3  The Greatness of  John the Baptist  (Luke 1:15–17)

“For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. And he will turn many of the sons of Israel back to the Lord their God. It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (1:15–17)

Nothing typifies the world’s view of greatness better than the brash claim by former heavyweight boxing champion Muhammad Ali, “I am the greatest.” Ali’s repeated statement generated an enormous amount of public response, both pro and con, during the 1960s and 1970s. His boast, which Ali often backed up by dominating his opponents in the ring, helped open the floodgates of tolerance for the blatant, arrogant egotism that prevails in sports and throughout contemporary society.

History has chronicled many truly great and honorable men, but in recent times it has become increasingly difficult to distinguish greatness from mere fame. In today’s culture, famous people are most often celebrated for their wealth, success in business, athletic skills, acting ability, or musical talent. Many are creations of the media; famous merely for being famous.

A more realistic, but less common, view of greatness measures it in terms of significant achievement. It singles out those who leave an indelible, positive mark on society, whether in war, education, science, medicine, the arts, or humanitarian causes.

But God’s standard of greatness transcends all human measure, focusing on eternal heavenly realities, not ephemeral worldly ones. It can best be seen by examining the life of someone whom God calls great. Such a man was John the Baptist.

John’s life had none of the trappings the world associates with greatness. He was born into a common family from the Judean hill country (Luke 1:39, 65), not an upper-class family in Jerusalem. There is no evidence that he had any formal education. Instead of hobnobbing with the rich and famous, “he lived in the deserts until the day of his public appearance to Israel” (Luke 1:80), far from the centers of commerce, culture, and power. John’s camel’s hair garment and leather belt did not exactly make a fashion statement, nor was his diet of locusts and wild honey (Matt. 3:4) likely to start a culinary trend. The fact that he disconnected from the styles of the culture of his people, in the will of God, put no limits on his message or impact. On the contrary, Matthew records that “Jerusalem was going out to him, and all Judea and all the district around the Jordan,” being baptized and confessing their sins (Matt. 3:5–6).

John was not associated with any of the official institutions of his day. He started no social or political movements, formed no organization, founded no religious cult. In fact, he consciously downplayed his own importance in deference to Christ (Matt. 3:11; John 1:30), even directing his followers to Him (John 1:35–37). Though born into a priestly family, he was not part of the priesthood. The religious authorities were at first baffled by him (John 1:19–27), but soon grew to hate him for his blistering denunciations of their hypocrisy (Matt. 3:7–12). Nor did John fare any better with the political establishment. Herod the tetrarch (Herod Antipas), embarrassed by John’s bold denunciation of his sinful relationship with his brother’s wife (Matt. 14:3–4), imprisoned him and eventually had him executed. As far as the world was concerned, John ended his life as little more than an eccentric preacher, decapitated at the instigation of a seductive dancing girl and her vindictive mother (Matt. 14:1–12; Mark 6:14–29).

But the world’s evaluation of John completely missed the mark. No less an authority than the Lord Jesus Christ, God incarnate, testified that “among those born of women there has not arisen anyone greater than John the Baptist!” (Matt. 11:11).

Three marks of John the Baptist’s greatness flow from this passage: his personal character, his privileged calling, and his powerful contribution.

JOHN’S PERSONAL CHARACTER

“For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. (1:15)

Great is a relative term, measured within a specific cultural and historical context. John the Baptist’s greatness, however, transcends time and culture. As noted above, Jesus declared him to be the greatest man who had lived up to his time. That amazing commendation means that John was greater than all the notable men of the Old Testament, including Enoch, who walked with God and was translated to heaven without dying (Gen. 5:24; cf. Heb. 11:5); Noah, whom God spared from the flood (Gen. 7:1–7; cf. Heb. 11:7); Melchizedek, the king of Salem and priest of the Most High God, to whom Abraham paid tithes (Gen. 14:18–20; cf. Heb. 7:1–10); Abraham himself, the father of the nation of Israel (Gen. 12:1–7; cf. Heb. 11:8–10); the patriarchs Isaac (Gen. 17:19, 21; Ex. 3:15), Jacob (Gen. 28:10–15; Lev. 26:42), and Joseph (cf. Gen. 37:3; 39:2–4; 41:38–45); Moses, the lawgiver and leader of the exodus (Jer. 15:1; Matt. 23:2; Heb. 11:23–29); David and Solomon, Israel’s greatest kings (1 Kings 3:10–13; 2 Sam. 7:1–17; 1 Chron. 29:25; Ps. 78:70–71; 89:35; Mark 11:10; Luke 1:32; Acts 13:22–23); the miracle-working prophets Elijah (1 Kings 17:17–24) and Elisha (2 Kings 2:14; 4:1–7, 18–37; 5:1–19); the major writing prophets Isaiah (Isa. 6:6–10), Jeremiah (Jer. 1:4–19), Ezekiel (Ezek. 2:1–3:9), and Daniel (Dan. 1:8–16; 2:46–49; 6:1–4; 9:1–23); or any of the other Old Testament heroes of the faith mentioned in Hebrews 11.

John was great in the only way that truly matters—in the sight of the Lord (or “God;” a common New Testament phrase signifying divine approval; cf. 1:6; Acts 4:19; 7:20; cf. 7:46; 2 Cor. 2:17; 4:2; 7:12; 8:21; 12:19; 1 Tim. 2:3; 5:4; James 1:27; 1 Peter 2:4; 3:4). (It should be noted that when Gabriel used the term great in 1:32 in reference to Jesus he did not qualify it by adding “in the sight of the Lord.” Jesus Christ, as God in human flesh, was already great in the absolute, highest sense.)

Implicit in God’s approval of John was the reality of his justification, since no one can be approved by God whose sins are not forgiven. In anticipation of His work on the cross, God imputed to John the righteousness of Jesus Christ (cf. Isa. 61:10; Rom. 3:22; 2 Cor. 5:21). The promise of salvation to one not yet conceived (cf. Jer. 1:5; Gal. 1:15–16) is of monumental significance in understanding the doctrine of election (cf. Eph. 1:4). God’s choice of John is a profound illustration of how He has sovereignly chosen all who believe (John 1:12–13; 6:37, 44; 15:16; Rom. 8:29; 1 Thess. 1:4; 1 Peter 1:1–2) and written their names in the Lamb’s Book of Life before the foundation of the world (2 Thess. 2:13–14; cf. Luke 10:20; Acts 13:48; Rom. 8:29; Rev. 13:8; 17:8).

Gabriel then gave two marks of John’s greatness, one external and physical, the other internal and spiritual. First, John would drink no wine or liquor. His lifestyle would be one of temperance, moderation, and self-denial. John’s choice of wardrobe (camel’s hair coat and leather belt) and diet (locusts and wild honey) reflected his indifference toward worldly pleasures. Abstaining from wine and liquor took his disdain for and separation from the world a significant step further. John would be so preoccupied with the work that God commissioned him to do that he would distance himself from those things.

The Old Testament has much to say about wine and liquor, and those principles would influence John’s decision to abstain. Two Hebrew words translated wine need to be considered. Tirosh, usually translated “new wine” (e.g., Gen. 27:28, 37; Deut. 7:13; 11:14; 12:17; 14:23; 18:4; 28:51; 33:28; 2 Kings 18:32; Ps. 4:7; Prov. 3:10), refers to grape juice as it came from the presses. It was then put in wineskins to age and ferment (Luke 5:37–38), and thus would eventually be capable of producing intoxication (Hos. 4:11). The Old Testament associates wine with God’s blessing of His people (Gen. 27:28, 37; Deut. 7:13; 11:14; 18:4; 33:28; Jer. 31:12; Hos. 2:8; Joel 2:19, 24; Zech. 9:17). The second term, yayin, refers to fermented, intoxicating wine (e.g., Gen. 9:21, 24; 19:32–35; Lev. 10:9; Num. 6:3;1 Sam. 1:14; 25:36–37; Est. 1:10; Ps. 78:65; Prov. 20:1; 23:29–35; Eccles. 2:3; Isa. 28:1, 7; Jer. 23:9; Zech. 9:15; 10:7). Without modern refrigeration, grape juice would ferment if stored for any length of time. The rabbis were concerned about the intoxicating capabilities of yayin; therefore, they required it to be diluted with a majority part being water (cf. Prov. 9:2, 5). That distinguished it from shekar (Gk., sikera [liquor]), which was not diluted. Mixing yayin with drinking water also helped disinfect the water by killing the harmful microorganisms that it might contain.

The Old Testament acknowledges that the Jews commonly drank wine, but it commands moderation and forbids drunkenness. Proverbs 20:1 warns, “Wine is a mocker, strong drink a brawler, and whoever is intoxicated by it is not wise” (cf. 21:17; 23:20, 29–35). The prophet Amos pronounced God’s judgment on the abuse of wine (2:8; 6:6–7) but later revealed the blessings associated with its proper use (9:13–14).

The New Testament perspective on wine is similar to that of the Old Testament. Jesus, in His first miracle, changed water into wine at a wedding in Cana (John 2:11). Because it was created by the Son of God, it was the best wine the people had ever drunk (cf. vv. 6–10). That the wine was normally fermented and thus capable of causing drunkenness seems evident from the verb translated “drunk freely” in 2:10. This wine created by Jesus did not come from the normal process of fermentation and was the sweetest and freshest ever. (See the discussion of that verse in John 1–11, The MacArthur New Testament Commentary [Chicago: Moody, 2006], 82, and a full discussion of the issue of drinking wine in Ephesians, The MacArthur New Testament Commentary [Chicago: Moody, 1986], 229–44). Elsewhere the New Testament recognizes that fermented wine, when properly diluted, could be beneficial (just as the Old Testament had noted centuries earlier, [cf. Prov. 31:6]). The apostle Paul instructed Timothy, “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” (1 Tim. 5:23). Paul’s instruction would have helped protect Timothy from the harmful effects of drinking impure water, and was in keeping with the medicinal use of wine in the ancient world. However the New Testament, like the Old Testament, condemns drunkenness (Rom. 13:13; 1 Cor. 5:11; Eph. 5:18; 1 Peter 4:3). According to Proverbs 31:4, leaders were not to consume strong beverages. Similarly, New Testament elders and deacons were not to be fond of drinking (1 Tim. 3:3, 8; Titus 1:7; cf. 2:3).

Abstention from wine and liquor was also a key element of the Nazirite vow (Num. 6:1–4), which may also explain why John refrained from them. The Nazirite vow was usually temporary, although Samson (Judg. 16:17) and Samuel (1 Sam. 1:11) were Nazirites all their lives. Whether John also was a lifelong Nazirite is not clear from the gospel accounts of his life.

John’s outward consecration would flow from his inner spiritual empowerment in an unparalleled way. Gabriel promised that he [would] be filled with the Holy Spirit while yet in his mother’s womb. From conception, John’s entire life would be lived under the influence, control, and power of the Holy Spirit, dominated by His will. That will, of course, is specifically described and expressed in the Word of God (Ps. 119:105; 2 Tim. 3:16). The filling of the Spirit is essential for sanctification (1 Cor. 6:11; 2 Thess. 2:13; 1 Peter 1:2), and effective ministry (Acts 1:8). In the case of John the Baptist, the Spirit’s work in his life began while he was yet in his mother’s womb. Luke 1:41 illustrates that reality, noting that “when Elizabeth heard Mary’s greeting, the baby [John] leaped in her womb; and Elizabeth was filled with the Holy Spirit.” (The Spirit’s filling of John in the womb clearly indicates that the fetus is a person and that life begins at conception. That argues strongly for the sanctity of life and against abortion [cf. Ex. 21:22–25; Ps. 139:13–16].)

John’s being set apart by God while still in his mother’s womb is reminiscent of Jeremiah, who wrote concerning his own calling, “The word of the Lord came to me saying, ‘Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations’” (Jer. 1:4–5). That was also true of Paul, who testified, “God, who had set me apart even from my mother’s womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles” (Gal. 1:15–16). Those verses underscore God’s sovereign choice of His servants to salvation, sanctification, and service (cf. John 15:16).

JOHN’S PRIVILEGED CALLING

It is he who will go as a forerunner before Him in the spirit and power of Elijah, (1:17a)

This is the epitome of John’s greatness. It came not because he was more holy than all others, but because he had a calling more noble than anyone else—to be the forerunner of the Messiah, the most privileged assignment any man could receive. John was a “man sent from God” (John 1:6), who “testified about [Jesus] and cried out, saying, ‘This was He of whom I said, “He who comes after me has a higher rank than I, for He existed before me”’” (1:15). John was “a voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said” (1:23). When he “saw Jesus coming to him [John] said, ‘Behold, the Lamb of God who takes away the sin of the world!’” (1:29). It was his unequalled privilege to be the prophet who would at last identify the Messiah as having arrived.

In his role as forerunner, John would go before Jesus Christ in the spirit and power of Elijah. That statement is significant because the Jews believed that God would send a messenger before the Day of the Lord judgment and the Messiah’s coming to set up His kingdom (Mal. 3:1). The closing promise of the Old Testament identified that messenger as Elijah:

Like Elijah (1 Kings 18:17–18), John faithfully, powerfully, boldly, uncompromisingly proclaimed divine truth (Matt. 3:7–11). That caused some to wonder if he might in fact be Elijah (John 1:21). But John squashed such speculation, replying to those who questioned him simply, “No” (v. 21). However, in Matthew 11:13–14, Jesus said, “For all the prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come.” The obvious question that arises is, Was John Elijah? He was not literally Elijah, as his blunt denial in John 1:21 indicates. But if the Jews had been willing to accept Jesus as their Messiah, the Day of the Lord and the kingdom would have come then, and John would have been the fulfillment of Malachi’s prophecy. Therefore, Gabriel’s words are to be understood in a figurative sense; John was not actually Elijah or the final Elijah of Malachi’s prophecy (cf. Matt. 17:10–13). Instead, he came in the spirit and power of Elijah; like the great Old Testament prophet, he would fearlessly and faithfully proclaim divine truth in the face of ruthless opposition (Matt. 4:12; 14:1–10; cf. 1 Kings 17:1; 21:17–29).

That the majority of the people of Israel rejected John the Baptist’s message about Jesus means there must also be a future fulfillment of Malachi’s prophecy, “before the coming of the great and terrible day of the Lord” (4:5). Before Christ returns to establish His earthly kingdom (Rev. 19:10–20:6), Elijah or another Elijah-like prophet will announce his arrival (perhaps one of the two witnesses described in Revelation 11).

JOHN’S POWERFUL CONTRIBUTION

And he will turn many of the sons of Israel back to the Lord their God … to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (1:16, 17b)

John’s preaching was to have a powerful impact, turning the hearts of many of the sons of Israel back to the Lord their God (Matt. 3:1–6). The word rendered turn … back is a form of the verb epistrephō, used frequently in the New Testament in reference to conversion (cf. Matt. 13:15; Mark 4:12; Acts 3:19; 11:21; 14:15; 15:19; 28:27; 1 Thess. 1:9; James 5:19–20). John’s preaching would call the children of Israel back from their disobedience, back from their apostasy, back from their rebellion, back from their sin, back from their self-righteousness to the Lord their God. Significantly, the phrase “the Lord their God” is the antecedent of “Him” (Jesus Christ) in verse 17, identifying Christ as God.

Later, at the time of John’s circumcision, his father, Zacharias, prophesied of him, “And you, child, will be called the prophet of the Most High; for you will go on before the Lord to prepare His ways; to give to His people the knowledge of salvation” (1:76–77). He would proclaim the gospel, the good news of God’s grace (Rom. 3:24; Eph. 2:5, 8), mercy (Isa. 55:7; Joel 2:13; Luke 1:50; Titus 3:5), and forgiveness of sins (Rom. 4:6–8; Eph. 1:7; Heb. 9:22) accomplished through the coming Messiah, the fullest expression of the “tender mercy of our God” (1:78).

Inseparably associated with his call for a return to righteousness, John would preach a message of repentance (Matt. 3:2; Mark 1:4), one result of which would be to turn the hearts of the fathers back to the children (cf. Mal. 4:6). His message would result in the repentance and conversion of entire families (cf. John 4:53; Acts 10:30–48; 16:34). Parents and children would repent of their sins, be converted, and return to God through faith in Messiah, resulting in family members being reconciled.

Describing conversion, Gabriel declared that John’s preaching would turn the disobedient to the attitude of the righteous. The word translated disobedient (apeithēs) denotes someone who will not be persuaded, who stubbornly refuses to believe and obey the truth (John 3:36; Rom. 2:8; 11:30, 31; 1 Peter 2:8; 3:1, 20). John’s preaching would confront obstinate, hard-hearted sinners and transform their attitude (phronēsis, [“mind-set,” “understanding”]) into one of righteousness. The result of John’s ministry would be to make ready a people prepared for the Lord, whose repentant and believing hearts were ready to receive the Messiah (cf. John 7:31; 10:40–42).

After extolling John as the greatest man who had lived up to that time, Jesus made the shocking statement that he “who is least in the kingdom of God is greater than he” (Matt. 11:11). True spiritual greatness comes not from the tasks we do, but from the life we possess as a gift from God. John’s earthly greatness lay in the fact that he was assigned the greatest task that any man had ever been given—to identify the Messiah. But as great as John was in this calling, the least person in God’s kingdom is greater, because the nature of spiritual greatness far exceeds the human efforts of ministry. Spiritual life is forever. Because he, too, belonged to the kingdom, John the Baptist shares that greatness with all other believers (cf. Matt. 20:16)—all the redeemed enjoy the same glorious honor of eternal life.

In Christ all possess the same divine life, capable of producing the same high quality of character and exhibiting the same high level of spiritual commitment. All have the same privilege of being filled with and empowered by the Holy Spirit to preach Christ. Like John, believers are commissioned to the same task, to proclaim repentance (Matt. 28:18–20), and be ambassadors of reconciliation (2 Cor. 5:19–20), urging people to turn to God through saving faith in the Lord Jesus Christ and His substitionary death (Mark 10:45; Rom. 5:8; 1 Peter 3:18). It is by doing so that they share John’s greatness.