As a rule, the beginning of this verse draws our attention. How can one be angry – and not sin, if the Lord Himself likened anger to the violation of the sixth command of Moses "Thou shall not kill"? And in the same chapter of the epistle to Ephesians, Paul named anger among the defects, which must be put away from us. But is the Holy Scripture not speaking so often about the anger of God, and Jesus also is not foreign to anger! (See Mk 3:5).

The possible resolution of the problem can be James 1:20, where the human anger is set against God's truth. Thus there are two various angers: sinful human anger and the righteous Divine anger. Sin is the object of the righteous anger, the object of the sinful anger - the sinner. So, we can understand the first half of the verse like this: either you sin with anger, either be angry not of a sinful anger (which is not on the sinner, but on sin).

But the second half of the verse summarizes in both cases - "let not the sun go down upon your wrath". You should not come to standstill "in anger, it is necessary to bring it {anger} before God’s Face so that He annihilates it as our sin or accepts it in His righteous anger, and fills us with His mercy.

The word “repentance” has become familiar to us. We repent simply because we are supposed to. We repent of many sins, but does our life change as a result? If we bear no fruits of repentance, we may safely apply to ourselves the Baptist’s words about a “brood of vipers” and the “axe laid to the root of the trees.” It is clear what fruits tax collectors and soldiers should bear. But what if we belong to neither group? What are we to do?

To understand this, we need to work seriously on ourselves, pay attention to our lives, and resolve to live differently. Then the possibility opens before us of being baptized with the Spirit and fire and of following the beloved Son, and we may hope to hear the cherished words: “In you I am well pleased!”

Today's reading brings us back once again to the figure of John the Baptist. Here again we encounter the different visions of the evangelists Matthew and Luke, this time regarding John's ministry. Unlike Matthew, Luke, in addition to the general content of the prophet's preaching (vv. 3-9), also mentions the advice John gave to people of different professions and social groups (vv. 10-14). This advice differed in different cases, but it also had something in common: all of it, in one way or another, was connected with the question of keeping the commandments given by God. Clearly, when John recalls Isaiah's words about the need to "prepare the way of the Lord" (v. 4), he has in mind first of all the importance of following the Torah. It would seem that there was nothing fundamentally new in such an appeal: all the Old Testament prophets spoke about this. Yet there was also something unusual in John's activity.

It is no accident that the evangelist's account mentions tax collectors ("publicans") and soldiers (vv. 12, 14). Both groups were outcasts in Jewish society in Gospel times. Publicans were seen as collaborators, working with the occupiers and robbing their own people. As for the soldiers, the reference here is probably to Roman soldiers who were either pagans, which is improbable, or proselytes, former pagans who had converted to Judaism. The social position of such proselytes was rather ambiguous: they were not considered full members of the Jewish community, only their children became such, while to their fellow tribesmen they were outsiders, and often traitors.

John, however, evidently accepts everyone regardless of social or religious status. He obviously did not think that the coming messianic Kingdom would be given only to orthodox Jews. The way was open even to those whom the people of God considered lost, and lost forever: the publicans. For they had committed their sin consciously and freely, and from the consequences of such a sin, it was believed, one could not be cleansed, even if later the sinner sincerely repented of what he had done. God could accept his repentance, but the defilement left by the sin would rest forever on him and on his descendants.

Meanwhile John did not push away even the publicans, requiring only that after the cleansing washing ("baptism") they should no longer violate the norms of the Torah (v. 13). For him, evidently, cooperation with the Roman authorities was not as terrible a sin as it was for most of his contemporaries. But of course that was not the only point. For John, as no one else, understood that the Messiah whom he awaited and whose coming he testified to would bring into the world the Kingdom where everyone would be given the chance to begin life with a clean slate. And his own task was to prepare the people of God for this new life. A life in which, after repenting, even the most terrible sinner can share, if only he is able to accept the chief gift of the Kingdom: the gift of God's love.