The Man Who Pointed to God

John the Baptist

“As it is written in Isaiah the prophet: ‘Behold, I send my messenger ahead of you, who will prepare your way’ — the voice of one crying out in the wilderness, ‘Prepare the way of the Lord, make his paths straight’”
— Mark 1:2–3

In a world skeptical of biblical history, John the Baptist stands as a formidable figure—anchored in New Testament testimony, affirmed by extra-biblical records, and etched into the historical landscape of first-century Judea. His life not only confirms the reliability of the Gospels but serves as a prophetic arrow pointing directly to Jesus of Nazareth as Israel’s Messiah and, ultimately, God in the flesh.

This post explores the robust historical foundation for John the Baptist, beginning with the New Testament, expanding to later ancient sources, and concluding with the critical testimony of the Jewish historian Flavius Josephus. In doing so, we’ll see how the historical John reinforces the reality of Jesus and fulfills prophetic expectations in a way that no mythical figure ever could.

1. The New Testament Portrait of John

The figure of John the Baptist looms large at the opening of all four Gospels. He appears not as a marginal figure but as a divinely appointed prophet whose entire mission centers on preparing Israel for her Messiah. Each Gospel emphasizes different elements of his ministry, but all agree on the essentials:

He was the forerunner predicted in Isaiah 40:3 and Malachi 3:1.
He preached repentance and baptism for the forgiveness of sins (Mark 1:4).
He lived an ascetic life in the wilderness (Matthew 3:4).
He boldly confronted the political and religious elite (Luke 3:19; John 1:19–24).
He recognized and testified to Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29).
He baptized Jesus and witnessed the divine affirmation: the Spirit descending and the Father’s voice declaring Jesus as His beloved Son (Mark 1:9–11).
He was beheaded by Herod Antipas, after being imprisoned for criticizing Herod’s unlawful marriage (Mark 6:17–29).

In the Synoptic Gospels, John is the bridge between the Old Covenant and the New—the final prophet in the line of Elijah, yet pointing beyond himself to someone greater. Jesus says of him, “Among those born of women there has arisen no one greater than John the Baptist” (Matthew 11:11). His presence in all four Gospels, each written independently with unique theological aims, offers a strong multiple attestation of his existence.

2. John as the Fulfillment of Prophecy (Mark 1:2–3)

Mark’s Gospel opens not with Jesus, but with John—deliberately rooting him in the prophetic promises of Scripture. The citation in Mark 1:2–3 merges Malachi 3:1 and Isaiah 40:3, signaling that John is not merely a charismatic figure, but a fulfillment of messianic expectation.

The phrase “prepare the way of the Lord” is striking. In Isaiah 40:3, the “Lord” (Hebrew: YHWH) is God Himself. Mark uses this to describe Jesus, thus associating Jesus with the identity of YHWH. That is a bold theological claim—one that hinges on John being a real person in history, serving a prophetic function.

3. Echoes in the Acts and Epistles

The Book of Acts confirms John’s enduring legacy in the early church. In Acts 1:21–22, the disciples insist that any replacement for Judas must be someone who had followed Jesus “beginning from the baptism of John.” Paul later summarizes salvation history by stating, “Before the coming of Jesus, John preached repentance and baptism to all the people of Israel” (Acts 13:24).

Even decades later, Paul encounters disciples of John in Ephesus who had not yet heard of the Holy Spirit or the full message of Christ (Acts 19:1–5), suggesting John’s movement had lasting influence.

4. Other Ancient Mentions: Beyond the Canon

a. The Mandaeans

An obscure but enduring sect from Mesopotamia, the Mandaeans view John the Baptist as their greatest prophet. In their sacred texts (such as the Ginza Rabba), John is portrayed as a holy man, sometimes even in contrast to Jesus. While their theology is Gnostic and unorthodox, these traditions show that John’s historical presence was strong enough to birth an entire religious movement outside Christianity.

b. Islamic Recognition

The Qur’an, written in the 7th century, refers to John (Arabic: Yahya) as a righteous prophet born miraculously to Zechariah and one who prepared the way for Jesus (Isa). While written centuries later and theologically distinct, this again affirms John as a recognized historical figure in the broader Abrahamic tradition.

5. Josephus: A Secular Confirmation of John

Writing in his Antiquities of the Jews (c. AD 93), Flavius Josephus confirms key facts that align with the Gospels:

“Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man…”

Josephus confirms that John preached righteousness and virtue, gained a large following, and was ultimately executed by Herod Antipas. Importantly, Josephus was not a Christian and had no theological reason to promote John. His testimony stands as independent, external confirmation.

6. Why John’s Historicity Supports Jesus’ Identity

If Mark 1:2–3 is true—if John was sent to prepare the way for YHWH Himself—then his historical existence fortifies Jesus’ divine claims. The Old Testament foretold a messenger who would prepare the way for the Lord. The Gospels claim John is that messenger, and Jesus is the Lord.

Skeptics often demand non-Christian sources verifying Jesus. Josephus provides that—not only by mentioning John, but also Jesus in two passages.

7. The Historical Chain Reaction

John the Baptist is attested by the Gospels, Acts, and Josephus, with echoes in Mandaean and Islamic traditions.
His mission was to prepare the way for someone greater.
Jesus is that someone, according to multiple sources.
Jesus fulfills Old Testament prophecy as “the Lord.”
Therefore, the real existence of John the Baptist directly reinforces the reality and divine mission of Jesus Christ.

8. Turning the Burden Back: The Skeptic’s Evasion and the Weight of Evidence

When contemporary sources are offered—Josephus, Acts, early creeds—skeptics often change the rules. But this is not historical inquiry; it is confirmation bias.

Josephus clearly mentions John. He also refers to Jesus—twice. The longer passage (Testimonium Flavianum) was once thought corrupted, but current scholarship shows it is largely authentic. Scholars like Meier, Feldman, and Paul Maier argue convincingly that Josephus, a Jewish historian, acknowledged Jesus as a historical teacher and crucified figure called the Christ.

For a full breakdown, see my blog: “Reassessing the Testimonium Flavianum”.

If skeptics reject these sources, then we ask:

What counter-sources say John or Jesus didn’t exist?
What first-century text says the Gospel story was fabricated?

There are none. That silence speaks volumes.

9. From Historical Credibility to Divine Intentionality

Syllogism 1: The Prophet Who Prepared the Way

Premise 1:
If a historical prophet arises in fulfillment of ancient prophecy, and publicly identifies a specific individual as the fulfillment of messianic hope, then both the prophecy and the one he identifies deserve serious theological and historical consideration.

Premise 2:
John the Baptist arose in fulfillment of Isaiah 40:3 and Malachi 3:1—appearing in the wilderness, calling Israel to repentance, and publicly identifying Jesus of Nazareth as the Lord and Messiah.

Conclusion:
Therefore, both the prophecy and the one John identified—Jesus—demand serious consideration as divinely appointed and historically real.

Syllogism 2: Prophetic Fulfillment as Evidence for God’s Existence

Premise 1:
If detailed ancient prophecies are fulfilled in verifiable historical events and persons, then the best explanation is not chance, but divine orchestration—i.e., the existence of God.

Premise 2:
John the Baptist fulfilled ancient prophecies by appearing in the wilderness, preparing the way of the Lord, and identifying Jesus—who then emerged in that very context.

Conclusion:
Therefore, the fulfillment of prophecy through John and Jesus is best explained by the existence of a real, living God who reveals Himself in history.

10. A Real John, A Real Jesus, A Real Question

John is not a literary device. He’s real. And his message was simple:

“Behold, the Lamb of God who takes away the sin of the world.”

If John is real, his message is real.
And if his message is real, then the One he prepared the way for must be reckoned with.
The facts are on the table.

Who do you say that He is?

References

Josephus, Antiquities of the Jews, 18.5.2, trans. William Whiston (Peabody: Hendrickson Publishers, 1987).
N.T. Wright, The New Testament and the People of God (Minneapolis: Fortress Press, 1992), 170–71.
Craig S. Keener, The Historical Jesus of the Gospels (Grand Rapids: Eerdmans, 2009), 139–142.
Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006), 110.
Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (Oxford: Oxford University Press, 1999), 143–144.
Joel Marcus, Mark 1–8: A New Translation with Introduction and Commentary, Anchor Yale Bible Commentary (New Haven: Yale University Press, 2000), 143.
Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke, Updated Edition (New York: Doubleday, 1993), 247.
E.S. Drower, trans., The Mandaeans of Iraq and Iran: Their Cults, Customs, Magic, Legends, and Folklore(Oxford: Clarendon Press, 1937).
Qur’an 19:7–15, trans. M.A.S. Abdel Haleem (Oxford: Oxford University Press, 2005).
D.A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids: Zondervan, 2005), 91–93.
F.F. Bruce, The New Testament Documents: Are They Reliable? (Downers Grove: InterVarsity Press, 2003), 100–101.
Tom Dallis, “Reassessing the Testimonium Flavianum,” Tom’s Theology Blog, June 4, 2025, https://tomstheology.blog/2025/06/04/reassessing-the-testimonium-flavianum/.
Louis H. Feldman, Josephus and Modern Scholarship (1937–1980) (Berlin: De Gruyter, 1984), 684–692.
John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, Volume 1 (New York: Doubleday, 1991), 61–64.
Paul L. Maier, Josephus: The Essential Works, trans. and ed. Paul L. Maier (Grand Rapids: Kregel Publications, 1994), 284–286.
Joel Marcus, Mark 1–8, 144; Raymond E. Brown, The Birth of the Messiah, 249; see also Keener, Historical Jesus, 140–142.
N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), 179–183; D.A. Carson, The Gagging of God (Grand Rapids: Zondervan, 1996), 267–269.

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