JOHN THE BAPTIST IN THE WILDERNESS (MATTHEW 3:1-10; MARK 1:1-6; LUKE 3:1-14)

 

Scenes in a Life: Panel C (mixed media, 2006)

John's ministry begins in the wilderness, as described in all three Synoptic Gospels. Powell says, “The parallel with events in Joshua, with baptism replacing 'crossing' seems too clear to be coincidental (see, e.g. Josh 1:10-11; 3:5).” Here are a few more selected comments regarding each of the Gospel accounts.

Matthew 3:1-10

“The Judean wilderness...will make Jewish readers think of Moses in the wilderness leading the Israelites into and out of the wilderness (see esp. Numbers). The imminence of the kingdom...may call to mind various texts, from the messianic psalms to Daniel, that look forward to God's kingly reign being more perfectly established in the future. John's attire is intentionally that of a prophet, modeled after Elijah (2 Kings 1:8; cf. Zech. 13:4). His diet was that of a desert ascetic (Exod. 16:3; for locusts as food, see Lev. 11:2)...The metaphor of the axe laid at the root of the tree (3:10) may echo Isa. 10:34.” (Blomberg)

“Now according to our present passage (3:7) Pharisees and Sadducees are approaching John with a request that he baptize them. This may seem strange. Though not all commentators agree, yet in the light of all that has been said about the two groups, their behavior in the present instance can probably best be explained by their selfishness. They did not wish to lose their hold on the multitudes who were flocking to John to be baptized. If this was the place where the action was they wanted to be part of it...” (Hendricksen)

Mark 1:1-6

“Those acquainted with the Old Testament knew the importance of the word 'gospel' (cf. Isa. 40:9; 41:27; 52:7; 61:1-3). 'News' meant that something significant had had happened. When Mark used the word, it had become a technical term signifying Christian preaching about Jesus Christ...Aside from Old Testament quotations by Jesus this is the only place Mark referred to the Old Testament in his Gospel.” (Grassmick)

Watts, in seven pages of closely reasoned analysis, shows that the parallel passage in Mark 1:1-6 was heavily influenced by the Septuagint form of Exodus 23:20; Malachi 3:1; and Isaiah 40:3. He concludes by stating, “Christologically speaking, the striking identification of Jesus (1:1) with Yahweh's coming (1:2-3) can hardly be missed. Key here, especially given present debates concerning the influence of exalted mediatorial angelic or patriarchal figures on NT Christology, is that two of Mark's texts, Mal. 3:1 and Exod. 23:20, explicitly contrast such figures with the very presence of Yahweh himself. Whatever else, for Mark Israel's Lord is, in some mysterious and unparalleled sense, present in Jesus.”

Freedman adds, “In view of the strategic placement of this reference to Isaiah [cf. 1:2] at the beginning of Mark's work..., the conclusion seems justified that Isaian patterns have played a major role in shaping Mark's thinking...But perhaps Mark would respond that even the unforeseen way in which Isaiah's prophecies have been fulfilled shows that the gospel is 'as it has been written in Isaiah the prophet.' The discontinuity of God's new action with precedent and expectation, after all, is an integral part of the Isaian message:

        Do not remember the former things,

        or consider the things of old.

        See, I am doing a new thing;

        now it springs forth, do you not perceive it”

                (Isa 43:18-19)

Regarding v. 6, Swift says, “John's clothing and food indicated frugality and separation from worldly interests...Locusts, though tolerated as food only by the poorest, are said still to be eaten roasted or salted by the bedouin.”

Luke 3:1-14

vv. 1-3 Robertson notes: “Luke follows the custom of ancient historians in dating events by the names of the rulers. As the son of a priest John was probably thirty years old when he came forth.”

“The appearance of 'the word of God' (rhema theou) with a complete synchronism noting the political and religious contexts of the time echoes language of Israel's prophets (cf. Jer. 1:1-3). This explicit appearance of the prophetic word is noteworthy...the intensity of prophetic activities in Luke 1-2 points to the realization that God is acting in history in a new way.” (Pao and Schnabel)

In discussing prior influences on John's practicing baptism, these authors point out, but finally reject, the ritual washings probably practiced at Qumran even though “both carry a moral message and eschatological urgency.” One major difference between the two practices is that the washings at Qumran needed to be repeated. The authors' conclusion is that we should “see the various [Jewish] 'baptisms' as drawing from the symbolism embedded in OT ritual cleansing...while developing separately within their own contexts and communities. John's baptism falls within the prophetic traditions where external acts actualize mental decisions. In the context of John's preaching this baptism is also a preparatory act for the arrival of God's salvation.”

vv. 4-6   Pao and Schnabel point out that whereas Matthew utilizes mainly Exodus and Malachi in the parallel passage, Luke takes more of his cue from the Septuagint form of Isaiah 40:3-5. This can be seen in his extending the quotation so that it “highlights the unique role that it plays in Luke's two-volume work...The themes introduced in the prologue of Isa 490:1-11 contribute to the structure of Luke's theology: restoration of Israel, mission to the Gentiles, power of the word of God, and the frailty of the enemies of God's people...The connection between this quotation and Luke's second volume is further established by the verbal link between the hodos ('way') terminology in Isa. 40:3 and the designation of the early Christian movement as he hodos ('the Way') in Acts 9:2; 19:9,23; 22:4; 24:14,22.”

vv. 8-9   “A clear OT parallel can be identified in Isa. 51 [cf. vv. 1-2] where Abraham is compared to the rock from which God's people are hewn.” (Pao and Schnabel) And concerning verse 9, they note, “In the OT Israel is frequently compared to a fruitless vine (Ps. 80:8; Isa. 5:2; Jer. 2:1; Ezek. 15:6; 17:6; 19:10; Hos. 10:1).”

I couldn't help but noting the two anthropomorphic mentions of “rock” in Luke's Gospel:

        “God is able from these stones to raise up children to Abraham.” (Luke 3:8)

        “I tell you, if these were silent, the stones would shout out.” (Luke 19:40)

There is a similar context to each occurrence – the sayings follow (1) an Old Testament quotation regarding the coming of the Lord or king, (2) the paths are prepared form them, and (3) there is a rejoinder to some of those watching. In addition, they serve as brackets to Jesus' ministry on earth: one at its start and one near its conclusion.