ACC ~ Matthew 4 v17

JOHN’S PREACHING COMPARED WITH JESUS’ PREACHING

ORIGEN: John’s preaching of repentance [1] was not precisely the same as the preaching of Jesus, yet the Savior preaches in ways commensurable with John, for there is one God who sent them both. John first says “repent” in order to make ready a “people prepared” for God. [2] Jesus, when he has received a people who have been made ready and who have already repented, does not merely say to them, “Repent.” For he does not preach in competition with the law and the prophets. When John had fulfilled the old covenant, Jesus “began to preach” the new, being himself the beginning of it. For this reason the words “he began” are not written of John, for he was an end. Moreover, the one preaches in the wilderness, the other in the midst of the people. FRAGMENT 74. [3]

[1] Origen notes that in certain manuscripts “repent” (metanoiete) had been omitted. Also attested to by Justin in the second century and consequently quite ancient, this reading is considered secondary by modern editors, who prefer the more complete text. Origen’s interpretation takes both readings into account.

[2] Lk 1:17.

[3] GCS 41.1:45.

THE PREACHING MINISTRY BEGINS

CHRYSOSTOM: “From that time.” What time? After John was cast into prison. But why didn’t he start preaching this from the beginning? What occasion did John provide? Didn’t the witness of his works already make this proclamation? He began only at this time to preach in a public way, so that his unique divine identity might become recognized, of which the patriarchs and prophets had already spoken by way of anticipation, as in the voice of Zechariah: “And you, my child, will be called a prophet of the Most High.” [1] And that he might leave no occasion for impetuous Pharisaic interpretations, he remarked, “For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is proved right by her actions.” [2] It was necessary, furthermore, that he be correctly identified not by his own words alone but by another. Otherwise, even after so many and such powerful testimonies and demonstrations, they would merely dismiss him by saying “You are testifying on your own behalf; your testimony is not valid.” [3] If John had said nothing, and if Jesus had first come into their midst and testified only of himself, you can imagine what they would have said. So he did not preach publically before John’s coming, nor did he work miracles until John was cast into prison, lest the people be confused. THE GOSPEL OF MATTHEW, HOMILY 14.1. [4]

[1] Lk 1:76.

[2] Mt 11:18-19.

[3] Jn 8:13 NRSV.

[4] PG 57:217-18; NPNF 1 10:87*. Why did he wait until John’s imprisonment to begin the preaching of repentance? His unique messianic identity is best grasped in the light of John’s ministry. After John’s imprisonment, the time had come for his preaching to begin.

CONFIRMING JOHN’S TEACHING

ANONYMOUS: From the time when John was delivered, Jesus began to preach. For if he had begun to preach while John was alive, doubtless he would have belittled John, and John’s preaching would have been considered superfluous compared with that of Jesus—as the light that rises at the same time with the lamplighter overshadows the lamplighter’s grace. How wisely then did he begin preaching as John, was accustomed to preach: “Repent, for the kingdom of heaven is at hand.” [1] His intention was not to trample on John’s teaching but to confirm it all the more. For if he were to preach while John was still teaching, he might seem to be intruding on John’s mission. But now, with John confined, he takes up John’s teaching. There is no trampling, but confirmation. He confirmed John’s teaching, that he might point him out as a true witness. INCOMPLETE WORK ON MATTHEW, HOMILY 6. [2]

[1] Mt 3:2.

[2] PG 56:673.

NOT A PLACE

ORIGEN: “The kingdom of heaven” is not in a place but in disposition. For it is “within” us. [1] John preaches the coming of that kingdom of heaven, which Christ the King will deliver up “to God, even the Father.” [2] FRAGMENT 74. [3]

[1] Lk 17:21.

[2] 1 Cor 15:24.

[3] GCS 41.1:45.

THE CALL TO REPENTANCE

CHROMATIUS: The voice of the Lord urging the people to repentance—the Holy Spirit made it known to the people that they might take heed, saying, “Today, when you hear his voice, do not harden your hearts as in the rebellion, as in the day of testing in the wilderness.” [1] In the same psalm above, he made clear that he was urging the sinful people to repentance and showed the state of a repentant soul, saying, “Come, let us fall down before him and lament before the Lord who made us, for he is our God.” [2] The Lord urges the people to repentance, and he promises to pardon their sins, according to Isaiah’s words: “I, even I, am the one who wipes out your iniquities, and I will not be mindful of your sins. But you be mindful, declare first your iniquities that you may be justified.” [3] Rightly then does the Lord urge the people to repentance when he says, “Repent, for the kingdom of heaven is at hand,” so that through this confession of sins they may be made worthy to approach the kingdom of heaven. For no one can receive the grace of the heavenly God unless one has been cleansed of every stain of sin by the confession of repentance, through the gift of the saving baptism of our Lord and Savior. TRACTATE ON MATTHEW 15.3. [4]

[1] Ps 95:8 (94:8 LXX).

[2] Ps 95:6-7 (94:6-7 LXX).

[3] Is 43:25-26.

[4] CCL 9a:260-61.

AT HAND

ANONYMOUS: “The kingdom of heaven is at hand.” This refers to the blessedness of the heavenly kingdom, which God has prepared for the faithful. The message is to prepare yourselves by penance and by patience to receive the blessedness of the heavenly kingdom. The time for receiving a reward is at hand. You who fear to do evil and desire to do good, pay heed, for the kingdom of heaven is at hand. If you are repelled by what is evil or attracted by what is good, or if you do not desire kingdoms or if you fear torments, pay heed. Let the just rejoice, for their troubles are now ending and their good fortune is beginning. Let sinners lament, for their good fortune is now passing and their troubles are beginning. No harm is being done to just people. Their troubles are over, and their good fortune beginning. The recollection of past troubles not only does not harm them but gives even greater delight. Indeed, as long as troubles are present, they seem to be oppressive. When they are a thing of the past, the memory of them is a cause for delight. But what good is it when sinners have obtained fortune and are beginning to experience trouble? For the recollection of past fortune not only does no good but becomes even disagreeable. For as long as that fortune is present, it is a source of enjoyment; when it is a thing of the past, however, the recollection of it becomes a source of annoyance. Did this preaching yield the fruit of bringing people to Christ? It sowed the word of repentance and produced virtuous preachers of justice. INCOMPLETE WORK ON MATTHEW, HOMILY 6. [1]

[1] PG 56:674.

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