They asked John directly if he was Elijah or the prophet that Moses promised; and when John said, "I am not," they made bold to ask, "Are you the Messiah?" and John answered, "I am not." Then said these men from Jerusalem: "If you are not Elijah, nor the prophet, nor the Messiah, then why do you baptize the people and create all this stir?" And John replied: "It should be for those who have heard me and received my baptism to say who I am, but I declare to you that, while I baptize with water, there has been among us one who will return to baptize you with the Holy Spirit."
When John recognized Jesus, the ceremonies were halted for a moment while he greeted his cousin in the flesh and asked, "But why do you come down into the water to greet me?" And Jesus answered, "To be subject to your baptism." John replied: "But I have need to be baptized by you.
In the weeks following the baptism of Jesus the character of John's preaching gradually changed into a proclamation of mercy for the common people, while he denounced with renewed vehemence the corrupt political and religious rulers.
James and John the fishermen sons of Zebedee had gone down in December, soon after John took up his preaching position near Pella, and had offered themselves for baptism.
Only fifteen months intervened between the time John began to preach and baptize and his arrest and imprisonment at the instigation of Herod Antipas, but in this short time he baptized considerably over one hundred thousand penitents.
In Acts chapter eight there is a story of an incomplete Christian baptism. The people of Samaria accepted the word of God and were baptized in Jesus’ name but they hadn’t received the Holy Spirit. They may not have had enough teaching so Peter and John were sent to them. They prayed for them, laid hands of them, and the people received the Holy Spirit. Sometimes the Holy Spirit is not mentioned with baptism. The Ethiopian Eunuch had the scriptures of Jesus explained to him and was keen to be baptized as soon as he saw enough water by the roadside.
John’s baptism shows a willingness to be repentant of sins, but Jesus’ baptism is a commitment to Jesus as the one who saves us. Following what Jesus said, wherever his disciples went they encouraged people to believe and be baptized in the name of Jesus. On the first day of the disciples’ preaching three thousand people accepted the message of Jesus and were baptized. Peter promised them that in doing this they would be forgiven and would receive the Holy Spirit.
John had just about made up his mind to launch out in his lifework, but he was admonished, not only by Jesus' words but also by his example, to return home, take care of his mother, and await the "coming of the Father's hour." After bidding Jesus and Mary good-bye at the end of this enjoyable visit, John did not again see Jesus until the event of his baptism in the Jordan.
John furthermore insisted that all who repented of their sins should come to him and go through a rite of washing or baptizing; hence he was called the Baptist.Two major events marked John's career.
"Not long afterwards Jesus came from Nazareth in the province of Galilee, and was baptised by John in the Jordan." Most Christians are baptised as a child although other Christians may receive the sacrament as adults There is no clear reference in the Old Testament of the baptism of children and was not practiced until the 4th century as some people be...
Well before the 1st century AD, converts to Judaism were required to bathe (or baptize) themselves as a sign of entering the covenant (tebilath gerim). Some of the later prophets envisaged that Jewish exiles returning home would cross the Jordan and be sprinkled with its water to cleanse them of sins prior to the establishment of the kingdom of God (Ezekiel 36:25). In this tradition, Jesus’ older contemporary John the Baptist urged Jews to be baptized in the Jordan for the remission of sins (Mark 1:4).
John's baptism was a baptism of repentance for Jews; he preached a simple message to the Jews that they were to repent of their sins in preparation for Kingdom of God and the coming of the Messiah.
With 1:6-8, we move to material that many, including Brown, see as an explanatoryinsertion displaced from its original position prior to the material of 1:19ff. Brownargues that one of the main reasons for the writing of the Fourth gospel was in order tocorrect a sectarian group within the writers audience who regarded John the Baptistas the Messiah, or at least as being equal in status to him. This is clearly the force of the argument presented in this sectionand further developed in the latter part of the chapter. This is not to say that theGospel does not at the same time accord John and his role appropriate recognition andrespect; nor should this polemical purpose be seen to eclipse other, equally importantmotivations for the Evangelists writing.