Matthew 3 · The Lantern

The Mission of John the Baptist

Now in those days comes John the Baptist, preaching in the wilderness of Judea

John holds not his peace, saying, "Enter upon repentance, for now shall salvation approach the nations" -the Lord, that is, bringing salvation according to God's promise.

In these words (ver. 1.) we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; In those days. The man is mentioned in the words came John, that is, showed himself, having abode so long in obscurity. (ap.

The evangelist dealt above with Christ's entry into the world; now he deals with the spread of his teaching, for he came for this purpose (Jn 18:37). In regard to his teaching two things are considered: first, the preparation for teaching is mentioned: secondly, the teaching itself (ch. 5).

and saying, “Repent, for the kingdom of the heavens has drawn near.”

He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.

"The kingdom of God is within you," and in another place the Book saith, "Repent, for the kingdom of heaven is at hand," and two things are certain: the kingdom of heaven which the righteous shall inherit at the end of the world, above the heavens, and the kingdom which is in you, which is the knowledge of the spirit which is revealed unto spiritual beings, and as it were, we h…

He continues with "Do penance..." John announces a new life, as Augustine says in the book On Penance: "No one who is made arbiter of his own will can begin a new life, unless he repents of his former life." Therefore, first he warns them to repent; secondly, he announces salvation.

For this is the One having been spoken of through Isaiah the prophet, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’”

Thus, too, does the angel, the witness of baptism, "make the paths straight" for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains.

(Hom. in Ev. i. 7. 2.) Crying in the desert, because he shows to deserted and forlorn Judæa the approaching consolation of her Redeemer.

Then this preaching is confirmed: "This is he who was spoken of by the prophet Isaiah..." And, as Augustine says, this can be explained in two ways: first, so that the words, "This is he who was spoken of," are the words of the evangelist; and then the sense is plainer. Secondly, that they are introduced by Matthew as being the words of John doing penance.

Now John himself was having his garment of camel’s hair and a leather belt around his waist; and his food was locusts and wild honey.

John ate locusts, suggesting that the people of God were being nourished by a word that traveled high aloft in the air and had not yet passed over the earth. In the second place John ate honey, which is not obtained by people through their own efforts.

And remember how the Holy Book recounteth unto thee concerning his abstinent rule of life, which was new and different from that of all the other children of men, for his clothing was of camel's hair, and skin girded his loins, like the prophets, and his food was locusts and wild honey, and his dwelling-place was the desert wilderness which was destitute of peace, and he lived…

Then he shows how John bore witness to Christ by his life: "Now John wore..." But who bore witness concerning John, who bore witness to Christ?

At that time Jerusalem and all Judea and all the region around the Jordan were going out to him,

When the crowds heard of his manner of life, far surpassing normal human life, they longed to see him. For this reason, when they heard that John was nearby, they all simultaneously ran to him, as to "a man sent from God." They confessed their sins in his presence so that, like a priest, he might offer up sacrifices on their behalf.

Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession.

Then he treats of baptism; hence he says, "then went out to him." And he touches on three things: first, how he is visited by the crowds; secondly, how they are baptized; thirdly, how they confessed their sins. In regard to the first it should be noted that three things invited men to go out to John: first, the new preaching.

and they were being baptized by him in the Jordan River, confessing their sins.

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: "They were baptized," saith (the Scripture), "confessing their own sins." To us it is matter for thankfulness if we do now publicly…

The baptism of John did not provide forgiveness of sins, but it taught people to run to the baptism that is for the sake of sins.

Then they went out and were baptized by him in the river Jordan. But why in the Jordan? Because in the Jordan was first prefigured baptism. In 2 Kg (2:8-11) it says of Elisha that he passed through the Jordan, and Elijah went up to heaven. It was there also that Naaman the leper was cleansed. This signifies being cleansed from sins in baptism.

But having seen many of the Pharisees and Sadducees coming to his baptism, he said to them: “Brood of vipers, who forewarned you to flee from the coming wrath?

In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins.

(Orig. viii. 4.) The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies 'divided;' because choosing the justification of traditions and observances they were 'divided' or 'separated' from the people by this righteousness.

"But when he saw many..." Having showed that many were baptized by John, he now deals with their instruction. In regard to this he does two things: first, he mentions the ones instructed; secondly, their instruction.

Produce therefore fruit worthy of repentance.

He advises them to "bring forth fruit that matches repentance" and not to boast that they have Abraham as their father, for God is able to raise up children to Abraham out of stones. Indeed, succession to Abraham in the flesh is not required, but the inheritance of Abraham's faith. In this context, dignity of origin consists in examples of works.

Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.

After mentioning these two things leading to repentance, the evangelist concludes: "Bear fruit that befits repentance." Fruit comes after the flowers in a tree, and if the fruit does not follow the flowers, that tree is nothing. For the flower of repentance appears in contrition, but the fruit is in performance.

And do not presume to say within yourselves, ‘We have Abraham as father.’ For I say to you that God is able out of these stones to raise up children to Abraham.

Because, as is evident, if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will "children not be raised up to Abraham from the stones? " Will "generations of vipers not bring forth the fruit of repentance? " And "children of wrath" fail to become sons of peace, if nature be unchangeable?

The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed.

Then he excludes the obstacle to repentance, when he says, "And do not presume to say to yourselves: 'We have Abraham as our father.'" The obstacle to repentance is twofold: presuming on oneself and despair about the divine judgment. First, he removes the first; secondly, the second.

And already the ax is applied to the root of the trees; every tree therefore not producing good fruit is cut down and thrown into the fire.

The wood was the old order, which is being pruned down by the new Gospel, in which withal "the axe has been laid at the roots." So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

And He shall come of Whom it is said, "He holdeth His fan in His hand and He will purify His threshing-floors; and He will gather His wheat into the garner, but the straw He will burn up with unquenchable fire." And the Husbandman who planted in the world the tree of our mankind will shew Himself to be the Judge, and He will hold in His hand the axe for cutting down, and every…

"Even now the axe is laid to the root of the tree." For they could say: "We do not believe that any anger will come upon us"; therefore, he removes this by saying, "Even now..." First, he presents the judgment; secondly, the meaning of the judgment.

I myself indeed baptize you with water to repentance, but the One coming after me is mightier than I, of whom I am not fit to carry the sandals. He Himself will baptize you with the Holy Spirit and with fire,

John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptiz…

The blessed Baptist added to the word spirit the active and meaningful phrase "and with fire." This was not to imply that through Christ we shall all be baptized with fire but to indicate through the designation fire that the life-giving energy of the Spirit is given.

"I baptize you with water." Above, John exhorted them to do penance, now he intends to do what he had frequently said, namely, to announce the kingdom of heaven. In regard to this he does two things: first, he mentions preparation for the kingdom; secondly, he foretells the kingdom. That kingdom is Christ, of whom Luke says: "The kingdom of heaven is within you" (17:21).

whose winnowing fork is in His hand, and He will clear His threshing floor and will gather His wheat into the barn; but the chaff He will burn up with unquenchable fire.”

Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.

(Verse 12.) He will baptize you with the Holy Spirit and fire. His winnowing fork is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.

Then he mentions the judiciary power: "His winnowing fork is in his hand." First, the judiciary power is mentioned; secondly, the effect of the judgment; thirdly, the manner of the judgment. He says, therefore, "His winnowing fork," and he employs a comparison.

The Baptism of Jesus

Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him.

Behold, the mother of our Lord and His brethren said to Him, John Baptist baptizes for the remission of sins; let us go and be baptized by him. But He said to them, what sin have I committed that I should go and be baptized by him? Unless, haply, the very words which I have said are only ignorance.

(non occ. cf. Ambrosiast. Serm. xii. 4.) The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for ush. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water.

Earlier the evangelist introduced John baptizing, now he introduces Christ coming to John's baptism. In regard to this he does two things: first, he mentions things which preceded the baptism; secondly, those which followed.

But John was hindering Him, saying, “I myself have need to be baptized by You, and do You come to me?”

John rejects Him from baptism as God; He teaches him, that it ought to be performed on Him as man.

For this cause, let me add, John also by way of anticipation said all that he had said before, that he "was not worthy to unloose the latchet of His shoe;" and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou…

Then he mentions the reverence. And note three things: first, John refuses the honor offered him; secondly, he confesses his lowliness, thirdly, his weakness. For he knew that he would baptize inwardly; therefore he says, "to be baptized," i.e., cleansed, from original sin. So says a Gloss. But on the other hand, he had been sanctified in the womb.

But Jesus, answering, said to him, “Permit it now; for thus it is fitting for us to fulfil all righteousness.” Then he permits Him.

When he who is perfect according to the law was baptized with the baptism of John, he became the first to achieve the perfection of the law. For this reason even Christ, who was perfect in the law, was baptized with the baptism of John. For this reason he says, "For thus it is fitting for us to fulfill all righteousness."

The baptism of John was at one and the same time perfect and imperfect. It was perfect according to the precept of the law, but it was imperfect in that it did not supply remission of sins but merely made people fit for receiving the perfect one.

Then he gives Christ's response. Note that John had done one thing, because he forestalled; and had said two things: "I need to be baptized by you, and do you come to me?" Yet Christ does not respond to these two things, but to the fact that he forestalled him; hence he says, "Let it be so now." He says, "now," because, according to Chrysostom, John was later baptized by Christ…

And Jesus, having been baptized, immediately went up from the water; and behold, the heavens were opened to Him, and he saw the Spirit of God descending as a dove and alighting upon Him.

Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord "in the shape of a dove," in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall.

In the times before Christ's coming, those being baptized were held down in the water a longer time for the confession of sin. But Christ, being sinless, "came up immediately." For Christ was not baptized as one repenting but as one cleansing sins and sanctifying the waters.

Then when he says, "When Jesus was baptized, he went up immediately from the water," four things that followed the baptism are mentioned. And it should be noted that as Christ in his baptism gave to others the example of being baptized, so in the things that follow the baptism he gives us to understand what we obtain.

And behold, a voice out of the heavens, saying, “This is My beloved Son, in whom I was well pleased.”

Matthew3

The Mission of John the Baptist

The Baptism of Jesus