The Gospel image of John the Baptist most of all resembles the early prophets, especially Elijah. The Savior Himself compares him precisely with Elijah. Historians connect John and his preaching with...
The Gospel image of John the Baptist most of all resembles the early prophets, especially Elijah. The Savior Himself compares him precisely with Elijah. Historians connect John and his preaching with the Essenes, with the Qumran community, suggesting that he began his spiritual path there, on the shore of the Dead Sea.
And indeed, at first glance it may appear that John preaches almost the same thing as the Essenes. But precisely "almost." All the Essenes, including the members of the Qumran community, were sure of their own election. They believed that the Messiah would come only for their sake, simply because no one except them had managed to preserve the spiritual and ritual purity necessary for meeting the Messiah. The Essenes had no pity for the unclean: they were doomed in any case, and there was no point in saving them, not to mention that it was impossible. Salvation was available only to members of the "holy community"; the rest would perish. The Messiah would come in order to lead "His own" out of this world sunk in evil, while the world itself, with all its sins, would burn in a cosmic fire. Those whom He did not take with Him would perish.
John, however, speaks of conversion, which opens to the repentant the way into the Kingdom. Yes, people have things from which they need to be cleansed, and the cleansing will be harsh, fiery, not easy to pass through. And still the way into the Kingdom of the Messiah is closed to no one.
There are exceptions, however: the Pharisees and Sadducees, whom John directly calls a "brood of vipers" ("offspring of vipers" in the Synodal translation). And the point is not that some of them, the Pharisees, were spiritual leaders of the religious establishment, while others, the Sadducees, were connected with the priesthood and quite possibly even with the temple elite. The point is that neither group felt any need for repentance, cleansing, or new conversion. They were ready to perform one more cleansing washing, since this mysterious newly appeared prophet was insisting on it. After all, he could indeed turn out to be a man of God, and an extra washing would not hurt in any case. But deep down they were sure that even without it they were ready to meet the Messiah, and that even without it they were clean from sin and righteous. This, and nothing else, separated them from Christ coming into the world and from His Kingdom. And no washing by itself could help them, because Christ needs our heart, not our washings.
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3:4 John had his raiment of camels' hair - Coarse and rough, suiting his character and doctrine. A leathern girdle - Like Elijah, in whose spirit and power he came. His food was locusts and wild honey - Locusts are ranked among clean meats, Lev 11:22. But these were not always to be had.So in default of those, he fed on wild honey.
3:6 Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immergingtheir whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.