The Baptist[1] Ps 139:1-11; Isa 49:1-6; Mal 3:1-6; 4:1-6; Matt 3:1-17
Introduction https://youtu.be/HBDXdL_q9lw
In the Church calendar, last Friday was the anniversary of the birth[2] of John the Baptist[3], since John is in many ways an important figure in all of the Gospels and since he is poorly understood, I thought it was worth preaching on him today. In what ways is John misinterpreted? The clothing and diet of John, “camel’s hair and a leather belt…locusts and wild honey” might seem weird to us[4], but to those familiar with the biblical narrative they immediately evoke images of the greatest of the non-writing prophets, Elijah (2 Ki 1:8) and are practical nutritious food[5]. Beyond this, John’s lifestyle is a sign that the things of this world have no lasting value, and everything is being wound down by God. His separation to the Lord in the wilderness set apart from human community, gave tom John a clarity, penetration, perspective and single mindedness born from heaven. A decade ago Donna and I went to a church where the pastor preaching on the ministry of John described him as “harsh and legalistic”. In response I wrote him a lengthy email citing this prophetic scripture about John’s coming, “you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people in the forgiveness of their sins, 78 because of the tender mercy of our God” (Luke 1:77-78). Forgiveness in tender mercy, were indispensable evidence that John was one who “preached good news/gospel to the people” (Luke 3:18). No doubt I was a little oversensitive about John because of the jokes that used to have come my way about being Perth’s John the Baptist[6] when I had longer hair and a beard and was ruthlessly direct about the sin I could see in people’s lives.
A more significant confusion about John comes from the fact that when he was imprisoned by Herod he sent messengers to Jesus questioning, ““Are you the one who is to come, or shall we look for another?”” (Luke 7:19-20)[7]. Some preachers think John was having a crisis of faith, as to why the all-powerful Messiah didn’t supernaturally break him out of prison? This brings John down to our level[8] and ignores that it was usual for biblical prophets to been slaughtered (Matt 23:29-35)[9] and so the Spirit of the Lord would have well prepared John for such a fate[10]. Most likely we should understand John’s perplexity in terms of his own preaching of the imminency of divine judgement, “he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” (Matt 3:11). But Jesus however never announced an immediate[11] judgment on any of his hearers[12]. Even though the Messiah had come there was no cataclysmic revolution and apocalyptic end as he anticipated. John apparently was not given to see that all these things would come at the cross when the fire of God’s wrath would come on Jesus himself (Luke 12:49-50)[13]. Why then did Jesus say to the crowds, who saw John as just another prophet (Matt 11:9; 21:26; Mark 11:32; Luke 20:6), ““I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God[14] is greater than he.”” (Luke 7:28). In what sense was John “more than a prophet” (Matt 11:9)?
John is the only prophet[15] whose coming is prophesied (Isa 40:3; Mal 3:1) and whose prophetic vision was realised in the arrival of the Christ. John is “the burning and shining lamp” (John 5:35)[16] whose total ministry pointed to Christ[17]. John was the “lantern which shine in front of the Son of God” (Calvin), he himself is the spotlight shining on the Lord who never took the attention. He can say, “I am the voice crying out…” (John 1:23, citing Isa 40:3[18]). Pointing single-mindedly to Jesus was John’s greatness (cf. Rev 19:10). Great as John was, any member of the present kingdom of Christ with the fruit of his death and resurrection in their lives is greater than John could have ever been during his earthly existence. Today I want to focus on John as a minister of righteousness.
The Way of Righteousness
As a genuine prophet filled with the Spirit of God from his conception (Luke 1:15) John’s ministry to “make straight” paths for the coming of the Lord (Matt 3:2) is an extension of his own character and the righteous spiritual environment in which he was raised[19]. What we see in John is a man totally uncorrupted by the ways of the world who saw that the turning from sin of the tac collectors and prostitutes was genuine,[20] but when the scribes and Pharisees joined the baptism line they were rebuked for their personal self-righteousness (Matt 3:7-11)[21]. John’s prophecy to this group, the most popular and influence religious party of his day[22], “even now the axe is laid to the root of the trees” (Matt 3:10) marked the moment when Christ appeared as the end-time Judge of all! John spoke and lived as though “right is right and wrong is wrong and there is no in – between”. The ministry of the Baptist illustrates that when men and women are moved by faith in God’s promise of unconditional forgiveness[23] to turn from their sin and be baptised as a sign of divine acceptance revival breaks out[24]. Righteousness is not something attained by sincere religious effort. Righteousness is simply obedience to the will of God.
These words of Paul Tournier describe, as I see it, what was happening there in the crowds pressing in to be baptised in the Jordan[25]. “Then suddenly there dawns upon us the vast, entire endowment of God’s free love and forgiveness, and of the reconciliation he offers us in Jesus Christ. It is this which bowls us over, frees us from the burden of guilt, transforms us, provokes metanoia (repentance). This is the discovery which has always to be made anew….It is this discovery which periodically in history gives rise to an outburst of infectious faith, mass conversions and irrepressible joy.” This explains why all sensible believers will pray for revival.
That this was how Jesus understood the significance of John for his own ministry comes out on the occasion of John baptising Jesus. John, discerns the sinlessness of the Son of God and testifies,[26] “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.[27]” Then he consented.”” (Matthew 3:13-15). Immediately after his baptism Jesus receives the two indispensable heavenly gifts he needs to fulfil the call of God on his life; the gift of the Holy Spirit descending from heaven (Matt 3:16) and the affirmation of God the Father, “This is my beloved Son, with whom I am well pleased.” (Matt 3:17). In the strength of these gifts Christ will be able to overcome every temptation, trial, distraction and diversion[28] and make it finally to the cross. Jesus will walk undeviatingly[29] (Luke 9:51) the straight path[30] blazed by John all the way to Jerusalem to fulfil the most profound aspect of the prophecies of John, ““Behold, the Lamb of God, who takes away the sin of the world!”” (John 1:29)[31].
In praying about “the way of righteousness” for us I sense a perfectly straight but difficult way without compromise that leads to abundant life (John 10:10). This is the way articulated by the wisdom teachers (Job, Psalms, Proverbs) of the old covenant[32] and most powerfully by the ancient prophets[33]. As the preparation for the coming of the Christ John revealed the thoughts of men’s hearts (Luke 2:35) unflinchingly exposing their hypocrisy[34]. The crooked compromised world of John’s day is not so different from our own. The blameless John unhesitatingly spoke to king Herod that his marriage with his brother’s wife was “not lawful”[35][36]. Unsurprisingly, this cost him his head! Where were the professional experts in the Law when it came to this scandal? Either the scribes, Pharisees and lawyers of the day were silent, or they could easily be ignored because they did not carry the authority of a genuine prophet. Today, we live in a culture that is waving flags scarfs badges and banners, even in front of Anglican churches, in an effort to make null and void the teaching of Jesus and his holy Church that marriage is and can only be between man and woman (Matt 19:3-6)[37].
Conclusion and Application
The power of John’s testimony is that he appears free of self-centredness[38], for he knew himself to be but a voice called to speak of the coming of the greater and mightier One (Matt 3:11). In such authority John’s ministry polarised the religious community of the first century in a completely unexpected way. Crowds of common folk and sinners gathered to his words, but the religious experts were repulsed. He unflinchingly stood up to the lustful corrupted nature of the political and religious authorities of the day[39]. John’s divinely inspired message of free forgiveness brought about a religious revival in Israel of an order that hadn’t been seen for hundreds of years[40]. We must believe the same gospel of free gift of the righteousness of God in Christ (1 Cor 1:30; Phil 3:9) can do the same today. Why then are such moves of God so rare? One reason is that spiritual authority depends on inner authenticity, only those who are straight on the inside can speak straight things with authority (cf. 1 John 1:7-9). But since we are not perfectly straight within and so intentionally, or unintentionally, resist the Holy Spirit[41]. Malachi prophesied of John’s ministry, “before the great and awesome day of the Lord comes. 6…he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” (Mal 4:5-6)[42] So in John’s time the confessing of sins to one another removed the sinful divisions in preparation for the coming righteous King[43]. Jesus testified to these things, “And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.” (Mark 11:25)[44]. As we go to prayer, I am going to ask that the Spirit of God to bring to our hearts and minds the names of any person we have anything against, so we can repent in the presence of God (cf. James 5:15-16) and his power visit us.
[1] When the “the word of God came to John the son of Zechariah in the wilderness” (Luke 3:2), the drought of prophecy (cf. Am 8:11) was broken by God in advance of the coming of his Son
[2] Of course, we have no actual records of John’s birth date, but June 24 was eventually chosen by the ancient Church as the date because Scripture tells us that John was conceived six months before Jesus (see Lk 1:36). Presumably, then, John was born about six months before Christ, and Christ’s nativity was celebrated on Christmas Eve, Dec. 24. Another factor was that s Jesus’ birth was celebrated around the time of the winter solstice John’s was placed at the summer solstice (https://www.simplycatholic.com/st-john-the-baptists-birthday/).
[3] Whose supernatural birth (Luke 1:7-17) places him in the same category of men central to God’s covenant design, such as Isaac (Gen 17:1-2, 5), Jacob and Esau (Gen 25:21), Joseph (Gen 30:22-24), Samuel (1 Sam 1:5, 11, 19).
[4] Since “The holy in the Bible is not a synonym for the weird.” (Heschel on The Prophets), the confusion lies in us, not in John.
[5] I remember the tasty dried locusts sold to me in Uganda, plus the delicious dried flying ants!
[6] When I used to attend pastors’ prayer summits. There was even a report of someone who said he wouldn’t come to a summit if I came. But his identity was never revealed and he never approached me personally, a very unbiblical stand (Matt 18:15).
[7] Some have suggested John was preparing his disciples for his impending death, so that Jesus’ reply was intended for them and that after his execution these disciples would know exactly who to follow. Jesus pointed reply. ““Go and tell John what you have seen and heard”” makes it clear that he is the subject in question, not some anonymous disciples. Immediately after this Jesus launches into a discourse about John’s role and prophetic greatness.
[8] Projecting onto him our fears of death.
[9] Because in this way they image the destiny of Jesus as the Lamb of God (John 1:19; 1 Pet 1:19-20; Rev 13:8).
[10] The story of John’s death repeats many of the features of the activity of Jezebel. The wicked queen Jezebel who murdered the prophets of the LORD (1 Ki 18:4) manipulated her weak husband Ahab in a manner that mirrors the story of Herod’s capitulation to his wife Herodias’ will. Strengthening this understanding is the association of John the Baptist with the greatest prophet of that previous era, Elijah (Matt 17:9-13). God had delivered Elijah from Jezebel supernaturally, but this is a rare exception to the fate of prophets in the time of evil rulers.
[11] Most strikingly, he stopped reading from Isaiah 61 immediately after the words “the year of the Lord’s favour”, omitting “the day of vengeance of our God” (Isa 61:2; Luke 4:18-19). He refused to proclaim immediate judgement on the crowd who were about to attempt his murder (Luke 4:28-30)!
[12] Though he never held back in threatening final punishment e.g. Matt 10:28; 12:34; 23:33.
[13] Karl Barth makes this profound comment, “Only God Himself could bear the wrath of God. Only God’s mercy was capable of bearing the pain to which the creature existing in opposition to Him is subject. Only God’s mercy could so feel this pain as to take it into the very heart of His being. And only God’s mercy was strong enough not to be annihilated by this pain.” (Church Dogmatics II/1, 400)
[14] Some see this as a way of Jesus referring to himself as greater than John, for he is the least, in the sense of self-promotion, in God’s kingdom. This is true about Jesus, but in this passage Christ is teaching about John, not himself.
[15] Apart from the prophet “like Moses” of Deut 18:15 to whom the people will listen, who is Jesus (Acts 3:22; 7:37).
[16] Compare this language about Jesus in his eternal significance, “And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.” (Rev 21:23).
[17] John “did no sign” (John 10:41), and any reference to his character is in the context of his testimony to Jesus. “Now a discussion arose between some of John’s disciples and a Jew over purification. And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” John answered, “A person cannot receive even one thing unless it is given him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. He must increase, but I must decrease.”” (John 3:25-30 ESV). John’s ministry must decline, not out of fear, like that of Elijah, but because of his intrinsic nature as a witness to another who has now come.
[18] Since the verbs in the Hebrew of Isa 40:1ff are all in plural, scholars have identified the voice as that of the heavenly divine council, in which the biblical prophets all shared.
[19] We read that John’s parents Zechariah and Elizabeth “were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” (Luke 1:6); Jesus’ adoptive father Joseph is “a righteous man” (Matt 1:19); the angel Gabriel prophesies John will turn “the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared” (Luke 1:17). After the birth of John, Zechariah prophesies that God is about to act so ““that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days.””(Luke 1:74-75). The aged saint Simeon who witnesses that Jesus is the Christ is identified as “a man … righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.” (Luke 2:25). Even king Herod, who would eventually have the Baptist killed, “feared John, knowing that he was a righteous and holy man” (Mark 6:20).
[20] In dialogue with the Pharisees Jesus states, “For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him.” (Matt 21:32).
[21] John’s description of them as “a brood of vipers” heading towards “the fire” of hell is echoed by Jesus in Matt 23:33. Amongst other things, this shows John was neither hard nor legalistic.
[22] This makes it clear that there was no religious, political or scientific solution to the problems of his day, and in ours too.
[23] Even if we take into account that the Greek grammar about John’s baptism can be more fully translated, “with a view towards the coming forgiveness of sins” (Mark 1:4), John’s message stood radically outside the prevailing expectation that forgiveness required sacrifice.
[24] John’s ministry precipitated a revival into which Jesus stepped to bring completion.
[25] Baptism being a sign of death in the parting of the waters to the old compromised way of living.
[26] Cf. the penitent thief on the cross, ““Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”” (Luke 23:40-41).
[27] John was correct in seeing that Jesus himself had no need to be baptised as a sinner, but as our Mediator he took on the role as a vicarious repentant, the great baptism being the cross. for this understanding see, for example, https://rationalityofaith.wordpress.com/2015/04/30/a-brief-sketch-of-the-vicarious-penitent-theory-of-the-atonement/
[28] Such as attempts on his life (Luke 4:16-30; 6:1-11; John 5:1-18; 8:48-59; 10:31-39; 11:45-47; Mark 11:15-18; 12:1-12 ).
[29] The way of righteousness in Christ is not Yes and No (2 Cor 1:19), for he must carry the burden of the way of the cross (Matt 10:38) all his life.
[30] The context for Jesus statement about John coming in “the way of righteousness” is important. Jesus had just told this parable, ““What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ And he answered, ‘I will not,’ but afterward he changed his mind and went. And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.”” (Matthew 21:28-31 ESV).
[31] Which fulfils the eternal plan later revealed to the apostle John of the Lamb slain from before the foundation of the world.” (Rev 13:8 cf. 5:6)
[32] “Lead me, O LORD, in your righteousness because of my enemies; make your way straight before me.” (Ps 5:8) “The righteousness of the blameless keeps his way straight but the wicked falls by his own wickedness.” (Prov 11:5 cf. 13:6).
[33] ““Look at the proud! They trust in themselves, and their lives are crooked. But the righteous will live by their faithfulness to God.”” (Hab 2:4 NLT).
[34] Jesus summed up the situation in addressing the scribes and Pharisees, ““You hypocrites! Well did Isaiah prophesy of you, when he said: “‘This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’”” (Matthew 15:7-9).
[35] Leviticus 18:16; Leviticus 20:21
[36] Herod had seized John and bound him and put him in prison for the sake of Herodias, his brother Philip’s wife,1 4 because John had been saying to him, “It is not lawful for you to have her.”
[37] Most people we know will take the path of least resistance that leads to destruction (Matt 7:13-14).
[38] “And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.””(John 1:19-23
[39] Whose lustful nature reminds us of the words of 2 Peter 2 we spoke about last week (2 Pet 2:14).
[40] Possibly, the last such move of God was in Nehemiah’s time (Neh 8:1-11). Ca. 445B.C.
[41] As Stephen proclaimed before his stoning, ““You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.” (Acts 7:51).
[42] That this Elijah figure is John the Baptist is clear from Matt 17:12; Luke 1:17.
[43] My old mentor Geoff Bingham, who had seen several revivals in Pakistan, correctly insisted that prophetic preaching would bring revival to Australia.
[44] Something which the Lord’s Prayer presumes, “forgive us our debts, as we also have forgiven our debtors” (Matt 6:12).