¹ In those days John the Baptist appeared, preaching in the desert of Judea ² (and) saying, “Repent, for the kingdom of heaven is at hand!” ³ It was of him that the prophet Isaiah had spoken when he said: 

“A voice of one crying out in the desert,
‘Prepare the way of the Lord, make straight his paths.’”

 ⁴ John wore clothing made of camel’s hair and had a leather belt around his waist. His food was locusts and wild honey. ⁵ At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him ⁶ and were being baptized by him in the Jordan River as they acknowledged their sins. ⁷ When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? ⁸ Produce good fruit as evidence of your repentance. ⁹ And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones. ¹⁰ Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. ¹¹ I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. ¹² His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.” (Mt 3:1-12)

John’s Baptism

“to lead righteous lives, to practice justice toward their fellows and piety towards God, and so doing join in baptism” John’s baptism was a symbolic act that people who had already done these things – or were committed to living as such – were forming a “faithful remnant” of the covenant.  In the gospel accounts, all of John’s words (except the word against Antipas) are spoken to persons seeking this baptism. His words show that John was unreceptive to those whom he judged to have bad faith, while he was friendly to those who were truly repentant. To the former he repeated threats and warnings and perhaps added new ones, while to the latter he gave hope for further dramatic renewal of their lives as well as ethical guidance relevant to their particular vocations. The former group seems to have been made up of people whose commonality was lording power over the common people: the religious leadership, the wealthy, the tax collectors and soldiers.

It is natural for Christians to begin to interpret John’s baptism within the framework of Christian symbols, but it is perhaps better to consider John’s actions as prophetic and within the context of the OT prophets mentioned above.  A significant possibility for the meaning of John’s water baptism is purification. Purification is linked with an anticipated messenger in Mal 3:1–3: “the messenger of the covenant in whom you delight, behold, he is coming…For he is like a refiner’s fire and like fuller’s soap; he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver …” This imagery is reflected in the words of the Judean desert Qumran community whose purification rites were connected with conversion of heart: “Like waters of purification He will sprinkle upon him the spirit of truth, to cleanse him of all the abominations of falsehood and of all pollution through the spirit of filth” (1QS 4:20, 21). Both these actions and John’s Baptism echo Ezek 36:25–26: “I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses … A new heart I will give you and a new spirit I will put within you …”

A new section of Matthew begins at Mt 3:1. From Jesus’ infancy we jump several decades in time.  Without warning or preparation, John the Baptist appears in the wilderness preaching not (as in Mark 1:4) a “baptism of repentance for the forgiveness of sins,” but rather repentance, “for the kingdom of heaven is at hand” (Matt 3:2). This is also different from Luke’s gospel in which we follow the story of Zechariah, Elizabeth and their son John (Lk 1); we are not told of the relationship between Mary and Elizabeth – hence there is no announced family relationship between John the Baptist and Jesus.  

Yet the structure of Matthew’s gospel points to a more key relationship between John and Jesus. The section (3:1 to 11:19) brackets a chiastic pattern that describes the parameters of the relationship that are central to Matthew’s understanding of the gospel good news.

• The content of John’s preaching is clear from the beginning: “Repent, for the kingdom of heaven is at hand!”  Later when John is in prison, those words are repeated verbatim by Jesus (Mt 4:17). 
• John’s announcement of the “one who is coming” (3:11) corresponds to his question in 11:3 – “Are you the one who is to come, or should we look for another?”
• In Chapter 3 John is the one “on stage” whereon the reader hears the Baptist’s view of Jesus. In Chapter 11, John is offstage, Jesus is the primary voice, and the reader receives Jesus’ view of the Baptist and himself.
• This chiastic bracketing informs our reading of lays between: Jesus’ words and actions are signs that the kingdom, long promised, is indeed at hand and Jesus is that long promised Messiah.

On the previous Sunday, the first Sunday in Advent, we considered a passage taken from the stream of Luke’s discourse on the destruction of the Jerusalem Temple, the signs of the end, warnings about the coming persecutions, the Great Tribulation, and finally the gospel passage about the coming Son of Man (all from Luke 21). The text included: “People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory.” (Luke 21:26-37). To our modern mind, a rather odd choice for the first Sunday of Advent. But then our modern minds think of Advent as the gateway to prepare for Christmas. And therein lies the problem. As explained previously, Advent begins in the shadow of the celebration of Christ as King of the Universe. Considering that, suddenly the reading for the first week of Advent makes sense – we are to prepare for the Second Coming of Jesus, what the prophets called “the day of the Lord.” Continue reading →