Ministry of John the Baptist

Ministry of John the Baptist

Matthew 3:1-12; Mark 1:1-8; Luke 3:1-18; John 1:19-28

Historical setting

In past generations, it was widely believed that Jesus’ ministry spanned the years from AD 27 to AD 30. However, this view was untenable in light of key information provided by Luke concerning John’s ministry. According to Luke, the ministry of John began in the fifteenth year of the reign of Tiberius Caesar.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

- Luke 3:1-2 -

By official Roman reckoning—as exhibited, for example, in the histories of Tacitus and Dio Cassius—Tiberius’s fifteenth year ran from January 1, AD 29, to January 1, AD 30.¹ Therefore, no year prior to AD 29 could have marked John’s appearance on the scene.

The other time markers that Luke provides here agree with placing John’s coming in AD 29. According to secular history, this year falls within the reigns of Pontius Pilate, who was prefect (that is, governor) of Judea from AD 26 to AD 36;² Herod, who was tetrarch of Galilee from 4 BC until AD 39;³ Philip, who was tetrarch of Ituraea from 4 BC to AD 34;⁴ and Caiaphas, who was the Jewish high priest from AD 18 to AD 36.⁵

Much converging evidence has removed all doubt that the actual span of Jesus’ ministry was from AD 29 to AD 33.⁶ In the final year, His crucifixion fell on April 3rd.⁷

There was a time when many scholars maintained that Luke’s reference to Lysanias is a mistake. The only Lysanias of Abilene who was then known to history was a king who died in 34 BC. About eighty years ago, however, an inscription made at the dedication of a pagan temple was discovered that could be dated between AD 14 and AD 29. It referred to a current ruler named Lysanias the tetrarch, undoubtedly the one Luke mentions.⁸ Today no one questions the accuracy of Luke’s statement.

This revision of outlook parallels many others in the history of Biblical studies. Nineteenth-century scholars examining its historical books found a multitude of what they claimed were mistakes. But over a century of further research has undermined their criticism. One by one, many of these so-called mistakes have been proven absolutely correct, and many others have been shown to be credible.

Another past target of critical attack is Luke’s statement that both Annas and Caiaphas were high priests. The critics objected that the office of high priest was held by one man only. Yet Luke is describing the true political situation, a situation that only a contemporary would have known. The older man was Annas, who held the office from AD 7 to AD 15, when the Romans deposed him, but even afterward the Jews continued to regard him as the legitimate high priest. After a period of disfavor he managed to regain control over the appointment of his successors. Five who then became the nominal high priest were his sons and one, Caiaphas, was his son-in-law. Yet he always remained the power behind the throne. In AD 29 he was the de facto high priest although the title was held by Caiaphas.⁹

John’s performance of baptism

John’s ministry began when the word of God came unto him (Luke 3:2). The phrasing that Luke employs is intended to set John equal in rank to all the Old Testament prophets. Scripture uses similar phrasing to introduce the postexilic prophets Haggai, Zechariah, and Malachi.

1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

2 Thus speaketh the LORD of hosts, . . . .

- Haggai 1:1, 2 -

In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,

- Zechariah 1:1 -

The burden of the word of the LORD to Israel by Malachi.

- Malachi 1:1 -

The meaning is that each of these prophets became a mouthpiece for God’s own words. What they said in their prophetic role was inspired by the Holy Spirit and therefore both infallible and binding. God said that any prophet who failed the test of infallibility was a false prophet.

When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

- Deuteronomy 18:22 -

John performed his ministry near the Jordan River.

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

- Luke 3:3 -

He wanted to be near water so that he could use it to baptize his followers, but also he preferred to preach in the wilderness away from cities so that people had to leave the world behind, as it were, if they wished to hear him. The same advantage undergirds modern camp ministries. It is easier to focus a man’s attention upon spiritual matters when he is cut off from the routines that normally dominate his thinking.

His purpose in baptizing people was to give them an opportunity to receive God’s forgiveness for their sins by confessing that they were indeed sinners and by choosing regret for their sinful choices. Such regret is the meaning of repentance. The word for baptism is baptisma,¹⁰ a derivative of bapto, which means to dip or to dye.¹¹ The word was common in the fuller’s trade (a fuller processed wool into cloth). He dipped the cloth twice, first into bleach to cleanse it, then into dye to give it a desirable color. Thus, the word suggests both a cleansing and a transformation to something new and attractive.

The rite of baptism was well known to the Jews. Many ceremonial baptisms are prescribed in the law of Moses. If someone was in a state that the law defined as unclean, he had to bathe himself to regain purity (Lev. 15:5-11; Num. 19:19). Likewise, a high priest had to bathe himself before he could perform his duties on the Day of Atonement (Lev. 16:4). Another who had to meet the same requirement was a man undergoing consecration for the priesthood (Exod. 29:4). The Jews who heard John were also familiar with baptism as a rite that any gentile convert to Judaism had to undergo.

John preached baptism “for the remission of sins” (Luke 3:3). However, the rite itself did not purify anyone. The teaching that immersing a man’s body in water can take away sin is a false doctrine called baptismal regeneration. Although baptism may remove some dirt from the surface of the body, it cannot cleanse a man’s heart. The true purpose of the baptism practiced by John and by the church of Christ in following centuries is merely symbolic.

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:.

- 1 Peter 3:21 -

By going under the water, a repentant sinner testifies that he has already humbled himself before God and gained an inward cleansing from sin. God has forgiven his sin and cleansed it away because he has put faith in Jesus Christ as His Savior. The fundamental Christian belief that such faith is the only way to heaven is known as the gospel.

John’s Call to Repentance

When John preached to the people gathered around him, one strong incentive that he gave them to repent is reported by Matthew.

1 In those days came John the Baptist, preaching in the wilderness of Judaea,

2 And saying, Repent ye: for the kingdom of heaven is at hand.

- Matthew 3:1-2 -

From many prophecies in the Old Testament, the Jews were aware that Jehovah would someday send a man into their midst who would lead them to victory over all their enemies and establish a kingdom that would dominate the world scene and never be overthrown.¹² This coming figure was known as the “Messiah,” which means “anointed one.”¹³ His kingdom, which Matthew entitles “the kingdom of heaven,” was at hand because He would soon appear and begin ministering to the Jewish people. The kingdom would arrive in the person of the King.

Although during Jesus’ lifetime most Jews would refuse to become His subjects, the preaching of the gospel after His death would soon lead to His acceptance by many other Jews and later to His acceptance by many gentiles. In the church composed of believers, He would exercise kingly authority until His return. Then His kingdom would be expanded to include the whole world.

Matthew often refers to the Messiah’s kingdom as the “kingdom of heaven,” a term never used by Mark, Luke, or John.¹⁴ Instead they refer to the “kingdom of God.”¹⁵ What is the reason for this shift in terminology? For fear of breaking the Third Commandment of Mosaic law—the commandment forbidding them to “take the name of the LORD thy God in vain” (Exod. 20:7)—the Jews avoided speaking God’s name. Also, they did not wish to debase His name by overuse. Therefore, instead of saying “kingdom of God,” they preferred to say “kingdom of heaven.” Matthew nearly always uses this form of the name because he is writing primarily to Jewish believers. Yet this name reveals the same truth affirmed by the other name for the coming kingdom. If the Messiah will introduce the kingdom of heaven, who must He be? He must be God Himself, for no mere man could act perfectly on God’s behalf and with all of God’s power and wisdom unless he was God in the flesh. Therefore, His kingdom must be the same as the kingdom of God.

John’s call for the nation to repent reminded them of many warnings in the Old Testament that their participation in the Messiah’s kingdom was not an absolute right, but a conditional right. They could enjoy living forever under the Messiah’s rule only if they first proved their desire to live in obedience to God.

1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,

2 And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;

3 That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.

4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:

5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.

- Deuteronomy 30:1-5 -

If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.

- 2 Chronicles 7:14 -

Prophecy Fulfilled

The coming Savior and Christ

According to all three Synoptic Gospels, John’s coming marked the time in history when a prophecy of Isaiah was fulfilled. Luke says,

4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

- Luke 3:4-5 (see also Matt. 3:3; Mark 1:1-3) -

The prophecy that these Gospel writers are bringing to our attention appears in the writings of Isaiah.

3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:

- Isaiah 40:3-4 -

For a fuller understanding of how this prophecy would be fulfilled, we must look at the preceding verse.

Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’s hand double for all her sins.

- Isaiah 40:2 -

How would Jerusalem’s iniquity be pardoned after the coming of John the Baptist? Later in the Book of Isaiah, the prophet reveals that the sins not only of Israel but also of all humanity would someday be laid on a man who comes as a lowly servant and dies a shameful death at the hands of His own people.

1 Who hath believed our report? and to whom is the arm of the LORD revealed?

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

- Isaiah 53:1-6 -

It would be by the death of this man that all repentant sinners in Jerusalem (Isa. 40:2) and elsewhere in the world would be pardoned of their iniquity.

This man would not be John the Baptist, however. Elsewhere in the Book of Isaiah we learn that the coming Savior would be God in the flesh.

16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.

17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

- Isaiah 48:16-17 -

Here, God is identified as a triune deity. The nation’s Redeemer is no less than the “LORD” who is also the “Holy One of Israel” (v. 17). Yet He is sent to give profitable teaching to the nation by two other persons who are also divine. One is the supreme “Lord GOD” (V. 16)—that is, God the Father—and the other is “his Spirit” (v. 16), a reference to the Holy Spirit. The divine man that these two persons would send into this world is the “LORD thy God” (v. 17). Much the same message appears in Isaiah 40:2-3 (see above). The person who would someday move into man’s world is identified as the “LORD” (v. 3) who is also “our God” (v. 3). We conclude that the coming Lord our God is none other than the man by whom the sins of Jerusalem would be pardoned (v. 2; Isa. 53:6). We conclude also that God is three persons in one Being. The three who constitute a divine Trinity are the Father, the Son, and the Holy Spirit.

Luke testifies that the salvation provided by God will not be kept hidden from the world at large.

And all flesh shall see the salvation of God.

- Luke 3:6 -

Luke’s wording seems intended to explain what all flesh will see when, according to Isaiah, “the glory of the LORD shall be revealed.”

And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

- Isaiah 40:5 -

They will see “the salvation of God” (Luke 3:6). Luke must be describing the person who would provide this salvation. Indeed, all flesh will see the Savior in His glorified state. Some among both the saved and the unsaved will first see His brilliant majesty when He descends to the earth at the end of the Tribulation and assumes control of our fallen world. Yet most saints will first see it when by either rapture or resurrection they participate in God's removal of the church to heaven. And most of the unsaved will first see it when they come before their divine judge in the heavenly throne room.

From Old Testament prophecy we learn that the coming Savior who would be God in the flesh would also be the Messiah. The man who would die for our sins will ultimately exercise authority over all the kingdoms of this world.

25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

- Daniel 9:25-26 -

When this prophecy foresees the Messiah being “cut off, but not for himself,” it is pointing to Jesus’ future death on a cross to provide sinners with a way of escaping damnation in hell. His crucifixion in AD 33 would shortly precede the destruction of Jerusalem in AD 70. Although the title “Messiah” refers to Jesus, it seldom appears in the New Testament because there (except in John 1:41; 4:25) it is usually replaced by its Greek equivalent, “Christ,”¹⁶ which also means “anointed one.”¹⁷

Bible prophecy clearly states that the Savior’s coming would be announced by a voice crying in the wilderness. “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God” (Isa. 40:3). Who was this herald? The Gospel writers inform us that he was John the Baptist (Matt. 3:1-3; Mark 1:4; Luke 3:2-6).

Application

According to Isaiah, the voice crying in the wilderness would command his hearers to “make straight in the desert a highway for our God” (Isa. 40:3). This is not only John’s message for Jews in his day. His exhortation also applies to us. We too must make a highway for our God. We dare not throw up roadblocks to God’s will. Life is short and our strength is limited. If you are wise, you will not waste your life and strength by stubbornly resisting God. That kind of foolishness will leave you exhausted and frustrated and will rob you of true happiness. If you insist on pursuing your own desires rather than God’s plan for your life, either God will never give you what you want, or He will give it to you and you will find that it brings only bitterness and regret. How much better to live a life of joy and blessing in harmony with God’s will.

Christ’s coming in glory

Although verse 3 of Isaiah 40 refers specifically to the ministry of John the Baptist—it is his “voice . . . that crieth in the wilderness”—the next two verses speak of events that have not yet taken place. They foresee when “every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it” (Isa. 40:4-5). What future events do these verses foresee? They refer to the titanic remaking of the earth’s surface that will precede the coming of Christ in glory at the end of the Tribulation.

17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

20 And every island fled away, and the mountains were not found.

21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

- Revelation 16:17-21 -

In Jesus’ day the Jewish nation as a whole refused to make the straight highway that God desired. Only when He comes again will they acknowledge who Jesus is and receive Him.

9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

- Zechariah 12:9-10 -

Only then will events persuade all the people of Israel that John spoke the truth when he identified Jesus as the coming Savior.

John’s Manner of Life

His food and clothing

John’s appearance and manner of life were unusual.

And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

- Matthew 3:4 (see also Mark 1:6)-

He had raiment of camel’s hair and a leather girdle. His food was locusts and wild honey.

The first reason for his life of self-denial was to underscore his resemblance to Elijah.

7 And he said unto them, What manner of man was he which came up to meet you, and told you these words?

8 And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.

- 2 Kings 1:7-8 -

The angel who announced John’s conception told his father that he would go before Christ “in the spirit and power of Elias [that is Elijah¹⁸], to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord” (Luke 1:17). The angel meant that John would be the forerunner anticipated by Malachi’s prophecy at the end of the Old Testament.

5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:

6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

- Malachi 4:5-6 -

This prophecy will have a literal fulfillment before the Second Coming of Christ, when both Moses and Elijah will reappear in this world and for three and a half years exhort men to escape judgment by worshiping God. They are the two witnesses foreseen in the Book of Revelation.¹⁹

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

- Revelation 11:3 -

Yet Malachi’s prophecy also had a secondary fulfillment before the First Coming of Christ. Jesus Himself affirmed that it pointed to John the Baptist. He said,

13 For all the prophets and the law prophesied until John.

14 And if ye will receive it, this is Elias [that is, Elijah], which was for to come.

- Matthew 11:13-14 -

In His ministry as well as in his regular habits, John mirrored his Old Testament counterpart. Just as Elijah was Spirit-filled (2 Kings 2:9, 15), so was John (Luke 1:15). Just as Elijah foretold judgment (1 Kings 17:1), so did John (Luke 3:7). Just as Elijah brought down fire from heaven (1 Kings 18:38), so John warned of judgment by fire (Luke 3:9).

The second reason for John’s manner of life was that he wished to dramatize his renunciation of the sinful self-indulgence that prevailed in his day. His mission was to call people away from pleasing self to pleasing God. Therefore, he showed them a life meeting the very highest standard of unselfishness, a holy life clearly severed from worldly pleasure and devoted to God’s service.

Application

It is very sad that so many churches today are plagued with sin. The prevailing sin is seldom anything obvious like drunkenness or adultery; rather, it is selfishness. Many professing Christians are preoccupied with selfish agendas, and they view other people, even the church itself, as instruments for pleasing self. One easy way to cast aside such an agenda is through full-time Christian service, especially if it requires significant personal sacrifice. Then what you do every day rests on a foundation of unselfishness.

John’s Impact on the Nation

The result of John’s preaching was that all Jerusalem and Judea went out to be baptized.

5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

6 And were baptized of him in Jordan, confessing their sins.

- Matthew 3:5-6 (see also Mark 1:5)-

John won admiration as a true prophet of God. All of the common people held him in such high esteem that even years later the Jewish leaders were afraid to criticize him.

1 And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?

3 And he answered and said unto them, I will also ask you one thing; and answer me:

4 The baptism of John, was it from heaven, or of men?

5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?

6 But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.

7 And they answered, that they could not tell whence it was.

8 And Jesus said unto them, Neither tell I you by what authority I do these things.

- Luke 20:1-8 -

Under John’s preaching, there was a great revival. Yet not long afterwards, many of the same people who responded favorably to John responded to Christ with indifference or disdain. How was that possible? There is a kind of repentance which falls short of repentance unto salvation. We see it in any person who confesses his sins and shows remorse for the wrong he has committed, but who fails to put genuine faith in the God of heaven.

Matthew’s remark that John baptized in the Jordan River leaves no doubt that he baptized by immersion. There was no need for a river if he merely baptized people by sprinkling them with water or by pouring some water over their heads.

John’s Message

When baptism is meaningless

The preaching that John provided centered on severe warnings.

7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

- Luke 3:7-8 (see also Matt. 3:7-9) -

When foreseeing “the wrath to come” (v. 7), John urged his hearers to “bring forth therefore fruits worthy of repentance” (v. 8). He implied that baptism alone, apart from a change of heart, is devoid of spiritual value. A change of heart will affect how a man lives. For those who profess repentance but continue in their old ways, John held out the threat of judgment. Obviously, then, those who are baptized do not in consequence receive a guarantee that judgment will never befall them. Baptism is worthless unless it is the outward evidence of genuine conversion.

Application

The lesson for us today is that anyone who goes through baptism or any other religious exercise still faces condemnation and hell unless the external show is the outworking of inner faith. What do we mean by a religious exercise? Examples include going forward during an invitation, or joining a church, or even praying to receive Christ. These are all good if they are motivated by faith. But salvation comes by faith in the heart, not by anything we do or say.

The hypocrisy of many Jews

Many Jews thought their descent from Abraham made them righteous and that their membership in the nation of Israel entitled them to enter the Kingdom of God. John replied in two ways.

1. They were a generation of vipers (Luke 3:7). In other words, their father was not Abraham, but a serpent—indeed, “the serpent,” as Jesus also said to some of His enemies.

37 I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.

38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

43 Why do ye not understand my speech? even because ye cannot hear my word.

44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

- John 8:37-44 -

Based on this teaching of Christ, we reject the fatherhood of God and the brotherhood of man, as liberals understand these conceptions. We are all brothers in the sense that we are all human. But we are not all members of the same spiritual family. There are two families in this world, the family of God and the family of the serpent, Satan. We are all born into Satan’s family, but by the grace of God, those of us who believe in Christ are adopted into God’s family. The rest remain in the family of their natural father.

2. John also said that God could raise descendants of Abraham up from the stones (Luke 3:8). In other words, to be eligible for salvation does not require descent from Abraham. By the exercise of divine grace, God can create children from any blood line. He could if He so desired create them from mere stones or dust.

John taught that the judgment that would inevitably fall upon the wicked had begun now.

And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

- Luke 3:9 (see also Matt. 3:10) -

The wicked are like trees soon to be cut down and cast into the fire. Already, the axe lies at their roots. In other words, even the living among the wicked are at some preliminary stage of death. They have the same fault as the doomed trees that John describes. They lack any real fruit. Absent from their lives are any works that issue from a changed heart.

In a land where wood was scarce, a hewn-down tree was never burned unless it was too crooked or scraggly or knotted for use as building material. The unfruitful tree bound for the fire is therefore a fitting image of a sinner. Not only in his outward life but also in the fiber at the core of his being, he is without value to God.

John’s advice to all of his hearers was to stop living selfishly.

10 And the people asked him, saying, What shall we do then?

11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

- Luke 3:10-11 -

They should share both clothes and food with the needy, seeking to provide them with as much as they themselves possessed In other words, they should be generous, although not to the point of impoverishing themselves.

Application

Was this a principle only for the Jews, or does it apply to us also? Yes, it applies to us.

17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;

19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

- 1 Timothy 6:17-19 -

We have a special obligation to help our brothers in Christ.

As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

- Galatians 6:10 -

John’s Audience

Among those who came to be baptized by John were publicans—that is, tax collectors—and soldiers.

12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?

13 And he said unto them, Exact no more than that which is appointed you.

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

- Luke 3:12-14 -

John urged the publicans to collect only what was due. The Jews hated the publicans for their dishonesty. Also hated for their abuses were the soldiers. John urged them to refrain from violence and extortion and to cease complaining about their wages. Notice that the most corrupt elements in society were the most prominent in deciding to please God and that God accepted their willingness to repent of their sins.

In their manner of approach to John, contrast the sinners with the religious leaders. The people said, “What shall we do then?” (Luke 3:10). These are words of respect, urgently seeking his guidance. The publicans said, “Master, what shall we do?” (Luke 3:12). By calling him Master, they showed even greater respect and brought themselves even lower before him. But the leaders chose a different perspective.

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

- John 1:19-28 -

In this cross-examination authorized by the religious leaders, the men from Jerusalem treated John as his superiors instead of his inferiors. They even scolded him for baptizing people even though he was neither the Christ, nor Elijah (in fulfillment of Mal. 4:5), nor “that prophet” foreseen by Moses.

The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

- Deuteronomy 18:15 -

Moses was referring to the coming Christ. In the words of rebuke used by John’s hearers when addressing him—words showing their ignorance that John was indeed foreseen in prophecy—they clearly failed the litmus test of humility.

The call for repentance is generally more effective when delivered to notorious sinners than to respectable, self-satisfied people. An evangelistic campaign may reap more results when carried on at a county jail than at a First Methodist, First Presbyterian, or First Baptist Church.

John’s Humility

Because it was obvious that John was truly a messenger from God, many wondered whether he might actually be the Messiah.

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

- Luke 3:15-16 -

In reply to their question as to whether he was the Messiah, John said that he was not worthy to unloose the latchet of the Messiah’s shoes—that is, to untie them. Matthew remembers John saying also that he was not worthy to carry the shoes of the Messiah.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

- Matthew 3:11 (see also Mark 1:7-8)-

In those days, it was customary for a Jew to provide foot washing for any guest coming into his house. The work was done by a lowly servant, who began by removing the guest’s shoes and setting them aside. John’s self-comparison to Christ therefore meant that he did not deserve even to be His lowly servant. Moreover, he was so unworthy that the task he was unqualified to perform paled in significance next to the task that Christ was qualified to perform for all mankind. The Messiah would have both the right and the ability to introduce two kinds of supernatural baptism.

1. He would bring baptism of the Holy Spirit, a reference to what the Holy Spirit does when we receive Christ. He baptizes us into Christ’s body.

For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

- 1 Corinthians 12:13 -

As a result, we become so completely identified with Christ that we obtain His righteousness and, in consequence, the right to live in God’s presence.

2. Christ would also bring a baptism of fire—referring to the judgment awaiting those who reject Christ.

John’s ministry dramatically illustrates the principle that the way up is down, a principle strongly affirmed by James.

Humble yourselves in the sight of the Lord, and he shall lift you up.

- James 4:10 -

In his obedience to this principle, John strove for complete humility. As we have seen, he humbled his body by making the wilderness his home and living a life of discomfort and self-denial. Also, he humbled his spirit by confessing his insignificance next to God’s Son. Yet his humility passed an even more severe test. He accepted the ostracism and persecution that inevitably followed his fearless criticism of the religious and political elites. Why did he die a few years later? He was executed because he criticized Herod for marrying his brother’s wife (Matt. 14:3-12). Notice that his humility did not restrain him from bold denunciation of sin. Why not? Because its purpose was not to exalt self, but to exalt God.

We learn from the later teaching of Jesus that John, by lowering himself, became the greatest of all men yet born to women.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

- Matthew 11:11 -

Moreover, as we will see in the next lesson, he was given the supreme privilege of baptizing Jesus.

It is evident from John’s example that humility ranks as one of the chief virtues that God desires to see in us, whereas one of the chief sins is pride. What is the main obstacle that prevents any single believer or any whole body of believers from experiencing spiritual revival? It is pride.

Fate of the Wicked

So far we have seen that John described the coming judgment of God upon sinners as the hewing down and burning of unfruitful trees (Luke 3:9) and also as the baptism of fire (Luke 3:16). Then he proceeded to give us yet another picture of their horrible condemnation.

Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

- Luke 3:17 (see also Matt. 3:12) -

John used winnowing to represent the two contrasting destinies of men. It is helpful to understand exactly was winnowing was. In the ancient Middle East, harvested wheat was bundled in sheaves and carried to the threshing floor, which was usually located on a hill to take advantage of the wind. A heavy threshing machine with rollers was pulled over the sheaves to break away the straw. The straw was then removed, but the chaff still remained on the grain. The method used to separate them was winnowing. An oval fan perhaps three feet across was used to throw the mixture of grain and chaff into the air. The chaff, being lighter, was then carried by the wind some yards away while the grain settled to the ground.²⁰

In John's picture divine judgment, the wheat represents the righteous. The garner, an old name for a barn where grain is collected, represents the eternal kingdom of God. And the chaff represents the wicked. The latter comparison is borrowed from the first psalm.

The ungodly are not so: but are like the chaff which the wind driveth away.

- Psalm 1:4 -

John says that the chaff will be burned. Yet unlike the fire that consumes ordinary chaff, the fire that will engulf the wicked is said to be “unquenchable.” John was obviously speaking of hell. He expected us to understand that hell is a place of fire and that its fires will never be extinguished. Since they will last forever, the clear implication is that hell will be the permanent abode of all the damned.

The Breadth of John’s Teaching

Luke wishes us to know that he has merely given us a brief summary of what John preached.

And many other things in his exhortation preached he unto the people.

- Luke 3:18 -

John was not a one-note preacher, but a preacher whose messages were filled with rich discussions of the mind of God and with abundant applications to the lives of his hearers. Since he spent his life in preparation for his ministry and since he was a man of uncommon ability, we may assume that he had much to say.