John the Baptist, the Foil: Complementary Comparative Characterization in Luke 1-4

Can we call the character of John the Baptist in Luke 1 to 3 as a foil? A foil character is none but the one who plays as a foil to the concerned character to highlight certain characteristic features. Many times the foil characters are considered as contrast characters. Adele Berlin considers this kind of characterization as contrast characterization (Berlin, Poetics and Interpretation, 24.). However, I prefer to call this as comparative characterization. Not all comparisons are contrastive in nature. In many instances comparisons are done among the similar things. Therefore, to call all comparative characterizations as contrastive comparative characterization is not appropriate. A very good example is found in Luke 1-4.

Similar to the structure of comparative characterization of Samuel and Eli’s sons in 1 Samuel 1 & 2, Luke structures the characterization of Jesus in between the birth narratives of John the Baptist. Gabriel announces John’s birth to Zechariah and he is conceived (1:5-25); Gabriel announces Jesus’ birth to Mary (1:26-38); Mary meets Elizabeth and Fetus John meets Fetus Jesus (1:39-45); Mary sings a songs (1:46-56); John the Baptist is born and he is named (57-68); Zechariah sings a prophecy (67-80); Finally, Jesus is born in Bethlehem (2:1-7). From Luke 1:5 onwards until 2:7 the story of Jesus’ birth is kept in comparison with the birth narrative of John the Baptist. Though John the Baptist plays a foil to Jesus' character in these narratives he is not portrayed as a contrastive character but a complementary one to bring out Jesus as the promised Messiah. This is called as complementary comparative characterization. 

In Luke 3-4, John ministers in the wilderness (3:4) while Jesus starts his ministry with the temptation in the wilderness (4:1). John’s gospel is about poor (3:10-14). Similarly, Jesus’s Gospel is also about the poor (4:18). In spite of all these, John was arrested by Herod (Luke 3:18-20). Similarly Jesus was rejected in his hometown (4:22-29). These parallels validate the comparisons kept between Jesus and John, not as contrastive but complementary.

Mutual complementary comparative characterization is two characters, both playing as foil simultaneously for the characterization of the other. In this way both characters are being characterized by the same time both characters function as foils for the other. The question is this: Could John the Baptist and Jesus both function as foil to each other so that both of them could be characterized simultaneously? For this we must know the purpose of the comparisons. Does John the Baptist function only as a foil to bring about the characterization of Jesus or is he also being showcased alongside Jesus. Does John’s mere presence in the narrative is only to validate Jesus’ Messiahship or is he also presented as a major character of equal importance to Jesus. If the latter is true then we must say John’s portrayal in the narrative is mutual complementary comparative characterization. But if it is the former then it is not. This will also be one of the concerns of this paper.

Comparative Characterization in the Book of Hebrews: Abstract

Characterization is nothing but the way a character is characterized. An author may use various means to characterize a character. Among them, the author may compare a character with another character so as to bring out a characteristic trait. I call this method as comparative characterization (Comparative Characterization in the Sermon on the Mount, Wipf and Stock, 2017). The compared character can be a contrastive character like Saul for David or complementary character like John the Baptist to Jesus. I call the former as contrastive comparative characterization and the latter as complementary comparative characterization. In this paper, the book of Hebrews will be interpreted using both these comparative characterizations to see their function in the characterization of Jesus.

It is assumed that comparisons are used to characterize Jesus in a better way. Both contrastive and complementary characters are used in comparison with Jesus. The book of Hebrews is full of comparisons. In fact, the book starts with comparisons from Heb 1:1 onwards. Heb 1:1-2 shows the way the author uses comparisons in his book. In 1:1, he says, “long ago.” Similarly, in 1:2, he compares this with “in these days.” In 1:1, “God spoke to the fathers” but now he speaks to “us”. In 1:1, God spoke “at many times and in many ways,” but now God speaks only in one-way that is through his Son (1:2). In 1:1, the agents of God’s speaking to the forefathers were prophets but now the agent is His Son himself (1:2). Comparisons in these two verses are quite apparent. 1:1 is totally contrasted with 1:2a. This is the beauty of the use of comparisons. The words (1:2b-3) following 1:2a characterizes Jesus with direct and indirect descriptive characterization. This shows that the objective of use of comparisons in 1:1-2a is to characterize the Son.

 The comparisons of Jesus with the angels run from 1:4 to 1:9. The Son becomes Superior than the angels (1:4). Unlike the angels the Son is worshipped, even by the angels (1:6). While angels are just winds and fire (1:7) the Son’s throne exists forever (1:8a). In 1:9, God anoints the Son with the oil of gladness as he loved righteousness and hated wickedness “beyond his companions” (angels?) (1:9).

Similarly, comparisons are found throughout the book. In 1:10-12, the Son, who is forever, is compared with his creation, which will perish. From 1:13 to 2:9, the Son is compared and contrasted with the angels. In 3:1-19, the Son is contrasted with Moses, for “He was counted worthy of more glory than Moses” (3.3). 4:8-9 shows the Son being compared with Joshua who functions as complementary character displaying complementary comparative characterization. From 4:14 to 10:25, the Son is contrasted with earthly high priest. In 5:6 to 7:17, the characterization of the Son is complemented with the characterization of Melchizedek. In addition, the author of Hebrews compares and contrasts old covenant (8:1) and new covenant (10:25). Therefore, complementary comparative characterization and contrastive comparative characterization will help in interpreting the book of Hebrews.