Month: July 2022

John 1:19–34

John had previously immersed some Pharisees and Sadducees in the Jordan, but now priests and Levites came to him—inquiring who he was. One reason for the Levites’ arrival was that some expected the Messiah to be from the tribe of Levi. The book of 1 Maccabees reflects the longing for a Levitical kingly Messiah, and many expected him to be a priest. He, first, informs them that he isn’t the Messiah or Christ (1:20). Both terms mean “anointed” and were often used about leaders of Israel, especially kings. In Isaiah, Cyrus is called God’s anointed (Is. 45:1), so the title wasn’t limited to Jesus’ role. However, by this time, the word had taken on a meaning of the savior of Israel, God’s anointed one (cf. Ps. of Sol. 17:32). Elijah came to be associated with the figure because of Malachi 4:5–6. The belief was that either Elijah himself would return and be the messiah or someone like him, which was what John was. The prophet they expected was one like Moses (Deut. 18:15). 

John was none of these, though he was the one like Elijah (Luke 1:17). John cites Isaiah 40:3 and Malachi 3:1 as an answer—he later tells people that he was to prepare the way of the Lord (John 3:28). Since John was none of the expected people, they ask why he was baptizing, likely because by so doing he was gathering disciples. John points them further to the one who is the come. He will come from among them, and it’s he who’s preferred over John. 

The next day, Jesus arrives at the Jordan—likely from his temptation. John proclaims Jesus to the crowd, and while his account doesn’t include the baptism of Jesus, it points out John’s response to it. While in the previous lesson, we discussed why Jesus was baptized, we see here that it was also for him to be revealed to Israel (v. 31). As we’ve also previously read, Jesus would be the one to baptize with the Spirit. 

Several baptisms are mentioned in the New Testament: John’s baptism of repentance, baptism of fire, baptism for the dead (1 Cor. 15:9), baptism into Moses (1 Cor. 10:1–2), baptism of the Holy Spirit, and baptism in making disciples. Since only Jesus performs this, we have to look and see what exactly it is. Before he ascended into heaven, Jesus reiterated the promise (Acts 1:4–5), and we see it performed on Pentecost (Acts 2:32–33). There were only two examples in Scripture when this was applied: on Pentecost and Cornelius’ household (Acts 10:44–48; 11:15–18). This baptism enabled apostles to remember what they’d learned and be taught by God (John 14:26). They were also able to perform wonders and signs to accompany their preaching (Acts 2:43; cf. Heb. 2:3–4). Concerning Cornelius’ household, baptism with the Spirit was more to convince the Jews that Gentiles were worthy of salvation, too (Acts 10:44–48; 11:12). Moreover, it was God’s way of acknowledging the Gentiles, and the Jews’ understood that God makes no distinction (Acts 11:8–9).  

Considering the numerous baptism we read about in the New Testament, we must establish a timeline because, by 64 CE, Paul wrote that there was only one baptism (Eph. 4:4–6). Jesus was crucified and ascended to heaven anywhere between 28–33 CE. We like to think that Jesus was born in 1 CE, but he was more than likely born between 4–6 BCE, given the dating of the death of Herod. Gentiles received the baptism of the Holy Spirit some 8–10 years later, putting us at 43 CE at the latest. This is important because by the time Paul wrote to the Ephesians, he stated that there was one baptism leading us to conclude that Holy Spirit baptism was no longer a factor. Just as John’s baptism was for a time and purpose (cf. Acts 19:1–7), so was Holy Spirit baptism. However, the immersion that makes us disciples of Jesus is universal and unending (Acts 2:38–39). 

Matthew 3:13–4:11; Mark 1:9–13; Luke 3:21–4:13

Jesus’ baptism has been understood as the two births of every believer—one of nature and the other of the Spirit (John 3:3–5). Some have suggested it as a manifestation of the Trinity (Ambrose Luke 2.92) or an example to live to please God (Cyril of Alexandria Luke 11; Cyprian The Good of Patience 6). To argue that Jesus needed cleansing from sin may neglect other passages that speak to Christ’s sinlessness (2 Cor. 5:21; Heb. 4:15; 1 Peter 2:22; 1 John 3:5). “In receiving baptism Jesus identified with the people of Israel to whom John addressed his message and started on a path that led to the cross.”

Perhaps to build upon the conclusion of his genealogy, Luke transitioned from Christ’s descent from Adam to Jesus being tempted. Whereas Adam was in the Garden of Eden and tempted to sin, Christ entered the wilderness to be tempted and thus overcame the wiles of the same adversary (cf. Rom. 5:12–21; Ambrose Luke 4.7, 14). The three greatest temptations in the Bible were that of Adam and Eve when they ushered in the fall of humanity, that of Job to distrust and curse God, and that of Christ. The frailty of human nature is seen in two, and the triumph of humanity is witnessed in Christ withstanding the powers of darkness.

Jesus was led by the Spirit into the wilderness, coinciding with the Spirit’s appearance and descent as a dove (Luke 3:22). The descent as a dove would have been understood as the presence of God because the Greco-Roman gods often appeared as winged animals. The dove was the symbol of peace and signified the reconciling ministry of the Spirit. One author wrote, “What is noteworthy here is that the presence of the Holy Spirit in Jesus’ life brings him into direct and immediate conflict with the forces of evil. The antithesis between the Holy Spirit and the evil in the world apparently had to be brought to light.”

Whether the forty days were literal or typological is a matter of debate. Still, on the surface, it would seem literal. Forty was undoubtedly a period of testing and trial: God poured rain for forty days (Gen. 7:4, 12); Israel wandered forty years (Num. 14:33; Deut. 8:2); a woman was to purify herself for forty days postpartum (Lev. 12:1–4); Moses (Exod. 34:28; Deut. 9:9) and Elijah (1 Kings 19:8) fasted for the same period as Christ too. Of course, it may be preferable to link the fasting of Christ to that of Moses and Elijah, given the upcoming scene on the Mount of Transfiguration. Intertestamental writings highlight Moses (Deut. 18:15–18) and Elijah (Mal. 4:5–6) as eschatological and messianic figureheads. At the same time, some believed that a prophet like either would be the messiah. 

Jesus fasted so that he could know what it was to have a depraved desire, so some believe. Once hungry, Christ was then open to Satan’s work: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Heb. 4:15). Jesus knew and learned (cf. Heb. 5:8) through hunger what it was to be tempted, but through temptation, Jesus shows us what it is like to overcome. He did what we cannot or are unwilling to do. In the temptations, Satan tried to persuade Jesus to become something he was not because God cannot be tempted (James 1:13) to deny himself (2 Tim. 2:13). 

The Lord’s first temptation of hunger would have been enticing, and when people are hungry, they are prone to do the unthinkable (cf. 2 Kings 6:28–29). The identity of Jesus is often a significant theme in the gospels, and Satan is the first to question Jesus’ identity. He did so with the enticement of food—a perceived vulnerability of Christ at the time. Several commentaries categorize the temptations of Christ as “appetite,” “boasting,” and “ambition.” John referred to them as “the lust of the flesh, the lust of the eyes, and the pride of life” in 1 John 2:16. Though Adam was overtaken by each, Christ could not be swayed. After the temptation, Satan departed, as Luke put it, until an opportune time. The next mention of Satan was when he entered Judas Iscariot (Luke 22:3; cf. John 14:30). In Matthew and Mark, angels were attending to Christ similar to Elijah after his forty days of fasting (1 Kings 19:5). Jesus did what we are often too weak to do: he resisted the devil, so Satan fled from him (James 4:7).

John has arrived, and he’s been preaching repentance. We must remember that though we know nothing about his formative years, he is of priestly lineage. Whatever training John received, his aged parents likely entrusted his care to those who would raise him to be faithful to God. He gets right to work when he steps into the public from the wilderness. While John is a prophet, he’s not just a prophet (Matt. 11:7–9). He’s the one God chose before he was even in the womb. 

John’s activity attracted religious leaders (Matt. 3:7; Luke 3:7). Pharisees and Sadducees came, but we don’t read about them in the Hebrew Scriptures. When the Greeks spread Hellenistic culture in Judea, a group arose that wanted to remain faithful to the covenant with God. They were called “the pious.” This group aligned with the Maccabees and revolted in a holy war against the Seleucids. The “pious” later became Pharisees—a name meaning “separate”—while those who retired to the desert became the Essenes. The Pharisees were representatives of the Law—oral and written. While the New Testament somewhat vilifies the Pharisees, their intentions were born of a concern for preserving Jewish culture. They wanted ceremonial purity (Mark 7:7ff) and to protect fellow Jews from transgressing God’s commands (Matthew 12:1–2).   

While their origin is ambiguous, the Sadducees were aristocrats. They were typically priests and differed from the Pharisees by enjoying the favor of the rich. The Pharisees wanted the populace’s confidence (Antiq. 13.10.6; cf. 18.1.4). They argued against the oral law and advocated primarily for the Law as higher than the prophets (cf. Matthew 22:23–33). They were not strangers to conflict with the Pharisees. They did not believe in the resurrection, angels, or that a person has a spirit (Acts 23:6–9; Mark 12:18; cf. Antiq. 18.1.4). Furthermore, they denied fate altogether (Antiq. 13.5.9) and believed a particular contribution should be made for sacrifices and that they should not be funded by the temple treasury. They were undoubtedly supporters of Rome, as witnessed by their support of the Hasmoneans. Because of this support, they enjoyed primary influence within the Sanhedrin—a governing body of seventy-one religious and political leaders for the Jews. Although, they would side with the Pharisees from time to time to be tolerated by the populace (Antiq. 18.1.4). Their political ideology gave them a willingness to compromise, which led to the adoption of Hellenistic tendencies. 

John’s address of these two groups is telling (Matt. 3:8; Luke 3:8). Jesus used this exact phrase when addressing the Pharisees (Matt. 12:34; 23:33). To call someone a serpent was insulting and associated with moral deficiency because vipers were believed by the ancients to devour their mothers which may indicate that John intended to convey to the crowd that they were “unfaithful to their heritage” as Jews. Their corruption and satisfaction with the status quo weren’t what God wanted. 

Before John immersed those who came to him, he sternly warned them that their lives be transformed and that the outcome of their faith shines forth in the bearing of good fruit (cf. Origen Luke 22.6). John’s baptism was unique because he administered it when washings (cf. Heb. 6:2) were typically self-administered (2 Kings 5:10, 14; cf. Zech 13:1). Proselyte baptism, from Gentile to Jew, was self-administered but was a one-time observance much like John’s. This baptism was meant to be understood as a conversion. The purposes of John’s baptism of repentance may be summed up as:

  ●   Expressing repentance and turning to a new way of life.

●   Mediating divine forgiveness.

●   Purification from ritual and moral uncleanness.

●   Foreshadowing the ministry of the expected Lord.

●   An initiation into the “true Israel” and not a closed community.

●   A protest against the temple establishment since it took place in the Jordan (Matt. 3:6, 13; Mark 1:5, 9; John 1:28).

If John intended to relay that they were unfaithful to their heritage, he would have further reiterated this belief by adjuring them to not claim their physical heritage as Abraham’s descendants. Since God could raise descendants from Abraham from stones, the Gentiles coming to faith should not be a considerable surprise. Only those showing worthy fruits of repentance would escape the fire.

To demonstrate those worthy fruits of repentance, the crowd asked John what must be done to illustrate those worthy fruits of repentance. Everything he told them to do infers that their pre-repentance behavior was immoral and sinful. Being a hoarder of clothing and food neglected one’s, fellow man. Tax collectors were to gather what was required and no more. The soldiers were to be content with their living and stop robbing people. Each of those addressed dealt not only with stewardship but with a divorce from materialism. Stewardship is a common theme in Luke’s Gospel and is often approached through sharing and even liquidation. Those necessary sacrifices were needed to follow Jesus in his mission because being tied down by materials hindered the complete devotion Christ demanded in spreading the Gospel.

John’s reference to unstrapping the Lord’s sandal has often been interpreted as the work of a slave toward their master. However, it may have been about the marriage custom of the bride to unstrap her husband’s sandal (Gen. 38; Ruth 4:7–8). Holy Spirit baptism is not the same as water baptism because Christ isn’t recorded as having baptized anyone (cf. John 4:2). Long before John the Baptist preached the baptism with the Spirit, the prophets foretold a heavenly outpouring of God’s spirit that would take place in the days of the coming kingdom of the Messianic era (Isaiah 32:15; Ezek. 39:29; Joel 2:28–29). The unmistakable act by which John would know the administrator of Holy Spirit baptism, the Lord, was the one on whom the Spirit would rest (John 1:32–33; cf. Acts 2:33).

Around thirty years have passed since Jesus and his family returned and settled in Nazareth. Mark begins the story of the gospel at this point (Mark 1:1). Scholars agree that Mark is the earliest gospel account, followed by Matthew, Luke, and John. Another commonly held view is that Mark wrote his account specifically for the Romans, and we know he was in Rome with Peter (cf. 1 Peter 5:13). Therefore, it might be acceptable to suggest that Mark wrote what Peter preached. “Peter and Paul proclaimed the gospel in Rome … After their departure, Mark, the disciple and interpreter of Peter, handed on his preaching to us in written form” (Iren., Against Heresies 3.1; c. 200 CE). 

Nevertheless, writing to the Romans, Mark introduces his account as “the beginning of the good news.” When a Roman envisioned the “good news” (Gr. euangelion), they related it to the Emperor. Mark now presents a new Emperor, Jesus the Anointed, the Son of God. The Emperor was the son of a god, but Jesus was the Son of God. The rhetoric is not without intent to sway the minds of the Romans away from Empire and Emperor to Kingdom and Christ. Employing popular Roman propaganda language distinguishes the two, and those who follow King Jesus must esteem him above all else. 

Luke now gives us a historical time frame of this period (Luke 3:1–2). The fifteenth year of Tiberius’ reign was 29 CE. The Jews were under the shadow of a Roman rule having the Gentile governor Pontius Pilate exercising sovereignty over them. Having two high priests named explains the former selected the latter as his successor (Antiq. 18.4.3), so Annas was likely high-priest emeritus. During this time, “the word of God came to John.” This phrase is suggestive of the work of a prophet (cf. Jer. 2:1; Ezek. 3:1; Hos. 1:1–2). During these times, when Jesus was in Nazareth, John came preaching (Matt. 3:1). 

What was it like during this time? Roman governors had occupied the province of Judea as early as 6 CE. Yet, they were ignorant of the Jewish religion. Because of this, the display of the image of the Emperor often kindled the fury of the Jews. Judea was unique because it wasn’t required to worship the Emperor of Rome. Instead, Romans requested them to make offerings to God on behalf of the Emperor (Joseph., Against Apion 2.77; Philo, Embassy to Gaius 23, 40). Because Jewish religion also entailed governance, Roman authorities allowed autonomy in respecting Jewish customs, which the Sanhedrin enforced. Any political matter had to be handled carefully since that might fall under Roman interests. 

From the first when Judea had a Roman governor, Jewish resistance groups formed. Judas the Galilean incited a revolt against the Roman occupiers. While unsuccessful, a political party called the Zealots began due to his efforts. This group prized liberty above all else and only recognized God as their true ruler. Notably, during 26–41 CE, outrage against the Romans was often nonviolent. You might imagine the sentiments of Jews during this period, but it was then that John arose on the scene.  

John came preaching a baptism (cf. Luke 24:47; Acts 2:38) of repentance in preparation for the kingdom of God denoted an eschatological message, but Josephus saw it as something more than that by not relaying to baptism the mere washing of the filth from the flesh (cf. 1 Peter 3:21). 

…for that the washing would be acceptable to [God], if they made use of it, not in order to the putting away of some sins but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. (Antiq. 18.5.2) 

People came from Judea and Jerusalem to receive baptism at the Jordan River. It may be that the two thieves on the cross were among this crowd. However, John’s baptism differs from Jesus’s (Acts 19:1–5). Jewish baptism differed from John’s in some measure. Yet, what may have been difficult for some religious leaders was how John used baptism because the symbolism of the baptism was the final of three steps for Gentiles to convert to Judaism. Since Jews were rather proud of their national identity and heritage, the religious leaders might not have been as keen on John’s baptism. Repentance, as defined, should be thought of as a change of mind and, therefore, of actions. The purpose of the baptism was for conversion after one repented.

Isaiah 40:3 to describe John was precisely how the Essenes used the passage to prefigure the preparation of the coming Messiah (1QS 8.12–14). John prepared for Jesus by reconciling God’s people to the Lord (cf. Mal. 4:6). That John came as a herald was customary when preparing the way for the king (cf. Iliad 1.376–94, 2.59). Luke used a more extended version of this passage than the other Gospel writers. What likely led Luke to use the more extended version by using “every” and “all flesh.”

John’s depicted as the new Elijah, Israel’s greatest prophet (Matt. 3:4; Mark 1:6; cf. 2 Kings 1:8). Elijah, like John, wore simple clothing, ate simple food, delivered a message to God’s nation, and had a significant female enemy. Yet, he unabashedly gave the word of the Lord to Israel. In the end, it resulted in his death. Before then, however, he would see and baptize the Christ whose way he proclaimed.