Jesus Remembered: Christianity in the Making, vol. 1

§11.3 Beginning from the Baptism of John
tion whether John conceived of the forgiveness as immediate, as in the Temple
cult, or future, that is, at the coming judgment. 107 But an answer depends also on
how the coming one's own baptism is to be understood (see below § 11.4c).
Given that the subsequent Christian use of both the term ('baptize') and the
act (baptism) is derived from John's innovative practice, this conclusion may
have more extensive theological corollaries. But there is another aspect of John's
baptism which has been still more important for subsequent Christian belief.
c. A Baptism of Preparation
One of the most constant features in John's preaching is the promise of a future
baptism which John contrasts with his own. The constant elements are common
to all four Gospels, and probably also Q: T baptize you with water; he will baptize
you with Holy Spirit' . 108 The implication is that reception of John's baptism
was a way to prepare for the future baptism. Later Christian interpretation assumed
that 'baptize' in both cases means 'baptize in water' and that the future
baptism is (or proved to be) Christian baptism in 'water and Spirit' (cf. John
3.5). 109 But the first assumption hardly makes sense of John's contrast, in which
his own baptism is clearly distinguished from the future baptism precisely in that
John's baptism is 'in water', implying that the future baptism will have a different
medium ('in Spirit'). As we shall see below (§11.4c), the metaphorical force
of the imagery 'baptize' has been ignored. And identification of the future baptism
with Christian baptism can be sustained only by taking John's contrast out
of the immediate context of his preaching. Here again, since Christian usage is so
ness to repent' (Gnilka, Jesus of Nazareth 73); 'an expression of repentance' (Strecker, Theology
224); other bibliography in Webb 186 n. 79; earlier discussion in my Baptism in the Holy
Spirit (London: SCM, 1970) 15-17. Taylor reacts against the phrase 'repentance-baptism', but
confuses the discussion with the question whether John's baptism was 'initiatory', argues for a
rather mechanical 'sequential relationship' (repentance before immersion), and fails to appreciate
the power of the ritual moment in bringing a desire to repent to climactic and public expression
(Immerser 88-98; note the tendentious rendering of 1QS 3.8-9 on p. 78). On 'repentance'
see further below §13.2a.
107. Webb argues for the former (John the Baptizer 193); Ernst (Johannes der Täufer
334-36), Guelich {Mark 1-8 20) and Meier (Marginal Jew 2.54-55) for the latter, though Meier
surprisingly does not bring Josephus into the discussion.
108. Mark 1.8; Q 3.16-17 (reconstructions of Q agree that it probably contained Matt.
3.11-12/Luke 3.16-17); John 1.26, 33.
109. E.g., O. Cullmann, Baptism in the New Testament (London: SCM, 1950) 10;
K. McDonnell and G. T. Montague, Christian Initiation and Baptism and the Holy Spirit
(Collegeville: Liturgical, 1991) 27, 30; earlier discussion in Dunn, Baptism 18-20.
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