LOC – 012 – The Preaching of John the Baptist

Lesson Objectives

Sinners must become aware of their sins in order for them to be dealt with.

John tells us to “Get ready, the Messiah is coming.”

John compares his baptism for repentance to Jesus’ baptism for forgiveness.

Lesson Commentary

Read Matthew 3:7-12; Mark 1:7-8; Luke 3:7-18

In the last lesson, we looked into the character and behavior of John the Baptist. By most people’s standards, he could be described like a wild man or a hermit, or even a “mountain” man. He lives alone in the wilderness close to the Jordan River, wears strange clothes, and eats bugs and wild honey. Though he is inline for the priesthood by birth, he foregoes that calling to live in the desert and preach to people as they pass by. Hey, there’s this wild looking man out in the country close to the Jordan River that is really preaching up a storm. Let’s do some more “Walking With Jesus” and find out what he’s about and what he is preaching!

John the Baptist is Preaching

John Preaches Repentance

Mt. 3:7; Lk. 3:7 – Matthew specifies which sects of the Jews (the Pharisees and the Sadducees) John targets in this message. Many Jews look up to the Pharisees as those who are the most “spiritual” of the Jews. The Pharisees make a parade of their religion while the Sadducees argue against it. The Sadducees are the more “liberal” of the Jews, but they have greater control of the Temple in Jerusalem (See the attached article on the Pharisees and Sadducees at the end of this lesson.) They are coming to John to investigate whether he might indeed be a prophet. Both parties will be interested in how they can take over John’s operation and use it for their own political advantage. Though they are politically and spiritually opposed in many of their views, John lumps them together because of the similarities in their hypocrisies. Before they can be saved, they need to be shown that they are lost. Even though his baptism isn’t unto salvation, it is important as an initiation rite stamping a statement of the person that they are going to change their behavior.

John does not use any tact in calling the Pharisees a “Brood of Vipers” (snakes). Calling them “vipers” is intended as an affront to them. Vipers are small and sometimes mistaken for a stick or branch. Their “venom” is poisonous and usually fatal. John compares the bite of the Pharisees and Sadducees like poison to their own countrymen. It is destroying their faith and allegiance to God, instead of building it. Most Jews take special pride in their race, religion and government (Mosaical.) John does not give them titles or recognition of status, but reprimands them because of their hypocrisy. John takes the most “pious” and the most “liberal” and calls them all sinners! Calling them vipers identifies them with the serpent who deceived Eve in the Garden of Eden.

Matthew is using this text to hold the “religious leaders” accountable for rejecting the Messiah. Luke points out that they have such hatred for others of different views that they strike with a venomous blow on anyone who crosses their traditions. John warns them of the “wrath to come” to warn that they are in danger of damnation. They need to bear the fruits of repentance or they will find themselves outside of God’s Kingdom when the Messiah comes. This is a statement dealing with the end of this world referring to the final judgment when Jesus comes to take us to be with Him. There is a “wrath to come” upon any and all who refuse to accept and obey God’s will for their lives! Have you truly repented of the sins in yo

Mt. 3:8; Lk. 3:8 – John is wise to their intentions and spares no sympathy in speaking to them. He is telling them that they have to admit to their sinful behavior with the intention of stopping that kind of behavior. A changed life is the result from a changed heart. This is what John means by “Fruits of Repentance.” The Pharisees and Sadducees know very well what “repentance” means. It is a daily action of turning away from temptation and following God’s way. Even the Jews with their religiosity are sinners who needed to change their hearts. Our actions reflect where our heart is. You cannot continually sin and live for Jesus at the same time!The Jordan River north of where John the Baptist did his baptizing. He didn’t have the modern steps and railings that are pictured here. Photograph courtesy of Glen & Sylvia Copple

Mt. 3:9; Lk. 3:8 – They take prIde* in claiming Abraham as their father, but John warns them that their lineage does not replace doing good deeds or having a penitent and God-serving heart. They think that the fact that they are Jews is sufficient to “save” them. They think that they are not sinners like the Gentiles. Family background or denominational “rightness” makes no difference to God. He wants our allegiance to Him through His Son, Jesus. The Pharisees and Scribes have become haughty and insolent in their attitude towards their countrymen. Yet, they are in a humiliating situation in their relation to their Roman governing oppressors. John comes to knock down their “mountains” of prIde and level a path that is open and receptive to the Gospel of Jesus Christ. Likewise, being a “Christian” or in a certain denomination does not sanctify us or excuse us from genuine self-examination and daily repentance. Our attitude should be of humility before God, not an arrogance or self-righteous “I’m better than you” before Christians in other denominations (or religions for that matter). You can’t win another person by putting them down.

The threat that God can raise up children from the stones alludes to the future rejection of the Messiah by many Jews and His acceptance by the Gentiles. Jesus will later make the same point, that being children of Abraham makes no difference. God will reject the Jews unless they believe in and worship Jesus and become the new people of God. Further study of the New Testament will show that the Jewish people as a race no longer have the favor of God that they once had. If they don’t know Jesus, they are as lost as anyone else.

Mt. 3:10; Lk. 3:9 – The “Ax” is an instrument for destruction. God is ready to destroy those who aren’t ready for Him. The “good fruit” is the fruit of our hearts that determines our destiny not our heritage. Our good fruit is not a one-time thing, but an on-going behavior of doing things that reflect the presence of Jesus in our lives. Fire is often used in the Bible as a source of divine punishment and judgment.

John Deals With Inquirers

Lk. 3:10 – Many people that come to listen to John will believe his message and want to do what was right. Most people, in any time and culture, want to do what is right; they just need someone to tell them what to do or how to go about it.

Lk. 3:11 – John gives them some samples of “good fruits” in action. This is an act of caring and sharing God’s love. We cannot simply ignore the needs of others. (We may sometimes have to limit how we go about helping those in need or how much we can help. If your “boat” is sinking, you can’t do much to help others even though they are tossing in the sea without even a life preserver.) On the other hand, to deny help when you can provide it is not exhibiting the love and presence of God in your life.

Lk. 3:12 – Matthew is a tax collector who is despised by his fellow Jews as a traitor. Did he hear this message? (This is long before Jesus calls him to be an Apostle.) Honesty in our business dealings with others is of utmost importance. Don’t take advantage of others when it isn’t also fair to them.

Lk. 3:14 – Men serving in the army (Romans?) are also instructed in how to practice right behavior. Evidently, these soldiers are not showing morality and respect for others. John tells them no to conduct “shakedowns” or hassle those they are protecting or conquering. Don’t be unkind or ruthless. Don’t be cruel to those around them, but be kind to those who are providing for their living needs. Save their fighting for the enemy. God never condemns those who fight to defend their country. Armies are necessary for any nation’s freedom, but remember that those who live by the sword will die by the sword.

Lk 3:15 – The people are so impressed by John’s preaching that they wonder if he might be the Messiah. This is a case of mistaken identity. This does demonstrate how much the Jews are looking for the Messiah to deliver them from Roman oppression. There is a high expectation among the Jews that the Messiah is here or near. They see prophecies in Daniel and other Old Testament books being fulfilled.

John Tells Them the Messiah Is Coming

Mt. 3:11; Mk. 1:7; Lk. 3:16 – Mark summarizes John’s message in order to direct the focus to Jesus, who is more “powerful” or greater than John. Matthew and Luke go into more detail about John’s message. Even though John the Baptist comes as a symbol of the power of Elijah and is the first prophet these people have had in over three hundred years, he compares himself as lower than a slave in relation to the greatness of Jesus Christ. The “lowest” task that a slave could do would be to remove a man’s sandals and wash his feet. The master could not even force a slave to do that against his will. What is your feeling of “greatness” in comparison to Jesus? Any great leader or celebrity always has someone who goes before to prepare the way for his or her coming. This is true of entertainers, sports figures, political figures, religious leaders, etc. John has come to prepare the way for Jesus!

John’s baptizing (immersion) in water is an act to symbolize a repentance of heart. Matthew notes that John’s baptizing does not remove sin, but simply is the candidate acknowledging that he is a sinner who is changing his behavior to be more mindful of God’s way. John administers an outward sign of an inward repentance, whereas Jesus is administering a life-giving spirit.

Mk. 1:8 – John’s baptizing pertained only to the admitting of sin. Jesus’ baptizing with the Holy Spirit will deal with the removing of sin. The power in baptism is not in the candidate or in the person who is administering the rite. It is in Christ’s choosing to give recognition to those who obey His instructions. We will look further into the Holy Spirit’s place in the Christian’s life later in our study on the life and teachings of Jesus Christ.

Mt. 3:12; Lk. 3:17 – John’s application of the baptism of fire is a burning of the chaff (the unsaved) in a never-ending fire. Matthew references the process of harvesting grain to compare God’s separating the penitent followers from the rebellious and disobedient fallen. Fire is used in the Bible to illustrate many lessons. Examples include providing warmth, cooking food, refining metals, burning rubbish, destroying waste, purification of a substance by melting or burning impurities, etc. For that reason, we must interpret the use of fire in its immediate context and not say what it does not say. The text clarifies that the “Baptism of fire” here is different than a refiner’s fire. The baptism of fire is to destroy the chaff (i.e. the lost; those who refuse to acknowledge Jesus as Lord.) This baptism is not a fire that I want to be baptized with! Wheat is a reference the Christian. The chaff (the hulls and stems) refers to the sinner who has refused to accept Jesus Christ as Lord. Both are allowed to grow together until the harvest. The Wheat (Christians) will be gathered into the granary (heaven.) The “chaff” (sinners) will be burned in an eternal hell fire.

Lk. 3:18 – John’s preaching is: 1) affectionate because he speaks kindly to his audience. 2) practical in ways that relate to their daily lives. 3) popular by the fact that he is well received. 4) evangelical in trying to change them to God’s ways. 5) plentiful on occasions and on many topics.

Next week, Jesus is coming to be baptized by John. This is a monumental event in His coming to identify with you and me. Think about it. How does it relate to your baptism?

Read Matthew 3:13-17; Mark 1:9-11; Luke 4:1-13.

The Pharisees and The Sadducees Compared

The Pharisees

The Pharisees were a great contrast to the Essenes. They were equally, if not more, exclusive, but were found for the most part in the larger cities such as Jerusalem. They were an association much in the mainstream of Jewish life and made a point of being noticed and admired. Jesus exposed them as doing “all their deeds to be noticed by men ... and they loved the place of honor at banquets, and the chief seats in the synagogues, and respectful greetings in the market places, and being called by men, “Rabbi” (Matthew 23:5-7; Cf. 6:2, 5).

We have no specific documentation as to exactly how or when the Pharisee sect began, but it is likely that it developed out of a former group called the Hasidim, whose name means “pious ones” or “saints.” The Hasidim came into being in the second century B.C., during the inter-testament period. Palestine had been under the Hellenistic (Greek) rule of the Seleucid Syrian kings for many years. Jewish patriots, under the leadership of Judas Maccabaeus, revolted when Antiochus Epiphanes tried to force his pagan culture and religion on the Jews. That despicable tyrant even profaned the Temple by sacrificing a pig on the altar and forcing the sacrificed meat down the throats of the priests-a double abomination to Jews, because the Law of Moses forbade them to eat pork (Leviticus 11:4-8; Deuteronomy 14:7-8). The Hasidim were among the strongest supporters of the revolt, until its leaders began to become worldly and politicized.

Many scholars believe that the Pharisees, and likely the Essenes also, descended from the Hasidim. The word Pharisee means “separated ones,” and members of the sect diligently tried to live up to their name. Admission to the group was strictly controlled by periods of probation lasting up to one year, during which the applicant had to prove his ability to follow ritual law They separated themselves not only from Gentiles but from tax collectors and any others whom they considered to be base “sinners” (Luke 7:39). They even looked with disdain on the common Jewish people, whom a group of Pharisees in Jerusalem once referred to as “accursed” (John 7:49). After leaving the marketplace or any public gathering, they would as soon as possible perform ceremonial washings to purify themselves of possible contamination from touching some unclean person.

The Pharisees formed a self-righteous, “holy” community within the community; they were legalistic isolationists who had no regard or respect for those outside their sect. They believed strongly in God’s sovereignty and in divine destiny and that they alone were the true Israel. They considered themselves to be super-spiritual, but their “spirituality” was entirely external, consisting of the pursuit of meticulous observance of a multitude of religious rituals and taboos, most of which they and various other religious leaders had devised over the previous several centuries as supplements to the Law of Moses. These were known collectively as “the tradition of the elders,” concerning which Jesus gave the Pharisees one of His strongest rebukes, charging them with “teaching as doctrines the precepts of men” (Matthew 15:2-9).

By the time of Christ, the Pharisees had lost most of whatever nationalism they may earlier have had. Another sect, the Zealots, had become the association for those whose primary concern was Jewish independence. The Pharisees’ single loyalty was to themselves, to their traditions and to their own influence and prestige. By their strict adherence to those traditions they expected to reap great reward in heaven. But they were the epitome of religious emptiness and hypocrisy, as Jesus often pointed out (Matthew 15:7; 22:18; 23:13, 23, 25; etc.). The Pharisees “outwardly [appeared] righteous to men, but inwardly [were] full of hypocrisy and lawlessness” (Matthew 23:28).

The Sadducees

The Sadducees were at the other end of the Jewish religious spectrum-the ultraliberals. The origin of their name is uncertain, but many modern scholars believe it is derived from Zadok (Sadok in the Septuagint, the Greek Old Testament), the name of a man who was priest under David (2 Samuel 8:17) and chief priest under Solomon (1 Kings 1:32). This sect also arose during the intertestamental period, but from among the priestly aristocracy. They were compromisers, both religiously and politically. They cared little for Greek culture, with its emphasis on philosophy and intellectualism, but were greatly attracted to the pragmatic, practical Romans.

The Sadducees claimed to accept the Law of Moses as the supreme and only religious authority, and they scorned the legalistic traditions of their antagonists, the Pharisees. In New Testament times they were still closely associated with the priestly class (see Acts 5:17), to the extent that the terms chief priest and Sadducee were used almost synonymously (as were the terms scribe and Pharisee.) But they cared little for religion, especially doctrine, and denied the existence of angels, the resurrection, and most things supernatural (Acts 23:6-8). Consequently, they lived only for the present, getting everything they could from whomever they could–Gentiles and fellow Jews alike. They believed in extreme human autonomy and in the unlimited freedom of the will. They considered themselves masters of their own destinies.

The Sadducees were much fewer in number than the Pharisees and were extremely wealthy. Among other things, under the leadership of Annas they ran the Temple franchises-the money exchanging and the sale of sacrificial animals-and charged exorbitantly for those services. It was therefore the Sadducees’ business that Jesus damaged when he drove the moneychangers and sacrifice sellers out of the Temple (Matthew 21:12-13).

Because of their great wealth, Temple racketeering, and affiliation with the Romans, the Sadducees were much less popular with their fellow Jews than were the Pharisees, who were strongly religious and had some measure of national loyalty.

Religiously, politically, and socially the Pharisees and Sadducees had almost nothing in common. The Pharisees were ritualistic; the Sadducees were rationalistic. The Pharisees were strict separatists; the Sadducees comprising collaborators. The Pharisees were commoners (most of them had a trade,) while the Sadducees were aristocrats. Both groups had members among the scribes and were represented in the priesthood and in the Jewish high council, the Sanhedrin; yet they were in almost constant opposition to each other. During New Testament times about the only common ground they exhibited was opposition to Christ and His followers (Matthew 22:15-16, 23, 34-35; Acts 4:1; 23:6).

They had one other common religious and spiritual ground. The Pharisees expected their reward in heaven, while the Sadducees expected theirs in this life, but the trust of both groups was in personal works and self-effort. Both emphasized the superficial and nonessential, and had no concern for the genuine inner spiritual life or for the welfare of their fellow man. That was “the leaven of the Pharisees and Sadducees,” the hypocritical, self-serving, dead externalism about which Jesus warned His disciples (Matthew 16:6).

Throughout most of its history the church has had its own brands of Pharisees and Sadducees, its ritualists and its rationalists. The one looks for salvation and blessing through prescribed ceremonies and legalistic practices; the other finds religious meaning and purpose in private, existential beliefs and standards. One is conservative and the other is liberal, but the hope and trust of both groups is in themselves, in what they can perform or accomplish by their own actions and wills. 1

1 MacArthur, John F., The MacArthur New Testament Commentary, (Chicago: Moody Press) 1983.

“Walking With Jesus”

Lesson Commentary

LOC – 012 REPENT YOU SINNERS!
How to Confront Wrongdoers!

A preacher contracted a painter to paint the church. Unfortunately, the painter tried to save some money by pouring paint thinner into the paint to make it go farther. After the job was done, the pastor noticed the shoddy work and called the painter. He told him to, “Repaint you thinner.”

There was once a time when “hell, fire and damnation” was considered the way to preach. The preacher would tell the people in very strong language that if they didn’t repent and stop their sinful behavior, they were going to Hell! This would cause many people to repent of their sins and follow God. Unfortunately, some simply dismissed the warning and did not change. At the same time, other people flock to hear someone yell at them about their sinful behavior and tell them to stop that sinning and do what is right in the eyes of God.

We continue John the Baptist’s remarks in Matthew 3:7-12; Mark1:7-8; Luke 3:7-18. Would you be willing to travel for days to spend a couple of hours listening to a weirdly dressed man call you a “snake in the grass?” We do not consider that as a way to win friends and influence people, yet on more than once, God used this tactic to call His followers to repentance!

Confront Sin Head-On – Matthew 3:7-10, Luke 3:7-9

John is preaching by the Jordan River when some Pharisees and religious leaders come to hear what he is saying. He tells them that sin is WRONG! He calls the religious leaders a bunch of snakes in the grass. This is a serious insult! Pharisees and Sadducees pride themselves on being religious and “holier than others.” John is telling them that their “holiness” is like the venom of a viper. Vipers in Judea and Galilee are very poisonous snakes. The Pharisees act the most “pious,” yet are the most sinful of the Jewish people, making their followers into hypocrites!

Reader’s Digest once made a comment that most preachers are against sin, don’t know what it is! That was true with the Pharisees and it is still too true today! Before we can be healed of our sinful past, we must first admit that we are sinners. We will not be able to fight temptation until we admit that we are being tempted! You want to always keep your moral behavior right with God.

We sometimes bash other Christians because they do not conform to our interpretations or pet doctrines, not realizing that we are as wrong before God (if not more so) than they are. John tells the people that they have been hypocritical in their behavior. As Christians, we must fight temptation, say “No” to sin and live a life that reflects the presence of Jesus!

There is a Heaven and a Hell. You and I are going to determine where we spend eternity by our love for and obedience to Jesus Christ. When the Pharisees and Sadducees come to inquire of John, he is wise to their intentions and spares no sympathy in confronting them with their sin.

Instruct the Repentant in Righteousness – Luke 3:10-15

The people are convicted of their sin by John’s preaching and ask him how to show repentance! He tells them to share their worldly goods with those in need and don’t cheat their customers or clients. Soldiers are told that they are not to extort money or accuse the people falsely. They should not be ruthless with their power! (He doesn’t tell the soldiers to quit the army or that it is wrong to fight!)

Righteousness is right living. A righteous person is someone who does what is right in the eyes of God. There is absolutely no substitute for honesty, integrity, dependability, truthfulness, punctuality, reliability, moral purity and right behavior! Being honest in our work and relationships with other people, regardless of the outcome is evidence that we have repented. Righteous acts are not limited to what you do in church or for the church, but include how you do your job, how you relate to your neighbors, etc. Using our talents to help others is what matters. Sin is selfishness and must be suppressed.

Point People to Jesus! – Matthew 3:11-12, Mark 1:7-8, Luke 3:16-18

John the Baptist knows who he is and who he is not! He tells his audience that he is not the Messiah (Christ).In fact, he does not consider himself even worthy of carrying the sandals of the Messiah. Handling one’s shoes or feet was a very humbling task. Compared to Jesus, John the Baptist considers himself to be like a candle shining one mile away from the surface of the sun!

John cites that Jesus has a baptism that is far more significant than just for repentance. Jesus will reward those who live a righteous life with an eternal reward and punish sinners and hypocrites with a punishment far worse than being called a snake in the grass.

Jesus’ judgment will separate the lost from the saved! The lost will be burned (Hell), but the saved will be gathered into “the barn” (heaven). This isn’t the only time that we will be warned of the presence of an eternal burning hell that is reserved for those who reject Jesus. This message is a real admonition to persuade us to choose to follow Jesus. Some people are loved into heaven. But there are also some who have to be scared out of hell. Which one are you? Either way, it is coming to a belief in Jesus that brings about a positive change in your life. We prefer to reach people through the promise of eternity in heaven, but we should not ignore the threat of hell.

This embodies much of John’s message. We must repent and live a life that is right before God or we will receive a punishment that we rightly deserve. We cannot continue sinning and be pleasing to God. In like manner, we can’t be witnesses for Jesus if we continue in ungodly behavior. We must show by how we live, that Jesus has changed our lives. When others see our changed lives, they will be more motivated to want to let Jesus come in and change their lives.

CONCLUSION

There is a Heaven and there is a Hell. We determine which one we will spend eternity in by what we decide about Jesus.

NEXT WEEK: We are going to have a very special baptism. Bring a friend and come and see who gets baptized (and why)!