IV. JOHN the Baptist, the forerunner of our Lord Jesus Christ, and son of Zechariah and Elizabeth, was born in the Year of the world 4000, about six months before Jesus Christ. His birth, name, and employment were foretold to his father Zechary, when he was in the Temple of Jerusalem, where he was performing his functions as a Priest, according to the rank Luke i. 10, 11, &c.of his family. The Angel Gabriel appeared to him while he was in the Holy, and declared to him, that he would have a son whose name should be John, and whose birth would be the cause of universal Joy to all the world, that this son should be great in the sight of the Lord, that he should drink no wine, nor any other liquor proper to intoxicate, and should be filled with the Holy Spirit from his mother’s womb; that he should convert many of the Children of Israel to the Lord; lastly, that he should come in the spirit and power of Elias, to bring back the children into the way of their fathers, and to prepare a perfect people for the Lord.
Zechary, who was old, and whose wife likewise was too far advanced in years to have children, expressed some diffidence in this matter: but the angel assured him of the truth of his promise, and said to him, I am Gabriel, deputed to you in order to declare this news to you; and this very moment you shall become dumb, until the day in which you shall see the accomplishment of what I tell you. Accordingly he became dumb that very instant; and returning home, Elizabeth conceived. But she kept herself concealed for five months, as if she had been ashamed of her being with child. In the sixth month, the same angel Gabriel was sent to the Virgin Mary, to declare to her, that she should be the mother of the Messiah; and to prove the truth of his promise, he told her, that Elizabeth was six months gone with child. Hereupon Mary went with all expedition to the mountains of Judea, to visit Elizabeth. As soon as she came into Zechary’s house, and saluted Elizabeth, the child, whom as yet she bore in her womb, leaped with joy; and she was filled with the Holy Ghost. She raised her voice, blessed her cousin Mary, and said, Whence comes this happiness to me, that the mother of my Lord should visit me ?
The time of Elizabeth’s delivery being come, her relations and neighbours rejoic’d at it: and upon the eighth day, when the child was circumcised, they called him by his father’s name Zecharias: but his mother told them no, his name should be John. They answered her, that there was no one of this name in her family; and they consulted the child’s father by signs, and asked him how he would have him called. He desiring a writing-table to be given him, wrote in it, his name is John. At the same time his tongue was loosed, and he began to praise God in a fine hymn, wherein, after he had blessed the Lord, he addressed himself to young John Baptist, and said, And thou, Child, shalt be called the Prophet of the Highest, for thou shalt go before the Lord to prepare his ways, to give knowledge of salvation unto his people, that they may obtain the remission of their sins. Now the child grew, and was strengthned in spirit, and dwelt in the wilderness till the day of his manifestation to Israel.
Some old apocryphal monuments import, that Herod making search after Jesus Christ and S. John, with an intention of putting them to death, Elizabeth fled with her son to the mountains, and after wandering and climbing a great while, she grew extremely fatigued, and said, O mountain of God, receive the mother with her son; hereupon the mountain immediately opened, then closed, and so secured them from the pursuits of Herod. An angel kept them company, and gave them light, while they were in this obscure corner. We read in John Moschus, that S. John dwelt in a cave, in a place called Sapsas, about a mile beyond Jordan. S. Chrysostom1 and S. Jerom2 believe, that he was brought up from his infancy in the wilderness. But S. Paulinus informs us, that Proto-Evang. Jacobi. n. 22. Vide & Petr. Alex. c.13.he spent the first years of his life in his father’s house, where he learned the law of Moses; and that as soon as his body was strengthned with age, he retired into the wilderness, where he abode without eating or drinking any thing, as is declared Matth. xi. 18.by Jesus Christ; that is to say, eating and drinking so little, and things so improper to please the appetite and taste, that in some sort it might be said, that he did not eat at all, making use only of wild honey and locusts, and being clothed only with camels hair and a leathern girdle, which he wore Matth. iii. 4. Luke i. 30.about his loins.
After S. John had passed above thirty years in the wilderness, God manifested him to the world, in the fifteenth year of Tiberius, which is the eight and twentieth year of the common Æra; and the holy Forerunner began to exercise his ministry, by publishing the coming of the Messiah. He went therefore to the country about Jordan, and beyond this river, preaching repentance, saying, that the kingdom of heaven was at hand, that the ax was already laid to the root of the tree, giving to all persons who came to see him such instructions as were necessary in their respective conditions. He obliged them to confess their sins, and at the same time plunged them in the river Jordan, telling them, that they should believe in him who came after him, who would baptize them with the Holy Ghost and with fire, and would grant to them the pardon of their sins. From this Baptism S. John derived the surname of Baptist or Baptizer. There were some persons who adhered to him, and became his disciples, exercising themselves in acts of repentance, and preaching it to others: and some of his disciples afterwards followed our Saviour.
The virtue of John Baptist was so eminent throughout all the country, that many of the Jews took him for the Messiah: but he plainly declared, that he was not so. Nevertheless, he was not as yet acquainted with the person of Jesus Christ; only the Holy Ghost had told him, that this was he whom he should see the Holy Spirit descend John i. 37, 40. Luke xi. 1, v. 3. Luke iii. 15. John i. 31, 34. Matth. iii. 13, 14, 15.and rest upon. And when Jesus Christ came to present himself, in order to receive baptism from him, as well as other Jews, John, who by the assistance of a supernatural light, discerned who he was, excused himself, saying, I stand in need rather of being baptized and purified by thee. But Jesus prevailed with him to baptize him, saying, that he would fulfil all righteousness. This fell out in the 30th year of the common Æra. John the Baptist was then about four and thirty, and Jesus Christ about three and thirty years of age. Some time after, the Jews sent a deputation to John, desiring to be informed by him, whether he were the John i. 19—24.Messiah. But he answered, that he was not the Christ, nor Elias, nor a Prophet, and that he was only the voice of one crying in the wilderness, Prepare the way of the Lord: that besides, he whom they sought was in the midst of them, and they knew him not. The next day Jesus coming to him, John said publickly before all the world, Behold the Lamb of God, that taketh away the sins of the world.
Herod Antipas having married his brother’s wife while he was still living, had occasioned great scandal throughout all the land, John Baptist spoke of it with his usual liberty and vigour, reproved Herod for it to his face, and told him, that it was not lawful for him to have his brother’s wife (from whom he had forcibly taken her) while his brother was yet alive. Herod, incens’d Mark vi. 17,18.at this freedom, commanded him to be taken into custody, and imprisoned in Joseph. Antiq. l. 18. c. 2. p. 627.the castle of Machærus. This, in all probability, happened about the end of the thirtieth year of the vulgar Æra, and Josephus relates the motive of his imprisonment in this manner: “ John, “ surnamed the Baptist, was, says he, a “ man of piety, who exhorted the Jews “ with great zeal to embrace virtue, and “ perform all the duties of justice to one “ another.—— He was followed by a “ great multitude of people, who were “ delighted with hearing his discourses; “ and the Jews appeared disposed to enter upon any enterprize, that he should “ recommend to them. Herod grew uneasy at it, and was apprehensive that “ he would stir up some sedition; he “ thought therefore that it was necessary “ to prevent this evil, lest, if he should “ too long defer to remedy it, he might “ one day or other have reason to repent.”
Mark vi. 20, 21, &c.He remained a good while in prison, and his disciples did not forsake him in this condition. Even Herod respected and feared him, knowing that he was very much beloved by the people; he heard him upon many things, and sometimes followed his advice. Mark vi. 19, 20. Hieronym. in Rufin. l. 3. c. 11.But Herodias, who was continually afraid lest Herod should set him at liberty, sought a favourable opportunity of putting him to death. At last she met with it. Upon a certain time when Herod made a great entertainment for his friends upon his birth day, she sent her daughter Salome, whom she had by Philip her lawful husband, into the hall, where this feast was prepared, there
Matth. xiv. 12. Theodoret. Hist. Eccl. l. 3. c. 3. Chronic. Alex. p. 686. Rufin. hist. c. 27. Theophan. p. 64.to dance before the king and his guests. She acquitted herself so much to this Prince’s satisfaction, that he promised to give her any thing that she should ask of him. She immediately went out and told her mother, and desiring to know what it was that she should ask, Herodias instructed her to demand the head of John the Baptist. She returned therefore to the room wherein the company was entertained, and said to the King, Give me now, I pray thee, the head of John the Baptist in this charger. Herod was very much disturbed at her request; but not daring to be worse than his word before all this company, he gave orders for the beheading John the Baptist; which orders were immediately executed, the head given to Salome, and by her carried to her mother; who, as it is said, pierced his tongue with her bodkin. The death of John the Baptist happened, as is believed, about the end of the thirty first year of the vulgar Æra, or in the beginning of the thirty second. The entertainment mentioned by the Gospel, was made probably at Machærus, where S. John was in prison, and where his head was cut off.
The Greek and Latin Churches celebrate the festival of S. John’s beheading on the 29th of August. The disciples of John being informed of his death, gave notice of it to Jesus Christ, and came and carried away his body. The Gospel does not tell us where they buried him; but in the time of Julian the Apostate, his tomb was shewn at Samaria, where the inhabitants of the country open’d it, and burnt part of his bones; the rest were saved by some Christians, who carried them to an Abbot of Jerusalem, named Philip. This Abbot made a present of them to S. Athanasius, and S. Athanasius put them in a well, till they were lodged in a more honourable place. Lastly, some time after, Theodosius having demolished the Temple of Serapis, a Church was built in the room of it in honour of S. John Baptist, and here these holy relicks were placed, in 395 or 396. S. John’s tomb, which was at Samaria, continued to be frequented, and God wrought Hieron. Ep. 17.there many miracles. While S. Paula was in this city, she was witness to the wonders which God performed there by the merits of S. John. We shall not enlarge here on the several translations of his Relicks, and particularly of his head ; this does not belong properly to a Dictionary of the Bible, because it refers to times much later than all our sacred Books. I have spoken of the Baptism of John the Baptist, and of the Christians of that name in the Dissertation upon Baptism prefixed to S. Mark, page 52, &c.
The eastern people have preserved many circumstances of S. John Baptist’s life, which are of no great authority among those, who in historical matters admit of nothing but what comes from some good hands, and originals which may be depended on. We read, for example, in the chapter of the Alcoran, intitled, Of Amram’s family, that Zachary being at his prayers in Mary’s oratory, whereof he had at that time the custody, the Angels, by God’s direction, promised him a son, who should be called Jabla, because he would verify and confirm the Word; and that he should become the Head and High Priest of the Messiah’s religion; that he should keep himself pure and holy, and should at last be one of the greatest Prophets that ever sprung from the stock of good men.
Bibl. Orient. p. 471.They believe farther, that S. John’s head being cut off by order of the Jewish King, the blood which issued from his body could not be stanched, till God had revenged it by bringing great desolation on the Jewish people. This expression, the blood was not stanched, is probably figurative, and may signify, that his blood cried for, and demanded vengeance, till the time of the desolation of Jerusalem by the Romans.
The Church of S. John Baptist at Damascus is celebrated, not only among Christians, but likewise among Mussulmen, and Sabians, or Mendai Jabia, commonly called Christians of S. John. This Church was at first dedicated in honour of Zachary, S. John’s father; but it had the name of S. John Baptist after that the head of this Forerunner of our Lord was found at Emesa in the time of Theodosius the younger. Some will have it, that the Sabians built it, and there kept the head of S. John Baptist hanging at the roof: and they tell us, that the Caliph Abdalmelech was desirous to purchase this Church of the Christians; and that he did not take possession of it by force, till they had refused forty thousand Dinars, or gold pistoles, which he had offered them: this Church is at present a Mosque. The Caliph, who took possession of it, for many years laid out the revenue of Syria in embellishing it.
The Mahometans cite several expressions of the Gospel as used by S. John, tho they really were Jesus Christ’s. They have likewise composed Dialogues between Jesus Christ and S. John Baptist, all which proves the veneration which this people have for him.
Baptism of S. John Baptist. We have already touched upon it in the article Baptism.
There are three questions proposed relating to the Baptism of S. John. First, whether he had power to remit Sins? Secondly, whether the repentance preached by S. John Baptist as a disposition for his Baptism, was barely sorrow for Sin, without any necessity of its being accompanied with satisfactory works? Thirdly, whether the confession of Sins practised by those who were to receive his Baptism, was a bare acknowledgment of their faults, without entring into the detail of particular Sins committed by them?
As to the first difficulty, it is indubitable, that the Baptism of S. John did not remit Sins by any virtue which was peculiar to it. It only disposed people to receive forgiveness by our Saviour’s Baptism; it promised pardon, but did not grant it. Agebatur baptismus pœnitentiæ, quasi candidatus remissionis & sanctificationis Tertull. l. de Baptismo. a Aug. l. 5. contra Donat.in Christo subsecuturæ, says Tertullian. After the Baptism of John, that of Jesus Christ was still necessary, says S. Austin, if the obtaining the remission of Sins were desired. Joannes tali Baptismo pertingebat, quo percepto esset Baptisma etiam Dominicum necessarium. They who received the Baptism of John were not spiritually born again, and procured not the forgiveness of Sins: this grace was confer’d Aug. Enchiridion de fide, spe, & charitate c. 49. Origen. in Joan. c. 8.by virtue only of our Lord’s Baptism. Non enim renascebantur qui Joannis Baptismate baptizabantur, sed quodam præcursorio illius ministerio qui dicebat, Parate viam Domini, huic uni, in quo renasci poterant, parabantur. Regeneration was performed not with John but with Jesus Christ, says Origen. Regeneratio non apud Joannem sed apud Jesum per Apostolos fiebat.
If any one received remission of his Sins in John’s Baptism, it was by virtue of his Faith in the Messiah, by the merit of his Contrition and Charity. The Baptism of S. John had no more power in this respect than the Sacrifices and Oblations of the Old Law. That which distinguished it was, its pointing out the Messiah then present and already come, whereas the Sacraments of the Mosaick Law proclaimed him at a distance, and only promised his coming.Matth. iii. 8.
The repentance which John preached to the Jews required a sincere return to God, a change of heart, and a renovation of life. Bring forth fruits meet for repentance, said he to the Pharisees, and think not to say within yourselves, we have Abraham to our Father—The ax is laid to the root of the tree; every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I baptize you with water, but he who cometh after me is mightier than I— His fan is in his hand, and he shall thoroughly purge his floor, and gather his wheat into the garner; but he shall burn up the chaff with unquenchable fire. He is not satisfied with fair appearances; he requires good fruits, and good works. Of this he shewed them an example in the whole conduct of his life, in the rigour which he practised upon himself, in his outward appearance, the austerity of his diet, and the roughness of his dress. And when the people asked him, what they were to do? he Luke iii. 10,11,12, 13.said to them, Let him who hath two coats give one to him that wanteth it. To the Publicans he said, Exact no more than that which is appointed you. To the Soldiers, do violence to no man, and be content with your wages. This is what he calls fruits meet for repentance, and sincere conversion of their manners.
The confession which preceded S. John’s Baptism was without doubt of the same nature with the common confessions made in his nation, in like manner as his Baptism was an imitation of the Purifications and Baptisms preached under the Law. Now the confessions of the Israelites in the Temple, while they put their hands upon the head of their victims, that of the High Priest upon the day of solemn expiation, and those of the Israelites on the same day, were all made particularly. They were not satisfied with declaring themselves in general culpable, and sinners, they confessed circumstantially the several faults committed by them, excepting those which might expose them to the penalty of death. This is the opinion of Maldonat, Jansenius, Estius, and in particular of Grotius, on the third chapter of S. Matthew.
The Jews have still at this day the Buxtorf. Synagog. Jud. c. 20.custom of confessing themselves much after the same manner as the Roman Catholicks.
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