To the first century Jew, the coming of the Messiah had been a highly anticipated event. It had been part of their lore for centuries, carrying a high expectation. That expectation was simple: The Jewish Messiah was fully expected to remove the Jewish people from the oppressive charge of a controlling power (the Roman Empire) and bring political freedom.
The Jews longed for a time when they could return to the ways of life told by their ancestors. In those times Jewish living was in no way oppressed by Assyrian, Bablyonian, Persian, Syrian or now Roman control. They longed for a return to the days of Saul, David and Solomon, kings who ruled a united Israel for 40 years each. It had been 120 years of prosperity. They looked to the Messiah to lead them back to that harmony and success, free from oppression. This is why so many, including the apostles, expected Jesus to establish a political kingdom.
As the foretold time approached, the anticipation probably intensified among the Jewish faithful. Tales had surely emerged with story after story told of the “messiah” being found here or there. Inevitably, with each potential “messiah,” another disappointment followed suit. These messiah’s had violent, militant revolutions in mind. They hid in caves and their uprisings were quickly squelched by the Roman powers. Their end result yielded little more than frustration, confusion and increased anticipation among the Jewish people. However, according to the various prophecies of their tradition, the time was at hand. The Messiah’s emergence was nearing and revolution had, indeed, arrived. Not the type of revolution expected by so many, but revolution nonetheless.
As much as the Jews anticipated the arrival of the Messiah, the political rulers of the day, the Romans, were for the most part indifferent. “Messiah” talk was surely discounted and dismissed as merely part of a people’s folklore. For the Romans, talk of the Messiah had merely meant rebellious uprisings that needed to be monitored, contained and ruthlessly squelched in order to maintain unheralded control in the region. Herod the Great was in power over the Judean region when Jesus was born. When Herod died, his kingdom was divided among his three sons. Herod Antipas was procurator (governor) over the Galilean and Perean regions during Jesus’ ministry (Antipas’ brother, Archelaus, ruled over Idumea until he was deposed; while Philip controlled Batanaea, Gaulanitis, parts of Jamnia and Trachonitis). Pontias Pilate was a governor who ruled over Judea and Samaria following the deposition of Archelaus.
The Jewish nation was essentially a nation within a nation. It was a theocracy separate from, but subject to, the rule of the Roman Empire. Temple authorities answered only to Rome. Jesus’ ministry began during Caiphas’ charge as high priest of the temple*4-1 . Jesus’ pre-ministry included his baptism and the 40 days spent in the wilderness.
John the Baptist
(Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6-36)
By his own admission, John the Baptist was “The voice of one crying in the wilderness: Make straight the way of the Lord.” He preached in the area of Judea around the Jordan River. John’s message was nearly as unique as his appearance. John wore clothing made of camel’s hair with a leather belt around his waist. His diet consisted of locusts and wild honey. If his clothing didn’t help him stand out, his message did. John called for the people to “Repent, for the kingdom of heaven is at hand!”
John called for baptism as a means of repentance. This concept was such an anomaly it became part of his name. Previously, baptism had been part of the ritual that converted a Gentile to Judaism. John was the first to use baptism for atonement. Using baptism to gain repentance from sin was a controversial topic. In first century Palestine, remission of sin was earned through a sin sacrifice made to the temple after committing an infraction that violated the requirements of the Purity System (Sabbath observance, cleansing rituals, animal sacrifice, etc.) This teaching gained much attention from the people. The sacrifice process cost the people money. To many Jews, this was a welcome message.
John told the multitudes: “Therefore, bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore, every tree which does not bear good fruit is cut down and thrown into the fire.” (Luke 3:8-9)
The people then asked, “What shall we do then?”
John responded, “He who has two coats, give to him who has none; and he who has food, let him do likewise.”
The tax collectors came to John asking the same question. He responded by saying, “Collect no more than what is appointed for you.” John told the soldiers the same, “Don’t intimidate or falsely accuse people and be content with your wages.”
When speculation began that John was the Christ, he answered with a resounding “No.” John stated, “I indeed baptize you with water; but one mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly clean out his threshing floor, and gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”
Even though John denied that he was the Messiah, many believed him to be the Christ. Some thought that he was actually Elijah. According to the Jewish tradition, Elijah had not died, but rather was taken directly into heaven. It was prophesied that Elijah would re-emerge and serve as the prophet that would pave the way for the Savior. The multitudes weren’t the only one’s intrigued by John’s unique message. With interest rising, the Jews sent priests and Levites to find the answer to the mystery that was ‘John the Baptist’.
They asked him, “Who are you?”
John answered in no uncertain terms… “I am not the Christ.”
When they asked him, “What then? Are you Elijah?”
He answered, “I am not.”
“Are you the Prophet?”
And John answered, “No.”
They inquired, “Who are you, that we may give an answer to those who sent us? What do you have to say about yourself?”
“I am ‘The voice of one crying in the wilderness: Make straight the way of the Lord,’ as the prophet Isaiah said.”
“Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” the priests inquired.
“I baptize with water, but there stands one among you whom you don’t know. It is he who, coming after me, whose sandal strap I am not worthy to loose.”
John the Baptist and Jesus
There is much speculation as to the nature of Jesus’ relationship with John the Baptist. It is commonly thought that John was Jesus’ mentor. While there is no concrete proof, scriptural or otherwise, that this was the case, there is much evidence that suggests it. The two were similar to say the least. Both preached of the Kingdom of God as a very different idea than what was expected at that time. Both acted assertively in this endeavor. Both denounced evil that was masked as piety. Both called for justice. Both invited conflict which led to their deaths. With John’s death, Jesus lamented. While the exact nature of their relationship is unclear, it is believed that Jesus and John were cousins. However, we do not know how this lineage affected their relationship. It is commonly believed that John’s parents, Elizabeth and Zacharias, died during his early childhood. Furthermore, it is thought that John might have been raised by a group known as the Essenes*4-2, one of the three parties formed in an effort to maintain Judaism and Mosaic Law after the Maccabean Revolt (Sadducees and Pharisees being the other two parties). The Essenes were known as radicals who promoted exclusivity. Often living in the desert, the Essenes separated themselves almost entirely from other Jews. The extent of their separatist beliefs led them to establish their own calendar in addition to their conviction that the Essenes community was the true location of the temple, rather than Jerusalem. They were very strict in their adherence to Mosaic Law. Although even the Essenes did not call for execution upon someone breaking the Sabbath laws, as God instructed Moses, their strict penalty was seven years imprisonment. The Essenes also believed in the reign of two Messiah’s upon the apocalypse (Messiah of Aaron and a Messiah of Israel).John the Baptist might have been a member of this party. He too, set himself apart from mainstream society and was arguably expecting the emergence of two Messiah’s, as is witnessed in his sending messengers to Jesus to question him on the matter. While John might have been a member of the Essenes, his teachings of the coming kingdom and the need for baptism were apparently unique for the party.*4-3
Tuesday, January 11, 2011
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