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.

Mutual Foiling Comparative Charaterization

Comparative Characterization is done in many ways. Comparative Characterization is nothing but characterizing a character by comparing that character with another. Contrastive Comparative Characterization is nothing but characterizing a character by comparing that character with a contrast character. Moreover, Complementary Comparative Characterization is chracterizing a character by comparing that chartcer with a complementary character (not contrast).

For example, in David's story Contrastive Comparative Charaterization is evident as Saul is compared with David in a contrastive manner. Samuel is compared contrastively with Eli's sons. However, in Complementary Comparative Characterization a complementary character will be compared with the character in concern for characterization. While Saul contrasted David, Jonathan, the son of Saul complemented in the characterization of David as the good guy. Likewise, in Luke, John the Baptist is compared with Jesus in the Infancy Narratives positively as The Baptist contributes and complements to the characterization of Jesus. As he is the anointed one of God Jesus is also characterized as the anointed one of God with this comparison. Therefore, Comparative Charaterization can be done in a contrastive way and also in a  complementary way.

As I read Plutarch's Lives I realize that there is another way this comparative characterization could be done. In a narrative where one character is prioritised over the other(s) comparative characterization could be contrastive or complementary. In both characterization one character functions as the foil to the character in concern by being in contrast or in complementary fashion. But when both the characters are characters of concern there is a possibility that both characters could function as a foil to the other. This I call as Mutual Foiling Comparative Charaterization. This is quite unique in Plutarch's Lives. Theseus and Romulus are compared as the first pair in his Lives as both function as a foil for the characterization of the other. Theseus the one who founded Athens is compared with Romulus the one who founded Rome. No one character is prioritised over the other (at least explicitly). However, similarities and differences between both characters are brought out for the characterization of each and the other. This way both these characters mutually function as a foil to the other. This is called as Mutual Foiling Comparative Charaterization.