←
Explanation for:
Matthew
3
:
5
Then went out to him Jerusalem and all Judea, and all the country about Jordan:
10
more explanations
& daily audio-books
spoken by
– enjoy in Theosis App –
Start your
Bible-journey
with explanations
& daily audio-books
only 4$* per month
{"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":"Consider how striking the presence of the prophet was, awakening the people and leading them to acknowledge their transgressions. Indeed, it was an extraordinary spectacle for the Jews to witness John in his earthly form, performing mighty deeds, speaking with such courage, standing firm against all, and radiating a unique grace in his demeanor. Their astonishment was heightened further by the reality that the prophet's arrival came after a lengthy period of absence, as the gift of prophecy had become rare among them and was restored after an extended interval. Moreover, the nature of his preaching was distinctive and compelling."},{"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":"The mere presence of the baptizer stirred hope among all who witnessed him; he was the son of the high priest, recently emerged from the wilderness, adorned with numerous virtues, and his appearance radiated deep devotion. Additionally, he introduced a revolutionary message, proclaiming the kingdom of heaven, a concept that was newly introduced to the people. Most significantly, he fulfilled the prophecy of Isaiah, who spoke of the voice proclaiming in the wilderness. It is intriguing that none of the Gospel writers explicitly mention John calling out to the crowds to \\"Prepare the way of the Lord,\\" as the prophet acknowledged. Although it is likely that he uttered these words, they remain unrecorded because their meaning is self-evident. 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."},{"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":"\\"Jerusalem-Judea\\" refers to the people of Jerusalem and the region of Judea. The term \\"All\\" serves as an intensified expression rather than just indicating many or a significant number (see Matt. 2:3). The phrase \\"The neighborhood of Jordan\\" encompasses those residing on both sides of the Jordan River, including not just Judea itself, but also the inhabitants of regions adjacent to the Jordan, such as Samaria and Galilee to the west and Iturea, Trachonitis, and Gilead to the east."},{"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":"\\"Then,\\" the evangelist recounts, \\"the inhabitants of Jerusalem, along with all of Judea and the surrounding regions of the Jordan, came to Him. Large groups journeyed from across the Galilean and Jewish roads to where John was proclaiming his message. Among these gatherings were individuals from all walks of life: noble and simple, young and old, wealthy and poor, educated and uneducated, devout and skeptical. \\"Observe,\\" St. John Chrysostom remarks, \\"the profound impact of the prophet’s presence, how it stirred the hearts of the people and led them to confront their sins. Indeed, it was an extraordinary sight for the Jews when John, with unwavering courage, addressed everyone as children and radiated a unique grace upon his face.\\""},{"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":"The crowds were stirred and made their way to John at the Jordan River to acknowledge their sins and, as an act of purification through repentance, to be immersed in the waters. The impact of John on the gatherings was profound. The strength of the Spirit and John's messages captivated the multitudes. As noted by Josephus Flavius, the people, drawn in by John's teachings, gathered in vast numbers around him; his influence was so significant that they were willing to follow him wherever he directed them, causing even Herod to be wary of this remarkable teacher's authority."},{"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":"Individuals who felt weighed down and overwhelmed, seeking solace from the burdens of their sins and uncertainties in the teachings of the new prophet, flocked to John. The movement gained such momentum that even the proud Pharisees and skeptical Sadducees, fierce soldiers and greedy tax collectors came to hear John, paying heed to his stern admonitions and powerful reproofs. The intensity of his message struck a chord with the audience, leading them to readily embrace the baptism that John instituted as a tangible expression of heartfelt repentance. This practice was not a part of the old covenant and served as an anticipatory symbol of the new covenant to come. 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."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"St. John Chrysostom remarks that it was a remarkable scene for the Jewish people to witness John, a man of flesh, carrying out such extraordinary acts, speaking with undeniable courage, and radiating a unique grace upon his face. His manner of preaching was distinct; rather than focusing on ordinary matters, he spoke about heaven and the divine kingdom. The impact of the prophet's presence stirred the hearts of the people, awakening their awareness of their sins. Not only did the inhabitants of Jerusalem and Judea come to him, but people from the regions across the Jordan also streamed in. To broaden his reach, John traveled throughout the entire Jordan Valley, where his compelling message calling for repentance resounded. Many came to him for baptism in the Jordan, expressing their sins. \\n\\nJohn'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. \\n\\n“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)."},{"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":"The evangelists depict John the Baptist as a prophet sent by God and the precursor to the Messiah. They highlight his role through the fulfillment of Old Testament prophecies regarding the messenger who prepares the way for the Lord, as illustrated by a citation from Isaiah 40:3. Luke quotes this passage more extensively (Isaiah 40:3-5), while Mark, who tends to refrain from drawing parallels between the New and Old Testaments, includes additional references from Malachi 3:1, which Matthew (Matthew 11:10) and Luke (Luke 7:27) ascribe to the testimony of Jesus about John. 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. \\n\\nThe 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.\\n\\nWhile 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.\\n\\nJohn'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). \\n\\nJohn 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. \\n\\nLuke 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.\\n\\nRepentance (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). \\n\\nThe 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).\\n\\nThe 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."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"The arrival of a man who had exalted himself through his life and proclaimed the imminent coming of the Messiah’s kingdom could not remain unnoticed for long, especially given the widespread Jewish anticipation of the Messiah at that time. Many among the Jews anticipated a moral transformation brought about by the Messiah. Generally, no one wished to miss out on the blessings that the Messiah would bring. They envisioned the establishment of the Messiah's kingdom would involve significant upheaval, making ignorance of the prophet’s message a perilous risk of their doom. \\"Who knows the will of heaven,\\" they pondered. It was not long before individuals sought out John in the wilderness, eager to hear his message of the Messiah and confess their sins. 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. \\n\\nIt 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)."},{"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":"Only Matthew and Mark among the Gospel writers provide insight into the lifestyle of John the Baptist and his practice of baptizing the people. They both succinctly illustrate John's extremely austere and rigorous way of living, which aligned with his message of repentance. John donned a garment made of camel's hair, a rough attire that represented sorrow, and he wore a simple leather belt around his waist. His appearance echoed that of Elijah, the prominent prophetic figure from the Old Testament, who similarly wore a rough garment and leather girdle. His diet consisted of locusts and wild honey. The locusts referred to are a specific type of large insect that the Law permitted for consumption. Near the monastery of St. 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."}]}
Support this project and get full access for only 4$/month
Commentarie text can’t be scrolled on PC at the moment. Please use your phone. We’re working on a fix.
