Sermon Cloud

John the Baptist fulfills prophecy by calling the people to repentance and so preparing their hearts to receive the King and the kingdom. 

The significance of John is often overshadowed by the greatness of the One he announced. Yet he is presented to us with the testimony of the angel Gabriel who, speaking of John, announced to Zacharias while ministering in the temple, “he will be great in the sight of the Lord,” (Luke 1:15), and the Lord Jesus Christ Himself said, “Truly I say to you, among those born of women there  has not arisen anyone greater than John the Baptist!” (Matt. 11:11). 

So, what is it that could draw such praise from heaven itself to a man. That is what we will explore this morning as we look at: 

3 Components of John’s Greatness: (1-4)

The Man - A living Sermon 

The Mission - Herald of the King

The Message - Repent: the Kingdom is Near

Read: Matthew 3:1-12.

All four gospels record the ministry of John the Baptist from their own unique perspective according to their purpose. Luke, alone, includes the narrative of his birth. But all three synoptics (Matthew, Mark, Luke) all include this initial phase of John’s ministry in the wilderness. The apostle John, written much later, covers this same period, but emphasizes the Baptist’s role as witness to the Messiah and alone announces Him as “The Lamb that takes away the sin of the world.”

Luke, written to present an accurate historical account, so he fills in many of the details left out by Matthew and in this sense is more helpful from a historical point of view. However, Luke and Matthew’s purposes are different. Matthew’s goal is to present Jesus Christ as King, the King the prophets looked forward to and the people should have been expecting. Matthew is, in this sense, more interested in the message than the details.

Thus, with little introduction John the Baptist explodes onto the scene of Matthew’s gospel, in order to accentuate, with all its force, the message by which the way for the King would be prepared: “Repent for the kingdom of heaven is at hand.” 

Lets begin by looking at: 

I. The Man: A Living Sermon. 

(1a) “Now, in those days” -  a general reference to the days of the appearance of John the Baptist. “Those days” simply encompasses the time surrounding his introduction to Israel. Lk. 3:1-2 give more definite historical markers. The date is most likely 26 AD. 

In one brief statement Matthew skips over the first 30 years or so of the life of this monumental figure, which further emphasizes the fact that it is not the person himself that is significant but the role God assigned him in the great drama of redemption. 

Lets look a little more closely at this man destined for greatness from birth.

Next to Jesus, John is the only other person in the NT in which a birth narrative is given (Lk. 1:5-25, 57-80). And contains many parallels with the Lord Himself:  

(1) Announced by angel (2) Miraculous birth (old age/virgin) (3) Named (4) Fulfillment of OT prophecy (forerunner/Messiah) (5) in both the ministry of the Holy Spirit is prominent: the Messiah was place in the womb of Mary by the power of the Holy Spirit, yet Luke 1:15 informs us that John was “filled with the Holy Spirit” even from his mothers womb. And so “leaped” in the womb of Elizabeth when in the presence of the Lord Jesus (Luke 1:41). 

And so, with such mystery and supernatural events surrounding his birth, there was a great expectation among the people as to “what this child would turn out to be? For the hand of the Lord was certainly with him.” Luke 1:65-66. 

Along with the Lord, however, Scripture is silent regarding his early years, containing on this statement in Luke 1:80 “And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.” 

Zacharias and Elizabeth were old and well past child bearing years when they conceived John. Therefore they most likely died years before John began his ministry. Nonetheless, he is sure to have had a proper education in the OT Scriptures as the son of a righteous priest.

Lk. 1:15 records that he took a Nazarite vow, described in Num. 6:1-21 it speaks of a high degree of spiritual commitment, self-discipline, and separation from the community. Its distinguishing physical marker was that a razor should not touch their head. We can just imagine what John looked like.  

So now, like a lightening bolt, he appears on the scene in Matthew, and with the thunder of his message he has already captured the attention of the people - he must have been an absolutely intimidating man!

“An imposing figure, in whose posture and traits of countenance were depicted iron will, and deep, holy earnestness, yet without passing into hardness. In general, John may be called a classical example of the manifestation of love in the garb of severity. We cannot doubt his profound compassion for the unhappy condition of his people, sunken in sin and exposed to judgment, although it would hardly occur to us to conceive of him as weeping, like the lord Jesus, over the coming fate of Jerusalem.”

So powerful was his presence that he seems to have had and immediate impact on the people (3:5). So much so that many even questioned whether he himself was the Christ, or Elijah, or the prophet (John 1:19-21) - which he denied. 

But was he Elijah? Interestingly, the Orthodox Jews to this day are expecting Elijah to come (empty chair at circumcision; Passover a cup is prepared). 

Where did they get this from? Mal. 3:1; 4:5-6.

John denied it, but both the angel Gabriel and the Lord Himself mark John as the fulfillment of the promise of Elijah’s coming. 

Luke 1:17 “spirit and power of Elijah”

Matt. 11:14; **17:10-12 - The promise was fulfilled in John the Baptist, but like the Messiah himself they rejected him. 

Some say he is one of the two prophets in Rev. 11, however, Scripture does not make this clear connection - guess at best. 

What was the character and personality that caused such a reaction?

Like Elijah, John spoke with an unusual - Boldness/Courage:

Exposed religious hypocrisy (3:9; Lk. 3:7-8)

Confronted sin in public leaders (Matt. 14:1-12)

Lead to his death - beheaded!

Disregarded cultural norms (Matt. 3:4 [2 K 1:8; Zech 13:4]). 

Even more than Elijah his very life and presence becomes a sermon against the materialistic, proud, self-indulgent, and religious compromise of the people. 

Yet, with all his boldness he, like Elijah, was human and had fears and doubts like all men: (Matt. 11:3). 

Humble - he was bold, but not arrogant!

“Among those born of women there has not arisen anyone greater than John the Baptist” (Matt. 11:11). John’s greatness came because of his great privilege in announcing the Lord Jesus Christ. Unlike Moses & Elijah of old who stand as towers in their generation, John’s greatness among men is eclipsed by the greatness of Christ - the greater light floods and outshines the lesser, much like the stars are hidden in the full light of the sun. But he knew his place, and so this is exactly how John would have it, for the testimony of his own lips from his own heart was this, “He must increase, but I must decrease” (John 3:30). Oh, that this would be our heart to. 

Sought to put all emphasis and glory on Christ. Did not take undue credit. He understood his role. He Recognized his own sinfulness and need of grace. And so he stands as a living sermon of courage and humility and faithfulness to the Lord.  

And his life stands as a challenge to us all to live so radically for Christ, that our lives speak as clearly as our words. 

Why did he come on the scene? Why didn’t he just begin his ministry as the Lord did in 4:17? 

II. The Mission: Herald of the King.

Last of the OT prophets, in some ways he is seen as the epitome, or summation of all the previous prophets and stands in one of the most significant prophetic positions in all of redemptive history: the announcement of the Messiah. He marked a significant point in the life of the nation and in the dawning of the new Messianic age 

He is the dividing line between the OC & NC; between Law and the prophets and the coming of the Messiah. Matt. 11:13; Luke 16:16. They looked forward, he stood next to Him and announced Him. 

John 1:6, 15, 19 was the lesser light sent to “bear witness” to the “the true Light” - to the Person and ministry of Jesus Christ (cf. John 10:41) 

(1b) “John the Baptist came” - historical present bringing us into the ministry of John the Baptist (starts the film rolling - like taking a movie off of pause). John (“gift from YHWH”) the Baptist, or also the baptizer (Mk. 1:4).   

And he came, “in the wilderness of Judea” - “a term indicating the rolling bad lands between the hill country of Judea to the west, and the Dead Sea and lower Jordan to the east, stretching northward to about the point where the Jabbok flows into the Jordan. It is indeed a desolation, a vast undulating expanse of barren chalky soil covered with pebbles, broken stones, and rocks.” Luke 3:3 extends it to “all the district around the Jordan.” 

Not in the cities but in the wilderness; an unwelcoming place, but free from the distractions of everyday life. But note, they came, which bears powerful testimony to the man and  the depth of conviction they felt in their hearts. 

Both Acts 21:38; Matt. 24:26 mention false messiah’s and leaders in connection with the wilderness.

Because so little is said regarding his early years, and because of his time “in the wilderness” many have linked the message of John to the a group known as the Essenes, better known to us as the Qumran community from where the DSS were found. 

The Essenes were  a group of extreme separatist who believed themselves to be the true Israel in contrast to the apostate Israel. They were strongly eschatological and ascetic in their approach to life. They had no common property,  were celibate, were committed to the copying, translating, and commenting on Scripture, practiced water baptism of repentance, and lived in the wilderness of Judea.

John did share many similarities, however, there is no clear connection between him and the Qumran. 

Distinctions include: 

(1) A single baptism of full devotion

(2) They sought to separate and remain isolate, he went out among the “unclean” masses and sought to reform the religious defilement of the people.

(3) The Qumran/Essene community was still waiting for the coming Messiah, John knew that He was here and came to announce Him.  

John’s ministry was utterly unique (Matt. 21:25; Jn. 1:33)

“preaching” “proclaiming” (p/a/pt/n/m/s) - “herald” best captures the idea. John came as a herald of the King.  

Fulfillment of OT prophecies 

Skip down to (3) “for this is him of whom it was spoken through Isaiah the prophet … a voice crying in the wilderness” - The prophecy is taken from Isaiah 40:3 (11:10 [Lk. 1:17] he is also linked with Mal. 3:1; 4:6). 

Isaiah 40 Isaiah is speaking to the people of Judah who were, at that time, in captivity in the land of Babylon. The judgment God had spoken of had now come to pass - they have been rejected from the land, the temple is destroyed and the glory departed, and they are under the domination of a Gentile king. Life and their future look bleak.

 However, Isaiah speaks to this captive people and reminds them that though they are now in judgment their God, the true God who made heaven and earth, has not utterly forsaken them; their judgment has been served. Now He will turn to them again for deliverance. 

40:1-2 “Comfort, O Comfort My people” - most likely directed to the prophets in general. “speak kindly” - lit: “to the heart” - words of tenderness and compassion. 

“double for her sins” - simply saying that the punishment afflicted on Judah in the captivity was sufficient according to God’s compassion for His people. God is assuring them that He will not again hold their previous sins against them, for the punishment inflicted by the nations was sufficient.  

The “double” refers to the superabundance of God’s compassion in being satisfied with the punishment inflicted, now it is time to turn to His expressions of grace and love.  

Some note the use of the passive form of the verb in Lev. 26:41, 43 The passive is only used in relation to God and the blood sacrifices (cf. 53:5-6).

(3-4) “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God.” (Luke adds verse 4). 

“a voice” -  A voice, unidentified, unnamed, so as not to detract from the magnitude of the message it heralds.“clear the way” - picture is of the the way in the desert being cleared for the traveling monarch. 

Note: it is not God who is clearing the way but the people who are to clear a way for the Lord. The reference here is probably reminiscent of the wilderness wandering after her deliverance from Egypt when the nation was brought to Sinai and God came to them there. However, the people sinned, failed to prepare their hearts, and it is this very same pattern of iniquity that caused them to go into captivity to Babylon. God will bring them back from captivity - but they must prepare their hearts. 

The imagery “Let every valley be lifted up, and every mountain and hill be made low …” Then becomes a metaphor for repentance; for spiritual reformation of the people making ready their hearts for their King.  

It was common among Oriental kings to have their servants were sent ahead to remove all the obstacle from the road, to fill in “potholes” and pits that would hinder the progress and comfort of the monarch; to make his travel smooth. 

For the kings of this is earth the road is on the ground and the obstacles are rocks and holes. For the King of Heaven and Earth the road is the entrance into the heart and the obstacles that need to be removed are sin and rebellion.   

So, John comes as the ultimate fulfillment of this “voice” a herald to prepare the way for the King of kings and the Lord of lords.  

“Richard Baxter said, ‘If a hardened heart is to be broken, it is not stroking but striking that must do it.’

III. The Message: Repent: The Kingdom is Near. 

“Repent”

This is the message of John and would be the message of the Lord Jesus Christ at the beginning of His ministry. 

Encompasses the larger concept of conversion. Thus it is fundamentally in error and superficial to simply define this as change of mind, or feeling bad about sin, with no further implications about a persons life, behavior, or concept of self - as will be made abundantly clear in the remainder of the message of both John and Jesus!

Part of the reason for this misunderstanding is due to a great tragedy has occurred in our English translations. Because of the Latin Vulgate rendering it penitence (taken up by Wycliff), which is associated with the concept of pain. Thus, the idea of emotional remorse gained prominence was used by the RCC to introduce the idea of penance. Thus, they maintain the translation “do penance.” Our English word “repent” comes from a Latin compound, which carries the same emotional emphasis (idea of “to feel grief”) - has taken prominence in our conception. 

However, this is not the emphasis of the term according to its usage in the NT, where it is linked with not just with a changed mind but with a changed life. Translates OT term (shub) - “to turn”

“John did not call on the people to be sorry, but to change.” The term used by John has the meaning “change of purpose,” with the concept of grief over past actions and reformation understood. 

“The emphasis is not on the feelings, but on the thought, the will, the mind, and the purpose of the individual who repents.” 

It is a turning from sin to God (Is. 45:22; 1 Thess. 1:9). 

How would an OT saint have understood John’s call? 

The concept of “repentance” had two aspects in the OT: (1) National (religious) (2) Personal

(1) National - involved public confession on the part of the leader (Neh. 9:1ff; Dan. 9:4ff); outward signs of contrition (“dust and ashes” “fasting”); cleansing of false elements of worship. 

However, this could be done without the right heart. Therefore, God often rebuked the nation and the leaders for their hypocrisy. Thus, the prophets consistently called the people to something more; to sincerity before God who knows their hearts!

Joel 2:11-13 notes that these external acts of national repentance are to be from a genuine heart in sincere dealing with God. In Joel this repentance in also tied to God’s character, such as revealed to Moses (“gracious and compassionate”) and His blessing on the land. It contained the concept of amending ways and not simply remorse (Ezra 10)

(2) Personal: Each person was and is responsible for their own sin. Each person was required to bring a sacrifice and to confess their sin to God with their hand on the animals head. 

Ps. 51 is the classic text involving the personal recognition of sin against God, the need for inward cleansing, and the commitment toward obedience.  

They understood this. They knew, just as their whole history illustrated, that you cannot come to God and be accepted while still holding on to sin in the heart. God hates hypocrisy and what He called for here, what Christ would call for at the beginning of His ministry, what the apostles would preach, is repentance from sin toward Christ. God accepts nothing less than the whole person. The one who is willing to forsake all to gain Him. 

What was the foundation of this call? 

The “kingdom of heaven is near” because the King is here. 

But, What exactly is he referring to by the “kingdom of heaven?”

Here we come to a very debated subject. It is my intention this morning to treat it in the broadest of terms and then we will develop it as we go along. 

Now, there have been several attempts to define the nature of the kingdom: 

(A) Social [liberal]; (B) all Physical; (C) all Spiritual

But we must begin by asking ourselves the question, “How would John’s hearers, a group of 1^st century Jews have understood this? 

Matthew uses the phrase “kingdom of heaven” 32x, more than any other NT writer. So, the concept of God’s kingdom, particularly in relation to the Messiah, was key in Jewish Messianic thinking, and is a key component of the gospel message.

 Lets answer that by first noting that there are 2 Aspects to the Kingdom of God presented in the OT.

(1) Universal Kingdom: 

This simply states God’s absolute rule over His creation All of creation belongs to God. He is Creator, Ruler, King every tribe, tongue, nation, and atom in the universe. Ps. 29 (10); Ps. 103:19; Dan. 4:17. 

Cf. Lev. 25:23, which states that even Israel’s possession of the land is but as tenants to the true Owner and King, God. 

“the land, moreover, shall not be sold permanently, for the land is Mine; for you are but aliens and sojourners with Me.”

(2) Mediatorial Kingdom: 

(A) God’s rule through men (Gen. 1:26-28). 

(B) God’s rule exercised through a nation (Gen. 12:1-3).

Ex. 19:6 “a kingdom of priests and a holy nation”

Daniel 2:44, “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdom, but it will itself endure forever.” 

“In the days of those kings …” - the one’s just mentioned in Daniel’s interpretation of Nebuchadnezzar’s dream. Babylon (36-38); Media-Persia (39); and the last Rome (40-43). 

“God of heaven will set up a kingdom …” a kingdom that is a) established by God who is in heaven, and b) it will endure as opposed to the kingdoms of the world which will fade away. 

(C) God’s rule exercised through a human king (2 Sam. 7:14). 

(D) God’s rule exercised through the God-Man King (Is. 9:6-7). 

7:9-14 - this kingdom is associated with the “Son of Man” whose rule will be over the nations. He will be God’s perfect and ultimate King. 

The Jews were looking for this kingdom, and they were looking for this King. 

Note: just before the captivity God’s glory and presence departed from the temple. After the captivity no king (in the same sense) ruled in Israel, but they became perpetually subject to the Gentile nations.

The mediatorial kingdom in the OT failed because of the sinfulness of man, (Adam & Eve; Israel; David and successors - all failed). 

The great anticipation of the people was for the King that would come, that would not fail, that would establish God’s kingdom once and for all on the earth and in the hearts of His people. OT presents the kingdom as a physical reality to be realized on earth, with the spiritual realities of forgiveness of sin & presence of the Holy Spirit.

This then, is the great announcement of Matthew, here seen in its initial stage in the ministry of John the Baptist. 

Matthew is presenting Jesus Christ as King, as the fulfillment of all OT prophecies. As such, He is the ultimate Prophet, Priest, and King, who came to “save His people from their sins” (1:21).  

Jesus Christ acknowledged that He was a King, with a people, and with a kingdom that was not of this world (Luke 23:3; John 18:36 [Acts 28:23, 31]; also, Ps. 29:10]). But would one day be established on earth and be in judgment of earthly kingdoms (Matt. 25:31-34). 

The “kingdom” in Matthew has both a present and a future aspect. 

It is present at the time of Christ: “at hand” (3:2; 10:7) “theirs is the kingdom” (5:3) “went about preaching the good news of the kingdom” (9:35; cf. Acts 20:25) “I will give you the keys of the kingdom” (16:19). Parables 20:1ff - king is a away, but they are in the service of the king, in His vineyard, awaiting His return to His kingdom. (Luke 17:21 ‘in your midst’). 

Rom. 14:17 “for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit, for he who in this way serves Christ” - 

1 Cor. 4:20 Paul argues that his display of apostolic authority and power in the Holy Spirit is in fact a display of the power of the “kingdom of God” Col. 1:13 “He has transferred us to the kingdom of His beloved Son.”

It is future: “Thy kingdom come” (6:10) “not everyone … will enter” (7:21) “many will come … recline … in the kingdom of heaven” (8:11). 

It is something to be inherited (1 Cor. 6:9)

It has a reality that will be realized in a future age Rev. 11:15 - the world kingdoms will be taken over by the kingdom of Christ.  (also, 12:10).

So then the “kingdom” has an inner and outer reality: 

A mystery revealed to those within it: Matt. 13:11; is growing (13:33)

But will contain both true and false professors (13:24-30; 41 [cf. 47]).

Who will be exposed and removed when the King comes to establish His throne and kingdom upon the earth (Matt. 25:31-32).  

How are we to understand the kingdom? 

It seems best to understand the kingdom as that which was promised and offered to the Jews, they rejected it, therefore, it was given to the Gentiles at the current time as an inheritance they will share in (Matt. 8:11-12; 22:1-14).  

Now there is the present inner reality of the kingdom; in the future there will be the outer establishment of the kingdom on earth which will coincide with the presence of the King and usher in the realization of the all the promises of the Messianic age looked forward to in the OT prophets. 

John is announcing the arrival of the King and therefore “the kingdom of heaven is at hand” - but it is a kingdom of righteousness and therefore there must be a spiritual reality of humility (5:3; 18:4) that comes from one’s acknowledgement of sin before it can be received. 

Thus, John’s heralding the King must first come with of repentance to prepare His way. 

You want to inherit the kingdom of heaven? Repent and believe in salvation accomplished in the death, burial, and resurrection of the King: the Lord Jesus Christ, who came “to save His people from their sins.”

And it is that salvation He accomplished on the cross that we remember this morning.