64 Dimensions of Baptism
clearly a concomitant of the call to repent, and is a corollary of assurances
of salvation (Mk 8.35; Lk. 7.50; 9.24; 19.10).
- Identification of John with Elijah. Another important line of conti-
nuity between John and Jesus is seen in the latter's recognition of the
former as Elijah: 'I tell you that Elijah has come, and they did to him
whatever they pleased, as it is written of him' (Mk9.13; cf. Mt. 17.13).^32
- Identification as the 'stronger' one promised by John. John spoke of
the coming of one 'stronger' or 'mightier' than himself: 'After me comes
he who is mightier (iaxupoxepos) than V (Mk 1.7). Jesus apparently saw
himself as this 'stronger' one, who acted with power and spirit and could
defeat Satan. In response to the charge that he was assisted by Satan in
performing his exorcisms Jesus says:
How can Satan cast out Satan? If a kingdom is divided against itself, that
kingdom cannot stand. And if a house is divided against itself, that house
will not be able to stand. And if Satan has risen up against himself and is
divided, he cannot stand, but is coming to an end. But no one can enter a
strong man's (TOU iaxupoO) house and plunder his goods, unless he first
binds the strong man (xov iaxvpov); then indeed he may plunder his house
(Mk 3.23-27).The implication is that Jesus sees himself as the man able to bind the
strong man (6 ioxupos; i.e. Satan). Accordingly, Jesus must be the one
'stronger' (ioxupOTepos) than John who is able to baptize 'with the Holy
Spirit' and with this power cast out Satan and his demonic allies.
Jesus' exorcisms offer his contemporaries important tangible evidenceof the powerful inbreaking of the kingdom of God: 'But if it is by the
finger of God [Mt. 12.28: 'Spirit of God'] that I cast out demons, then the
kingdom of God has come upon you' (Lk. 11.20). Healing in general was
probably understood by Jesus and his disciples as evidence of Satan's
retreat. One episode is especially telling: 'And ought not this woman, a
daughter of Abraham whom Satan bound for eighteen years, be loosed
- The authenticity of the implicit identification of John with Elijah (which in
Matthew is made explicit) seems probable in view of the tendency in Christian circles
to demote the Baptist in comparison with Jesus. Indeed, in the Fourth Gospel, John
flatly denies that he is Elijah (cf. Jn 1.21). Moreover, Jewish tradition maintained that
Elijah's coming would be marked by power and restoration, not by a ministry devoid
of miracles and ending in martyrdom. The somewhat pessimistic identification of John
as Elijah, which flies in the face of Jewish tradition and later Christian tendencies,
originated with Jesus. For more on this, see W. Wink, John the Baptist in the Gospel
Tradition (SNTSMS, 7; London: Cambridge University Press, 1968), pp. 15-16.