John the Baptist played a central role in preparing Israel for the coming Messiah. His ministry was linked to Isaiah’s prophecy (Is. 40:3; Mt. 3:3; 11:10; Mk. 1:2-3; Lk. 3:4) as he laid the groundwork for Jesus’ ministry. He was not the Messiah (Lk. 3:15-16; Jn. 1:6-8), but he was the final prophetic voice before the Christ stepped onto the world’s stage (Mt. 3:11; Mk. 1:7-9; Lk. 3:16; Jn. 1:8,15). Dressed in camel’s hair, wearing a belt with a diet of locust and wild honey (Mt. 3:4; Mk. 1:6), he appeared like Elijah redivivus (i.e., revisited). Jesus rightly confirmed people’s suspicion (Mt. 11:14; 17:10-13; Mk. 9:11-12).
Instead of darkening the doors of the Synagogue or standing on the steps of the temple, John’s sanctuary was the wilderness. People came to him and listened to him preach. Unshackled by local ministries, John lived in isolation and freedom as he preached and called his listeners to repentance (Mt. 3:11; Mk. 1:4; Lk. 3:1). Amazingly, they journeyed into the desert, where many repented and were baptized. For he was a lone voice crying, pleading and entreating in the wilderness.
While John’s ministry was short lived, he pulled no punches. Through the Gospel accounts, we know he spoke to at least three groups of people where his call for repentance rang loud and clear.
He confronted the religious leaders (Mt. 3:7-10). He called them a “brood of vipers” as if they were children of snakes. More to the point, he called them children of The Snake. While they were pretending to repent, he questioned their motives and confronted trusting their religious heritage. In essence, God didn’t need them, they needed God. And while being a descendant of Abraham was important to them, it wasn’t valued by God. In fact, God was ready to prune anyone refusing to repent. Thus, producing fruit in accordance with repentance is what God was seeking (Mt. 3:8).
He confronted the general population echoing his message from the religious leaders (Lk. 3:7-9). When they asked him what they needed to do, assuming they were in the process of being baptized, John drew from the Eighth Century prophets (Amos, Micah, Hosea and Isaiah) in tone and substance. To those listening, he told them that if they have enough food and clothing, then share with those who don’t (Lk. 3:11). To the tax collectors he warned them to stop padding their own pockets and collect only what is fair (Lk. 3:13). To the soldiers he told them to stop falsely accusing people, which of course is a violation of the ninth commandment. He also told them to stop extorting monies and to be content with their pay (Lk. 3:14). Such actions display the heart of repentance and how social justice underpinned his sermons.
He confronted the governor for not only stealing his brother’s wife (Mt. 14:4; Mk. 6:18), but for a host of evil things Herod had done (Lk. 3:19). Never playing party politics or glossing over the corruption of the person, John shot his arrow straight and with laser accuracy to the heart. He didn’t bend his message either to appease the ruler or to save his own skin. John wasn’t interested in pleasing anyone. With his preaching falling on deaf ears and a hard heart, John was arrested by Herod and eventually executed by beheading (Mt. 14:1-12; Mk. 6:14-29).
The forerunner for Christ played a significant role in preparing the hearts of people for Jesus. His rugged appearance and rough exterior attracted onlookers and seekers. His preaching penetrated people’s hearts, and they began changing their lives. They repented. They were baptized. Neither the temple nor the synagogue could hold him, and it’s clear that the religious system couldn’t hold him as well (Mt. 21:25-27; Mk. 11:29-33; Lk. 20:4-7). But God held him and the Jews needed his preaching. But those in control and in charge of the system couldn’t stomach John’s preaching. What I fear most about American churches today is that we couldn’t stomach his preaching either.
Soli Deo Gloria!
(i.e., only God is glorified!)