Author: David McKay

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For a brief moment at this time of year, many are made aware again of the death and resurrection of Christ.  The attention generally does not last long since Easter cannot be sentimentalised in the way that Christmas can.  Christ crucified and risen, however, is the centre of our Christian faith.  He has risen and is exalted to the highest possible position.  In writing Revelation John was encouraging Christians who faced very hard times.  His focus is on Christ in his triumph and glory. 

1. The position Christ occupies 

In greeting the 7 churches John wishes them ‘Grace and peace’ (v4), a triune blessing.  The focus of attention is then on Christ (v5), in whom all of God’s redemptive purpose and all of history centre.  Note the threefold position he occupies: 

(i)                 ‘the faithful witness’.  He is God’s final word to us (Hebrews 1:2).  He reveals God’s way of salvation and is that way.  He bears utterly faithful witness (John 18:37).

(ii)               ‘the firstborn from the dead’.  Christ is supremely the Risen One, having died and risen again for the salvation of his people.  Without the resurrection there is no salvation (1 Corinthians 15:17).  This event guarantees the work he performed on the cross.  The ‘firstborn’ is the place of supreme honour, not of inferiority.

(iii) ‘the ruler of the kings of the earth.  He wields supreme authority (Matthew 28:18), including authority over all who oppose him.  The Messiah’s reign is God’s response to the rebellion of the nations (Psalm 2). 

2. The salvation Christ provides 

Believers facing persecution need to be reminded of what the Lord has done for them and so John draws attention to the rich gift of salvation.  Three elements are described here: 

(i)                 ‘him who loves us’.  The origin of salvation is the redeeming love of God, a triune love.  Christ loves those chosen in him before creation (Ephesians 1:4, Galatians 2:20).

(ii)               ‘has freed us from our sins by his blood’.  The King sets his people free from the bondage of sin.  We are free because he has taken our sin (1 Peter 2:24).

(iii)      ‘made us to be a kingdom and priests.  Christ, Priest and King, makes us priests and kings.  Already we exercise dominion in Christ (Romans 5:17).  As priests we are living sacrifices (Romans 12:1), giving ourselves in whole-hearted service to the Lord. 

3. The honour Christ receives 

These verses are a doxology – ‘to him be glory and power for ever and ever’ (v6).  Glory belongs to God alone (14:7), and so belongs appropriately to Christ.  Doxology acknowledges what he possesses, it cannot add to his glory.  The term ‘glory’ sums up what God is – Christ is ‘the radiance of God’s glory and the exact representation of his being’ (Hebrews 1:3).  His ‘power’ is infinite, sufficient to fulfil his will.  None of his redeemed people will be lost.  This is the voice of faith – ‘Amen’ means ‘May it be so’ – willing acceptance of his lordship.

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The issue of what is permissible on the Sabbath has divided Christians down through the centuries.  Some hold a more restrictive position, whilst others take a more permissive approach.  Many Christians are confused, with no standard guiding their decisions.  Some fundamental principles are set down by the Lord himself.  We turn now to consider Luke 6:1-11 Lord of the Sabbath.

1. Confrontation in the fields

The issue of the Sabbath is not a trivial matter.  Exodus 20:8 gives the commandment to observe the Sabbath and v11 states ‘the Lord blessed the Sabbath day and made it holy’.  The Sabbath is a divine institution, included in the 10 Commandments, so we may not treat it as unimportant, as many Christians do today.  Some have no concept of the Lord’s Day.

            (i). The Pharisees’ question.  ‘Why are you doing what is unlawful on the Sabbath?’ (v2).  The dispute is over ‘pick…rub…eat’ (v1).  The law allowed wayfarers to pick corn by hand (Deuteronomy 23:25), but the Pharisees define Jesus’ actions as reaping, threshing and winnowing grain on the Sabbath.  They again focus on rules, whichthey regard as a means of securing God’s favour.  They are guilty of legalism, thinking rule-keeping is a way of salvation.  They were often also hypocrites, for example loving money (Luke 16:14).

            (ii). The Lord’s response.  Jesus does not provide either more restrictive or more permissive views of the law, but puts the focus on a deeper issue.  He cites the incident recorded in 1 Samuel 21:1ff, when David and his men ate the consecrated bread from the sanctuary – relieving human need was a work of necessity.  Jesus exercises messianic authority as ‘Lord of the Sabbath’ (v5).  He directs how his Sabbath should be kept.

2. Conflict in the synagogue

            (i). The Pharisees’ question.  The question is unspoken yet real.  The man’s disability is serious but not life-threatening – it did not have to be cured on the Sabbath.  They are seeking an opportunity to attack Jesus and discredit him as a law-breaker.  They have no concern for the man and no response of faith to the miracles.  They seek an opportunity to do evil, yet they are supposedly the spiritual leaders of Israel.

            (ii). The Lord’s response.  Jesus ‘knew what they were thinking’ (v8), again revealing his deity.  His response will be as public as possible – ‘stand in front of everyone’ – there will be no doubt about the miracle.  Jesus answers the Pharisees’ unspoken question with his own spoken one – ‘which is lawful on the Sabbath…?’ (v9).  None dares respond.  The answer to the question is clear and indeed made visible – his hand was completely restored’ (v10).  With divine power he provides a messianic sign of life restored, a token of the transforming power of God’s grace at work in and through Jesus.  The miracle also indicates the proper use of the Sabbath.  Note ‘I desire mercy, not sacrifice’ (Matthew 12:7, while in the fields).  The Sabbath is a day for works of mercy (as well as necessity) – as stated in Shorter catechism Q60.  This reflects the heart of God himself.

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To many people religion is a matter of keeping rules and performing rituals.  They many in the estimation of others be very religious people – that may be their own view too.  When someone presents a different view of religion, treating it as a matter of heart spirituality, not of works and effort, he may be met with considerable hostility, as Jesus was.  We turn now to consider Luke 5:33-39 The Bridegroom is here.

1. Complaint

We again encounter ‘the Pharisees and the teachers of the law’ (v30) in the house of converted Levi.  They now attack Jesus’ style of ministry.  The issue is the observance of set times to ‘fast and pray’ (v33).  The law required fasting only on the Day of Atonement, but some Pharisees fasted ‘twice a week’ (Luke 18:12).  Jesus appeared very lax by comparison.

            (i). John’s disciples.  The issue seems to be their different lifestyle – there is no suggestion that their teaching conflicted at all with faith in the Messiah.  Like John, their lifestyle was apparently ascetic.  There is room for diversity when the gospel is not at stake.

            (ii). The disciples of the Pharisees.  This is a very different case.  They ‘trusted in themselves that they were righteous’ (Luke 18:9).  They put the emphasis on externals, depending on works like prayer and fasting to be right with God.

2. Contrast

Jesus responds using the language of ‘the bridegroom’ (v34), drawing on OT pictures of God married to his people (see Hosea 2:19).  True religion is a living relationship with God through the Messiah who is the source of eternal life.  Regarding fasting, note:

            (i). Present.  The Bridegroom – the Messiah – is present (v34), the Kingdom has come, this is a time for joy, not fasting.  The legalistic fasting of the Pharisees is condemned.

            (ii). Future.  The Bridegroom will ‘be taken from them’ (v35) – at the cross, in fulfilment of God’s plan (Luke 9:22).  That death is the essential climax of his saving work.

3. Conflict

The implications of the Messiah’s presence are spelled out in vivid, down-to-earth terms:

            (i). A new garment.  Old and new cannot be combined.  Jesus does not offer a better version of Pharisaic religion – he brings ‘the new’ – the fulfilment of God’s gracious plan of salvation.  It cannot be combined with legalistic dependence on good works.

            (ii). New wine.  The ‘new wine’ Jesus brings cannot be contained in ‘the old wineskins’ of Pharisaic religion.  The gospel belongs in the ‘new wineskins’ of the church.  Sadly, sinners often prefer the old, depending on their works and resisting the gospel call.

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Those who seek to spread the gospel often find that they meet with opposition, misunderstanding or hostility.  This can come even from religious leaders – indeed sometimes they can be the most hostile to telling people they need a Saviour.  This should not surprise us.  During his earthly ministry, Jesus faced constant opposition from religious leaders.  We turn now to consider Luke 5:17-26 Healing and forgiveness.

1. The believing friends

Jesus is teaching in Capernaum (Mark 2:1), possibly in the courtyard of a house roofed with tiles.  Teaching the inerrant Word of God is central to his pre-Calvary ministry.  The impact of Jesus’ ministry is seen in the actions of the men ‘carrying a paralytic on a mat’ (v18) – they are convinced Jesus can heal their friend and will no allow obstacles to prevent their getting him into Jesus’ presence.  Access is barred ‘because of the crowd’ (v19), so they take dramatic steps, removing some tiles from the flat roof and ‘lowered him on his mat…right in front of Jesus’.  Their actions testify to their faith – they believe Jesus can address the man’s need.  Note ‘their faith’ (v20) includes the paralysed man.  Faith does not earn blessing but opens the heart to God’s working and is itself God’s gift.

2. The critical Pharisees

Jesus’ impact is also evident in the hostility of the religious experts, ‘Pharisees and teachers of the law’ (v17), apparently investigating Jesus’ actions and teaching.  John called them ‘You brood of vipers’ (Matthew 3:7).  Their attitude to the law is crucial:

            They added to God’s law layers of their own traditions (Mark 7:9)

            They externalised God’s law, keeping the outward details but neglecting love in the heart such as God required (Deuteronomy 6:5).

            These religious leaders were in fact spiritually blind.  When they witness Jesus’ miracle, their question is both right and wrong – v21 – they know that God alone can forgive sin, but in Jesus God is in fact present among them, but they cannot see that.  Instead of believing on Jesus, they oppose his mission and will eventually bring about his death.

3. The gracious Saviour

            (i). He forgives sin.  ‘Friend, your sins are forgiven’ (v20).  Jesus speaks with divine authority as the only one who can forgive sin against God.  It is through faith that forgiveness comes (Acts 16:31).  Dealing with sin is the heart of the Messiah’s work (Ephesians 1:7).

            (ii). He reads thoughts.  ‘Jesus knew what they were thinking’ (v22).  This again is an indicator of his deity (1 Samuel 16:7).  His divine mind conveys facts to his human mind,

            (iii). He heals bodies.  The healing is instantaneous (v25), in response to Jesus’ authoritative command (v24).  The miracle does not just heal the body but is proof ‘that the Son of Man has authority on earth to forgive sins’ (v24) – a sign of salvation.  Bodily healing will be consummated in the resurrection.

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If someone offers advice in your area of expertise, it can be hard to accept, especially if the advisor is someone you expect to know nothing about the subject.  We seem to have such a situation when Jesus the carpenter gives advice on fishing to Simon Peter the fisherman.  How will Peter react?  We turn now to consider Luke 5:1-11 An irresistible call.

1. Revelation

As Jesus is ‘standing by the Lake of Gennesaret’ (v1, another name for the sea of Galilee) the crowds press so close that, in order to continue teaching, he must get into a fishing boat and teach from there (v3).  Note the reference to ‘the word of God’ – a phrase closely linked to what we learned last time about Jesus’ authority in teaching:

            It is a word about God – Jesus brings the final perfect revelation about the nature of God and the work of salvation that he will accomplish as Messiah.

            It is a word from God – although his hearers do not understand this, it is God who speaks to them.  John 1:14 states, ‘The Word became flesh’ and Jesus is that incarnate Word.

2. Power

Simon (v4) and several others (v10) are present.  Some had met Jesus before, including Simon (John 1:42), and had got to know him.  Jesus gives Simon instructions (v4) that contradict what he knows as a fisherman – fishing in daylight in deep water, and after a futile night’s effort (v5).  But on account of what he knows of the ‘Master’, Simon obeys, and the result is a miraculous catch.  This is a sign of Jesus’ identity and of the presence in him of divine messianic power over the creation, showing that the King who can transform lives is present.  The ‘kingdom of God’ (4:43) has come in him.

3. Holiness

Peter’s reaction is surprising – ‘Go away from me, Lord; I am a sinful man’ (v8).  Peter understands (at least in part) that he is in the presence of divine power, having witnessed the work of a holy God (without yet grasping Jesus’ deity).  This God is separate from all created and all sinful things.  Peter has a profound sense of his own sinfulness and unworthiness.  As sinners come closer to a holy God, they have a deeper sense of sin (Isaiah 6:5) which is necessary if we are to benefit from the work of Christ.  Conviction of sin is a vital first step towards salvation.  Why seek a Saviour if you have no sense of needing salvation?

4. Authority

Jesus does not dispute Peter’s self-evaluation but at once provides encouragement – ‘Don’t be afraid’ (v10, stop what he has begun to do).  It is the voice of divine grace.  The Lord deals gently and lovingly with Peter and, by implication, the others there.  This is the turning point of Peter’s life; ‘from now on you will catch men’ (v10; literally ‘capture alive’, not like dead fish).  Jesus speaks with absolute authority – it is a call (Matthew 4:19 and Mark 1:17) that requires immediate obedience (v11).  He calls us to serve him in the same authoritative way.

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We live in a culture that struggles to submit to authority.  The automatic reaction of many is to challenge authority in every sphere of life.  Such an outlook was evident in Eden when man refused to accept the Creator’s authority.  When the Messiah comes, we see him exercise an authority that none can miss, however reluctant they may be to submit to it.  We turn now to consider Luke 4:31-44 The Messiah’s authority.

1. Authority in teaching

Jesus makes a strong impression on his hearers in Capernaum – ‘his message had authority’ (v32).  In his teaching as well as his works, Jesus displays messianic authority.  The traditional teaching method of the scribes was appeal to the authority of earlier generations of rabbis, not their own opinions.  Jesus taught with authority because:

  – He taught from God – bringing direct revelation (John 8:28), not from human sources.

  – He taught as God – speaking as the incarnate Son of God.  The same pattern is evident in the Sermon on the Mount – ‘But I tell you…’ (Matthew 5:22) – the words of God.

2. Authority over demons

Preaching was accompanied by action – frequent exorcisms, such as v33-35.  Note that the demon recognises Jesus (v34) but there is no resulting faith (see James 1:19).  Jesus responds with absolute authority – no struggle, no debate.  The demon must obey his command – ‘Come out of him’ – and the man is freed.  This has a profound effect on the witnesses (v36).  There was a great upsurge of demonic activity during Jesus’ ministry because they understood the threat he posed (v41).  He came ‘to destroy the devil’s work’ (1 John 3:8).  The demons could not frustrate the ministry of the Messiah – he wields unquestionable authority.

3. Authority over sickness

The healings such as those in v38-40 are also evidence of messianic authority.  Doctor Luke is more precise than others about the illness of ‘Simon’s mother-in-law’ (v38).  Healing is instant and complete, no convalescence needed.  In the evening many are brought to Jesus for healing from sickness and demon possession (recognised as different).  The healings support his message.  They are ‘signs’ of his identity as Messiah and indicators that he has come to transform lives.  Physical healing will pass, but he brings profound spiritual change, the ‘year of the Lord’s favour’ (v18-19).  Jesus gives life ‘to the full’ (John 10:10).

4. Authority in mission

Note v42 ‘Jesus went out to a solitary place – there he prayed (Mark1:35).  Communion with his Father was crucial to his ministry.  Despite requests to stay, he responds, ‘I must preach the good news of the kingdom of God…because that is why I was sent’ (v43).  He has a divine mission to carry out, as he said in the temple, aged 12 (2:49).  He proclaims ‘the kingdom of God’ – the saving reign of God.  The Messiah provides full salvation from sin and all that destroys life.  The Messiah has full authority to save and transform sinners.

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The Jews had been waiting for the Messiah for centuries.  When he finally came, we would expect them to recognise him and flock to him.  At times Jesus did have a large following, but in the end, the general response was rejection, especially on the part of the religious leaders (see John 1:11).  We have an example of this rejection in the synagogue in Nazareth.  We turn now to consider Luke 4:14-30 The Messiah rejected.

1. Early acceptance

A considerable period elapses between v13 and v14, perhaps as much as a year, with events such as John 1:19-4:42 fitting into this time.  Each Gospel writer selected and arranged events for particular purposes, as the Holy Spirit guided them (see 2 Peter 1:21).  The crucial statement is v14 – Jesus returns ‘in the power of the Spirit’, following on from his baptism and temptation.  Though much remains mysterious to us, we know Jesus was fully equipped by the Spirit for his ministry.  To begin with, as he became known, ‘everyone praised him’ (v14-15).  Initially there was a period of acceptance, even popularity, as people try to understand who he is.  Note ‘All spoke well of him’ (v22), but the response is temporary.

2. Present fulfilment

Synagogue attendance was part of Jesus’ life (v16).  The synagogue was mainly a lay organisation and someone like Jesus could be asked to bring a message to the congregation.  He reads Isaiah 61:1-2, a passage of great importance for his understanding of his mission.  Isaiah’s words, given by the Lord, are programmatic for the Messiah’s ministry.  Note:

            (i). Who: ‘he has anointed me’ (v18) – it is the Lord’s doing (Isaiah 61:1).  The Messiah is ‘the Anointed One’, anointed not with oil but with the Holy Spirit.  The sovereign Lord has brought history to this moment.

            (ii). What: the Messiah’s work is ‘to preach good news to the poor’ – to those who realise their spiritual poverty.  Those imprisoned by sin will be freed.  All the forces that oppress and destroy life will be defeated.  The ‘year of the Lord’s favour’ is the fulfilment of the Jubilee Year in the OT.  The Messiah will give new life, the blessings of God’s covenant.

            (iii). When: the crucial statement is in v21 ‘today this Scripture is fulfilled in your hearing’.  The prophetic vision is already being fulfilled, with the exception of ‘the day of vengeance of our God’, which is still to come.  The Messiah brings salvation: their response?

3. Violent hostility

The initial response seems favourable (v22) but Jesus knows their hearts are unmoved.  He is challenged to repeat his miracles elsewhere.  He will not be accepted in his home town, and Jesus responds with examples of Gentiles in the OT who did believe.  His hearers are furious (v28) and try to kill him, but he escapes miraculously, and it seems he never returned.  It is a serious mistake to reject the God-given Messiah who is our only hope of salvation.

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Often in life a ‘high point’ – a success, a time of joy – is followed by a time of trial, a ‘low point’ when we struggle, doubt or question.  We may think at such times that we are the only one to have such an experience, but that is not the case.  We see this clearly in the experience of Jesus.  We turn now to consider Luke 4:1-13 The battle in the wilderness.

1. The necessary preparation

The encounter here is no accident – what happens ‘in the wilderness’ (v1) is planned by God.  Note Jesus is ‘led by the Spirit’ – al is in the hands of a sovereign God.  Jesus confronts Satan – he goes into the wilderness to do battle, and he goes at the divine initiative.  The wilderness is a place of hardship and testing – as it was for Israel, when the Lord ‘tested them’ at Marah (Exodus 15:25).  It is now the place of testing for the Messiah.  After the high point at the Jordan, his commitment is now tested – will he walk the hard path assigned in God’s decree and how will he use the Spirit’s power?  The devil comes and tempts him – these are real temptations, he ‘suffered when he was tempted’ (Hebrews 2:18), but as a result he ‘is able to help those who are being tempted’.  The Holy Spirit is crucial – ‘full of the Holy Spirit’ (v1).

2. The triple assault

As he is ‘tempted by the devil’ (v2) Jesus is still acting as the representative of his people.  Our first representative, Adam, gave way to temptation and plunged his descendants into sin (1 Corinthians 15:22).  Jesus is ‘the last Adam’ (1 Corinthians 15:45) and he will stand where Adam fell, and the benefits will flow to all who are ‘in him’ by faith.  How could a sinless saviour be tempted?  It is perhaps best to see the temptations as being to attain a good end through wrong means, in particular avoiding the cross.  Note:

            (i). ‘If you are the Son of God, tell this stone to become bread’ (v3).  He is to prove his identity with a miracle for his own benefit, but he ‘came to serve’ (Mark 10:45), and answers with Deuteronomy 8:3.  The Word is his weapon and obedience his delight.

            (ii). ‘all the kingdoms of the world’ (v5).  Satan could offer only the allegiance of sinful men.  Jesus will not accept the offer – salvation for sinners comes only through the cross and his is a righteous kingdom.  He answers with Deuteronomy 6:13, the path he walks.

            (iii). ‘throw yourself down from here’ (v10).  The devil quotes part of Psalm 91:11-12, suggesting one spectacular test of God’s promise.  Jesus will instead walk the road of daily trust in his Father, and he quotes Deuteronomy 6:16 in answer to the devil.

3. The ongoing warfare

The Messiah was victorious, but ‘the devil…left him until an opportune time’ (v13) – the battle will continue throughout his ministry, but with the same outcome.  We too are in a spiritual battle (Ephesians 6:10ff), but we share in the victory of Christ by faith, and ‘he is able to help those who are being tempted (Hebrews 2:18).  He won the victory for us.

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As the Gospels show, Jesus often acted in ways that were totally unexpected.  People could be left baffled, yet Jesus always had profound reasons for his actions.  They all played a part in the unfolding of the divine plan of salvation.  We see an example of this as Jesus comes to the Jordan to be baptised by John.  John is deeply puzzled by this – surely it should be the other way around?  We turn now to consider Luke 3:21-38 The Messiah revealed.

1. The baptism of the Messiah

Why is Jesus baptised (v21)?  If John’s baptism relates to repentance for sin and Jesus has no sin for which to repent (Hebrews 4:15), what does this mean?  More information is provided in Matthew 3.  John knows that as a sinner he should be baptised by Jesus (v14), but Jesus gets to the heart of the matter in v15 ‘Let it be so now; it is proper for us to do this to fulfil all righteousness’.  Jesus is fulfilling every aspect of the righteous requirements of God’s law – the law we have all broken.  He obeys God’s law as the representative of his people – his obedience will be counted as ours.  In his baptism, Jesus identifies fully with those he has come to save.  He is ‘made to be sin’ for us (2 Corinthians 5:21).  He acts as the substitute for sinners who deserve God’s wrath on account of their breaking his law.

2. The endorsement of the Messiah

In response to Jesus’ prayer (v21) the Holy Spirit and the Father provide an endorsement of the path of obedience that he is walking.  This is a profoundly trinitarian passage that testifies powerfully to God’s 3-in-1 nature.  All 3 persons are involved.  Note:

            (i). The gift of the Holy Spirit.  As the Spirit descends visibly (v22) he identifies Jesus to John as the Messiah (John 1:33) and equips Jesus for his messianic mission, in fulfilment of Isaiah 42:1.  The dove speaks of purity and gentleness, the Messiah’s character.

            (ii). The voice of the Father.  The words of the Father (v22) affirm at the beginning of Jesus’ public ministry, as he is about to be tested by Satan (4:1ff), his love for his Son and assure him of his approval of the path he follows to the cross.  The plan of salvation laid in eternity is coming to fulfilment and the Father’s heart rejoices.  Psalm 2:7 is the background.

3. The genealogy of the Messiah

Genealogy is part of the Jewish person’s identity.  When Luke’s version is compared with Matthew 1:2ff there are major differences.  It seems Luke actually traces the genealogy of Mary, whilst Matthew gives that of Joseph in the royal line of David.  Note:

            (i). God’s providence.  Through all the twists of history, with very imperfect people, God still provides a wonderful salvation through the Messiah’s work.

            (ii). Jesus’ identity.  He is fully human, as the genealogy testifies, yet also fully God.  He did not descend from Joseph (v23) – God is his Father.  The sinful line of Adam is broken.

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The evangelical culture that promotes ‘celebrity preachers’ is profoundly dangerous – it puts the focus on the preacher and God tends to be relegated to the side-lines.  That brings all kinds of temptations to the preacher who receives this attention, and also pressures to maintain popularity at all costs.  John the Baptist faced such dangers in his ministry.  We turn now to consider Luke 3:7-20 The testimony of John.

1. A solemn warning

Since baptism requires repentance and repentance requires a recognition of sin, John does not avoid this difficult subject.  He speaks directly and with great courage (v7).  He speaks of ‘the coming wrath’ – God’s wrath is his holy, settled attitude to all that offends his holiness.  It is his appropriate judicial action against sin.  There will be a future climax to the present reality of judgment (Romans 1:18).  The only appropriate response is repentance, which is to be made visible in action – the ‘fruit in keeping with repentance’ (v8).  John sweeps away false hopes such as ‘We have Abraham as our father’.  It is not too late – the axe is ‘at the root of the tree’ (v9), but the blow has not yet fallen.  There is hope of deliverance.

2. A vital question

John’s words have a profound impact: ‘What should we do then?’ (v10).  True repentance must be demonstrated by action.  A loud religious profession may be spurious (Matthew 7:21).  John responds in a conscience-searching way:

            v11 There must be open-hearted care for those in need.

            v12 Tax-collectors – greedy traitors – are to do business honestly.

            v14 Soldiers are not to abuse their power, but are to be content with their pay.

True repentance is life-changing, impacting a person’s character and all of his life.

3. A humble witness

Inevitably people ‘were all wondering…if John might be the Christ’ (v15).  He resisted temptations to exalt his own position (see John 1:20) and bore a humble witness.  Note:

            (i). The inferiority of his person.  He points to ‘one more powerful than I’ (v16), for whom he will perform the most menial service.  John knows his role will shrink (John 3:30).

            (ii). The inferiority of his baptism.  John baptised with water, the symbol of inner cleansing, but the Messiah will bring the inner reality – ‘He will baptise you with the Holy Spirit and with fire’ (v16) – the Holy Spirit acting like fire.  The ‘winnowing fork’ (v17) indicates separation – the saved (‘wheat’) gathered in and the unsaved (‘chaff’) suffering the fire of judgment.  The Messiah is both Saviour and Judge.

4. A high price

John’s imprisonment (v19) actually took place during Jesus’ ministry (Matthew 14:3).  John shows great faithfulness and courage in confronting Herod regarding his immorality.  The price of faithfulness to Jesus may be high, including the world’s hatred (1 John 3:13).