THE MISSION OF JOHN THE BAPTIST IN THE GOSPEL OF LUKE
Introduction
In the pre Lucan tradition John is understood from the stand point of the dawn of the new eschatological age. He is more than a prophet, he is the forerunner, and he is Elijah. It is true that he does not set out his views coherently, but he indicates it whenever he speaks of John by what he omits and by what he adds. In the tradition John the Baptist stands on the dividing line between the old and the new epoch. He not only announces the imminent Kingdom of God, but it is himself a sign of his arrival. John no longer marks the arrival of the new aeon, but the division between two epochs in the one continuous story as it is described in Luke. The eschatological events do not break out after John, but a new stage in the process of salvation is reached, John himself still belonging to the earlier of the two epochs which meet at this point. This transformation of the tradition concerning John affects all the different sources, and therefore is to be attributed to Luke himself.
Lucan view of John in redemptive history
Luke provides the key to the topography of redemptive history. Narrative of John is due to Lucan Christology. The Lord is not Yahweh but Jesus. This is metaphoric, symbolic statements which can be interpreted in terms of ethical transformation and which has social implication. John is the ‘new Elijah’ who prepares the way of the Lord. This is taken from Isaiah 40:3-6. Luke emphasizes the universal significance of the Messiah. This fulfills what was told of John in 1:15-17 and 1:76-79.
Luke makes it point at the same time to a continuity: until now there is also the preaching of the kingdom. Therefore the preaching of repentance is continued by Jesus. It is John’s role to prepare the way for this by preaching and baptism, and his great merit is that he refused to claim for himself the messianic role. At the same time, however, this makes plain John’s limitations: it is only through the proclamation of the kingdom that John’s preaching and only through the spirit that John’s baptism, are raised to a level appropriate to the new epoch. Apart from the prologue Luke recognizes no typological correspondence between John the Baptist and Jesus. John has a clearly defined function in the centre of the story of salvation. As it is his ministry rather than his person that serves as a preparation for Jesus, he is subordinate to the work of Jesus in the same way as is the whole epoch of the Law. It plainly contradicts the prologue, where in Jesus is linked with Elijah.
Luke‘s own view stands out here particularly clearly. Luke‘s argument, however, is the reverse of this traditional view: John the Baptist inaugurated the second period though he belongs to the First period. John is not the precursor, for there is no such thing but he is the last of the prophets. Luke informs us that John is dead and appears no more. The tension between tradition and the adaption of it can be seen in Luke. In the tradition John was more than a prophet; now he becomes the greatest prophet.
Baptism: a symbol of repentance
Those who come to John are ordinary people but later the Jewish leaders fail to respond to John’s invitation of the message of repentance which we find in 7:30 and 20:5. They also do not listen to Jesus. They are the most unexpected people like Roman soldiers, much hated tax collectors. They did not bother but they responded. This was possible for the Non-Jewish people. John’s giving baptism (3:7) is a symbol of repentance but it has to be completed in Jesus’ way. This involves Faith in terms of proclamation and the gift of the spirit. Repentance is a complete turn around in one’s life and is seen in one’s ethical renewal. Forgiveness is an important term in Luke. It has to do with release from debt, imprisonment originally, metaphorically guilt and consequences of sins.
There is a message for the Church:
- Church is not only looking for the expected responses but also unexpected responses because God is at work.
- John is a preparer of the way. He brings people to Jesus. This is the model of the Church. Church is not the messiah just as John was not the Messiah. Church should bring people to the faith to encounter the messiah.
- The Church has to be persecuted to prepare the way of the Lord. So do not be surprised. In all these, Christian Baptism is part of the answer. Baptism is a water baptism. Jesus is a giver and bearer of the Spirit or fire. ‘Judgment’ is the other side of ‘Salvation’ (Acts 1:1-2).
- Luke blindly puts that nobody is in a ‘privileged position’. Every one is equal before God and should manifest this ethical renewal. Sharing of material goods is important in Luke.
People should be caring for others and less for themselves in terms of sharing. They should manifest as a sign of repentance and seek renewal in their lives in which not just following rituals only but also radical demands. E) People should be caring for others and less for themselves in terms of sharing. They should manifest as a sign of repentance and seek renewal in their lives in which not just following rituals only but also in radical demands.
Conclusion
John is included within the saving events, but not that one should think of John in an eschatological sense. The fact is that the ministry of John and that of Jesus overlap to a certain extent in time. The exit of John the Baptist has no particular significance, and it is the fate of the prophets that we learn of his death incidentally, and not an eschatological event. Luke can find apologetic on behalf of the Baptist in his sources. Yet in respect of these two figures he is quite independent, but consistent, as a result of his eschatology. To sum up, we may say that Luke employs geographical factors for the purpose of setting out his fundamental conception, and that he modifies his sources to a considerable extent. This modification takes the form of a conscious editorial process of omissions, additions, and alterations in the wording of the sources. It is plain that his purpose is to keep separate the respective localities of John and of Jesus.
Kirubakaran A.
I Year Theology
Papal Seminary, Pune
