Saint John, Forerunner and Baptizer of the Lord (Synaxis, January 7)

Saint John, Forerunner and Baptizer of the Lord (Synaxis, January 7)

According to Lk. 1: 5–25, he was the son of Zachariah, a priest of the Temple, and of Elizabeth, a kinswoman of the Theotokos, to whom he was born in old age. His birth had been foretold by an angel (1:13–20), who had instructed Zachariah that he should be called John. On the fulfilment of this injunction his father uttered the famous song of thanksgiving (Lk. 1:68–79), prescribed to be sung daily at Orthros (morning service; in practice it is usually omitted, except in monasteries and in Lent). All the Gospels record his appearance c. a.d. 27 as a mission preacher on the banks of the Jordan demanding repentance and baptism from his hearers in view of the approach of the Kingdom of God. His dress and diet (locusts and wild honey) were reminiscent of the OT prophets, though some of his preaching foreshadowed that of Christ. Large crowds were attracted to him and among those who submitted to his baptism was the Lord Himself [though on behalf of his assumption of our fallen humanity, not because of any personal sin]. Later his denunciation of Herod Antipas for his marriage led to his imprisonment and subsequent beheading (Matt. 14:1–12). His influence 20 years later is attested in Acts (18:25; 19:1–7).

Outside the NT, John is also mentioned by Josephus (Antiq. 18.5.2) in a passage of which there is no good reason to doubt the authenticity. Though there are differences in detail, his account and that in the NT arc not incompatible. The place of his imprisonment and death are given as the fortress of Machaerus by the Dead Sea. He was believed to have been buried at Sebaste (Samaria), where his tomb was honored in the 4th cent. On its desecration under Julian the Apostate (c. 362) his relics appear to have been scattered, numerous churches claiming to possess them. —ODCC

St. John occupies a particular place in the life of the Church. The Tuesday of the liturgical week is consecrated to his memory and a Synaxis of Saint John the Baptist is celebrated the day after the Feast of the Baptism of Christ (January 7th). The Church celebrates not only the day of his death (August 29th) and the discoveries and translations of his relics, as she does for other saints, but also his Conception (September 24th) and his Birth (June 24th), as she does for the Mother of God.

Saint John the Baptist is the greatest “among them that are born of women,” and none the less the “least in the kingdom of Heaven is greater than he” (Matt. 11:11). This is because the work of the Forerunner belongs to the Old Testament: it was necessary then that he should decrease before Christ Who increased (John 3:30). Saint John went before the Messiah “in the spirit and power of Elias” (Luke 1:17; i.e., Elijah), that other mysterious Forerunner of the second and glorious coming of Christ. But while Elias made fire come down from heaven, the Forerunner of the first coming of the Christ Saviour “did no miracle” (John 10:41). He was “more than a prophet” (Matt. 11:9), the peak of the sanctity of the Old Testament, and none the less, before Him Who came after him, the Forerunner remained stripped of every outward sign of his vocation, to be nothing but “the voice of one crying in the wilderness, Make straight the way of the Lord” (John 1:20–23). While Elias, having risen to heaven on a chariot of fire, had to return to earth with Enoch, to bear witness and to die as a martyr at the end of the times (Rev. 11:3–10), Saint John the Baptist had already given his testimony and suffered his martyrdom before Christ had accomplished His work of Redeemer. After the Ascension of the Lord, the Church, which will have received from heaven the baptism by the deifying fire of the Holy Ghost (Matt. 3:11), will in the end be able to exalt the Forerunner of Christ. She will recognize the true greatness of Saint John the Baptist who is, after the Mother of God, the greatest among men. On the icons of the “Deisis” [the icon often place above the Holy Doors] the Mother of God and the Friend [or Best Man, as we might say] of the Bridegroom (John 3:29) will take their place on either side of the Christ Pantokrator. —From Ouspensky and Lossky

Our icon: Represented half-length, the Forerunner is bending forward, turning towards the right side, looking to the Kingdom, represented by the Holy Doors. At the same time he looks to the faithful, to whom he presents, with his right hand, an unfolded scroll which summarizes his ministry, the baptism of repentance in preparation for the new baptism which the Lord will inaugurate: “I baptized you with water but He will baptize you with the Holy Spirit” (Mark 1:8; see also Matt. 3:11, Luke 3:16). Over his blue raiment of camel’s hair (Matt. 3:4) St. John wears a light outer cloak. His long hair falls over his shoulders, his beard is shaggy: he is a man of the desert, prototype of the great Christian anchorites. The ascetic features of his elongated face belong to the austere message of a preacher of penitence.

Our icon of St. John depicts two large wings behind his back. This type already appeared in the 13^th century in Serbia, and became more frequent from the 16^th century onwards. By lending to the messenger of the Messiah the appearance of an angel, the iconographers were following to the letter the words of the Prophet Malachi (3:1) referring to the Forerunner (Matt. 11:10) : “This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (“Angel” means “messenger” in Greek.)

The image of the winged Forerunner corresponds not only to his function as messenger, but also to the ascetic life of a “terrestrial angel and celestial man.” It is one of the multiple aspects of his sanctity: “How shall we call thee O prophet? Angel, apostle or martyr? Angel, for thou hast led an incorporeal life. Apostle, for thou hast taught the nations. Martyr, for thou hast been beheaded for the Christ.” He carries a cross, indicative of his martyrdom. —Ouspensky & Lossky; editor

Troparion, Tone 2

The memory of the righteous is celebrated with hymns of praise, but the Lord’s testimony is sufficient for thee, O forerunner. Thou wast truly shown to be more honorable than the prophets, in that thou wast counted worthy to baptize in the streams Him Whom thou didst proclaim. Wherefore, having suffered, rejoicing, for the truth, even unto those in hades thou didst proclaim God, Who had manifested Himself in the flesh, Who taketh away the sin of the world, and granteth us great mercy.

Kontakion, Tone 6

Stricken with awe by Thy coming in the flesh, the Jordan turned back in fear, and John, fulfilling the prophetic ministry, shrank back with trembling. The ranks of the angels were amazed, beholding Thee baptized in the flesh in the streams, and all who were in darkness were enlightened, hymning Thee Who hast appeared and illumined all things.