week 7 final paper
arnita
SamplePaperJohntheBaptist.pdf
LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY
A Biographical Study of John the Baptist
Submitted to Dr. Robert Wayne Stacy in partial fulfillment
of the requirements for the completion of the course
NBST 515
New Testament Orientation I
by
Student’s Name
Date
Commented [RWS1]: Splendid work! Noteworthy were the following: •You worked directly with the biblical text and approached your assigned subject textually rather than topically; i.e., you let the information about John the Baptist from the biblical text determine what topics you discussed, rather than coercing the biblical text to talk about your pre-determined topics; •you did not merely present a “book report” on what the “experts” think about your subject, rather, you engaged the scholars as “conversation partners,” disagreeing with them where you deemed it appropriate and necessary; •you looked at all the available primary source evidence, rather than “rigging the research” by looking only at those passages that proved your point; •while you did not merely provide a running commentary on what the “experts” have said about your subject, you nonetheless engaged the most important secondary studies and research on your assigned subject; •your points and conclusions were based on sound arguments and evidence, rather than merely unsupported opinion; •and you wrote a fairly clean paper that had a minimum of errors in form, style, and grammar. In short, this was a solid “A” paper!
See other comments throughout.
Commented [RS2]: Should be: LIBERTY UNIVERSITY SCHOOL OF DIVINITY
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Contents
Introduction ................................................................................................................................... 3
Research Methodology ................................................................................................................. 3
The Biblical Texts ......................................................................................................................... 4
John’s Origin ...................................................................................................................... 5
The Wilderness .................................................................................................................... 6
John the Baptist’s Message and Ministry ........................................................................... 7
Message of judgment ............................................................................................ 7
Baptism of repentance .......................................................................................... 7
The Humility of John and the Greatness of Jesus .............................................................. 8
John the Baptist’s exaltation of Jesus in Synoptic Gospels .............................. 8
John the Baptist’s testimony and exaltation of Jesus in John’s Gospel ......... 10
John’s Imprisonment and Death ........................................................................................ 10
John’s Doubt ...................................................................................................................... 12
Jesus’ Response ................................................................................................................. 12
More than a Forerunner for Jesus ............................................................................................. 14
An Eschatological Message ............................................................................................... 16
The Day of the LORD ....................................................................................................... 17
The Reason for John’s Doubt ............................................................................................ 17
The Continuation of John the Baptist’s ministry ..................................................................... 18
Life Lessons .................................................................................................................................. 18
The Imminent Return of the Lord ..................................................................................... 18
Humility ............................................................................................................................. 19
Doubt ................................................................................................................................. 19
Conclusion .................................................................................................................................... 19
Bibliography ................................................................................................................................. 21
Commented [RWS3]: Pagination Incorrect. See the SOD Writing Guide.
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Introduction
This biographical study is of the biblical character John the Baptist. John the Baptist’s
wilderness call continues to echo from the pages of Scripture. The times might be different, but
the message remains the same: repent for the kingdom of God is at hand (Matthew 3:2). John the
Baptist gives an example of someone who is bold in witness and humble in service. It will be
evident from the Gospel writers that John exemplifies kingdom greatness. However, it is
important to remember that John was not perfect; he only prepared the way for the one who is
perfect, Jesus. There are hints in the Gospels of Matthew and Luke that John the Baptist
struggled with doubt concerning Jesus’ Messiahship while in prison (Matthew 11:2-3; Luke
7:18-20). The thesis of this paper is: John the Baptist understood his call to prepare the way for
the Lord, but his doubt demonstrates his eschatological understanding was not prepared for the
Lord’s way.
Research Methodology
The research methodology for this research includes investigating all the Scriptures
where John the Baptist appears as a major character in the story (Matthew 3:1-17; 11:1-19; Mark
1:1-15; Luke 1:5-25; 57-66; 3:1-22; John 1:6-9; 19-37; 3:22-36; 4:1-2). This research explores,
in context, all biblical texts referring to John the Baptist noting commonalities such as tendencies
and traits, and any variances in the way the Gospel writers portray him. Since John the Baptist
appears in the extra-biblical primary source, Jewish Antiquities written by Josephus (Antiquities
18.116-119), this research includes it to compare John the Baptist with the way the New
Testament describes him, noting any similarities or differences. Finally, the utilization of
appropriate secondary sources, especially scholarly commentaries and insights from experts on
John the Baptist, will provide a better contextual understanding of history, setting, and literary
Commented [RWS4]: This is unnecessarily passive. Revise to make the sentence active. Example: instead of 'The ball was caught by Bill,' write, 'Bill caught the ball.' Why not just a simple, clear statement: “John the Baptist is the subject of this biographical study”? In academic writing, strive for simplicity and clarity.
Commented [RWS5]: Again, avoid the passive voice. Why not, “The Gospel writers make it clear that John exemplifies kingdom greatness”? Don’t “talk around” your subject; just state it…clearly, precisely, succinctly. Apply throughout.
Commented [RWS6]: Comma Error: Non- restrictive modifiers, whether words, phrases, or clauses, are set off by commas.
Commented [RWS7]: Modifier placement: E.g., “The experiment was a failure, not having studied the lab manual.” This means that the EXPERIMENT should have “studied the lab manual.” “Not having studied the lab manual” is disconnected syntactically. Was Jesus in prison??? Your syntax suggests so!
Commented [RWS8]: Excellent! Clear, biblically defensible thesis statement. Moreover, you clearly identified your thesis (“The thesis of this paper is…”) rather than leaving your reader to guess what your thesis is.
Commented [RWS9]: Excellent statement of research methodology that puts the emphasis, as it should be, on the primary source evidence you will explore in the course of your paper. Good job!
Commented [RWS10]: Good! You listed the texts you will explore in your paper instead of just saying, “I’m going to look at some Bible passages.” Good job!
Commented [RWS11]: A comma is needed between these words.
Commented [RWS12]: Good! You are stating your intention to explore the Gospels vertically and not just horizontally. That is, you will pay attention to the differences in the way the Gospels writers depict your subject, rather than just reading the four Gospels as though they were all composed by a single hand.
Commented [RWS13]: “in order to” would smooth out the syntax and make the sentence clearer.
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forms in which the primary sources depict John the Baptist. This research results in composing a
biographical portrait of John the Baptist highlighting any life lessons for application from the
way the sources depict him.
The Biblical Texts
The primary sources for information about John the Baptist, as noted in the introduction,
are the four Gospel accounts and Josephus’ Jewish Antiquities. All four Gospels and Jewish
Antiquities mention John’s ministry of baptism and confirm John’s death by Herod. John the
Baptist appears in all four Gospel accounts. John’s birth narrative is found in Luke 1:5-24; 57-
66. Texts concerning his wilderness ministry include Matthew 3:1-12, Mark 1:1-8, and Luke 3:1-
17. Jesus’ Baptism appears in Matthew 3:13-17, and Mark 1:9-11. John the Baptist’s testimony
and exaltation of Jesus is in John 1:19-23; 29-37; 3:22-36. John the Baptist’s rebuke of Herod,
his consequential imprisonment, and unfortunate death are seen in Matthew 14:1-12, Mark 1:14;
14-29, and Luke 3:19-20. Both Matthew 11:1-18 and Luke 7:18-35 reference John’s doubt and
Jesus’ response to John’s disciples. Moreover, these texts contain Jesus’ subsequent sermonette
giving tribute to John.
All four Gospels and Antiquities allude to John’s fame signifying the impact of his
message and wilderness ministry (Matthew 3:5-6; Mark 1:5; Luke 3:10-14; John 1:19). Mark
states, “And all the country of Judea and all of Jerusalem were going out to him” (Mark 1:5).
Moreover, Matthew adds detail concerning the intrigue of the religious leaders, such as the
Pharisees and Sadducees (Matthew 3:7). Luke’s Gospel mentions crowds, soldiers, and tax
collectors interacting with John (Luke 3:10-14). The Gospel of John insinuates the Baptist’s
popularity with the Jews sending the priests and Levites from Jerusalem to question his identity
(John 1:19-20). Moreover, John states, “John also was baptizing at Aenon near Salim, because
Commented [RWS14]: A good and careful analysis of the distinctive contributions of each Gospel to our information about John. Good job!
Commented [RWS15]: Capitalization Error.
Commented [RWS16]: This is an opinion, not a statement of fact. Special Pleading Fallacy: Don’t guide the reader by telling him what to think or how to feel. Just state the facts and let the reader decided what to think or how to feel.
Commented [RWS17]: A comma is needed between these words.
Commented [RWS18]: Bible Citation Error: Because the Bible is a sacred work, cite initially in a footnote, subsequently in parenthetical references (Eg. 1Cor. 7:12, NIV).
Commented [RWS19]: Not sure this is a proper usage of the word “insinuate.” I think you mean “hints at.”
Commented [RWS20]: A comma is needed between these words.
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water was plentiful there, and people were coming and being baptized” (John 3:23). Finally, it is
important to note that although there are differences observed in the Gospel accounts concerning
the life and ministry of John the Baptist, all four Gospel accounts portray John’s ministry as an
inauguration of the gospel and regard him as a vital witness to Jesus’ identity, Messiah.
John’s Origin
Luke is the only Gospel to record John’s birth narrative (Luke 1:5-24; 57-66). In the
Lukan tradition, Jesus and John are relatives (Luke 1:36). Moreover, Luke establishes how both
Zechariah and Elizabeth, John’s parents, were considered righteous in God’s sight, meaning
Elizabeth’s barrenness was not a result of God’s judgment (Luke 1:6-7). Bock states, “Rather,
God had something special in mind, as he had with many of the great OT saints who were born
under similar conditions. Among the OT parallels are Isaac born to Sarah (Gen.18:11), Samson
born to the wife of Monoah (Judg. 13:2, 5), and Samuel born to Hannah (1 Sam. 1-2).”1 The fact
that John’s birth narrative is the only one mentioned besides Jesus’ in the Gospel accounts and
that it contains similarities with Old Testament narratives demonstrates its uniqueness.
After John is born, Zechariah speaks a prophetic word, through the Spirit, detailing the
future ministry of John the Baptist (Luke 1:67-79). Zechariah states, “And you, my little son,
will be called the prophet of the Most High, because you will prepare the way for the Lord. You
will tell his people how to find salvation through forgiveness of their sins” (Luke 1:76-79).
Following Zechariah’s prophecy, Luke writes, “John grew up and became strong in spirit. And
he lived in the wilderness until he began his public ministry to Israel” (Luke 1:80).
1 Darrell L. Bock, Baker Exegetical Commentary on the New Testament: Luke 1:1-9:50 (Grand Rapids, MI:
Baker Academic), 78.
Commented [RWS21]: Version of Bible: Identify the version with parenthetical reference (e.g. I Cor 1:13, ESV). If you use the same translation throughout, indicate so with a footnote the first time.
Commented [RWS22]: This probably needs some clarification. Behind this assumption (that barrenness was the result of God’s judgment) lies a particular theology scholars call “Deuteronomic Theology.” It is the view, widely attested in the Old Testament, that “good things happen to good people, and bad things happen to bad people.”
Commented [RWS23]: Modifier placement. See above.
Commented [RWS24]: Can you revise this to make it less awkward? Awkward writing is confusing to your reader and hurts your credibility as a writer. See the general proofreading suggestions in the following link: https://owl.english.purdue.edu/owl/resource/572/02/
Commented [RWS25]: Version of Bible: Identify the version with parenthetical reference (e.g. I Cor 1:13, ESV). Some of us are reading this in the Greek, and the Greek doesn’t always say what your English translations say! Tell the reader what English translation you are reading. Apply throughout.
Commented [RWS26]: Representative examples of errors in form, style, punctuation, and source citation have been noted sufficient to illustrate patterns. Apply throughout. The appropriate Grading Rubric criteria have been scored accordingly.
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The Wilderness
All three Synoptic Gospels stress John’s wilderness ministry with Luke’s Gospel
providing a timeframe (Matthew 3:1-4; Mark 1:4-6; Luke 3:1-2). John’s wilderness dwelling has
led some people to speculate he had associations with the austere Qumran community,
particularly the Essenes. Enhancing this guesswork is John’s ascetic lifestyle which Matthew and
Mark mention (Matthew 3:4; Mark 1:4). Matthew states, “John’s clothes were woven from
coarse camel hair, and he wore a leather belt around his waist. For food he ate locusts and wild
honey” (Matthew 3:4). Furthermore, both John and Qumran came from priestly ancestry,
emphasized the need of repentance, had a physical location near the Jordan, and considered
Isaiah 40:3 as their theme verse (Is 40:3; compare Mk 1:3 and 1QS 8:12-140).2 Moreover, like
John the Baptist, the Essenes, per Stacy, were vigorously looking for the coming Messiah.3 To be
sure, John’s ascetic lifestyle and locale in the wilderness are significant. For example, Bock
states the wilderness locale suggests “a new exodus and deliverance.”4 Furthermore, it
complements the wilderness setting in the prophecy found in Isaiah 40:3. John’s wardrobe of
camel’s hair resembles the Old Testament Prophet, Elijah (2 Kings 1:8). However, John’s
connection with the Qumran community remains theoretical.5
2 Robert H. Stein, Jesus the Messiah: A Survey of the Life of Christ (Downer Grove, IL: InterVarsity Press,
1996), 95.
3 Robert W. Stacy, “The Essenes” (video presentation, Liberty University, Lynchburg, VA, 2017), accessed on February 24, 2007, https://learn.liberty.edu/webapps/blackboard/execute/announcement?method=search&context=course_entry&course _id=_348232_1&handle=announcements_entry&mode=view.
4 Darrell L. Bock, Jesus According the Scripture: Restoring the Portrait from the Gospels (Grand Rapids, MI: Baker Academic, 2002), 79.
5 Michael F. Bird, “John the Baptist,” In Jesus Among Friends and Enemies (Grand Rapids, MI: Baker Academic, 2011), 61-80.
Commented [RWS27]: There is a theology running through the Old Testament that the wilderness (negev in Hebrew) was the place where Israel experienced the self-revealing presence of YHWH. Moreover, Israel tended to remain faithful to that presence and relationship when they lived in the desert (from God; to God; with no guide but God). It was when they “settled down” in cities and changed from being shepherds to farmers and merchants that Israel began to wander from YHWH. That is the theology and theme of Israel’s most important festival – Sukkoth – where Jews lived in tents and reminded themselves of their faithfulness to YHWH in the desert. John’s wilderness ministry is another attempt in the long history of Israel to recapitulate and recapture that wilderness fidelity; to call Israel to repent and to return to its roots. For more on this, see Shepherds after My own Heart, by Timothy S. Laniak in the NSBT Series.
Commented [RWS28]: I think “circumstantial,” rather than “theoretical,” is the more accurate descriptor. While there is no hard evidence extant, the connection is more than mere “theory.”
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John the Baptist’s Message and Ministry
All three Synoptic Gospels equate John’s wilderness preaching as the fulfillment of
Isaiah’s prophecy (Matthew 3:3; Mark 1:2-3; Luke 3:4-6). John’s Gospel states the Baptist was
sent from God to bear witness to the light, that all might believe in Christ (John 1:6-8).
Moreover, the Gospel of John utilizes Isaiah’s prophecy to illustrate the Baptist’s own
understanding of his role to the Messiah (John 1:23). John’s prophetic voice echoes throughout
the wilderness with an old, but familiar prophetic proclamation of repentance and God’s
impending judgment (Matthew 3:7-12 and Luke 3:7-17).
Message of judgment
John’s first words in Matthew’s Gospel are, “Repent, for the kingdom of heaven is at
hand” (Matthew 3:2). Both Matthew and Luke have virtually identical recordings of John’s
words of judgment with Matthew including the presence of the Pharisees and Sadducees
(Matthew 3:7-12; Luke 3:7-17). John the Baptist’s message urges the Jews to forgo clasping to
their ancestry as a protective barrier to keep them from God’s wrath, because as Bird states,
“Only an inward, heartfelt transformation would suffice.”6 Moreover, it is an urgent message
because the Baptist considers God’s judgment imminent. John declares, “Even now the axe is
laid to the root of the trees…” and “His winnowing fork is in his hand, and he will clear the
threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable
fire” (Matthew 3:10;12; Luke 3:9; 17). John’s message is urgent and serious.
Baptism of repentance
John inherited the name “the Baptist” because of his practice of baptism (Matthew
3:6;11; Mark 1:4; Luke 3:7; John 1:26; 3:23). Furthermore, Josephus mentions John’s ministry
6 Bird, “John the Baptist”
Commented [RWS29]: It was not just that John’s message was “urgent and serious,” as you say. There is a context to John’s message in first-century Judaism that makes it intelligible and comprehensible. That context is first-century Jewish eschatology and the Jewish hope for and anticipation of the Day of the LORD. John, like many eschatologically-oriented Jews of the first century world, believed in the concept of “The Two Ages,” the present evil age (which is given over to the dominion of Satan and his kingdom), and the Age of the Kingdom of God, when God will overthrow Satan from his usurpation of God’s throne and once again establish God’s unchallenged sovereignty over the world and everyone in it. Jews like John believed that they lived on the cusp of the New Age of the Kingdom, and that as a prelude to this imminent breakthrough of God’s sovereignty (referred to in the Old Testament prophets as the “Day of the LORD”) God’s people needed to get ready, to prepare to meet God and his kingdom. This they would do by repenting of their infidelity to God and their idolatry to this world and by re-committing themselves to be God’s very own people. A sign of this repentance was baptism, a symbol of washing away the old life so that one could be prepared to live a new life in the New World of the Kingdom. John is out in the desert preaching this imminently-coming Kingdom and warning people to “get ready” for it (see, for example, this essentially eschatological character of John’s preaching as witnessed in Luke 3:7-20. Hence, John isn’t just preaching a message of warning about the “evils of this world;” rather, he is assuming the prophetic mantle of the great OT prophets before him (Amos, Hosea, Isaiah, etc.) and warning God’s people that the Day of the LORD is near, and that they had better get ready! To understand John the Baptist, it is critical to understand him in his context and against the backdrop of both the OT teaching about the “Day of the LORD,” and the historical, religious, and political situation of the Jewish people of the first century, a people subjugated in Roman occupation, looking for the coming of the Kingdom of God and their final vindication, and hoping for its imminent arrival.
Commented [RWS30]: This is part of the so-called “Q” narrative.
Commented [RWS31]: Comma Error: Consult a standard English grammar for rules governing use of commas.
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of baptism in his Antiquities of the Jews (Antiquities 18.5.2). Concerning the Gospel accounts,
Mark states, “John appeared, baptizing in the wilderness and proclaiming a baptism of
repentance for the forgiveness of sins” (Mark 1:4). John’s baptism is one of repentance. The
shock concerning John’s baptism stems from his participants, the Jews. John’s baptism is not to
convert Gentiles to Judaism, but administered as preparation for the coming of Messiah.
Matthew states, “And they were baptized by him in the river Jordan, confessing their sins”
(Matthew 3:6). Osborne states, that John’s baptism “was an eschatological rite, meaning the
repentant are now children of the kingdom.”7 Luke quotes John giving genuine characteristics of
repentance when he tells the public, tax collectors, and soldiers to be generous, honest, and kind
(Luke 3:10-14).8 Such fruits are necessary for genuine repentance (Luke 3:8; Matthew 3:8).
The Humility of John and the Greatness of Jesus
All four Gospel accounts portray John possessing great humility (Matthew 3:11-17; Mark
1:9-11; Luke 3:15-16; 21-22; John 1:6-8; 19-34; 3:25-30). In the Synoptic Gospels John’s
humility is seen during his wilderness message. Moreover, it is seen in John’s baptism of Jesus.
The Gospel of John adds additional information that characterizes the Baptist’s humility. This is
seen in John the Baptist’s willingness to release his disciples and in his comments concerning
Jesus’ greatness.
John the Baptist’s exaltation of Jesus in Synoptic Gospels
The three Synoptic Gospels illustrate John’s view of Jesus’ greatness in two ways. First,
John states, “After me comes he who is mightier than I, the strap whose sandal I am not worthy
7 Grant R. Osborne, Exegetical Commentary on the New Testament: Matthew, ed. Clinton E. Arnold
(Grand Rapids, MI: Zondervan, 2010), 112.
8 Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message. 2nd ed. (Nashville, TN: B&H Academic, 2003), 181.
Commented [RWS32]: Good! Baptism, by definition, was “baptism of repentance.” That’s what baptism meant in Judaism. [See the chapter on “Baptism” in my book, R. Wayne Stacy, A Baptist’s Theology, Symth & Helwys Publishing Company, 1999] John’s unique contribution, apparently, was to associate baptism with the necessary preparation for the advent of the Day of the LORD, and he did that by repurposing a very common Jewish ritual; namely, the mikvah or “ritual bath” (baptism). John’s ministry is clearly associated with the Day of the LORD in the Gospels (read the description of John’s preaching ministry in Matthew 3 and Luke 3, as well as Mark’s quotation of Mal. 3:1 in his description of John’s ministry (Mal. 3:1 is a Day of the LORD text, as evident by the very next verse, Mal. 3:2 which says, “But who can endure the day of his coming (clear reference to prophetic idea of the Day of the LORD), and who can stand when he appears?” John comes from a long line of prophets who proclaimed the Day of the LORD (see, for example, Amos 5:18ff.; Is. 2:1- 22; Is 25:6ff.; Is. 27:1ff.; Is. 34-35; Joel 2; Zech 14; Mal. 3:2ff.; to name a few!), when YHWH would come to do two things: (1) punish the wicked and (2) vindicate the faithful. After 400 years of domination, occupation, and subjugation, the Jews eagerly hoped for and awaited signs that that “Day” was dawning. John’s ministry gave them hope that it finally was. John’s message (the Day of the LORD is coming! Get ready!) was not unique. What was unique about John’s prophetic ministry is that he seems to have been alone (Or did he learn this from the Essenes?) in associating baptism (mikvah) as a sign that this “preparation” had taken place (read “repentance”).
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to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy
Spirit” (Mark 1:7-8) (See also Matthew 3:11; Luke 3:16). Lane notes, John “affirms that he is not
worthy of performing the most menial task, from which even the Hebrew slave was released, the
removal of the master’s sandal.”9 Second, John attests to Jesus’ baptism as greater. John’s
baptism is merely a water baptism, where Jesus’ baptism is a baptism with the Holy Spirit and
fire (Luke 3:16). Moreover, John experiences the greatness of Jesus during Jesus’ baptism
(Mathew 3:13-17; Mark 1:9-11; Luke 3:21-22). All three Synoptic Gospels record the heavens
opening, the Spirit of God descending like a dove resting on Jesus, and God speaking pleasure
over His Son (Matthew 3:13-17; Mark 1:10-11; Luke 3:21-22).
The question that arises from Jesus’ baptism is, “Why was Jesus baptized by John?” For
starters, it is important to note Jesus’ baptism did not transpire due to sin. Stacy states, Matthew
“has John demur by protesting to Jesus: ‘I have need to be baptized by you, and you come to
me?’”10 Jesus did not approach John for confession and repentance. He approaches John the
Baptist for baptism to fulfill all righteousness (Matthew 3:15). How does Jesus’ baptism “fulfill
all righteousness?” Bruner gives two suggestions. First it is Jesus’ public declaration to do the
entire will of the Father. Second, Burner states, “It personally transforms Johannine water
baptism into Christian Spirit baptism, which the Spirit in turn uses to make recipients doers of
9 William L. Lane, The New International Commentary of the New Testament: The Gospel of Mark (Grand
Rapids, MI: Eerdmans Publishing. 1974), 52.
10 Robert Wayne Stacy, “Baptism” (1999), Faculty Publications and Presentations, 371. accessed on February 24, 2007, http://digitalcommons.liberty.edu/lts_fac_pubs/371/.
Commented [RWS33]: For more on the significance of the “Bath Qol,” the heavenly voice that declares Jesus God’s son, see my video lecture on Jesus’ Baptism at https://youtu.be/f1Zw67yarrU
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righteousness.”11 Jesus’ baptism not only becomes the example for Christian’s to emulate, but
becomes a part of the righteousness he fulfills on their behalf.
John the Baptist’s testimony and exaltation of Jesus in John’s Gospel
John the Baptist bears witness to Jesus’ greatness throughout John chapter one. For
instance, he openly admits he is not the Christ or the Prophet (John 1:19-23). Instead, the Baptist
considers himself to be the voice in the wilderness prophesied by Isaiah (John 1:23). As in the
Synoptic Gospels, John refers to his unworthiness of untying Jesus’ sandal (John 1:26).
Moreover, John identifies Jesus as the “Lamb of God who takes away the sin of the world!”
(John 1:29). Although John and Jesus are relatives (Luke 1:36), John admits he did not know
Jesus as the Son of God until the Spirit descended and rested on Jesus (John 1:29-24). However,
after John’s revelation of Jesus, he releases his disciples to follow Jesus and humbly admits his
unworthiness before his greatness (John 1:35; 3:22-35). In humility, John was not threatened by
Jesus’ ministry; instead, he rejoiced over the bridegroom as a friend (John 3:29). The friend of
the bridegroom had an important role; however, he was not the center of attention. John knew
once he completed his task, it was time for him to step aside.12 Finally, the last recorded words of
the Baptist in the Gospel of John, states Morris, are “surely one of the greatest utterances that
ever fell from human lips.”13 John the Baptist declares, “He must increase, but I must decrease”
(John 3:30). In both words and deeds, John the Baptist displays humility before Jesus.
John’s Imprisonment and Death
11 Frederick Dale Bruner, The Christbook: Matthew 1-12 (Grand Rapids, MI: Eerdmans Publishing, 2004),
102.
12 Leon Morris, The New International Commentary of the New Testament: The Gospel According to John (Grand Rapids, MI: Eerdmans Publishing, 1995), 213.
13 Ibid., 214.
Commented [RWS34]: In saying that Jesus’ baptism at the hands of John merely foreshadowed Christian baptism, you have missed the New Testament’s meaning of John’s baptism of Jesus. In the New Testament context, John’s baptism was decidedly eschatological; that is, a ritual in advance of, and in preparation for, the baptized person’s participation in the Day of the LORD (see my book, A Baptist’s Theology, especially the chapter on “Baptism”). In Jesus’ day, John was not the only person baptizing. The Jewish mikvah was a regular part of the Jewish religious cult. Hence, baptism in and of itself would not have been noteworthy or remarkable. But most Jewish baptisms (mikvaoth) were simply rituals of repentance, without any necessary association to the Jewish hope of the Day of the LORD. That is, baptism, in and of itself, had no necessary eschatological associations. Jesus went out to John to be baptized in order to align himself with, and to associate himself with, John’s message that the Day of the LORD was imminent, and that God’s people needed to get ready for it. Jesus believed that the Day of the LORD had arrived in his life and ministry (see Mark 1:15), and so he “throws in” with John in order to make it clear that he is part of the eschatological Messianic movement John was proclaiming.
Commented [RWS35]: Orphaned Heading
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John’s imprisonment and subsequent death resides in all three Synoptic Gospels with
Mark providing the lengthiest account (Matthew 14:1-12; Mark 6:14-29; Luke 3:18-20; 9:7-9).
John’s rebuke of Herod for marrying his brother’s wife, Herodias, enraged Herodias to the point
of wanting John dead. Her desire for John’s death became a reality after capitalizing on Herod’s
rash vow during his birthday party. Mark writes, “For when Herodias’s daughter came in and
danced, she pleased Herod and his guests. And the king said to the girl, ‘Ask me for whatever
you wish, and I will get it to you…Whatever you ask me, I will give you, up to half my
kingdom’” (Mark 6:22-23). Antipas’s vow is reminiscent of King Ahasuerus’s vow to Queen
Esther (Esther 7:2). However, Herodias is no Esther. Moreover, Garland states, “As a puppet of
Rome, Herod does not have the right to give half his kingdom away.”14 Herodias instructs her
daughter to ask for the head of John the Baptist (Mark 6:24). Although exceedingly sorry that he
made the rash vow, not wanting to look foolish in front of his guests, Herod Antipas sent to an
executioner to behead John in prison (Mark 6:26-27).
Josephus writes in his Antiquities that Herod was responsible for John’s death stating,
“For Herod slew him [John], who was a good man, and commanded the Jews to exercise virtue”
(Antiquities 18.5.2).15 Furthermore, per Josephus, Herod killed John due to fear, suspecting
John’s popularity would influence the crowds to rebel (Antiquities 18.5.2).16 From Josephus’
account, Bird states, “We can deduce John was regarded as a Judean holy man, popular with the
masses, and he attracted large crowds.” Although Josephus parallels with the Gospel accounts of
attributing John’s death to Herod, Josephus’ reason for John’s death differs. The Synoptic
14 David E. Garland, The NIV Application Commentary: Mark (Grand Rapids, MI: Zondervan, 1996), 245.
15 Josephus, The Works of Josephus (Peabody, MA: Hendrickson Publishers, 1987), 484.
16Ibid.
Commented [RWS36]: This is an interesting comment by Josephus (Ant, 18.5.2). Note that Josephus says nothing about John as an eschatological prophet. Josephus, who hated the eschatological zealots who, in his judgment, brought about the wrath of Rome on his homeland with all their talk of the Day of the LORD and the overthrow of the pagans, simply treats John as a “good man” who preached virtuous conduct, not at all how the Gospels describe John!
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Gospels state it was John’s rebuke of Herod marrying his brother’s wife that put him in prison.
Josephus states that John’s death was caused by Herod’s paranoia. Herod thought John’s
popularity would lead to a revolt; therefore, he neutralized his concern by having John killed.
John’s Doubts
While sitting in Herod’s prison, John struggled with doubt. Both Matthew and Luke
record John sending his disciples to ask Jesus if he is the one who is to come (Matthew 11:3;
Luke 7:20). John’s question gave the Early Church Fathers trouble. Bruner states,
Origen, Chrysostom, Jerome, and Augustine in the early church, and Luther, Calvin, and Bengel in the Reformation churches, did not enjoy seeing their hero of faith like John the Baptist asking a doubting question, and thus Church Fathers suggested that John asked the question only for the sake of John’s disciples, to lead them to John’s own unshaken faith in Christ.17
The problem with such a proposal is the Gospel accounts do not give any indication John asked
for his disciples.
Jesus’ Response
Jesus does not remain silent concerning John’s question. He instructs John’s disciples to
go back and tell John the works of his ministry (Matthew 11:4-6; Luke 7:22-23). Jesus reminds
John’s disciples of his miraculous works such as: giving sight to the blind, healing the lame to
walk, preaching the gospel to the poor, and raising the dead to life (11:5-6; Luke 7:22-23). John
struggles and needs faith to know Jesus is the Messiah. Bruner states, “The way to bring him to
this faith (Jesus now says) is simply to tell John the words and deeds of Jesus.”18 The signs and
miracles aligned with the Isaianic prophecy of the anticipated age of salvation; they are active
17 Bruner, The Christbook Matthew 1-12, 506.
18 Ibid., 507.
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and present in Jesus 35:5-6?19 Jesus’s final words for John are, “And blessed is the one who is
not offended by me” (Matthew 11:6; Luke 7:23). Jesus’ response to John the Baptist’s doubt is
both displays both patience and grace.
After John’s disciples leave, Jesus turns to the crowds to make a tribute to John the
Baptist (Matthew 11:7-19; Luke 7:24-35). Jesus challenges the crowds to consider their
wilderness encounter with John, explaining that John is a prophet. Furthermore, Jesus states,
“Yes, I tell you, and more than a prophet. This is he of whom it is written, ‘Behold, I send my
messenger before your face, who will prepare your way before you.’ I tell you, among those born
of women none is greater than John. Yet the one who is least in the kingdom of God is greater
than he” (Luke 7:26-28). Matthew’s account includes Jesus stating, “For all the Prophets and the
Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come”
(Matthew 11:13-14). Jesus concludes his tribute to John expounding on the discontentment of
his generation (Matthew 11:16-19; Luke 7:31-35). Later, while in Jerusalem, Jesus makes a
tribute to the authority of John’s baptism by asking the religious leaders, “The Baptism of John,
from where did it come? From heaven or from man?” (Matthew 21:25; Mark 11:29; Luke 20:4).
It is apparent Jesus maintained high praise for John’s life and ministry.
There are a few things to note concerning Jesus’s tribute to John. First, John is more than
a prophet because he himself is a fulfillment and object of Malachi 3:1. Second, Jesus states
there is none born of women greater than John. John is the transitional figure who paved the way
for the Messiah. Cummins states, “John is the endpoint of the law and the prophets and also the
19 Osborne, Exegetical Commentary on the New Testament: Matthew, 415.
Commented [RWS37]: There’s more to it than just Jesus’ “patience and grace” with John’s doubt. This story is in the Q tradition (cp. Matthew 11:2-15 and Luke 7:18-35) and witnesses to the fact that John also had his doubts about Jesus and reveals much about the distance between John’s vision of the Kingdom of God and Jesus’.
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point of departure for the kingdom of heaven/God.”20 However, John did not live long enough to
experience how Jesus would usher in his kingdom. Therefore, Jesus states those who experience
a spiritual birth are greater than John the Baptist, because the kingdom is greater.21 Third, Jesus
refers to John as the Elijah to come. Wilkins states, “Malachi did not imply a reincarnation of
Elijah or that Elijah would return to life in a whirlwind the way he left…John fulfilled Malachi’s
prophecy in that at his conception he was designated as the one who would minister in the ‘spirit
and power of Elijah.’”22 Indeed, Jesus’ words express the importance of John’s ministry, but also
give tribute to those who would inherit the Kingdom of God because of his sacrificial death,
burial, and victorious resurrection.
More than a Forerunner for Jesus
Given the information from the four Gospel writers and Josephus, it is apparent John’s
message captivated the attention and hearts of many first century Jews. What caused the people
to journey to the open airs of the wilderness to hear John’s message and partake in his baptism?
Due to John’s self-identification in the fourth Gospel as the voice of the one crying out in the
wilderness, Kamzierski argues, “it is this prophetic background that he would have his audience
meet him in the desert places.”23 There is no denying from the Gospel accounts that John was the
forerunner of the Messiah. Moreover, the wilderness setting coupled with John’s attire
20 S.A Cummins, “John the Baptist,” In Dictionary of Jesus and the Gospels, ed. Joel B. Green. 2nd ed.
(Downers Grove, IL: InterVarsity Press, 2013), 436-444.
21 Bruner, The Christbook: Matthew 1-12, 512.
22 Michael J. Wilkins, The NIV Application Commentary: Matthew (Grand Rapids, MI: Zondervan, 2004), 417.
23 Carl R. Kazmierski, John the Baptist: Prophet and Evangelist (Collegeville, MN: Liturgical Press, 1996), 32.
Commented [RWS38]: Yes! Precisely! The Jewish people had been eagerly waiting, for 400 years, for a prophet to come and declare, “The Day of the LORD has finally arrived!” John, they believed, was that prophet.
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resembling the Old Testament Prophet, Elijah, possibly aroused the Jew’s curiosity?24 Besides,
there had been no prophetic voice for four hundred years; therefore, it is reasonable to conclude
the Jews yearned for one. Osborne notes, “The Jews believed the next prophet would have
messianic significance.”25 The Jews were correct in that the next prophet would have messianic
significance; however, they did not fully grasp how the Messiah would advance his kingdom.
Many people today join Kamzierski and identify John solely as the Messiah’s forerunner.
Is Kamzierski correct to suggest John’s popularity stems from being the Messiah’s forerunner? If
John 1:22 is the only verse the Bible contains of John the Baptist, then Kamzierski’s argument
would be difficult to refute. However, the Gospel of John bears witness to the Jews’ confusion
concerning John the Baptist. For example, the Jews sent priests and Levites to ask John about his
identity (John 1:19-21). Although John does identify himself as the wilderness voice prophesied
in Isaiah, it is evident the Jews did not know what to think of John (John 1:23). In other words,
the Jews did not send people to confirm John’s role as forerunner; instead, they demonstrate
confusion (John 1:19-21). Furthermore, when taking into consideration John’s proclamation
found both in Matthew 3:7-12 and Luke 3:7-9, it seems more probable the Jews flock to John,
not as the forerunner of the Messiah, but as the one who proclaims and prepares the people for
the looming Day of the Lord. Stacy states, it was John’s preaching and preparing people for the
Day of the Lord, “that accounted for John’s interest and enthusiasm among first century Jews.”26
It is pertinent, Bird states, to understand “that John the Baptist was a significant religious figure
in his own right and that he plays a central role in the Gospels as the eschatological forerunner of
24 Stein, Jesus the Messiah, 91.
25 Osborne, Exegetical Commentary on the New Testament: Matthew, 110.
26 Robert W. Stacy, “John the Baptist,” YouTube Presentation (September 2013), accessed February 2, 2017, https://www.youtube.com/watch?v=f1Zw67yarrU.
Commented [RWS39]: You are understanding, and interpreting, the term “Messiah” from a 21st century Christian perspective in which it is virtually synonymous with “Jesus.” But for first century Jews, the term had its own associations that Jesus of Nazareth confirmed for some and frustrated for others. John was the “forerunner of the Messiah” whom first century Jews expected and hoped for precisely because they believed that Messiah, when he came, would both announce and affect the Day of the LORD. They wanted John to be the “forerunner of Messiah” because they believed that Messiah, when he came, would drive the hated Romans out of Israel and reestablish the rightful kingdom of Davidic rule. John’s preaching of judgment, purgation, and retribution played right into that expectation. Yes, they were looking for “Messiah,” but not the Christian’s understanding of “Messiah.”
Commented [RWS40]: Point taken. This is precisely why “proof texting” is such a poor hermeneutic. In biblical interpretation we always interpret the part by the whole, never the whole by the part.
Commented [RWS41]: Good! First century people were not running around looking for “the forerunner of Jesus,” and because John “fit the bill,” that accounts for his popularity among first century Jews. That is simply not the case. The people of Judea and Jerusalem were not sitting around on the hoods of their camels saying to themselves: “You know, we’ve got to go out to the wilderness of Judea and hear John the Baptist! I hear he may be the forerunner of Jesus!” ;-)
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Jesus.”27 John as a significant religious figure is also evident due to maintaining disciples after
Jesus’ death, burial, resurrection and ascension (Acts 19:1-7).
An Eschatological Message
John’s proclamation of the nearness of God’s kingdom, Lane states, “was an
eschatological event of the first magnitude” for first century Jews.28 The Jews longed for the
return of a Davidic king who would free them from military and political oppression, a Messiah
who would quench their thirst for independence.29 Wilkins states, “John the Baptist ignites those
hopes anew by preaching that ‘the kingdom of heaven is near.’”30 Moreover, John’s message is a
clarion call for the Jews to be spiritually ready for the Day of the Lord, because not being ready
results in, Witherington says, “Yahweh’s eschatological wrath.”31 This is evident in John’s
preaching when he states, “Even now the axe is laid to the root of the trees. Every tree therefore
that does not bear good fruit is cut down and thrown into the fire…His winnowing fork is in his
hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he
will burn with unquenchable fire” (Matthew 3:10; 12). Moreover, John asks the Pharisees and
27 Bird, “John the Baptist,” 61-80.
28 Lane, The New International Commentary of the New Testament, 47.
29 J. Julius Scott Jr., Jewish Background of the New Testament (Grand Rapids, MI: Baker Academic, 1995), 289.
30 Wilkins, The NIV Application Commentary, 133.
31 Ben Witherington III, “John the Baptist” In Dictionary of Jesu sand the Gospels, ed. Joel B. Green, Scott McKnight, and I. Howard Marshall (Downers Grove, IL: InterVarsity Press, 1992), 383-391.
Commented [RWS42]: Excellent!
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Sadducees, “Who warned you to flee the wrath to come?” (Matthew 3:7). Proclaiming the
imminent wrath of God would undoubtedly take most first century Jewish persons back to the
Old Testament prophecies containing the Advent of the Day of the Lord.32 Although there are
many prophecies declaring the Day of the Lord, an example is Malachi 3:1-2; all three Synoptic
Gospels use it, Stacy states, “as the Old Testament interpretive reference as John’s identity.”33
Scripture demonstrates that the Day of the Lord is significant. What is the Day of the Lord?
The Day of the LORD
Stacy states, “The Day of the LORD was the event for which Jews longed in the first
century, it was the day hoped for and promised by the prophets…when Yahweh would come to
Israel to do three things: 1) Yahweh would vanquish with wicked; 2) Yahweh would vindicate
the faithful; and 3) Yahweh would establish his sovereignty in the Kingdom of God.” 34 This is
the message John preached; this is the message John used to prepare the Jews for Yahweh’s
return with a baptism of repentance. Moreover, this is the message John believed would become
an imminent reality. John’s expectation for the Day of the LORD undergirds the reason for his
doubt while in prison.
The Reason for John’s Doubt
John expected the Lord to return and vanquish the wicked. He preached, “Even now the
axe is laid root at the trees” (Matthew 3:10; Luke 3:9). Instead of Rome being overthrown, John
sits in the prison of a heathen, Roman ruler for speaking righteousness. From John’s perspective,
it seems the enemy is the one with the axe, literally. John sends his disciples to ask if Jesus is the
32 Robert Wayne Stacy, “John the Baptist”
33 Robert Wayne Stacy, “John the Baptist”
34 Ibid.
Commented [RWS43]: Missing Element: “as to”. You have omitted something necessary for the syntax to make sense.
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one, because he cannot reconcile his eschatological understanding with the deeds he has heard
concerning Jesus’s current Messiahship (Matthew 11:2; Luke 7:18).35
It is evident that John was a forerunner who prepared the way for the Lord, but his
question demonstrates his eschatological understanding was not prepared for the Lord’s way.
John did not fully comprehend Jesus’ mission as Messiah. Nonetheless, Jesus encourages John to
remain faithful to the very end even though his Messiahship did not fit in John’s eschatological
box (Matthew 11:6; Luke 7:23).
The Continuation of John the Baptist’s Ministry
John’s ministry and theology continues to impact the doctrine of Christian baptism. Like
John the Baptist, today, Christians are immersed under water publicly as a powerful reality of
dying with Christ and raising to walk in newness of life. Additionally, like John the Baptist,
baptisms are not self-administered, but utilize an agent for baptism. Second, as Bird states, John
the Baptist remains “culturally significant for groups such as the Mandaeans of Iraq and
Landmark Baptists of the southern United States, who both trace their religious ancestry all the
way back to John the Baptist.”36 There is also application for the modern-day Christian to learn
from John the Baptist’s message and ministry.
Life Lessons
John’s message and ministry was targeted towards first century Jews. Perhaps at first
glance John the Baptist seems aloof to the twenty-first century Gentile. There is no denying John
would stick out like the proverbial sore thumb in modern-day America. However, there is much
to learn and apply from the life and ministry of John the Baptist.
35 Witherington, “John the Baptist”
36 Bird, “John the Baptist”
Commented [RWS44]: Yes, indeed! I wish you had unpacked this a bit further. Jesus’ response to John’s question: “Are you he (Messiah) or should we expect another? Indicates that John had very specific expectations of what Messiah would do when he came, and Jesus was frustrating those expectations; hence, the question. Jesus’ response to John is indicative of the myopic and reductionistic view of the Kingdom and Messiah that John harbored: "You go tell John what you've seen here: the blind are seeing again; the lame are walking; lepers are being cleansed; the deaf are hearing; the dead are being raised up; and the poor are having the Good News of the Kingdom preached to them. Blessed is he who is not scandalized by me!" What Jesus meant is that John had a too narrow view of what Messiah would do when he comes, depending mainly on those OT passages that spoke of judgment and vengeance. However, Jesus reminds him that there are other OT passages that talk about the Day of the LORD and the work of Messiah (Is. 35, which Jesus quotes here) that speak of restoration and peace and new hope to be effected upon the Messiah's coming and rule, and that John should also look at those passages too! Then, Jesus turns to his audience and defends John (see Luke 7:24-35) after he has just scolded him for having too narrow a view of the Kingdom!
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The Imminent Return of the Lord
John the Baptist demonstrates the importance of living with a heart set heavenward.
Jesus’ imminent return should motivate believers to live on mission with a fervent and bold
witness for Christ. Though John’s timing concerning the Day of the Lord was inaccurate the
truth was accurate; there will be a day when Jesus vindicates the righteous and vanquishes the
wicked. Therefore, like John proclaiming in the wilderness, might Christians resound the
message throughout all nations to all peoples.
Humility
Humility is a hallmark of John’s life and ministry. Without hesitancy and with joy, John
stepped out of the spotlight so Jesus would be looked upon as greater in the eyes of those who
esteemed the Baptist (John 3:30). In fact, John considered himself lower than a slave recognizing
his unworthiness to untie the sandal of Jesus (John 1:27). This is radical humility. The desire of
every Christian should be to live in humility to display the glory and greatness of Jesus to a
watching world.
Doubt
God’s ways are not the ways of mankind. When things do not seem to make sense from
an earthly perspective, it is vital to remember God is in total control. However, there are times
when doubt creeps into the minds of believers due to the pressures and sufferings of this fallen
world. John experienced one of those times in prison. It is okay to doubt. It is not okay to linger
in the doubt. Like John, to overcome doubt, it is important to reflect on the words and works of
Christ. Today, Jesus’ words are found in Scripture and His greatest work is the cross.
Conclusion Commented [RWS45]: Orphaned Heading
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John the Baptist portrays an eccentric forerunner to Jesus. Though born into a priestly
family, his pulpit is the wilderness, his attire is camel’s hair, and his diet consists of locusts and
wild honey. With an intense message and a baptism by immersion John fervently witnessed to
prepare all hearts for the Lord’s coming destruction. John paves the way for Jesus to advance the
kingdom of God. Additionally, his idea of kingdom advancement did not match Jesus’ kingdom
deliverance. This truth came to fruition as John the Baptist remained on death row for speaking
righteousness against a sinful ruler. Such misunderstanding of the Messiah’s eschatological
approach to the kingdom led him to question Jesus’ Messiahship. Indeed, John had doubts.
However, instead of allowing his doubt to destroy his faith, John sought out the one who could
reassure his mind and soul once again, Jesus. Likewise, when doubts fester in the mind, it is wise
and biblical to take John’s approach; seek Jesus, the Prince of Peace, and allow him to minister
to the conflicted soul.
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Bibliography
Bird, Michael F. “John the Baptist.” In Jesus Among Friends and Enemies: A Historical and Literary Introduction to Jesus in the Gospels (2011): 61-79.
Bock, Darrell L. Baker Exegetical Commentary on the New Testament: Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
Bock, Darrell L. Jesus According to Scripture: Restoring the Portrait from the Gospels. Grand Rapids, MI: Baker Academic, 2012.
Bruner, Fredrick Dale. The Christbook: Matthew 1-12. Grand Rapids, MI: Eerdmans Publishing, 2004.
Cummins, S. A. “John the Baptist.” In Dictionary of Jesus and the Gospels (2013): 436-444.
Garland, David E. The NIV Application Commentary: Mark. Grand Rapids, MI: Zondervan, 1996.
Kazmierski, Carl R. John the Baptist: Prophet and Evangelist. Collegeville, MN: Liturgical Press, 1996.
Lane, William L. The New International Commentary of the New Testament: The Gospel of Mark. Grand Rapids, MI: Eerdmans Publishing, 1974.
Lea, Thomas D. and David Alan Black. The New Testament It’s Background and Message. 2nd edition. Nashville, TN: B&H Academic, 2003.
Morris, Leon. The New International Commentary on the New Testament: The Gospel According to John. Grand Rapids, MI: Eerdmans Publishing, 1995.
Osborne, Grant R. Exegetical Commentary on the New Testament: Matthew. Ed. Clinton E. Arnold. Grand Rapids, MI: Zondervan, 2010.
Scott, J. Julius Jr. Jewish Backgrounds of the New Testament. Grand Rapids, MI: Baker Academic, 1995.
Commented [RWS46]: Strong bibliography! Heavy use of standard, academic commentaries reveals extensive research into primary sources. Excellent!
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Stein, Robert. Jesus the Messiah: A Survey of the Life of Christ. Downers Grove, IL: InterVarsity Press, 1996.
Stacy, Robert Wayne. “Baptism” (1999), Faculty Publications and Presentations, 371. Accessed on February 24, 2007. http://digitalcommons.liberty.edu/lts_fac_pubs/371/.
Stacy, Robert Wayne. “John the Baptist.” YouTube Presentation (September 2013). Accessed February 2, 2017. https://www.youtube.com/watch?v=f1Zw67yarrU.
Stacy, Robert W. “The Essenes.” Video presentation, Liberty University, Lynchburg, VA, 2017. Accessed on February 24, 2007. https://learn.liberty.edu/webapps/blackboard/execute/announcement?method=search&co ntext=course_entry&course_id=_348232_1&handle=announcements_entry&mode=view.
Whiston, William. The Works of Josephus. Peabody, MA: Hendrickson Publishing, 1987.
Wilkins, Michael J. The NIV Application Commentary: Matthew. Grand Rapids, MI: Zondervan, 2004.
Witherington, Ben III. “John the Baptist.” In Dictionary of Jesus and the Gospels (1992): 383- 391.
