Fifthly, the place is mentioned, in the desert . Now he preached in the desert for four reasons: first, that they might hear him more calmly, for in the city many of the curious would have come and been obstacles, but in the desert only those desirous of learning came: "The sayings of the wise are like goads, and like nails firmly fixed are the collected sayings given by one Shepherd" (Ec 12:11). Secondly, because they suited his preaching, because he preached penance. Such should be a place of penance either bodily or spiritually: "Yes, I would wander afar, I would lodge in the wilderness" (Ps 55:7). Thirdly, to indicate the condition of the Church, which is signified by the desert, for it is given to be understood that it is not in the synagogue but in the Church that salvation is preached: "Sing, O barren one, who did not bear; break forth into singing and cry aloud, you that have not been in travail. For the children of the desolate one will be more than the children of her that is married, says the Lord" (Is 54:1). Fourthly, to designate the condition of Judea, which had already been abandoned by God: "Behold, your house is forsaken and desolate" (Mt 23:38).
(2) 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 (v. 2). Also, Do penance , by which there is remission of sin: "When the Son of God was born, God sent a preacher into the world" (Chrysostom). But it should be noted that it is one thing to do penance and another to repent. One repents who weeps over his sins and does not commit things over which he should weep. And notice that it all refers to a proposal of the mind, so that it is said: And does not commit things over which he should weep, i.e., proposes not to commit; for penance demands this. But to do penance is to satisfy for sins: "Bring forth fruits worthy of penance" (Lk 3:8).
Here a question arises. Since all sins are forgiven in baptism, why does John, when announcing Christ's baptism, begin with penance? The answer in a Gloss states that penance is threefold: namely, before baptism, because one must be sorry for sin, when he comes to baptism; secondly, after baptism, for mortal sins; thirdly, for venial sins. Here he is concerned with penance after baptism; hence, Peter says "Do penance, that you may be prepared for attaining salvation" (Acts 2:38).
Is at hand . Note that the kingdom of heaven is never found promised in the Old Testament; but John is the first to announce it, and this pertains to his greatness. But the kingdom of heaven is taken in four ways in Scripture.
For sometimes it refers to Christ himself dwelling in us by grace: "The kingdom of heaven is within you" (Lk 16:21). He is called the kingdom of heaven, because the road to the heavenly kingdom is begun in us through his indwelling grace.
Secondly, Sacred Scripture: "The kingdom of God will be taken away from you" (Mt 21:43). It is called a kingdom, because its law leads to a kingdom.
Thirdly, the present Church Militant: "The kingdom of heaven is likened to a net cast into the sea and collecting fish of every kind" (Mt 13:47). It is called a kingdom, because it is established after the manner of the heavenly Church.
Fourthly, the heavenly assembly is called the kingdom of heaven: "They shall come from the east and from the west and sit at table with Abraham and Isaac and Jacob in the kingdom of heaven" (Mt 8:2). Before the time of John the only kingdom mentioned was that of the Jebusites (Ex 3:8); but now the kingdom of heaven is promised to his Church.
(3) 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. Hence, this is he , i.e., "I am"; and he speaks of himself as of another, as John (c. 1) speaks of another as of himself. But it is not important whose words they are, because they have the same sense. He is the one, therefore, of whom it was written, the voice of one crying in the wilderness. Prepare the way of the Lord, make his paths straight . Three facts are presented to support the three details mentioned: first, the place of John's preaching: the voice of one crying in the wilderness ; secondly, the coming of the kingdom of heaven: prepare the way ; thirdly, penance: make straight his paths . He says this for three reasons:
first, because, as Gregory says, "The voice precedes the word and John, Christ: "He will go before him in the spirit and power of Elijah" (Lk 1:17);
secondly, because by the voice the word is known: for as the voice brings the word into knowledge, so John, Christ: "For this I came baptizing with water, that he might be revealed in Israel" (Jn 1:31).
Thirdly, because the voice without a word does not give certitude to the mind: "If the bugle gives an uncertain sound, who will get ready for battle?" (1 Cor 14:8).
And the revelation of divine mysteries was not made by John, except in so far as he announced Christ; but through Christ was the word: "The only begotten Son who is in the bosom of the Father, he has made him known" (Jn 1:18). Therefore, the voice of one crying... This can be understood in two ways: first, of Christ crying: "Since you desire proof that Christ is speaking in me" (2 Cor 13:3). This is the way he cried in all the prophets. Hence, it always says: "The word of the Lord was made to Jeremiah or Isaiah, etc." Yet none is called a voice, because they did not immediately precede Christ: "Behold, I sent my messenger to prepare a way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight" (Mal 3:1). Or the voice of one crying , i.e. John shouting. It should be noted that a shout is made to the deaf: "Hear, you deaf; and look, you blind, that you may see. Who is blind but my servant, or deaf as my messenger whom I sent?" (Is 42:18) Secondly, from indignation: "Then the anger of the Lord was kindled against his people, and he abhorred his heritage" (Ps 106:40). Thirdly, to those who are distant; and they were far from God.
Prepare the way of the Lord . Now it seems more suitable to have said, "prepare your way" to receive the Lord. But it should be noted that we were so weak that we could not get near God, unless he came to us. Therefore, John said above, "The kingdom of heaven is at hand" and this is prepare . But what is that way? Faith, which comes by hearing: "That Christ may dwell by faith in your hearts" (Eph 3:17). Gregory: "The way of faith is devout hearing; "Prepare to meet your God, O Israel" (Am 4:12) Faith is common and one, but it directs one in diverse works. Therefore, make straight . The ways of our works are straight, when they are not in conflict with the divine law, which is the rule of human acts, just as according to the will of the potter is the rule of goodness of earthen vessels, as is clear from Jeremiah (18:4). Or this, i.e., prepare , pertains to charity, which is necessary for salvation: "This is the way, walk in it, and turn neither to the right nor to the left" (Is 36:21). Therefore, way is taken to mean the sum total of all that pertains to general salvation: "I show you a more excellent way" (1 Cor 12:31). But the paths are submission to the counsels, which are called straight paths, because they should not be observed for the sake of vainglory: "Beware of practicing your piety before men in order to be seen by them" (Mt 6:1); "Her ways are ways of pleasantness, and all her paths are peace" (Pr 3:17).
(4) 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? The answer is that his own life did, because, as Chrysostom says, no one is a worthy witness of another, unless he is his own witness; and this by a good life: "A man's attire and open-mouthed laughter and a man's manner of walking show what he is" (Sir 19:30). Hence, his austere life is described here: he wore a garment of camel's hair . Though others wore wool, John wore camel's hair, for he considered a woolen garment softness, which does not suit a preacher. And a leather girdle . This is explained in two ways: Jerome says that in those days the Jews had a girdle of wool, but John regarding that as softness, chose camel's hair in imitation of Elijah (2 Kg 1:8). Rabanus explains it another way and says that John chose untreated skins rather than ones prepared, in order to bridle bad desires: and this is and a leather girdle . But whichever way it is explained, in both ways an austere life is meant. His food was locusts and wild honey . This food was not prepared but was eaten as nature provided; and locusts are animals suitable for eating. And wild honey . This can be understood in two ways: for, properly speaking, wild honey is not something formed in a hive but in the forest in certain trees. Some say that it is a reed of honey, i.e., something very sweet found inside it; yet in all this nothing less is implied than that he was satisfied with simple things: "If we have food and clothing, with these we shall be content" (1 Tim 6:8).
(5) 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 (v. 6a); thirdly, how they confessed their sins (v. 6b).
In regard to the first it should be noted that three things invited men to go out to John:
first, the new preaching. They had never heard mention made of the kingdom of heaven; therefore, they were amazed: "Do you know the ordinances of the heavens? Can you establish their rule on the earth?" (Jb 38:33). John was the first to teach that the notion of the kingdom of heaven does not consist in any thing earthly.
Secondly, his life. Hence he says, then there went out to him , namely, because they saw his life: "Show me your faith without works, and I will show you from my works my faith" (Jas 2:18).
Thirdly, because the Jews had been deprived of instruction from prophets: "We do not see our signs; there is no longer any prophet" (Ps 74:9). And therefore they went from Judea to see: (6) 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.
Again, this interpretation suits baptism, for it is translated "descent" and signifies humility, which a man should have in baptism: "As new born infants, long for the pure spiritual milk" (1 Pt 2:2).
He mentions the third when he says, confessing their sins . The reason confession is mentioned was shown above, namely, because it is necessary for salvation: "Confess your sins to one another" (Jas 5:16). And a Gloss says that it was mentioned, in order that a person experience shame. But it should be noted that shame is a concomitant cause, the principal cause being the power of the keys; for no one can bind or loose, unless he knows what should be bound or loosed. Hence, just as no one can remove the need for the keys, so no one can remove oral confession.