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Explanation for:
Matthew
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2
And saying: Do penance: for the kingdom of heaven is at hand.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"John the Baptist is the initial proclaimer of the kingdom of heaven, and for this reason, he is revered as the Harbinger."},{"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":"John’s baptism set the stage for a greater revelation. Consequently, it is proclaimed, “Let them believe in him that cometh after him.” With these statements, an additional justification for baptism is conveyed. It would not have been fitting for John to go from house to house, taking Christ by the hand as he proclaimed, “Believe in Him,” nor to cry out in public for all who passed by, or to undertake other such actions. Thus, his purpose was to baptize. The honor owed to the Baptist, combined with the aim of his ministry, drew large crowds to the Jordan, resulting in a significant gathering of people. This is the reason he humbles those who come to him, urging them to avoid pride, illustrating that failing to repent could lead them to grave misfortunes. 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."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The realm of heaven embodies being made righteous through faith and being transformed by the Spirit. This is why it is written, \\"The kingdom of heaven is within you\\" (Luke 17:21)."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"Some inquire about the distinction between the Kingdom of God and the Kingdom of Heaven, questioning whether their differences are substantial or merely conceptual. It must be clarified that they are not different in substance; fundamentally, they are one and the same, differing only in thought. The Kingdom of Heaven represents the understanding of the pure and eternal truth of created beings as understood through their divine purpose, which resides in God. Conversely, the Kingdom of God is the reception of grace that bestows benefits inherently belonging to God. The former is experienced at the culmination of creation, while the latter is understood mentally following that culmination. \\n\\nThe 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).\\n\\nThe 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).\\n\\nThere 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."},{"author-name":"Symeon the New Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897eec143c131d21207b3_Symeon%20the%20New%20Theologian.png","category":"Holy Fathers and Teachers","century":10,"exegesis-text":"Through repentance, one experiences a cleansing of the impurities from past sinful actions. Following this purification, there is the presence of the Holy Spirit, which is not merely a passive occurrence but is activated by genuine faith, a determined resolve to remain steadfast, and the humility of the contrite heart. This occurs not only after demonstrating such qualities but also post the forgiveness of sins administered by a spiritual mentor and the one receiving this grace. It is beneficial to engage in daily repentance, as commanded, for the exhortation, 'Repent, for the kingdom of heaven is at hand' (Matthew 3:2), calls us to pursue this task continuously, rather than at specific intervals.\\n\\nGod, 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."},{"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":"The Jewish people displayed pride, prompting the forerunner to call them to repentance. When he speaks of the kingdom of heaven, he refers to both the initial and final appearances of Christ, as well as to a life of righteousness. For when we, as we journey through this earthly life, live in a manner that reflects heavenly values, free from sinful desires, we experience the kingdom of heaven."},{"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":"He calls for repentance from your sins, for Christ, who follows me, is close by. Here, He is referred to as the heavenly kingdom and as the divine Sovereign according to His divine nature; He will bestow forgiveness upon you if He discovers you in a state of contrition. Alternatively, the Heavenly Kingdom signifies the life of angels, which Christ was soon to establish through the commandments of the Gospel. The kingdom of heaven is also recognized as the realm of divine glory and the experience of celestial blessings. Furthermore, various interpretations of the term \\"Kingdom of Heaven\\" are provided, based on the context of the discussion."},{"author-name":"Symeon of Thessalonica","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897e26d8de9e2f4f210fd_Symeon%20of%20Thessalonica.png","category":"Holy Fathers and Teachers","century":15,"exegesis-text":"It is essential to embrace repentance, as proclaimed by the Baptist, the Lord, and His disciples. All individuals are called to this act of turning away from sin: whether laypeople or those in monastic life, clergy, hierarchs, and bishops alike, because every person has sinned and continues to do so, necessitating a return to God. Our Savior frequently emphasized this message, along with His forerunner: \\"Repent, for the kingdom of heaven is at hand\\" (Matthew 3:2; Matthew 4:17), meaning that the King of Heaven Himself draws near to those who seek to change their hearts, as \\"the Lord is near to all who call upon Him in truth\\" (Psalm 144:18). I earnestly urge myself, let us repent through our Savior's grace, so that we may find salvation, for the kingdom of God is drawing near. 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). \\n\\nThe 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. \\n\\nAccording 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.\\" \\n\\nThe 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."},{"author-name":"Tichon of Zadonsk","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989ff6b5b4c943e70095_Tichon%20of%20Zadonsk.png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"Is the arrival of the kingdom of heaven announced to everyone, you inquire? The response is affirmative: it is accessible to all. However, as you have observed, the call to repentance is extended to everyone at the outset as a necessary precursor. Just as one must pass through a doorway to enter a room, so too must an individual embrace repentance, transform their heart and mind, and grieve for the sins they have committed in order to, through Christ’s grace, gain entrance to the kingdom of heaven. The term repentance itself signifies a shift in heart and mind. We express regret for our misdeeds, as I have conveyed previously. The kingdom of heaven, which is imminent, is declared to all, and it is proclaimed: Repent. 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."},{"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":"Repentance entails a heartfelt awareness and admission of one’s transgressions, arising from genuine sorrow for those sins (2 Cor. 7:10). It signifies a committed resolve to abandon sinful paths and embrace a life aligned with God's commandments, living righteously. The repentant person feels deep remorse for their wrongdoings because these sins harm their spirit and offend God. Through a message of contrition, John the Baptist urges the Israelites to confess their sins and transform their corrupted lives into ones of purity, in readiness to enter the Messiah's kingdom. The Messiah has already come to establish a new divine kingdom within the world, though it is not of worldly origins (John 18:36). This is why the Messiah’s ministry commenced with a call to repentance (Matt. 4:17).\\n\\nThe 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.\\n\\nThe 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)."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Turn back to God, for the Kingdom of Heaven is near. Repentance stands as the foremost command in the New Testament; it is the foundational virtue that paves the way for all other Christian virtues. Both the Forerunner of the Messiah and the Messiah Himself initiated their messages to humanity with a call to repentance, promising the kingdom of heaven to those who turn back sincerely. Repent: for the kingdom of heaven is at hand (Matthew 3:2; Matthew 4:17). Repentance extends its powerful hand to lift a person from the depths of despair and the abyss of sin, elevating them above earthly troubles; it remains with them only until they are safely ushered into the eternal gates. 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."},{"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":"AND DECLARES, 'REPENT! You have been misled in your expectations regarding the temporal reign of the Messiah, Christ: He is not coming to liberate your land from Roman domination, but to liberate your souls from the bondage of sin. Repent! Cease your fantasies—reflect on your transgressions, turn away from them, and abandon them for good. Lower your heart and cleanse it of the foulness of sin and arrogant pride; otherwise, you will be unable to perceive the Kingdom of God, which is not distant from you: For the Kingdom of Heaven is at hand. What kingdom is the Forerunner of Christ addressing the Jews about? What does it mean to see the Kingdom of God, the Kingdom of Heaven? 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:"}]}
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