EVANS The Baptism of John in a Typological Context 63
sis, however, suffers at several points.^28 Jesus' close association with John
would suggest continuation of emphases, from mentor to disciple. Not
only do we find repentance required and discussed in the dominical tradi-
tion, not all of which can be attributed to the evangelists or to Christian
tradents, but Jesus' repeated invitation to the public to enter the kingdom
of God makes much better sense in the context of the call to repent (or
'return', in the Hebrew sense) than outside of such a context. The charge
that Jesus associated with sinners^29 reflects halakhic disputes over what
constituted purity, not Jesus' failure to require his disciples, associates,
and sympathetic listeners to repent. In the eyes of some scribes and Phari-
sees Jesus associated with sinners, whether former (as Jesus would have
viewed them in many cases^30 ) or current (as Jesus would also have viewed
them in some cases).^31 Finally, Jesus' condemnation to the cross had noth-
ing whatsoever to do with his supposed failure to require repentance; it
had everything to do with his proclamation of the kingdom of God and his
role within it.
Jesus' proclamation of the good news of the kingdom of God was
qualified by a call to repent. This call was national, as clearly seen in the
sending of his apostles as his emissaries (Mk 6.7-13), and it was personal,
as seen in his numerous encounters with individuals. However, even herethe national, corporate dimension should not be overlooked. It is to the
whole nation that Jesus addressed himself. All were to repent. It is most
probable that Jesus' understanding of repentance was rooted in the
ministry and teaching of John the Baptizer.
Forgiveness, the promised result of the repentance, is characteristic of
Jesus' ministry, as seen in his prayer (Mt. 6.12; Lk. 11.4), his instructionsto his disciples (Mk 3.28; 11.25; Mt. 6.14,15; 18.21,35; Lk. 6.37), and his
words of assurances to the sick (Mk 2.5-10) and sinful (Lk. 7.47-48). It is
- For trenchant criticism, see D.C. Allison Jr, 'Jesus and the Covenant: A
Response to E.P. Sanders', JSNT 29 (1987), pp. 57-78; B.D. Chilton, 'Jesus and the
Repentance of E.P. Sanders', TynBul 39 (1988), pp. 1-18. - Sanders is semantically slippery here, alternately referring to 'sinners' and the
'wicked', more or less as synonymous. - 'Therefore I tell you, her sins, which are many, are forgiven, for she loved
much; but he who is forgiven little, loves little' (Lk. 7.47). This is probably how the
story of Zacchaeus should be understood (cf. Lk. 19.1-10). - As seen, for example, where Jesus speaks of ministering to the sick: 'Those
who are well have no need of a physician, but those who are sick; I came not to call the
righteous, but sinners' (Mk 2.17).