The Life of Christ in the Synoptic Gospels
MINISTRY OF JOHN THE BAPTIST
The Life of Christ in the Synoptic Gospels
MINISTRY OF JOHN THE BAPTIST
Lesson Plan:
1. Introduction (vs 1-3)
2. John Prepared the Way for Jesus – Preaching Repentance (v 3)
3. Remission of Sins
4. Confession & Baptism
5. Fulfillment of Prophecy (vs 4-6)
6. Enthusiasm of Multitudes (v 7)
7. Sharp Appeals to Conscience (vs 7-9)
8. Guidance in the Way of Duty (vs 10-14)
9. Better Hopes & Fuller Power (vs 15-17)
Lesson Setting:
Time: John began to preach in the summer around 26 A.D. He preached six months alone, then a year and three months coincident with Christ till March, A.D. 28.
Place: Wilderness of Judea John was about 30 years old when he began to preach.
Place in the Life of Christ: Preparing the way for Him, for six months.
A. The Time and the Times: "In the fifteenth year ... of Tiberius" (v 1). Tiberius reigned two years as regent with Augustus who died A.D. 28, when he became sole ruler. It is probable that Luke counts from the beginning of his reign, A.D. 26, in accordance with the practice of Roman historians.
v 1 ... "Pontius Pilate" began to be "governor of Judaea" that same year. So John began to preach in the summer of A.D. 26.
v 1 ... "Herod" Antipas, who murdered John.
v 1 ..."Tetrarch," ruler of a fourth part of his father's kingdom.
v 1 ... "Ituraea," a mountainous region east of the upper Jordan, and south of Mount Hermon; and "Trachonitis," the rough country adjoining Iturea on the east, and south of Damascus. It was the ancient land of Og noted in the early Old Testament story.
v 1 ... "Abilene," a district on the Eastern slope of Mount Hermon, its capital Abila being 18 miles NW of Damascus. These are all named because of having something to do with the history of the times.
v 2 ... "Annas and Caiaphas," his son-in-law, "being the high priests." Annas had been deposed by the Romans, and Caiaphas was the real high priest in name, but Annas was so influential that the two together are regarded almost as one high priest. One Greek reading of this verse uses the singular 'high priest.'
The Call to Service: "The word of God came unto John" (v 2). John was now about 30 years old. He had been prepared for his work during these years in the lonely uncultivated regions, probably not far from his hill country home. There John had communion with God, with nature, and with the Scriptures. There in silence and alone the great truths of the kingdom of heaven were written on the prophet's soul. So slowly, silently, unseen, gather the electrical forces in the summer clouds, till the time comes for them to burst forth in the thunderstorm. In exactly what way the call came to him we do not know. But the times were ripe, the fire in his soul burned to blaze forth in action, and God made known to him that the time had come when like his predecessor Elijah he must burst upon the scene like a lightning's flash from the dull, rising clouds of danger.
B. The Scene of His Labors: "in the wilderness" (v 2).
v 3 ... "all the country about Jordan": (a) The wilderness to which John withdrew stretches far and near, over the whole eastern part of Judea, beginning almost at Jerusalem, and under different names, reaching all the way to the Dead Sea and the southern desert, as its distant limits. It is a dreary waste of rocky valleys; in some parts stern and terrible, the rocks cleft and shattered by earthquakes and convulsions into rifts and gorges. (b) John's field of action extended northward along the Jordan two-thirds of the way to the Sea of Galilee. This broad valley is almost without villages because of its remarkable formation. There may be something on the surface of another planet to match the Jordan Valley; there is nothing on this earth. The Jordan River lies 300 feet below the ocean level. Vegetation is an exceedingly rank jungle wherever the streams flow in torrents, especially in spring, and here are the lairs of wild beasts, boars, leopards and wolves. The drier places are covered by broom or intricate thorn bush. There are ridges of gray marl, salt and greasy, with stretches of gravel, sand and clay. Swamps abound, and there is much malaria. The stretches of sour soil, the unhealthy jungle, the obtrusive marl, and the parched hillsides out of reach of streams justify the name, Wilderness. John here found several requisites for his mission: solitude, safety, much water, natural food including locusts and wild honey. Here he found the vivid figures he used in his preaching: the Ax at the root of the trees, for the jungle was a haunt of wood cutters; Fires among the dry scrub on the higher stretches chasing before them Scorpions and Vipers; the Stones from which God could raise up children of Abraham; streams of Water for baptism. The Appearance of John was like that of the great prophet Elijah in the popular mind. He was clothed in the coarse, rough cloth called sackcloth in the Scriptures. It was cheap, but admirable for keeping out the heat, cold, and rain. This mantle was girded around him with a leather girdle of undressed hide. His food consisted of locusts and wild honey. The common brown locust is about three inches in length and the general form is that of a grasshopper. They were very abundant. They are still used as a food. They are sold in Biskra, an oasis in the desert of Sahara. Some of our western Indians, such as the Piutes, eat locusts. They resemble fried oysters. Some who have eaten them say they are delicious.
Why John Lived in This Manner: (a) Because it was the perfectly natural way in which a poor man would live in the wilderness. It required little care and thought and thus left him free to give himself wholly to his work. (b) For the same reason that it was the garb of the prophet Elijah, whose successor John was (Matt. 17:10-13). It made John appear to the people as a prophet. (c) This mode of living aided him to be perfectly fearless and independent. He had little to lose by the opposition of the great, or to gain by their favor. (d) It showed the people that he was absolutely sincere. He sought them not for what they possessed or who they were.
Scripture Reading: Luke 3:3 (also read Mk. 1:4)
2. John Prepared the Way for Jesus – Preaching Repentance
v 3 ... "Preaching the baptism of repentance." Repentance expressed, tested and confirmed by baptism.
v 3 ... "Preaching," proclaiming as a herald. It is interesting to note the three words used in describing the preaching of John: (a) 'Kerusso,' herald, proclaim (Matt. 3:1; Mk. 1:4; Lk. 3:3). (b) 'Evangelizo,' evangelize, announce good tidings (Lk. 3:18). (c) 'Parakaleo,' speak to, in the way of exhortation, comfort, and instruction (Lk. 3:18).
v 3 ... "Repentance." The Greek word here and commonly used in the New Testament for repentance (metanoia), signifies a change of mind, of purpose, as to sin. It is an act of the will, the choosing of a new life, the forming of a new purpose. It implies a consciousness of sin, that the life and conduct have been wrong, unworthy; and a change of purpose, life and conduct to obedience to God and righteousness. It is like a ship changing its course for a new harbor. The Call to Repentance prepared the way because it turned the hopes of the people toward the only direction through which their spiritual hopes could possibly be realized. Such a Savior was our Lord, Jesus Christ. They looked for an outward king, in outward splendor and prosperity, to which they would give an outward allegiance, but without a change in their moral conduct. Any one of whatever character can enter a worldly kingdom or a Mohammedan Paradise, or even a place called heaven. But he cannot enter the Kingdom of Heaven unless he accepts the laws and principles of that kingdom. The drunkard, thief, grafter, liar, ruiner of virtue, selfish, doers of any form of evil, cannot be Christians unless they repent and forsake evil ways. They must be twice born men. No one can continue in sin and at the same time eat of the Tree of Life in the Paradise of God (Rev. 21:27).
3. Remission of Sins
By the "remission of sins" (v 3) held up as a motive for repenting. Remission of sins or forgiveness is more than the taking away of the punishment due for our sins. It is the being received back into the family of God, as His true children, so that we may draw near to God as to a loving father, who treats us as if we never had sinned. It puts us in training for victory over all our sin. It does not immediately remove all the consequences of sin, in ourselves or in others. It cannot immediately wash out 'the scarlet letter' of Hawthorne's romance. It is folly to imagine that we can sin and not suffer for it. But God does change our whole attitude toward it. He begins the work of transformation and training. He gives us the victory. He puts us on his side of the battle and lets us work out our love for Him by our work for Him and sympathy with Him. The dust and smoke of the battle will be forgotten in the shining of the morning star, the reward of him that overcomes. There are nine terms in the Bible to express sin. And there are as many expressions for forgiveness as for sins: forgive, remit, take away, cover up, blot out, destroy, wash away, cleanse, and remember no more. The assurance of forgiveness is a strong motive for repenting.
Matthew and Mark explain the "baptism of repentance" (v 3) by stating that John baptized his converts in the river Jordan, confessing their sins. Baptism demonstrated not only an inward, spiritual acceptance of God, but also a visible and public act of obedience to His Holy Will in the matter, as well as renouncing an old life of sin, opening the way to enter into the new and holy life that belongs to the kingdom of God. It was a most fitting way to complete the cleansing of the soul from sin; of death to sin, and rising to righteousness and a new life. Ablution in the East is of itself, almost a religious duty. The dust and heat weigh upon the spirits and heart like a heavy load; its removal brings refreshment and happiness. Therefore, it was probably impossible to see a convert go down into a stream, travel-worn and soiled with dust and in a moment emerge pure and fresh, without developing the feeling that baptism was not only the command of God, but the act itself was perfectly suited and the physical, public view of baptism in that day probably invoked a strong craving of the human heart.
Reasons for This Method: (a) If one has done wrong and truly repents, he will do all he can to undo the wrong. He will make good (as he can) any injury he has done to others. He will take an open stand before the world on the right side, confessing publicly that he has been wrong. (b) It is necessary not only as an inward, spiritual obedience to God, but for his own strength, endurance and witness that there should be a public, visible demonstration of actually being born again, i.e., raised to walk in a new life (Rom. 6:3, 4). To the new born Christian, baptism also represents that moment when the soul cried out to God and said, 'Yes,' to His grace and mercy and in the act of baptism made both a spiritual and public pledge, a covenant obligation with God to walk a new life. Also, remembering that moment of new birth is a great help in living the new life. Such a memory is a wall of defense against Satan. (c) For the sake of his cause and influence on the right side, the received of God's grace and mercy should make a public profession of his love for and obedience to his Father in heaven. Men do not enlist in a war secretly as if ashamed of their colors. Their banners, uniform, associations, all declare where they stand. None are so weak and useless as those who sit on the fence. Those on the border between two warring countries suffer most of all. (d) A public ceremony expressing allegiance is a great power in enabling people to come to a decision.
Scripture Reading: Luke 3:4-6 (also read Matt. 3:3; Mk. 1:2, 3)
5. Fulfillment of Prophecy
v 4 ... "Esaias." Greek form of Isaiah. The words are found in Isaiah 40:3-5, quoted from the Septuagint, the Greek translation in common use at that time.
The message that follows was primarily spoken of the exiles in Babylon, who were nationally in a wilderness; and a real wilderness lay between them and their own country. The time had come for the exile to end and for the Jews to return and rebuild their city and state. A voice came from God through the prophets, through Providence, through a preparation in the hearts of the people, leading them to repentance and a new life, a tenderer conscience, a new devotion to the study of God's Word, a new spiritual impulse of hope and penitence and faith and longing, as we speak of the voice of spring calling seeds and roots to awaken from their winter slumber into new life. For it would be worse than useless for them to return unless they repented of their sins which brought them into captivity. Repenting they could rebuild the temple and the holy city. This history of the return of the exiles helps us to understand the story of the beginnings of the new era of Christianity. The same principles hold today.
v 4 ... "The voice of one crying." John is represented as a voice: (a) because the message was a voice from God, and the emphasis lay upon the truth spoken; (b) because the man himself was a sermon; and (c) because he, insignificant in the world's eyes, like a voice, a mere vibration of air, yet produced a mighty effect upon the souls of men.
v 4 ... "Crying in the wilderness," like a herald in the Orient, going before his prince. v 4 ... "Prepare ye," or 'Make ye ready,'
v 4 ... "the way of the Lord" by which He may bring the world into His glorious Kingdom. In the mountain regions, the washing of the hillside by heavy winter rains each year destroys a large portion of the best-laid roads. In the desert regions the shifting sands, and in the more fertile regions the abundant growth of weeds and shrubbery, made Eastern roads almost impassable, unless care was exercised for their frequent or special cleaning and repairing. Hence when great armies were to be moved, or a monarch traveled, great preparations were made, which are expressed in verse 5 of this lesson. The good road in Egypt from Cairo to the Pyramids was built for the Prince of Wales, or the Empress Eugenie, or the Khedive of Egypt. The great Roman roads all over the empire of the Cesars were built in the same way and for the same purpose.
The Obstacles in the Way: There were difficulties in the way of the coming of the kingdom of heaven, such as the military power of the Romans which had conquered the world; the throne of the emperor who was worshiped as God; the crimes and sins entrenched in customs, fashion, wealth, and the very structure of society; the pride, learning, and prejudices of the whole Jewish nation; all the sins, evils, and selfishness of the human heart.
v 6 ... "And all flesh," human beings, shall see the salvation of God when these obstacles are overcome, and the King of Kings rides in triumph over the way.
Scripture Reading: Luke 3:7 (also read Matt. 3:5; Mk. 1:5)
6. Enthusiasm of Multitudes
There are two ways of reaching people. One is to go where they are; the other is to have that which hungry people will come to, wherever it is. John chose the latter way, and remained in the wilderness of Judah, because he could do his work better there, away from the opposition and worldliness and base rabble that could easily be incited into a mob against him, crying 'Crucify him.' Compelling the people to come into the wilderness sifted the crowds. Thus both the people and the preacher could be freed from deadly opposition. But John had that which drew the people to him. And they came – representations from all parts, city and country, and of all classes, Pharisees, Sadducees, soldiers, tax-gatherers, rich and poor, learned and ignorant. They went as the hungry for food, as the chilly for fire, and the poor for plenty, as pigeons gather in London Square at the hour when grain is scattered. What drew such men to hear such a man denounce their sins? (a) The terrible denunciations of sin touched their moral nature, and almost fascinated them into listening. Perhaps, feeling guilty, they wanted to hear other men's sins brought to the light. (b) There was always hope with the condemnation. John pointed out a way of escape. (c) The earnestness of the preacher who thoroughly believed in what he said. (d) What he preached was true, and they knew it. (e) His courage was sublime, for he condemned to their face the very leaders, the Jewish authorities, and Herod himself. (f) There was a general religious awakening and expectation. The Roman yoke was very bitter, and the people were hoping for a deliverer, and questioned whether John might be the one. (g) There is great power in the enthusiasm of multitudes. John was no respecter of persons. He did not fear. The man in pursuit of a wise reform who is himself afraid of the breath of the thing to be reformed, is already defeated.
Illustration: Compare Martin Luther, who, when pressed to stay away from Diet at Worms, where he was to be tried for heresy, said to the messenger, 'Go tell your master that though there should be as many devils as there are tiles on its roofs, I would enter it.' And again of his mortal enemy, Duke George, 'If I had business at Leipzig, I would ride into Leipzig though it rained Duke Georges for nine days running.' There is a story often repeated of a valiant and loud-voiced corporal, in command of two full privates, who, falling in with a regiment of the enemy in the dark, orders it to surrender under pain of instant annihilation by his forces; and the enemy surrenders accordingly.
Scripture Reading: Luke 3:7-9 (also read Matt. 3:7-10)
7. Sharp Appeals to Conscience
Among the crowds came Pharisees and Sadducees, the two leading sects of the Jews. That they came not to be made better, but to watch what was going on, and hinder the work, is evident from John's treatment of them, and from the fact that none of them appear among those who, as penitents, ask what change they should make in their conduct. John's preaching of repentance was direct and fearless. He denounced individual sins. His metaphors were very vivid. Wrath to come, fire, vipers, winnowing fans, chaff scattered by the winds, trees with the ax laid at their roots, illumined and impressed his teaching. People saw their own hearts and lives as in a mirror, and revolted from the sight.
v 7 ... "O generation (offspring, brood) of vipers." The most venomous and dangerous of the many poisonous snakes of Syria. It is of small size, gives no warning rattle, and closely resembles the gray rocks where it lives. It darts upon its victim unawares. This treacherous habit of the viper, and the deadly poison of its bite, gave point and meaning to John's comparison. See Christ's description of the Pharisees in Matthew 23. Who hath warned you? What made you think that there is danger, since you claim to be so good, the very elect of God.
v 7 ... "The wrath to come." The punishment that must come upon the guilty nation and the sinful individual unless they forsook their sins (Mal. 3:2; Lk. 21:5-26; Matt. 22:13; Rom. 2:9). This was not denunciation, but warning. It was the cry of love. Its object was to keep them from suffering the wrath. The vipers were a mirror held up before them that they might realize what they really were and change their natures.
v 8 ... "Bring forth therefore fruits worthy of repentance," for only thus could they prove their repentance sincere. The fruit is the proof of the tree.
v 8 ... "And begin not to say" in trying to believe that you are the children of the kingdom for it is only a way of deceiving yourselves. We have Abraham to (as) our father. We must be saved because we belong to the race of Abraham and the kingdom he founded, and are inheritors of the promises to him and his children, even if we do not repent, and whatever our character. Such hopes, says John, are absolutely vain. You must inherit Abraham's faith and character if you would inherit the promises of Abraham. God is able of these stones. Doubtless pointing to the stones that lay on the shore of Jordan, where he was baptizing. May there not be a play on the words banim ('children') abanim ('stones')? God has other ways to obtain obedient disciples, if the Scribes and Pharisees refuse. Indeed, the kingdom of God could not be composed of such people unless they repented.
Illustration: Painting the pump. Speaking of the things that make Christians: first there must a change of heart. A man buys a farm and locates the pump. He begins to work the pump. A person comes along and says, "Friend, you don't want to use that water. The family who lived here before you used that water and it poisoned them." "Is that so?" said the man. "Well, I will soon make that right." He leaves and comes back with a bucket of paint and begins to paint the pump, putties up the holes, fills in the cracks, and stands back and says, "Now I've got a fine looking pump. I'm sure it is all right." You would say, "What a fool to paint the pump when the water is bad." It was a new well the man needed, just as the sinner needs a new heart.
v 9 ... "The ax is laid (is laying) unto (at) the root of the trees," all ready to cut them down when the time came. It was a warning. The Jewish church was this tree. The ax was laid at its root. The forces were already in operation which led to the destruction of the Jewish nation forty-four years later. It was hewn down because it refused to bear the true fruit. The same is true of each individual sinner.
Scripture Reading: Luke 3:10-14
8. Guidance in the Way of Duty
v 10 ... "What shall we do then?" What is the fruit you expect us to bear? How shall we, or others, know that we have repented?
(A) Show your unselfishness, your desire to serve God by showing loving help to others. "He that hath two coats" (v 11). Tunics: the under and less necessary garment, distinguished from the upper and almost indispensable 'cloak' of Luke 6:29. "He that hath meat (food), let him do likewise" (v 11). Because if one truly repents of sin, and is changed from selfishness to the love of God, these deeds of love will flow from him as naturally as pure water flows from a pure fountain, or good fruit grows on a good tree.
(B) Be honest in the midst of prevalent customs and opportunities to defraud. "Came also publicans" (v 12). Tax gathers, collectors of the revenue. Each of them was required to pay a certain sum to his superior, with the privilege of raising as much more as he pleased for his own profit. Thus there was abundant opportunity for extortion and oppression. "Exact (extort) no more than that which is appointed you" (v 13). Do not give up your business, but do it in the right and just way, no matter what others do, or what losses come from your honesty. Such action at such cost would prove a change of heart and character. For it would cost a great deal, not only in giving up their opportunities for wealth, but in bringing down upon them the hatred of all the other publicans who wished to continue their evil practices.
(C) "The soldiers" (v 14). Those stationed and living among the people. "Do violence to no man" (v 14). They had large opportunity for robbery, violence, harassing, and blackmail.
(D) "Neither accuse any falsely" (v 14). The Greek word is peculiarly interesting. Meaning,' 'fig- show-ers,' from which the word 'sycophants' is a transliteration. Figs represented a great deal of property in Greece. A 'fig-show-er' was either one who informed the assessors how the wealthy fig raisers made false returns of their crop of figs, and received a percentage of the fines imposed, and were tempted to accuse falsely; or one who brings figs to light by shaking the tree and so, metaphorically, one who makes rich men yield up their labor or rascality by false accusation, a malignant calumniator, a false accuser, with whom no reputation is safe.
(E) "And be content with your wages" (v 14). Do not be tempted to make gain in unjust ways. A true revival is always a revival of righteousness.
Five things are needed for a true revival: All known sin must be confessed. The Word of God must be obeyed with swift and unquestioned obedience. The preaching and teaching must not be doubtful or material, which might form a cloud between the lost soul and God (By God's grace, mercy, and through His precious Word the penitent can obtain forgiveness and be born again). There must be a public confession of Jesus Christ as the Savior. The penitent who confesses Christ must be baptized for the remission of sins (Acts 2:38).
Scripture Reading: Luke 3:15-17 (also read Matt. 3:11, 12)
9. Better Hopes & Fuller Power
v 15 ... "The people were in expectation," whether John was "the Christ" (v 15), the expected Messiah.
v 16 ... "John answered" denying that he was the Christ (far from it) but he showed that the Messiah was coming and was vastly greater than he.
v 16 ... "I indeed baptize you with water." I can only administer the commandment of God, proclaiming what you must do, and promising in God's name the remission of sins if you do so.
v 16 ... "But one mightier than I." Possessing a power far beyond mine.
v 16 ... "The latchet." The lace or thong by which the sandals were fastened.
v 16 ... "Of whose shoes (sandals) I am not worthy to unloose." As stockings were not worn, the feet would become soiled; and when persons entered a house, the sandals were taken off and laid aside, by the humblest of servants.
v 16 ... "He shall baptize you with the Holy Ghost," Holy Spirit, the supreme moral power in the universe. This was begun to be fulfilled on the day of Pentecost (Acts 2) when 3,000 were transformed in one day, in contrast with the smaller number, slower process, and imperfect results under John.
v 16 ... "And ... fire," the most powerful and most glorious and most purifying power in the physical world, and fitting symbol of the Holy Spirit.
v 17 ... "Whose fan is in his hand," the winnowing fan or tinned shovel by which the wheat was separated from the chaff.
v 17 ... "Purge," cleanse,
v 17 ... "his" threshing ...
v 17 ... "floor," the world in which the good and bad live together. The good grain will be taken to be with God Himself.
v 17 ... "But the chaff he will burn," the refuse, those who against all God's influences, His Holy Spirit, His infinite love, refuse to repent, be baptized and become good grain,
v 17 ... "with fire unquenchable," from which no power can save them so long as they remain chaff.
