324. JOHN THE BAPTIST
"Among them that are born of women there hath not risen a greater than John the Baptist"
Malachi had told the people of his day that the "God of judgment" would come, and warned them that few would be ready to receive Him when He did. Because of this decadent state, it would be necessary for God to send another messenger first, to "prepare the way" (Mai. 3:1). Four hundred years of silence on God's part led to the spiritual poverty foretold. The silence was broken by the sudden appearance of Gabriel to Zacharias. The subsequent birth of John the Baptist, the herald of Messiah, led to a religious reformation as the conscience of the nation was probed by the forthrightness of the wilderness prophet. In this way the hearts of the people were prepared to receive the "messenger of the covenant", the only begotten Son of God.
Our aim in this lesson is to see how God moved at the appointed time to prepare men for the coming of His Son.
Luke 1:1-27, 57-80
CONDITIONS IN ISRAEL WHEN JOHN WAS BORN.
When the Romans came into Judea and conquered Jerusalem, they crushed Israel's spirit of pride and nationalism which had developed during the hundred years of Maccabean rule. Now they groaned under the iron heel of ROME and longed for a Deliverer. Their bondage to Rome was emblematic of their bondage to sin. The worship of the nation had degenerated into heartless formalism and sectarianism. There was corruption in high places, as the rich and influential retained their domination, either by pandering to their Roman overlords or by deceptive hypocrisy. HEROD THE GREAT, an Edomite converted to Judaism, was cruel and despotic and enjoyed the exercise of power because of his abasement to Rome. The priesthood was in the hands of the SADDUCEES. They were enriched by the temple treasury, were materialistic, and lived for the present. Just how poorly qualified they were to be the "messengers of Yahweh of hosts" can be seen from their acceptance of only the first five books of Moses as inspired, and their disbelief in life after death € they said "that there was no resurrection, neither angel, nor spirit" (Acts 23:8). The PHARISEES, unlike the Sadducees, accepted the Law, the Psalms and the Prophets. They gave equal importance to the Oral Law, or the "tradition of elders", which was an elaboration of the Law of Moses made by such learned Scribes, or Lawyers as Hillel and Shammai (Matt. 15:2).
In their beginnings, the remnant of Israel which had returned from captivity separated themselves from the Greek influences among the nation and were nationalistic. But as time went by they embraced the Greek philosophy of the immortality of the soul. Also their attention to the details and letter of the law led them to miss its spirit. In their view righteousness consisted in a rigid adherence to the letter of the Law. Thus the "weightier matters", "justice, mercy and faith" received less attention (Matt. 23:23). Hypocrisy and heartless formalism are the results of worship where men are more conscious of their fellows than of God (Jn. 5:44).
There were also political groups such as the HERODIANS (who followed the family of Herod) and ZEALOTS (who were seditious and rankled under Rome's oppression) € and yet, in the midst of these conflicting movements, there were individuals like Zacharias and his wife, Elisabeth, who longed for Israel's salvation through the coming of its Messiah.
GABRIEL VISITS ZACHARIAS IN THE TEMPLE (Luke 1:5-25).
Zacharias belonged to the course of Abia, which was one of the twenty-four orders of the sons of Aaron established by David to take their turn in the service of the house of the Lord (v.5; 1 Chron. 24:10). He and his wife were dedicated servants of Yahweh, walking in the commandments.
Life had brought one great disappointment € they had no children, even though they had often prayed for them (v.13). Unknown to them, God had reserved them to be the parents of the greatest of the prophets who should prepare the way for His Son.
Each of the twenty-four courses of the family of Aaron attended Jerusalem in its week. Each course was divided into seven and each division served its day in the Temple € individual priests being alloted tasks in the service. Zacharias' "lot was to burn incense". This was done in the morning and evening, and when the priest entered the Holy Place a bell rang and silence fell upon the assembly of worshippers outside. The sweet-smelling incense which ascended from the golden altar was like the prayers of saints in which praise and thanksgiving are rendered (cf. Psa. 141:2; Rev. 5:8; 8:3). The Jews had perceived the spiritual significance of the fragrant incense, for we read that they were "praying without at the time of incense" (1:10).
While in the midst of his solemn duties, Zacharias became aware of the presence of someone else. Standing at the right hand of the incense altar was an angel of the Lord, illuminated by the dim reflection of the seven-branched lampstand. It seems that he sensed the figure was an angel, for he was petrified with fear. The silence of four hundred years was about to be broken and the voice of God was again heard: "Fear not, Zacharias: for thy prayer is heard: and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John". He could scarcely believe his ears as words of comfort and importance came from the lips of the angelic visitor. John means "the Grace of Yahweh". This one to be born would usher in a new era in which divine grace would lead men to repentance and replace law, fear and death (Rom. 2:4; Jn. 1:17).
Gabriel proceeded to relate John's special mission as prophet and forerunner of the Highest. His mission was to convert the nation's heart in readiness for Messiah, in the spirit of Elijah (whose future work, John foreshadowed (vv. 15-17; 1 Kgs. 18:37; Mal. 4:6).
What a son! What a mission! No wonder Zacharias was staggered by the angel's appearance and words. He wanted confirmation of the promise, especially as both he and Elisabeth were old. The angel in reply informed him of his identity. He was the angel Gabriel of such prerogative and importance that he "stood in the presence of God". Zacharias was given a sign, which by its very nature, constituted a rebuke for his unbelief. He would be dumb until the words of promise were fulfilled (v. 19-20).
Outside the people grew anxious lest something had befallen him. When he emerged from the door he was faced with the problem of explaining his delay. Beckoning to them with his hands he endeavoured to convey the strange tidings, and when he could not speak they realised that he had seen a vision. The people left the Temple in ignorance, wondering about the unfamiliar happening.
Zacharias departed home after his ministrations were over. In accordance with Gabriel's words, Elisabeth conceived. Friends and relatives would learn with wonder and joy that they were expecting a son. Gabriel had said that they would have joy and gladness and that many would rejoice at his birth (v.14). As time passed by Elisabeth prepared herself for the happy event and at length the child arrived.
THE BIRTH OF JOHN THE BAPTIST (Luke 1:57-66).
The word of God was verified again when Elisabeth brought forth a son. Elisabeth and Zacharias were not the only excited ones. So were all the inhabitants of the small town in the hills. They knew how much this couple had desired children and now their wishes had come true.
On the eighth day neighbours and cousins gathered to witness the circumcision and naming of the child. Circumcision formally inducted Israelitish males into the covenant and signified the cutting off of fleshly ways. How completely this babe would cut off the flesh with the affections and lusts (Gen. 17:13-14; Gal. 5:24). Moreover he would lead others on the path of repentance, confession and baptism € the true significance of circumcision (Col. 2:11-12; Rom. 2:29).
Those present took matters into their own hands and named him Zacharias. Was not this his father's name and the name of many an honourable Israelite? Its meaning, "Yahweh hath remembered", seemed appropriate too. But Elisabeth's wishes had not been sought and she declared that he should be called John. This raised a storm of protest, in the face of which she had to appeal to Zacharias. He was unaware of the arguing and could not speak his mind. They felt sure that he would confirm their choice and when, quite independently, he obtained a slate and wrote down "John", they were amazed. In apparent confirmation of his decision, at that instant his mouth was opened and he spoke and praised God (v.64). The people wondered at the strange turn in events and no doubt many of these impressions would have been remembered in the years to come. So from a very early age John became the object of curiosity as people wondered "what manner of child he would be" (vv. 65-66).
THE MISSION OF JOHN THE BAPTIST (Luke 1:15-17, 76-80).
Samuel and Elijah had wrought spiritual reform in Israel and their work was typical of John's. Samuel was the last of the Judges and he "prepared the way" for kings to rule instead. Elijah also ran before Ahab after his reformation on Carmel (1 Kgs. 18:46). In other ways both of these great prophets foreshadowed John, as reference to previous lessons will show (Stage 2, Lesson 15 and Stage 3, Lesson 10).
Isaiah was the first prophet to speak specifically about the wilderness prophet, "the voice of him that crieth in the wilderness, Prepare ye the way of the Lord" (40:3-8). He went on to portray in graphic language how this would be brought about. Men's crooked ways would have to be straightened and the "mountains" of human pride would have to be levelled in the face of the divine glory about to be revealed. "All flesh", regardless of social standing, was grass and could not abide the Spirit of Yahweh blowing upon it. Those who lived "by every word that proceeds out of the mouth of the Lord" alone "would stand forever". The wilderness prophet would be no respecter of persons. Rich and poor, pious and profane alike, would be exhorted to baptism after confession of their sins, if they desired to receive remission of them.
Malachi, using the same words as Isaiah, declared that the "messenger of the covenant", must be preceded by one who would "prepare the way" (3:1). How else could they abide the day of his coming? The gospel writers make reference to Isaiah 40 and Malachi 3 when they set forth the identity and mission of John (e.g. Mk. 1:2, 3).
When Gabriel came to Zacharias he alluded to both prophecies and provided some added details. He declared that John the Baptist would be great in God's eyes because of his devotion to God alone. Like the Nazarite, no wine or strong drink must dull his senses. Moreover his mis sion was so holy that even from the womb the Holy Spirit would fill him. Thus endowed he would go forth with the same determination as Elijah, and convert all who would attend to the message of their God. That his mission runs a close parallel with Elijah's is seen from the fact that the very words used of Elijah's coming role at Christ's return, are used of John (cf. Lk. 1:16-17; Mai. 4:6). Indeed, he would be "Elijah" to that generation (Matt. 17:12).
After Zacharias had spoken by the Spirit of Messiah's work (vv.67-75), he addressed his own son (vv.76-80). He spoke of him as the "prophet of the Highest" who would "go before the face of the Lord" and bring the "knowledge of salvation" to His people. What love and wonder must have been his as Zacharias looked upon his own dearly beloved son. Then in words which recall the meaning of his name, he declared that such salvation would come through forgiveness, because of God's mercy in visiting man.
"The child grew and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel" (v.80). In solitude, living on locusts and wild honey, he grew to manhood. Far away from the corruption of contemporary thought, engrossed in absorbing the mind of the Spirit, John waited for the moment when God would send him upon his mission as forerunner of Messiah. He would fearlessly challenge the conscience of the nation and lead men back to God.
LESSONS FOR US:
- At the appointed time God broke the silence of 400 years to prepare men for the coming of His Son.
- God wants us to love Him with all our heart, soul and mind. But Israel's worship had degenerated into cold formalism. Thus instead of being humble they became proud, self-righteous and hypocritical.
- Elisabeth and Zacharias were old and Elisabeth past the age of childbearing. Nevertheless God's purpose, though unknown to them, required that they should have a son in their old age who should prepare the way of the Lord.
- Far away from the comforts of life and worldly pleasures, John was educated for the difficult task of preparing a people for the Lord. In such an environment he learned to depend on Yahweh and there was developed that intense devotion that enabled him to fulfil his mission.
REFERENCE LIBRARY:
"The Ministry of the Prophets" (C.C. Walker) € Chapter 40
"Nazareth Revisited" (R. Roberts) € Chapters 4 - 5
"The Story of the Bible" (H.P. Mansfield) € Vol. 8, No. 1
PARAGRAPH QUESTIONS:
1. Recount the incident in which John the Baptist was named.
- What did Gabriel tell Zacharias about his son John when he was in the Temple?
- What do you know about the upbringing of John the Baptist? What kind of a man was he?
- Make a list of the similarities between John the Baptist and Elijah?
ESSAY QUESTIONS:
- Describe the conditions existing in Israel when John the Baptist was born. Who were the rulers and what religious groups were there?
- Relate the circumstances of John the Baptist's birth.
- Outline the mission John the Baptist was called to perform.
- How would you compare the work done by Elijah and John the Baptist?
- What steps did God take to prepare the world for the coming of His Son?