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Saint John the Baptist
John the Baptist by Bartolomeo Veneto 16th century
Prophet, Preacher, Forerunner, Martyr
Born	c. 5 BC Herodian Judea
Died	30-36 AD (aged 34-40) Machaerus, Perea, Iudæa
Honored in	Bahá'í Faith, Islam, Assyrian Church of the East, Roman Catholic Church, Eastern Orthodox Church, Eastern Catholic Churches, Oriental Orthodox Churches, Anglicanism, Lutheranism, Mandeanism, Aglipayan Church
Canonized	Pre-Congregation
Major shrine	Church of St John the Baptist, Jerusalem
Feast	June 24 (Nativity), August 29 (Beheading), January 7 (Synaxis, Eastern Orthodox), Thout 2 (Coptic Orthodox Church)
Attributes	Camel-skin robe, cross, lamb, scroll with words "Ecce Agnus Dei", platter with own head, pouring water from hands or scallop shell
Patronage	patron saint of Jordan, Puerto Rico, Knights Hospitaller of Jerusalem, French Canada, Newfoundland, Cesena, Florence, Genoa, Monza, Porto, San Juan, Turin, Xewkija, and many other places

John the Baptist (Hebrew: יוחנן המטביל, Yoḥanan ha-mmaṭbil, Arabic: يحيى بن زكريا‎ Yahya ibn Zakariya^[1], Aramaic: ܝܘܚܢܢ Yoḥanan, Greek: Ὁ Ἅγιος/Τίμιος Ἐνδοξος Προφήτης, Πρόδρομος καὶ Βαπτιστής Ἰωάννης Ho Hágios/Tímios Endoxos, Profḗtēs, Pródromos, kaì Baptistḗs Ioánnes)^[2][3][4][5] (c. 6 BC – c. AD 30-36) was an itinerant preacher^[6] and a major religious figure^[7] mentioned in the Canonical gospels and the Qur'an. He is described in the Gospel of Luke as a relative of Jesus^[8] who led a movement of baptism at the Jordan River.^[9] Some scholars maintain that he was influenced by the Essenes, who were semi-ascetic, expected an apocalypse, and practiced rituals corresponding strongly with baptism,^[10] although there is no direct evidence to substantiate this.^[11] John is regarded as a prophet in Christianity, Islam,^[12] the Bahá'í Faith,^[13] and Mandaeism.

Most biblical scholars agree that John baptized Jesus at "Bethany beyond the Jordan," by wading into the water with Jesus from the eastern bank.^[14][15] John the Baptist is also mentioned by Jewish historian Josephus, in Aramaic Matthew, in Pseudo-Clementine, and in the Qur'an.^[16] Accounts of John in the New Testament appear compatible with the account in Josephus.^[17] There are no other historical accounts of John the Baptist from around the period of his lifetime.

John anticipated a messianic figure who would be greater than himself,^[18] and, in the New Testament, Jesus is the one whose coming John foretold. Christians commonly refer to John as the precursor or forerunner of Jesus,^[19] since John announces Jesus's coming. John is also identified with the prophet Elijah.^[20] Some of Jesus's early followers had previously been followers of John. ^[20] Some scholars have further speculated that Jesus was himself a disciple of John for some period of time, ^[21] but this view is disputed.^[22]

Biblical references[link]

Old Testament prophecy[link]

This section improperly uses one or more religious texts as primary sources without referring to secondary sources that critically analyze them. Please help improve this article by adding references to reliable secondary sources, with multiple points of view.

John the Baptist, by Andrea del Sarto, 1528

John the Baptist, by Joan de Joanes, c.1560

Christians believe that John the Baptist had a specific role ordained by God as forerunner or precursor of Jesus, who was the foretold Messiah. The New Testament Gospels speak of this role. In Luke 1:17 the role of John is referred to as being "to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." In Luke 1:76 as "...thou shalt go before the face of the Lord to prepare his ways" and in Luke 1:77 as being "To give knowledge of salvation unto his people by the remission of their sins."

There are several passages within the Old Testament which are interpreted by Christians as being prophetic of John the Baptist in this role. These include a passage in the Book of Malachi 3:1 that refers to a prophet who would prepare the way of the Lord:

"Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. — Malachi 3:1^[23]

and also at the end of the next chapter in Malachi 4:5-6 where it says,

"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

The Jews of Jesus's day expected Elijah to come before the Messiah; indeed, some modern Jews continue to await Elijah's coming as well, as in the Cup of Elijah the Prophet in the Passover Seder. This is why the disciples ask Jesus in Matthew 17:10, 'Why then say the scribes that Elias must first come?.' The disciples are then told by Jesus that Elijah came in the person of John the Baptist,

"Jesus replied, "To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." Then the disciples understood that he was talking to them about John the Baptist". — Matthew 17:11-13

These passages are applied to John in the Synoptic Gospels.^[24][25][26] The Gospel of John indicates that John the Baptist denied this,

"Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. He did not fail to confess, but confessed freely, "I am not the Christ." They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No." - John 1:19-21

Life in the New Testament[link]

Gospel narrative[link]

John the Baptist (right) with child Jesus, painting by Bartolomé Esteban Perez Murillo

All four canonical Gospels record John the Baptist's ministry, as does the non-canonical Gospel of the Hebrews. They depict him as proclaiming Christ's arrival.^{[citation needed]} In the Synoptic Gospels (Mark, Matthew, and Luke), Jesus is baptized by John.

Birth and infancy[link]

The Gospel of Luke includes an account of John's infancy, introducing him as the son of Zechariah, an old man, and his wife Elizabeth, who was barren.^[27] According to this account, the birth of John was foretold by the angel Gabriel to Zachariah, while Zachariah was performing his functions as a priest in the temple of Jerusalem. Since Zachariah is described as a priest of the course of Abijah and his wife, Elizabeth, as one of the daughters of Aaron,^[28] this would make John a descendant of Aaron on both his father's and mother's side.^[29]

There is no mention of a family relationship between John and Jesus in the other Gospels, and the scholar Raymond E. Brown has described it as "of dubious historicity".^[30] Géza Vermes has called it "artificial and undoubtedly Luke's creation".^[31] Conversely, John Calvin,^[32] Albert Barnes ^[33] Adam Clarke,^[34] John Gill,^[35] and John Wesley^[36] amongst many other have affirmed this as divine truth and found no problem with its historicity. On the basis of the account in Luke, the Catholic calendar placed the feast of John the Baptist on June 24, six months before Christmas.^[37]

Zachariah had lost his speech at the behest and prophecy of the angel Gabriel,^[38] and it was restored on the occasion of Zachariah naming John.^[39]

The many similarities between the accounts of the birth of John and that of Samuel in the Old Testament have led scholars to suggest that the Gospel of Luke story of the birth of John and of the annunciation and birth of Jesus are modeled on that of Samuel.^[40]

Ministry[link]

Jan Brueghel the Elder, John the Baptist preaching

All four canonical gospels relate John's preaching and baptism in the River Jordan. Most notably he is the one who recognizes Jesus as the Messiah and baptizes him. The baptism marks the beginning of Jesus's ministry. The Gospels of Mark, Matthew and (most clearly) Luke relate that Jesus came from Galilee to John in Judea and was baptized by him, whereupon the Spirit descended upon Jesus and a voice from Heaven told him he was God's Son. The Gospel of John does not record John's baptizing Jesus, but John introduces Jesus to his disciples as the "Lamb of God" (John 1:29-36^[41]).

Considered by Christians to be without sin, Jesus nevertheless received John's baptism, which was for the repentance of sins (Mark 1:4^[42]). This is addressed in the Gospel of Matthew's account, which portrays John's refusal to baptize Jesus, saying, "I need to be baptized by you." Jesus persuades John to baptize him nonetheless (Matthew 3:13-15^[43]).

John baptizing Christ, by Guido Reni

The Gospel of John reports that Jesus's disciples were baptizing and that a debate broke out between some of the disciples of John and another Jew about purification. In this debate John argued that Jesus "must become greater," while he (John) "must become less".^[44] The Gospel of John then points out that Jesus's disciples were baptizing more people than John (John 4:2^[45]). Later, the Gospel relates that Jesus regarded John as "a burning and shining lamp, and you were willing to rejoice for a while in his light" (John 5:35^[46]). The Book of Acts portrays the disciples of John as eventually merging into the followers of Jesus (Acts 18:24-19:6^[47]), a development not reported by the Gospels except for the early case of Andrew, Simon Peter's brother (John 1:35-42^[48]).

However, some scholars such as Harold W. Attridge contend that John's status as a "self-conscious and deliberate forerunner of Jesus" is likely to be an invention by early Christians, arguing that "for the early church it would have been something of an embarrassment to say that Jesus, who was in their minds superior to John the Baptist, had been baptized by him."^[49]

Death[link]

In the Gospel accounts of John's death, Herod has John imprisoned for denouncing his incestuous marriage, and later executes John by beheading. John condemned Herod for marrying Herodias (who was not only his brother Philip's former wife but also Herod's niece) in violation of Old Testament Law. Later Herodias's daughter Salome (who was both Herod's grand-niece and stepdaughter) dances before Herod, who offers her a favour in return. Herodias tells her to ask for the head of John the Baptist, which is delivered to her on a plate (Mark 6:14-29). The first-century Jewish historian Josephus gives a slightly different account in his Antiquities of the Jews. Josephus writes that Herod had John arrested because John had so many followers that Herod feared they might begin a rebellion. Herod later had him executed (Ant. 18.116-118). It is possible that both accounts are true. Josephus writes about John's death in a section detailing some of Herod's political dealings. Herod regarded John as a threat, he spoke against Herod and had many followers, so Herod wanted to get rid of him. The Gospels recall the teaching of John, that he called for Israel to purify herself through baptism (Matthew 3:1-12). So the Gospels' description of John's death focuses on the final reason Herod had for arresting John, which was religious. So it may have been that Herod wanted John arrested because he was a political threat, and John's condemnations of Herod's marriage was "the final straw". See James D.G. Dunn, Jesus Remembered pp377–379.^[6]

Josephus on John the Baptist[link]

An account of John the Baptist is found in all extant manuscripts of the Jewish Antiquities (book 18, chapter 5, 2) by Flavius Josephus (37–100):^[50]

"Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.^[51]

As with other passages in Josephus relating to Christian themes concern remains over whether the passage was part of Josephus's original text or instead a later addition - it can be dated back no further than the early 3rd century when it is quoted by Origen in Contra Celsum. According to this passage, the execution of John was blamed for a defeat Herod suffered c. AD 36. Divergences between the passage's presentation and the Biblical accounts of John include baptism for those whose souls have already been "purified beforehand by righteousness" is for purification of the body, not general repentance of sin (Mark 1:4^[42]). Biblical scholar John Dominic Crossan differentiates between Josephus's account of John and Jesus like this: "John had a monopoly, but Jesus had a franchise." To get baptized, Crossan writes, you went only to John; to stop the movement one only needed to stop John (therefore his movement ended with his death). Jesus invited all to come and see how he and his companions had already accepted the Government of God, entered it and were living it. Such a communal praxis was not just for himself, but could survive without him, unlike John's movement.^[52]

Relics[link]

The burial-place of John the Baptist was at Sebaste in Samaria, and mention is made of his relics being honored there around the middle of the 4th century. The historians Rufinus and Theodoretus record that the shrine was desecrated under Julian the Apostate around 362, the bones being partly burned. A portion of the rescued relics were carried to Jerusalem, then to Alexandria, where on May 27, 395, they were laid in the basilica that was newly dedicated to the Forerunner on the former site of the temple of Serapis. The tomb at Sebaste continued, nevertheless, to be visited by pious pilgrims, and St. Jerome bears witness to miracles being worked there.

What became of the head of John the Baptist is difficult to determine. Nicephorus^[53] and Symeon Metaphrastes say that Herodias had it buried in the fortress of Machaerus (in accordance with Josephus). Other writers say that it was interred in Herod's palace at Jerusalem; there it was found during the reign of Constantine I, and thence secretly taken to Emesa, in Phoenicia, where it was concealed, the place remaining unknown for years, until it was manifested by revelation in 453. However, the decapitation cloth of St. John is kept at the Aachen Cathedral. The Coptic Christian Orthodox Church also claim to hold the relics of St. John the Baptist. These are to be found in a monastery in Lower Egypt between Cairo and Alexandria. It is possible, with permission from the monks, to see the original tomb where the remains were found. An obscure and surprising claim relates to the town of Halifax in West Yorkshire, United Kingdom, where the Baptist's head appears on the official coat-of-arms. A legend first recorded in the late 16th century and reported in William Camden's Britannia accounts for the town's place-name, as 'halig' (holy) and 'fax' (face), by stating that the first religious settlers of the district brought the 'face' of John the Baptist with them.^[54]

Several different locations claim to possess the severed head of John the Baptist. Among them: Umayyad Mosque in Damascus;^[55] San Silvestro in Capite in Rome;^[56] and the Residenz Museum in Munich, Germany (official residence of the Wittelsbach rulers of Bavaria from 1385 to 1918).^[56] Further heads, no longer available, were once held by the Knights Templar at Amiens Cathedral in France (brought home by Wallon de Sarton from the Fourth Crusade in Constantinople), at Antioch in Turkey (fate uncertain), and the parish church at Tenterden in Kent, where it was preserved up until the Reformation.

The saint's right hand, with which he baptised Jesus, is claimed to be in: the Serbian Orthodox Cetinje monastery in Montenegro; Topkapi Palace in Istanbul;^[56] and also in the Romanian skete of the Forerunner on Mount Athos. The saint's left hand is allegedly preserved in the Armenian Apostolic Church of St. John at Chinsurah, West Bengal, where each year on "Chinsurah Day" in January it blesses the Armenians of Calcutta.^[57] A crypt and relics said to be John's and mentioned in 11th and 16th century manuscripts, were discovered in 1969 during restoration of the Church of St. Macarius at the Monastery of Saint Macarius the Great in Scetes, Egypt;^[58] Additional relics are claimed to reside in Gandzasar Monastery's Cathedral of St. John the Baptist, in Nagorno Karabakh;

Cristofano Allori's John the Baptist in the desert

Religious views[link]

Christianity[link]

Early Jewish Christian sects[link]

Among the early Judaistic Christian groups the Ebionites held that John, along with Jesus and James the Just - all of whom they revered - were vegetarians. ^{[59][60][61][62][63][64]} Epiphanius of Salamis records that this group had amended their Gospel of Matthew, known today as the Gospel of the Ebionites, to change where John eats "locusts" to read "honey cakes" or "manna".^[65][66]

Eastern Orthodox Church[link]

Eastern Orthodox icon John the Baptist — the Angel of the Desert (Stroganov School, 1620s) Tretyakov Gallery, Moscow.

The Eastern Orthodox faithful believe that John was the last of the Old Testament prophets, thus serving as a bridge between that period of revelation and the New Covenant. They also teach that, following his death, John descended into Hades and there once more preached that Jesus the Messiah was coming, so he was the Forerunner of Christ in death as he had been in life. According to Sacred Tradition, John the Baptist appears at the time of death to those who have not heard the Gospel of Christ, and preaches the Good News to them, that all may have the opportunity to be saved. Orthodox churches will often have an icon of St. John the Baptist in a place of honor on the iconostasis, and he is frequently mentioned during the Divine Services. Every Tuesday throughout the year is dedicated to his memory.

The Eastern Orthodox Church remembers Saint John the Forerunner on six separate feast days, listed here in order in which they occur during the church year (which begins on September 1):

• September 23 — Conception of St. John the Forerunner^[67]
• January 7 — The Synaxis of St. John the Forerunner. This is his main feast day, immediately after Theophany on January 6 (January 7 also commemorates the transfer of the relic of the right hand of John the Baptist from Antioch to Constantinople in 956)
• February 24 — First and Second Finding of the Head of St. John the Forerunner
• May 25 — Third Finding of the Head of St. John the Forerunner
• June 24 — Nativity of St. John the Forerunner
• August 29 — The Beheading of St. John the Forerunner

In addition to the above, September 5 is the commemoration of Zechariah and Elisabeth, St. John's parents. The Russian Orthodox Church observes October 12 as the Transfer of the Right Hand of the Forerunner from Malta to Gatchina (1799).

Catholic Church[link]

A 'Head of St John', in Rome

Tomb of St. John the Baptist at a Coptic monastery in Lower Egypt. The bones of St. John the Baptist were said to have been found here.

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The Roman Catholic Church commemorates St. John the Baptist on two feast days:

• June 24 – Nativity of St. John the Baptist
• August 29 – Beheading of St. John the Baptist

Some Catholics have held to a belief that John the Baptist never sinned. In her Treatise of Prayer, Saint Catherine of Siena includes a brief altercation with the Devil regarding her fight due to Satan attempting to lure her with vanity and flattery. Speaking in the first person, Saint Catherine of Siena responds to the Devil with the following words: