John, who soon became known as the Baptist when he went out to preach, also met with great attention and sympathy. This probably took place in the south, in the Judean desert between Jericho and the Dead Sea, not far from the ford through which the path from Judea to the eastern Transjordan led. Here John was met by all who followed this path.

There were two things that particularly distinguished John:

The first is the baptism to which he called and with which he baptized. True, baptism was a common thing before him. By immersing themselves in the water, people were symbolically cleansed of all kinds of impurity. Pagans who converted to Judaism were also baptized. But in all these cases, baptism was a personal matter of an individual, man or woman. They took advantage of the opportunity to purify themselves on their own initiative. Baptism was available to them whenever they felt the need for it. John, on the other hand, claimed that only he could perform that one-time baptism, which is urgently needed by absolutely the entire people. For he was not only convinced that God's judgment would soon break out, but he was also convinced that no one would be able to stand in that judgment simply because he had "Father Abraham" (cf. Matthew 3:7-10).

1.7-10 — "And when John saw many Pharisees and Sadducees coming to him to be baptized, he said to them, 'Offspring of vipers! Who inspired you to flee from the wrath to come? Make therefore the worthy fruit of repentance, and do not think to say in yourselves, 'Our father is Abraham,' for I say to you, God is able to raise up children for Abraham out of these stones. Already the axe lies at the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire."

The second thing that distinguished John was that for him there was no distinction between the righteous and the sinners, between the godless and the pious. He demanded repentance, repulsion from their sins of the entire people. From John the Baptist's perspective, holding on to one's former righteousness was no longer enough. And evidently this view was shared by many among the Jewish people (Mark 1:5).

Therefore, the people hurried to follow the call of John, who already resembled the ancient prophets in his appearance. Already by his clothing and food (Mark 1:6) he showed that much of what our thoughts revolve around in ordinary life has lost all significance in the face of the threat of the imminent Judgment.

Thus the people confessed their sins to John, and he baptized them for the remission of their sins.

For many Jews, John the Baptist was an exceptional, very influential personality. It was impossible to pass him by, not to pay attention to his jealousy and seriousness. But for our Evangelist Mark, John meant even more. For he (in hindsight!) recognized in John the one through whom God was already preparing the coming of His Son, as He had promised through the last of His prophets, through Malachi: "Behold, I send My angel, and he will prepare the way before Me" (Mal 3:1).

And if now all Judea and all the inhabitants of Jerusalem went out to John in the wilderness, then who did not remember how Israel had already twice in its history gained freedom by going out into the wilderness? This was when he was walking through the wilderness to the promised land under Moses, and when he was returning to Judea and Jerusalem from the Babylonian captivity. Both times, God led His people across the wilderness to freedom. That was now to happen, and because of Jesus!

То, что происходило в иудейском народе через Иоанна, было для Марка исполнением слова из пророка Исаии: «Глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте... стези Ему!» (ср. Ис_40.3).

Так, через Иоанна Крестителя, получило начало Евангелие об Иисусе Христе.

Следует отметить, что Иоанн не был единственным странствующим проповедником того времени. Многие говорили о пришествии обетованного Богом Спасителя для установления нового общества и порядка. На юге той же пустыни кумраниты говорили о похожих вещах. И даже много позже постоянно появлялись пророки, которые возбуждали толпы людей и достигали большой популярности.

Но отличие Иоанна было в том, что он стремился не к собственной популярности. Палестина не имела недостатка в самозванцах, которые претендовали быть обещанными Богом спасителями, посланными для избавления от политической и социальной несправедливости того времени. Они утверждали, что обладают полномочиями основать новое царствие. Однако у Иоанна не было подобных претензий. Он считал себя лишь «вестником» и «голосом», который послан нести благую весть о том, что новое царствие вот-вот начнется.

Те иудеи, которые ожидали перемен, из ВЗ знали, что вестник Царствия Божия будет подобен ветхозаветному пророку Илии (Мал_4.5): «Вот, Я пошлю к вам Илию пророка пред наступлением дня Господня, великого и страшного». Евангелия не оставляют сомнения в том, что Иоанна Крестителя и считали именно таким человеком, Илией. Описание его жизни и его вести точно сходится с историей об Илие в 3-й книге Царств (3_Цар_17–19).