John the Baptist Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Gospel narratives== {{see also|Baptism of Jesus|Beheading of John the Baptist}} [[File:Onorio Marinari Salomé con la cabeza del Bautista 1680 Minneapolis MA.jpg|thumb|[[Salome]] is given the severed head of John the Baptist, [[Onorio Marinari]], 1670s]] John the Baptist is mentioned in all four canonical [[Gospel]]s and the non-canonical [[Gospel of the Nazarenes]]. The [[Synoptic Gospels]] ([[Gospel of Mark|Mark]], [[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]]) describe John baptising Jesus; in the [[Gospel of John]] this is inferred by many to be referred to in John 1:32.<ref>{{bibleverse|John|1:32–1:34|NKJV}}</ref><ref name="Strauss2011">{{cite book|author=Mark L. Strauss|title=Four Portraits, One Jesus: A Survey of Jesus and the Gospels|url=https://books.google.com/books?id=E54dDWTI0i0C&pg=PA308|date=1 March 2011|publisher=Zondervan Academic|isbn=978-0-310-86615-2|pages=308–|access-date=13 November 2020|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026085913/https://books.google.com/books?id=E54dDWTI0i0C&pg=PA308#v=onepage&q&f=false|url-status=live}}</ref> ===In Mark=== The Gospel of Mark introduces John as a fulfillment of a prophecy from the [[Book of Isaiah]] (in fact, a conflation of texts from Isaiah, [[Book of Malachi|Malachi]] and [[Book of Exodus|Exodus]])<ref name="Carl R. Kazmierski 1996 page 31">Carl R. Kazmierski, ''John the Baptist: Prophet and Evangelist'' (Liturgical Press, 1996) p. 31.</ref> about a messenger being sent ahead, and a voice crying out in the wilderness. John is described as wearing clothes of camel's hair, and living on [[locust]]s and wild [[honey]]. John proclaims baptism of repentance for the forgiveness of sin, and says another will come after him who will not baptize with water, but with the Holy Spirit. [[File:Massimo Stanzione - Beheading of St John the Baptist - WGA21701.jpg|thumb|320px|left|''Beheading of St John the Baptist'' by [[Massimo Stanzione]], 1635]] Jesus comes to John, and is baptized by him in the river Jordan. The account describes how, as he emerges from the water, Jesus sees the heavens open and the Holy Spirit descends on him "like a dove", and he hears a voice from heaven that says, "You are my Son, the Beloved; with you I am well pleased".<ref>{{bibleref2|Mark|1:11|NRSV}}</ref> Later in the gospel there is an account of John's death. It is introduced by an incident where the Tetrarch [[Herod Antipas]], hearing stories about Jesus, imagines that this is John the Baptist raised from the dead. It then explains that John had rebuked Herod for marrying [[Herodias]], the ex-wife of his brother (named here as Philip). Herodias demands his execution, but Herod, who "liked to listen" to John, is reluctant to do so because he fears him, knowing he is a "righteous and holy man". The account then describes how Herodias's unnamed daughter dances before Herod, who is pleased and offers her anything she asks for in return. When the girl asks her mother what she should request, she is told to demand the head of John the Baptist. Reluctantly, Herod orders the beheading of John, and his head is delivered to her, at her request, on a plate. John's disciples take the body away and bury it in a tomb.<ref>{{bibleref2|Mark|6:17–29|NRSV}}</ref> The Gospel refers to Antipas as "King"<ref>John R. Donahue, Daniel J. Harrington, ''The Gospel of Mark'' (Liturgical Press, 2006) p. 195.</ref> and the ex-husband of Herodias is named as Philip, but he is known to have been called [[Herod II|Herod]].<ref name="Gillman2003">{{cite book|author=Florence Morgan Gillman|title=Herodias: At Home in that Fox's Den|url=https://books.google.com/books?id=rFRFe8QdO1gC|year=2003|publisher=Liturgical Press|isbn=978-0-8146-5108-7|pages=54–55|access-date=28 November 2015|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026085913/https://books.google.com/books?id=rFRFe8QdO1gC|url-status=live}}</ref> Although the wording clearly implies the girl was the daughter of Herodias, many texts describe her as "Herod's daughter, Herodias". Since these texts are early and significant and the reading is '[[Lectio difficilior potior|difficult]]', many scholars see this as the original version, altered in later versions and in Matthew and Luke.<ref name="Gillman2003"/><ref>Geoff R. Webb, Mark at the Threshold: ''Applying Bakhtinian Categories to Markan Characterisation'', (BRILL, 2008) pp 110–11.</ref><ref>John R. Donahue, Daniel J. Harrington, ''The Gospel of Mark'' (Liturgical Press, 2005) p. 198.</ref> Josephus says that Herodias had a daughter by the name of Salome.<ref name="Josephus1999">{{cite book|author=Flavius Josephus|title=The New Complete Works of Josephus|url=https://books.google.com/books?id=kyaoIb6k2ccC&pg=PA7|year=1999|publisher=Kregel Academic|isbn=978-0-8254-2924-8|pages=7–|access-date=13 November 2020|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090419/https://books.google.com/books?id=kyaoIb6k2ccC&pg=PA7#v=onepage&q&f=false|url-status=live}}</ref> Scholars have speculated about the origins of the story. Since it shows signs of having been composed in Aramaic, which Mark apparently did not speak, he is likely to have got it from a Palestinian source.<ref>Gillman 2003, p. 80.</ref> There are a variety of opinions about how much actual historical material it contains, especially given the alleged factual errors.<ref>Gillman 2003, pp. 81–83</ref> Many scholars have seen the story of John arrested, executed, and buried in a tomb as a conscious foreshadowing of the fate of Jesus.<ref>Geoff R. Webb, Mark at the Threshold: ''Applying Bakhtinian Categories to Markan Characterisation'', (Brill, 2008) p. 107.</ref> ===In Matthew=== [[File:Mattia Preti - San Giovanni Battista Predicazione.jpg|thumb|''St. John the Baptist Preaching'', {{circa|1665}}, by [[Mattia Preti]]]] The Gospel of Matthew account begins with the same modified quotation from Isaiah,<ref>{{cite web|url=https://www.biblegateway.com/passage/?search=Isaiah+40.3&version=NRSV|title=Isaiah 40.3 NRSV – A voice cries out: "In the wilderness|work=Bible Gateway|access-date=2 December 2014|archive-date=16 January 2015|archive-url=https://web.archive.org/web/20150116091851/https://www.biblegateway.com/passage/?search=Isaiah+40.3&version=NRSV|url-status=live}}</ref> moving the Malachi and Exodus material to later in the text, where it is quoted by Jesus.<ref name="Moyise2011">{{cite book|author=Steve Moyise|title=Jesus and Scripture: Studying the New Testament Use of the Old Testament|url=https://books.google.com/books?id=C9PRrvnVdzcC&pg=PA40|date=1 September 2011|publisher=Baker Books|isbn=978-1-4412-3749-1|page=40|access-date=28 November 2015|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090921/https://books.google.com/books?id=C9PRrvnVdzcC&pg=PA40#v=onepage&q&f=false|url-status=live}}</ref> The description of John is possibly taken directly from Mark ("clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey"), along with the proclamation that one was coming who would baptize with the Holy Spirit "and fire".<ref>{{bibleref2|Matthew|3:1–12|NRSV}}</ref> The book of Matthew next has Jesus coming to John to be baptized, but John objects because he is not worthy because Jesus is the one that brings the baptism in the Spirit.<ref name="Evans2014">{{cite book|author=Craig A. Evans|title=The Routledge Encyclopedia of the Historical Jesus|url=https://books.google.com/books?id=StasAgAAQBAJ&pg=PA55|date=14 January 2014|publisher=Routledge|isbn=978-1-317-72224-3|pages=55–|access-date=13 November 2020|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090921/https://books.google.com/books?id=StasAgAAQBAJ&pg=PA55#v=onepage&q&f=false|url-status=live}}</ref> Unlike Mark, Matthew describes John as critical of Pharisees and Sadducees and as preaching "the kingdom of heaven is at hand" and a "coming judgment". Matthew shortens the account of the beheading of John, and adds two elements: that Herod Antipas wants John dead, and that the death is reported to Jesus by his disciples.<ref name="Wink2006">{{cite book|author=Walter Wink|title=John the Baptist in the Gospel Tradition|url=https://books.google.com/books?id=zWNe6CwgPKwC&pg=PA27|date=November 2006|publisher=Cambridge University Press|isbn=978-0-521-03130-1|page=27|access-date=28 November 2015|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090927/https://books.google.com/books?id=zWNe6CwgPKwC&pg=PA27#v=onepage&q&f=false|url-status=live}}</ref> Matthew's approach is to shift the focus away from Herod and onto John as a prototype of Jesus. Where Mark has Herod killing John reluctantly and at Herodias' insistence, Matthew describes him as wanting John dead.<ref>Robert Horton Gundry, ''Matthew: A Commentary on His Handbook for a Mixed Church Under Persecution'' (Eerdmans, 1994) p. 286.</ref> {{clear}} ===In Luke and Acts=== {{Main|Nativity of Saint John the Baptist}} [[File:Piero, battesimo di cristo 04.jpg|thumb|[[The Baptism of Christ (Piero della Francesca)|''The Baptism of Jesus Christ'', by Piero della Francesca]], {{c.|1448–50}}]] The [[Gospel of Luke]] adds an account of John's infancy, introducing him as the miraculous son of [[Zechariah (priest)|Zechariah]], an old priest, and his wife [[Elizabeth (biblical figure)|Elizabeth]], who was past [[menopause]] and therefore unable to have children.<ref>Libby Ahluwalia, ''Understanding Philosophy of Religion'' (Folens, 2008), p. 180.</ref><ref>Just, Arthur A.; Oden, Thomas C. (2003), ''[https://books.google.com/books?id=Gh6sFDUfq8cC&q=%22barrenness+and+virginity%22&pg=PA10 Ancient Christian Commentary on Scripture – Luke: New Testament III] {{Webarchive|url=https://web.archive.org/web/20230405002933/https://books.google.com/books?id=Gh6sFDUfq8cC&q=%22barrenness+and+virginity%22&pg=PA10 |date=5 April 2023 }}'', InterVarsity Press; p. 10. {{ISBN|978-0830814886}}</ref><ref>{{bibleverse|Luke|1:7|9}}</ref> According to this account, the birth of John was foretold by the angel [[Gabriel]] to Zechariah while he was performing his functions as a priest in the temple of Jerusalem. Since he is described as a priest of the course of [[Abijah]] and Elizabeth as one of the [[daughters of Aaron]],<ref>{{bibleverse|Luke|1:5|NRSV}}</ref> this would make John a descendant of [[Aaron]] on both his father's and mother's side.<ref>'Aaron', In: Mills, Watson E. (ed.) (1998) ''Mercer Dictionary of the Bible'', Vol. 5, Macon GA: Mercer University Press, {{ISBN|0-86554-299-6}}; p. 1</ref> On the basis of this account, the Catholic as well as the Anglican and Lutheran liturgical calendars placed the feast of the Nativity of John the Baptist on 24 June, six months before Christmas.<ref name="Lives">{{cite book|last=Englebert|first=Omer|title=The Lives of the Saints|place=[[New York City|New York]]|publisher=Barnes & Noble|isbn=978-1-56619-516-4|year=1951|page=[https://archive.org/details/livesofsaintshis00omer/page/529 529]|url=https://archive.org/details/livesofsaintshis00omer/page/529}}</ref> Elizabeth is described as a "relative" of Mary the mother of Jesus, in Luke 1:36.<ref>{{Bibleref2|Luke|1:36|NIV}}</ref> There is no mention of a family relationship between John and Jesus in the other Gospels, and [[Raymond E. Brown]] has described it as "of dubious [[historicity]]".<ref>Brown, Raymond Edward (1973), ''The Virginal Conception and Bodily Resurrection of Jesus'', Paulist Press, p. 54</ref> [[Geza Vermes|Géza Vermes]] has called it "artificial and undoubtedly Luke's creation".<ref>Vermes, Geza. ''The Nativity'', p. 143.</ref> The many similarities between the Gospel of Luke story of the birth of John and the Old Testament account of the birth of [[Samuel (Biblical figure)#Family|Samuel]] suggest that Luke's account of the annunciation and birth of Jesus are modeled on that of Samuel.<ref>Freed, Edwin D. (2001), ''The Stories of Jesus' Birth: a Critical Introduction'' Continuum International, pp. 87–90.</ref> ====Post-nativity==== Unique to the Gospel of Luke, John the Baptist explicitly teaches charity, baptizes tax-collectors, and advises soldiers. The text briefly mentions that John is imprisoned and later beheaded by Herod, but the Gospel of Luke lacks the story of a step-daughter dancing for Herod and requesting John's head. The [[Book of Acts]] portrays some disciples of John becoming followers of Jesus,<ref>'l{{bibleref2|Acts|18:24–19:6|NRSV}}</ref> a development not reported by the gospels except for the early case of [[Saint Andrew|Andrew]], Simon Peter's brother.<ref>{{bibleref2|John|1:35–42|NRSV}}</ref> ===In the Gospel of John=== The fourth gospel describes John the Baptist as "a man sent from God" who "was not the light", but "came as a witness, to bear witness to the light, so that through him everyone might believe".<ref>{{bibleverse|John|1:6–8|NKJV}}</ref> John confirms that he is not the Christ nor Elijah nor 'the prophet' when asked by Jewish priests and Pharisees; instead, he described himself as the "voice of one crying in the wilderness".<ref>{{bibleverse|John|1:19–23|NKJV}}, compare {{bibleverse|Isaiah|40:3|NKJV}}</ref> Upon literary analysis, it is clear that John is the "testifier and confessor ''par excellence''", particularly when compared to figures like [[Nicodemus]].<ref>{{citation|last=Vande Vrede|first=Keith|title=A Contrast Between Nicodemus and John the Baptist in the Gospel of John|volume=57|date=December 2014|pages=715–26|editor-last=Kostenberger|editor-first=Andreas|journal=Journal of the Evangelical Theological Society|issue=4|issn=0360-8808|editor-link=Andreas J. Köstenberger}}</ref> [[File:Mathis Gothart Grünewald 024.jpg|thumb|[[Matthias Grünewald]], detail of the ''[[Isenheim Altarpiece]]''|upright]] Jesus's baptism is implied but not depicted. Unlike the other gospels, it is John himself who testifies to seeing "the Spirit come down from heaven like a dove and rest on him". John explicitly announces that Jesus is the one "who baptizes with the Holy Spirit" and John even professes a "belief that he is the Son of God" and "the Lamb of God". The Gospel of John reports that Jesus' disciples were baptizing and that a debate broke out between some of the disciples of John and another Jew about purification.<ref>{{bibleref2|John|3:22–36}}</ref> In this debate John argued that Jesus "must become greater," while he (John) "must become less."<ref>{{bibleref2|John|3:30}}</ref><ref>Latin [[Vulgate]]:Ioannes|3:30|VULGATE|''illum oportet crescere me autem minui''</ref> The Gospel of John then points out that Jesus' disciples were baptizing more people than John.<ref>{{bibleref2|John|4:2}}</ref> Later, the Gospel relates that Jesus regarded John as "a burning and shining lamp, and you were willing to rejoice for a while in his light".<ref>{{bibleref2|John|5:35|ESV}}</ref> ===Comparative analysis=== All four Gospels start Jesus' ministry in association with the appearance of John the Baptist.<ref name="Strauss2020">{{cite book|author=Mark L. Strauss|title=Four Portraits, One Jesus, 2nd Edition: A Survey of Jesus and the Gospels|url=https://books.google.com/books?id=VVyeDwAAQBAJ&pg=PT493|date=24 March 2020|publisher=Zondervan Academic|isbn=978-0-310-52868-5|pages=493–|access-date=13 November 2020|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090922/https://books.google.com/books?id=VVyeDwAAQBAJ&pg=PT493#v=onepage&q&f=false|url-status=live}}</ref> Simon J. Joseph has argued that the Gospel demotes the historical John by depicting him only as a prophetic forerunner to Jesus whereas his ministry actually complemented Jesus'.<ref name="Joseph2012">{{cite book|author=Simon J. Joseph|title=Jesus, Q, and the Dead Sea Scrolls: A Judaic Approach to Q|url=https://books.google.com/books?id=eskHkKgnxk8C&pg=PA130|year=2012|publisher=Mohr Siebeck|isbn=978-3-16-152120-1|pages=147–|access-date=21 February 2018|archive-date=26 October 2023|archive-url=https://web.archive.org/web/20231026090930/https://books.google.com/books?id=eskHkKgnxk8C&pg=PA130#v=onepage&q&f=false|url-status=live}}</ref> ====The prophecy of Isaiah==== Although the Gospel of Mark implies that the arrival of John the Baptist is the fulfilment of a prophecy from the [[Book of Isaiah]], the words quoted ("I will send my messenger ahead of you, who will prepare your way – a voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for him.'") are actually a composite of texts from [[Second Isaiah|Isaiah]], [[Book of Malachi|Malachi]] and the [[Book of Exodus]]. (Matthew and Luke drop the first part of the reference.)<ref name="Carl R. Kazmierski 1996 page 31"/> ====Baptism of Jesus==== [[File:Limestone panel with the figure of St Jogn (the Baptist) in relief. Early 17th c. (8384480270).jpg|thumb|230px|Limestone relief of John the Baptist from [[Zakynthos]], [[Byzantine and Christian Museum]], [[Greece]].]] The gospels differ on the details of the Baptism. In Mark and Luke, Jesus himself sees the heavens open and hears a voice address him personally, saying, "You are my dearly loved son; you bring me great joy". They do not clarify whether others saw and heard these things. Although other incidents where the "voice came out of heaven" are recorded in which, for the sake of the crowds, it was heard audibly, John did say in his witness that he did see the spirit coming down "out of heaven" (John 12:28–30, John 1:32). In Matthew, the voice from heaven does not address Jesus personally, saying instead "This is my beloved son, in whom I am well pleased." In the Gospel of John, John the Baptist himself sees the spirit descend as a dove, testifying about the experience as evidence of Jesus's status. ====John's knowledge of Jesus==== John's knowledge of Jesus varies across gospels. In the Gospel of Mark, John preaches of a coming leader, but shows no signs of recognizing that Jesus is this leader. In Matthew, however, John immediately recognizes Jesus and John questions his own worthiness to baptize Jesus. In both Matthew and Luke, John later dispatches disciples to question Jesus about his status, asking "Are you he who is to come, or shall we look for another?" In Luke, John is a familial relative of Jesus whose birth was foretold by Gabriel. In the Gospel of John, John the Baptist himself sees the spirit descend like a dove and he explicitly preaches that Jesus is the Son of God. ====John and Elijah==== {{see also|Matthew 3:4}} The Gospels vary in their depiction of John's relationship to [[Elijah]]. Matthew and Mark describe John's attire in a way reminiscent of the description of Elijah in [[2 Kings 1:8]], who also wore a garment of hair and a leather belt. In Matthew, Jesus explicitly teaches that John is "Elijah who was to come" (Matthew 11:14 – see also Matthew 17:11–13); many Christian theologians have taken this to mean that John was Elijah's successor. In the Gospel of John, John the Baptist explicitly denies being Elijah. In the annunciation narrative in Luke, an angel appears to Zechariah, John's father, and tells him that John "will turn many of the sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah."<ref>{{Bibleverse|Luke|1:16–17|NAB}}</ref> {{John the Baptist narrative comparison}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. 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