December 1998 Issue

These verses about the appearance of John the Baptist occur in the wider context of Matthew 3:1-17, which includes the baptism of Jesus by John. An even wider context for these verses is 1:1-4:17, rightly understood as Matthew's presentation of the events preceding the public ministry of Jesus. Gospel parallels are Mark 1:1-8, Luke 3:1-18, and John 1:6-8, 19-28. The text for this Sunday in Advent focuses attention on the sudden appearance and the ministry of John the Baptist.

Although there is an approximate thirty year chronological gap between the end of Matthew's infancy narratives (2:23) and this account of John the Baptist, Matthew makes a theological connection with has introductory words of 3:1, "In those days." John's appearance in the wilderness is not precisely dated (cf. Luke 3:1-2 with its concern about dating this event), but Matthew indicates that John's ministry begins at the time that Jesus was at Nazareth in Galilee (cf. 3:13). This coordination of John's arrival on the scene with the end of the childhood stories of Jesus is one way in which Matthew links the missions and ministries of John and Jesus.

The Debut of John the Baptist (3:1-4)

Neither Matthew nor Mark provides the reader with any biographical information about John, as opposed to Luke, who parallels the birth stories of John and Jesus. In 3:1 John appears "full grown" in the wilderness of Judea, a place of expectation for the prophet of God and certainly reminiscent of Israel's history. John's manifestation caused quite a stir (3:5), no doubt in large part because it had been 400 years since a prophet of God had appeared on the scene to proclaim God's word to Israel. The people's expectations that this might be Elijah returning in preparation for the coming of the Messiah must have been raised by the sight of John's clothing and reports of his diet (3:4). This description of John resembles that of Elijah in 2 Kings 1:8 (cf. Mt 11:11-15, where Jesus speaks about John to his disciples: see also 17:10-13, where Jesus instructs his disciples about John at the time of his transfiguration). Furthermore, John fits the bill of the messenger announced in Mal 3:1 and 4:5 (where God announces, "Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.").

Therefore, John serves as the forerunner of Jesus, not just in a chronological sense, but in that he typifies in his ministry and mission the ministry and mission of Jesus (each presents a message from God that calls for a decision and yields both acceptance and rejection). Matthew uses the same word ("appeared/came") to describe the arrival on the scene of both John and Jesus (3:1,13). Matthew's use of the quotation from Isaiah 40:3 in v.3 also serves to link John to Jesus. Typically Jesus is the subject of the Old Testament quotations, which are understood to be fulfilled in Jesus. In this instance, John is the subject of the Old Testament reference which, at the same time, points to the advent of Jesus (note that Matthew's citation differs from the Hebrew and the Septuagint versions which read, "a highway for our God" instead of "his paths," apparently referring to Jesus).

The Preaching of John (3:2, 5-6)

The mere appearance of John the Baptist on the scene does not warrant the interest of either the people in Jerusalem or the gospel readers. Indeed, it is his message that is of utmost importance to the hearer and the reader, a message intended to prepare the way for the one coming after him. Certainly it is very significant that John's proclamation in v.2 is identical to Jesus' proclamation which is reported in 4:17 at the beginning of his public ministry. The need for repentance is great "for the kingdom of heaven has come near."

The "kingdom of heaven" is Matthew's unique terminology for what the other gospels call the "kingdom of God" (most probably a reverential circumlocution to avoid the name of God). Meaning primarily "the reign of God" rather than a spatial, geographical kingdom, this message introduces the eschatological tension which accompanies the coming of the Messiah. The coming of the kingdom necessitates a reorientation of life for those who would be ready to enter that kingdom. Thus, the keynote of John's message is "Repent" (v.2). the decisive event which is about to happen in the advent of Jesus demands a turning (or being turned) from oneself to God. Apparently the urgency of John's message was recognized by many people, as reported in v.5.

The Reaction of the People and the Leaders (3:7-10)

Whereas in Luke's account John addresses his harsh words to the crowd, John here speaks against the religious leaders who also have come out for baptism (v.7). Although the Pharisees and the Sadducees had their distinct differences, Matthew here lumps them together to represent, even at this early stage of the gospel, the unbending opposition that both John and Jesus would encounter from the authorities. John pulls no punches when he assails these leaders, comparing them to snakes fleeing for their lives before the onrush of the consuming fire. His admonition to "bear fruit worthy of repentance" and not to presume upon their ancestral heritage certainly calls into question the sincerity of these leaders' interest in and response to John's proclamation of repentance and baptism. True repentance is a matter of actions as well as words. In addition, the appeal to Abraham as one's ancestor is futile, since God is powerful enough to introduce a whole new generation of faithful believers from the very stones (most likely an Aramaic pun on "children" and "stones"; c. Romans 2:28-29, where Paul describes the "true Jew"). Verse 10 continues the eschatological theme of Judgment.

The Eschatological Judgment (3:10-12)

John's baptism of water is symbolic of the repentance he proclaims in the wilderness. In these verses he truly acts as the messenger/forerunner he is, pointing to the more powerful one who is coming with a baptism of the Holy Spirit and fire. John's water baptism is not able to bring the power needed for life in the kingdom, nor does his baptism affect the Judgment of the Messiah. Water baptism prepares those who are repentant for the coming Judgment involved in the decision for or against Jesus. While there is debate about the precise intent of the baptism of "fire" (e.g., destruction only? purification and destruction?), the imagery of v.12 recalls the prophecies about the Day of the Lord (c. Amos 5:18-20; 8:9-10) and its accompanying judgment.

Conclusion

Such a text reminds us of the truth about God's love: it both judges and redeems. When our attention is focused in Advent only on the celebration of the birth of the baby Jesus, John's message of repentance is a timely reminder of the eschatological nature of our faith. Advent is a good time to decide whether we are presuming upon our heritage as Christians or bearing fruit worthy of repentance as we await the coming of Christ.

Philip K. Gladden