executed his eldest, Antipater, shortly before his death out of suspicion of treachery. Other notable executions included Alexander and Aristobulus, both of whom were slain three years prior to Christ’s time. Archelaus, Herod Antipas, and Philip were the appointed heirs. Archelaus was assigned Judea, Idumea, and Samaria, with the title of king.\\n\\nHowever, Augustus, although approving Herod's will, denied Archelaus the authority of kingly rule, instead designating him as ethnarch—a title signifying greater power than tetrarch yet beneath that of king. Archelaus’s rule was short-lived; he was deposed and exiled ten years later to Vienna in Gaul. Subsequently, Roman governors, known as procurators or epitropes, were instituted in Judea. These rulers resided in Caesarea and only traveled to Jerusalem during festivals to maintain order, often taking residence in Hered's former palace or the Praetorium (Matt. 27:27; Mark 15:16; John 18:28). Pilate, mentioned by St. Luke, was the sixth procurator. His appointment, viewed as a surname rather than a personal name, came from his association with a spear (pilum). Having potentially been a freedman from the Pontian family of slaves, he assumed the appellation Pontian. The Evangelist attributes the title of Ægemon to him, which was held by the imperial governor in Syria who possessed overarching authority over all regional rulers. Given that military and civil authority was integrated within the procurator of Judea, the title could rightly apply to Pilate.\\n\\nNotably, pilate's administration, marked by cruelty and unpopularity among the Jewish people, ultimately culminated in his condemning of Christ to crucifixion. Philon, a contemporary, denounced him for sacrilege, shameless acts of violence, as well as unfounded cruelty. St. Luke (13:1) recounts an incident where Pilate ordered the execution of Galileans during their temple sacrifices, highlighting his merciless nature. His administration ended in exile, parallel to Archelaus, when he too was banished to Vienna, where he ultimately took his own life (Eusebius, Church History, book 2, ch. 7). Consequently, Judea—along with Samaria and Idumea—became the chief region ruled directly by Rome, suffering under foreign governance. Meanwhile, the other three tetrarchies still fell under Herod's offspring. \\n\\nThe region of Galilee, including Derea, was under Herod Antipas, who mirrored his father's disposition. Jesus referred to him as a fox (Luke 13:32), indicative of his cunning and malevolence. Herod was known to have usurped his brother's wife, Herodias, and upon John's rebuke, he, at Herodias’ behest, murdered John, harboring intentions to kill Jesus as well (Luke 13:31). In his pursuit of favor with the Romans, he renamed key locations after Tiberius, exemplifying his political ambitions. Jesus's public ministry transpired under Herod Antipas's reign, which came to an end when Caligula stripped Herod of his authority in 792—forty-two years later. Philip, another son of Herod the Great, governed Iturea, Trachonitis, and Vatanea. Josephus Flavius omits specific details about Iturea, yet this does not diminish the reliability of Luke’s testimony, regardless of the critiques of scholars like Keim and Strauss. \\n\\nRevelation 17:11 references Philip's possession of Vatinea, Trachonitis, and parts of the house of Zenodorus. Keil argues that Iturea mentioned by St. Luke correlates with the territory assigned to Zenodorus. Iturea, historically linked to Gilead east of the Jordan, derives its name from Ieturah, one of Ishmael’s sons (Genesis 25:15; 1 Chronicles 1:31). Northeast of Iturea lay Trachonitis, also cited by Luke. Philip exhibited a character considered superior to that of his brothers, though he likewise succumbed to the influence of the Roman authorities. Like Herod Antipas, he established a city—Caesarea (now known as Caesarea Philippi)—in Tiberius’s honor and even renamed a nearby lake after the Emperor. His dominion persisted until the end of his life (from 750-787).\\n\\nThe fourth tetrarchy, overseen by Lysanias, referred to Avilina, named for the city of Avila, located northwest of Damascus. Proximity to Galilee, where Christ's ministry flourished, likely compelled Luke’s inclusion of this minor region's ruler in his account. Some contemporary critics, however, erroneously cite Luke's mention of Lysanias as an anachronism, presuming he refers to a historical figure reign prior to the time of Christ. Yet this criticism neglects corroborative evidence. Josephus notes that, following Tiberius's death, Agrippa received jurisdiction over Philip's and Lysanias’s tetrarchies, affirming the existence of a contemporary Lysanias alongside Philip. Refuting the proposition that Lysanias was an outdated reference further strengthens the historical accuracy of Luke's account.\\n\\nThe ecclesiastical state of the Holy Land during this period was even more distressing than the political landscape. Traditionally, the Jews were to have a singular high priest until death (Num. 35:25), yet the Roman influence disrupted this order. Notably, the procurators regularly appointed high priests at their discretion, undermining the sanctity of the office. Josephus attests that Annas, the high priest cited by Luke, was removed from office by Valerius Gratus, succeeded by Ishmael, then Eleazar, Simon, and Caiaphas—who was notably more compliant with Roman authority. This manipulation of the priesthood stripped the role of its intended significance, as those chosen were not rooted in merit but rather in their capacity to serve Roman interests. Caiaphas exemplified this reality, infamously advising the Jews that it was preferable for one man (Christ) to perish than for the entire nation to face repercussions from the Romans (John 18:14). These individuals presided over the ecclesiastical leadership during this critical juncture, their collusion marking them as immoral and corrupt. By simply naming them, St. Luke reveals the total collapse of the traditional theocracy at a time when the true Restorer was set to appear. It was then that the word of God reached John, son of Zacharias, in the wilderness, directing him to fulfill the divine mandate to prepare the way for the Lord. In Old Testament terminology, \\"the word of God\\" generally indicates a summons to obey God's will (Jeremiah 1:14; Micah 1:1; Isaiah 38:4, 5), yet in this instance, it specifies God’s command to John to commence his prophetic mission, which began in the wilderness where he had been nurtured for his calling (Lk. 1:80)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Like the morning star heralding the dawn, the Forerunner proclaimed the arrival of the Sun of righteousness, Jesus Christ. \\"IN THOSE DAYS,\\" as stated by the apostle Matthew, while Jesus was still residing in Nazareth, JOHANNE THE BELIEVER, at God's command, emerged from his solitude and began preaching in the Judean wilderness, located to the west of the Dead Sea. Guided by the Spirit of God, he traversed the entire valley of the Jordan, from that sea to the region of the Lake of Galilee. Unlike the prophets of the Old Testament who preached in cities and towns throughout Judea, the Forerunner delivered his message in the wild. 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!"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"During that period, not when the Lord was newly established in Nazareth, since John the Baptist was merely six months older than the Savior, and as affirmed by the Evangelist Luke, John began his preaching during the governance of Pilate when Christ, who approached him for baptism, was around thirty years old (Luke 3:23). Luke mentions that John proclaimed his message under Pilate’s rule when even Christ came to him for baptism, approximately at the age of thirty (Luke 3:23). This expression, “in those days,” is often employed in literature; it refers not only to events that occurred immediately afterward but also to those that transpired many years later (Chrysostom). Overall, it serves as a phrase in narrative contexts that does not necessarily indicate a strict chronological order (cf. Lk. 2:1). \\n\\nWhen 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). \\n\\nHis 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."},{"author-name":"Nekrasow A.A. Prof.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In that period, John the Baptist emerged and proclaimed in the desert of Judea. We may consider leaving this passage as it is; however, it is worth prompting scholars of the Greek language to deliberate whether the terms ἡμέρα and παραγίγνομαι can convey the interpretation we seek. The term ἡμέρα, in addition to its conventional sense of day, also encompasses a broader definition relating to age and time: for example, πρώτη ἡμέρα refers to youthful age, τελευταία ἡμέρα to manhood, and παλαιὰ ἡμέρα to old age; similarly, ἡμέρα kλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια illustrates how time brings low and then elevates all human matters. Regarding the verb παραγίνομαι or παραγγίγνομαι, we have discussed this before. 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."}]}
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