From: John 1:6-8, 19-28
Prologue (Continuation)
[6] There was a man sent from God, whose name was John. [7] He came
for testimony to bear witness to the light, that all might believe
through Him. [8] He was not the light, but came to bear witness to the
light.
The Witness of John
[19] And this is the testimony of John, when the Jews sent priests and
Levites from Jerusalem to ask him, "Who are you?" [20] He confessed,
he did not deny, but confessed, "I am not the Christ." [21] And they
asked him, "What then? Are you Elijah?" He said, "I am not." "Are
you the prophet?" And he answered, "No." [22] They said to him then,
"Who are you? Let us have an answer for those who sent us. What do
you say about yourself?" [23] He said, "I am the voice of one crying
in the wilderness, `Make straight the way of the Lord,' as the prophet
Isaiah said."
[24] Now they had been sent from the Pharisees. [25] They asked him,
"Then why are you baptizing, if you are neither the Christ, nor Elijah,
nor the prophet?" [26] John answered, "I baptize with water; but among
you stands One whom you do not know, [27] even He who comes after me,
the thong of whose sandal I am not worthy to untie." [28] This took
place in Bethany beyond the Jordan, where John was baptizing.
Commentary:
6-8. After considering the divinity of the Lord, the text moves on to
deal with His incarnation, and begins by speaking of John the Baptist,
who makes his appearance at a precise point in history to bear direct
witness before man to Jesus Christ (Jn 1:15, 19-36; 3:22ff). As St
Augustine comments: "For as much as He [the Word Incarnate] was man and
His Godhead was concealed there was sent before Him a great man,
through whose testimony He might be found to be more than man" ("In
Joann. Evang.", 2, 5).
All of the Old Testament was a preparation for the coming of Christ.
Thus, the patriarchs and prophets announced, in different ways, the
salvation the Messiah would bring. But John the Baptist, the greatest
of those born of woman (cf. Mt 11: 11), was actually able to point out
the Messiah himself; his testimony marked the culmination of all the
previous prophecies.
So important is John the Baptist's mission to bear witness to Jesus
Christ that the Synoptic Gospels start their account of the public
ministry with John's testimony. The discourses of St Peter and St Paul
recorded in the Acts of the Apostles also refer to this testimony (Acts
1:22; 10:37; 12:24). The Fourth Gospel mentions it as many as seven
times (1:6, 15, 19, 29, 35; 3:27; 5:33). We know, of course, that St
John the Apostle was a disciple of the Baptist before becoming a
disciple of Jesus, and that it was precisely the Baptist who showed him
the way to Christ (cf. 1 :37ff).
The New Testament, then, shows us the importance of the Baptist's
mission, as also his own awareness that he is merely the immediate
Precursor of the Messiah, whose sandals he is unworthy to untie (cf. Mk
1:7): the Baptist stresses his role as witness to Christ and his
mission as preparer of the way for the Messiah (cf. Lk 1:15-17; Mt 3:
3-12). John the Baptist's testimony is undiminished by time: he invites
people in every generation to have faith in Jesus, the true Light.
19-34. This passage forms a unity, beginning and ending with reference
to the Baptist's "testimony": it thereby emphasizes the mission given
him by God to bear witness, by his life and preaching, to Jesus as the
Messiah and Son of God. The Precursor exhorts people to do penance and
he practices the austerity he preaches; he points Jesus out as the Lamb
of God who takes away the sin of the world; and he proclaims him boldly
in the face of the Jewish authorities. He is an example to us of the
fortitude with which we should confess Christ: "All Christians by the
example of their lives and the witness of the word, wherever they live,
have an obligation to manifest the new man which the put on in Baptism"
(Vatican II, "Ad Gentes", 11).
19-24. In this setting of intense expectation of the imminent coming of
the Messiah, the Baptist is a personality with enormous prestige, as is
shown by the fact that the Jewish authorities send qualified people
(priests and Levites from Jerusalem) to ask him if he is the Messiah.
John's great humility should be noted: he is quick to tell his
questioners: "I am not the Christ". He sees himself as someone
insignificant compared with our Lord: "I am not worthy to untie the
thong of His sandal" (verse 27). He places all his prestige at the
service of his mission as precursor of the Messiah and, leaving himself
completely to one side, he asserts that "He must increase, but I must
decrease" (John 3:30).
25-26. "Baptize": this originally meant to submerge in water, to
bathe. For the Jews the rite of immersion meant legal purification of
those who had contracted some impurity under the Law. Baptism was also
used as a rite for the incorporation of Gentile proselytes into the
Jewish people. In the Dead Sea Scrolls there is mention of a baptism
as a rite of initiation and purification into the Jewish Qumran
community, which existed in our Lord's time.
John's baptism laid marked stress on interior conversion. His words of
exhortation and the person's humble recognition of his sins prepared
people to receive Christ's grace: it was a very efficacious rite of
penance, preparing the people for the coming of the Messiah, and it
fulfilled the prophecies that spoke precisely of a cleansing by water
prior to the coming of the Kingdom of God in the messianic times (cf.
Zechariah 13:1; Ezekiel 36:25; 37-23; Jeremiah 4:14). John's baptism,
however, had no power to cleanse the soul of sins, as Christian Baptism
does (cf. Matthew 3:11; Mark 1:4).
"One whom you do not know": Jesus had not yet publicly revealed Himself
as Messiah and Son of God; although some people did know as a man, St.
John the Baptist could assert that really they did not know Him.
27. The Baptist declares Christ's importance by comparing himself to a
slave undoing the laces of his master's sandals. If we want to
approach Christ, whom St. John heralds, we need to imitate the
Baptist. As St. Augustine says: "He who imitates the humility of the
Precursor will understand these words. [...] John's greatest merit, my
brethren, is this act of humility" ("In Ioann. Evang.", 4, 7).
28. This is a reference to the town of Bethany which was situated on
the eastern bank of the Jordan, across from Jericho--different from the
Bethany where Lazarus and his family lived, near Jerusalem (cf. John
11:18).
Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.