Preparation for Kings Appearance Luke 3 Vs 1 20

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Welcome to Faith Bible Church. We're glad you're here this morning, and if you're, I think, tuning in and watching remotely,

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I know we have some folks that are infirmed and not well, or just not as mobile as they used to be, and so we just, our prayers are with you, and our love goes out to you, and we'd love you to be here, but we know that God has other plans in our lives, and so we different seasons, and so we thank

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God for where you're at, that we'd just be blessing you. Announcement -wise, there's a biblical counseling training that's coming up in March 11, and I'm sure

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Pastor will have more things to say about that, but we're going to be putting out a sign out front to try to announce it and to maybe share around in the community that that's available to that, so be praying that that would be a good time for our own people to grow in understanding of biblical, how the

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Bible applies to counseling, and so just have that on your mind, in your thoughts and prayers.

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Before we go to the Lord in prayer, I wanted to read Psalm 111, just a couple verses.

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Praise the Lord, I will praise the Lord with my whole heart in the assembly of the upright and in the congregation.

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The works of the Lord are great, studied by all who have pleasure in them. His work is honorable and glorious, and His righteousness endures forever.

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We're here to worship our Lord, not to hear ourselves sing, but to sing to the

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Lord, and to hear His word, and to have it change our lives, so let's go to the

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Lord in prayer. Lord God, we thank you that you have joined us together here this morning,

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Father. This is your church, Faith Bible Church, that was established over 75 years ago,

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Father. We thank you for your consistent faith and care for the flock here,

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Lord. God, we pray that we would honor you this morning in all that we do. We pray that as we open your word and as we lift our voices in song, that we think about the words, that we think about how they might apply to our own lives, that we would be changed for your good,

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Father. God, we pray for Andy, that you would bless him and heal him and help him to come, just be with the doctors and those that are surrounding him,

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Father. Give them wisdom as we'd ask for healing for Andy, Lord, this morning, and strength for the family as they go along through this process, and for David as well,

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Father. So God, we lift him up to you, to your care, because you are the great physician and healer, and we commit him to you,

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Father. God, we ask that you would bless our service today. We pray for the meeting afterwards, Father, that we'd just thoughtfully bring those things that are important forward to the congregation,

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Lord, that we would just in love celebrate the place that you have this church,

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Father. You have been so faithful to us, and we thank you for that. So God, may we honor you this morning and just be with us,

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Father, as we allow the Holy Spirit to guide and lead us, Father, and we give you praise in Christ's name.

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Amen. Good morning. Jesus Christ is our God, and he made the heavens and earth with his great power, and he gives eternal life, and it is him to whom we sing this morning, and let's stand and sing to him.

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Come in grace, may we worship him today.

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He taught and he told him. He gave his control to God.

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Good morning, everyone. Scripture reading for today will come out of the book of Isaiah, chapter 5, verses 1 through 7.

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Isaiah 5, verses 1 through 7. Now let me sing to my well -beloved a song of my beloved regarding his vineyard.

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My well -beloved has a vineyard on a very fruitful hill. He dug it up and cleared out its stones and planted it with the choicest vine.

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He built a tower in its mist and also made a winepress in it, so he expected it to bring forth good grapes, but it brought forth wild grapes.

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And now, O inhabitants of Jerusalem and men of Judah, judge, please, between me and my vineyard.

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What more could have been done to my vineyard that I have not done in it?

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Why then, when I expected to bring forth good grapes, did it bring forth wild grapes?

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And now, please, let me tell you what I will do to my vineyard. I will take away its hedge, and it shall be burned, and break down its walls, and it shall be trampled down.

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I will lay it waste. It shall not be pruned or dug, but there shall come up rears and thorns.

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I will also command the clouds that they rain no rain on it. For the vineyard of the

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Lord of hosts is the house of Israel, and the men of Judah are his pleasant plant.

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He looked for justice, but behold, oppression, for righteousness, but behold, a cry for help.

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This is the word of the Lord. It's always a delight to hear the young children singing and speaking.

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I think parents need to not worry about if they're being too loud.

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Adults can sing louder, and I'm mic'd too, so please don't feel embarrassed or don't feel like they're a burden.

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They're not. They're a huge blessing to have here. Please turn to Luke chapter three, verses one through 20.

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Luke chapter three, verses one through 20. Now in the 15th year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being

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Tetrarch of Galilee, his brother Philip Tetrarch of Eturia, and the region of Trachonitis, and Lysanias Tetrarch of Abilene.

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While Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.

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And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins.

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As it is written in the book, the word of Isaiah, the prophet saying, the voice of one crying in the wilderness, prepare the way of the

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Lord, make his paths straight, every valley shall be filled, and every mountain and hill brought low, the crooked places shall be made straight, and the rough way smooth, and all flesh shall see the salvation of God.

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Then he said to the multitudes that came out to be baptized by him, brood of vipers, who warned you to flee from the wrath to come, therefore bear fruits worthy of repentance, and do not begin to say to yourselves, we have

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Abraham as our father, for I say to you that God is able to raise up children to Abraham from these stones.

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And even now the ax is laid to the root of the trees, therefore every tree which does not bear good fruit is cut down and thrown into the fire.

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So the people asked him, saying, what shall we do then? He answered and said to them, he who has two tunics, let him give to him who has none, and he who has food, let him do likewise.

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Then tax collectors also came to be baptized and said to him, teacher, what shall we do? And he said to them, collect no more than what is appointed for you.

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Likewise, the soldiers asked him, saying, and what shall we do? So he said to them, do not intimidate anyone or accuse falsely, and be content with your wages.

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Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the

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Christ or not, John answered, saying to all, I indeed baptize you with water, but one mightier than I is coming, whose sandal strap

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I am not worthy to lose. He will baptize you with the Holy Spirit and fire.

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His winnowing fan is in his hand, and he will thoroughly clean out his threshing floor and gather the weed into his barn.

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But the chaff he will burn with unquenchable fire. And with many other exhortations he preached to the people.

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But Herod the Tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which

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Herod had done, also added this, above all, that he shut John up in prison.

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This is the word of the Lord. Let us pray. Father, we're thankful that you have sent

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John the Baptist to prepare the way for your son, Jesus Christ.

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And Father, we pray that as we read this and listen to your word this morning, you would help us to produce fruit in accordance to the genuine repentance that your

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Spirit gives us. Father, we pray that we would go to you, and not to look to ourselves, but look to your son,

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Jesus, to be saved. In Jesus' name, amen. We come to the portion of Scripture right after the birth narratives of both

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John and Jesus. We start with John the Baptist again, right?

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There's this cycle, birth of John the Baptist, birth of Jesus. And now we go back to John the

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Baptist, whose role is to prepare the way for Jesus.

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And this is important because John the Baptist's main role is to introduce

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Jesus. That's his main ministry. Oftentimes, we think of a successful ministry as a long time, for decades, right?

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And you die well, and you're remembered well. But in Christianity, it's not the length of time you serve.

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It's about living according to God's will for you. And John the

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Baptist's ministry is pretty short -lived. In fact, Luke, unlike Matthew and Mark, shows us in 20 chapters from the beginning and to end of John's ministry.

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But we will see here that John was a great prophet.

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And elsewhere in the Bible, according to Jesus, John would be the best prophet born of woman because he got to introduce

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Jesus. It's not that John in himself is great.

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It's that his purpose in God's redemptive history is that he had the privilege to introduce

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Jesus the Messiah to the world. That's how special Jesus is, right?

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That introduction, the privilege of introducing Christ made

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John the greatest prophet. And we will see how his prophetic ministry is similar to the

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Old Testament prophets, but how it's also different. So this morning, the main point is that John the

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Baptist's ministry prepared God's people to receive Christ's superior ministry.

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John the Baptist's ministry prepared God's people to receive Christ's superior ministry.

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First, God sends a prophet to prepare the hearts of his people to receive his salvation through repentance.

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God sends a prophet to prepare the hearts of his people to receive his salvation through repentance.

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After the birth narrative of Jesus and John the Baptist, we see the beginning of John's ministry.

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The first two verses set up the historical context for John's ministry.

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Now in the 15th year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother

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Philip, tetrarch of Eturia, and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John, the son of Zacharias in the wilderness.

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Luke starts by listing out the political leaders and then religious leaders during the time of John's ministry.

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This is significant because these leaders were, it's not that they were uniquely important.

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In fact, the focus of this is not Herod, the focus of this is not Pontius Pilate, and the focus of this text is not even the

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Caesar, the emperor of Rome. The focus is John the

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Baptist and what he is called to do. Now the fact that these two verses reflect the leaders in that historical context means two things.

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First, it tells us what kind of ministry John the

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Baptist is called to. It tells us what kind of ministry John the Baptist is called to.

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So when we look at many of the Old Testament prophets and how they are introduced in their prophetic ministry, the similarities are stunning.

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Jeremiah 1, 1 through 2, the words of Jeremiah, the son of Hilkiah, of the priests who were in Anatoth, in the land of Benjamin, to whom the word of the

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Lord came in the days of Josiah, the son of Amon, king of Judah, in the 13th year of his reign.

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Nearly all the introductions of the prophetic books include the reigning political leaders, although the political leaders themselves are not the focus.

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What this means is John the Baptist's ministry was not just any ministry.

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It was a divinely set apart ministry for God's redemptive history.

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John the Baptist was not some strange wild man coming out of the wilderness, entering civilization for the first time in a while.

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He was a divinely commissioned prophet with a God -ordained ministry.

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And briefly, I will go over the second significance of the historical setting. The list of the political and religious leaders here show us the complex atmosphere in which

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John the Baptist was ministering. The leaders are listed from the broadest authority to the narrowest authority, to the local region, right?

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So it starts with the Roman Emperor Tiberius who rules over the whole empire and really did not have much impact in the land of Judea because he was ruling from afar through the governor, the second one,

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Pontius Pilate. He was the prefect of Judea to govern on behalf of the

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Roman Emperor. And when we get to the Jewish regional leaders, we get

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Herod. He's the son of Herod the Great who massacred all the boys in Bethlehem.

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And he also shared the ruling authority with Pilate as the regional leader.

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And the reason why Herod was there is because Herod's grandfather sided with Julius Caesar, and Julius Caesar, being a very important figure in Rome, made

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Herod the Great's father, so Herod's grandfather here, the ruler over that region.

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And second, having a Jewish leader alongside Pontius Pilate, a Roman citizen, helped calm down any potential riots, right?

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It gives this idea to Israel that, see, it's not

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Rome that's directly ruling over you. There's a Jewish king on the throne, right?

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Herod just happened to not be the Jewish king that Israel was waiting for.

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Verse 2 then introduces the religious leaders, the high priests, Annas and Caiaphas.

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Now, they were not political leaders, but religious authorities. And Annas was the high priest during AD 6 to 15.

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Then his son -in -law, Caiaphas, took over after that, and he was the high priest until AD 36.

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Now, formally, Caiaphas was the high priest during that time, right? During John's ministry, it would have been around 29,

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AD 29. So Caiaphas is the high priest in charge. However, the influence and authority over the region was basically shared with Annas as well.

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And this is similar to the US presidents of our day. Even after their retirement, they get to keep their title and often their influence.

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If something big happens in the United States, the media still asks the former presidents, right?

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And they're called President so -and -so, even if their term has been over for decades.

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And it was precisely during this confusing and complex time in history in which

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God chose to send his prophet to announce the imminent coming of the

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Messiah, the Christ, right?

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And at the end of verse 2, John's prophetic ministry is inaugurated.

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It starts off, the word of God came to John, the son of Zacharias, in the wilderness.

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This divine calling pattern is important because that's how most of the prophets were called.

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Some secular theologians say, oh, see, Luke didn't completely write this because why is he repeating that John is the son of Zacharias?

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We know that. We've heard that for the first two chapters. Why is Luke being redundant?

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Well, there's a reason for this redundancy. This is because John's calling to the prophetic ministry parallels the divine calling of other

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Old Testament prophets. First, the word of God comes to the prophet.

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And then second, the prophet's father's name is introduced. And this happens over and over again.

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Jeremiah, Amos, Amos, right? And even this controversial prophet,

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Jonah, right? Jonah's ministry follows the same pattern of calling. Now, the word of the

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Lord came to Jonah, the son of Amittai. That is how every prophet in the

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Old Testament were called. In fact, when we compare

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John's calling to the prophetic ministry to any other Old Testament prophets, his calling is longer than any of them.

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This shows the special position that John as the prophet was in because he got to come right before the

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Messiah. John the Baptist had a special location in history because he got to announce the coming of the

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Messiah, the Christ. And this tells us that God is able to act in real time in history when he calls his prophet.

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John's calling was precise and clear during a dark and complicated time in Israel's history.

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And this is significant because it shows that the God that we worship, the

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God that Israel worshiped, is the God who is able to deliver his people in real life.

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Not about some feelings, but he had a direct impact in history.

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He was not a distant God, but a God who saves and delivers in real time in real ways.

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And he is the God of history who is sovereign over history in the most noticeable way.

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Now, verse three summarizes John's prophetic ministry around the Jordan River, preaching a baptism of repentance for the remission of sins.

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Now, it is important to note that John's baptism is unique to his ministry, which means you don't get baptized twice if you're a

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Christian, right? I'm not baptizing you in the John the Baptist baptism first, just like Israel experienced.

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And then, okay, let me baptize you the way that Jesus commanded in Matthew 28, right?

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John's baptism was unique to that time in that location of history.

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It's not something we repeat. And it is different from Christian baptism, which

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John's baptism was preparing us for. Now, baptism was and is really external symbol, right, for internal divine cleansing.

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In the Old Testament, the physical phenomena taught God's people spiritual truth. So, the physical act of washing in the water taught them the spiritual truth about repentance.

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God's people were to turn back to God in order that they may be forgiven, and that physical washing showed them the necessity of that internal washing, internal cleanliness, internal purity, right?

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They were to reorient themselves to God in preparation for the coming of Jesus Christ, right?

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God's people were to turn back. That's what repentance means, turn back, turn back from sin and turn toward God in order to be forgiven of their sin, which starts from the inside.

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And this was not some random cultish ritual, but John's ministry actually fulfilled what the

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Old Testament prophet Isaiah has prophesied. And Luke quotes from Isaiah 43 -5, as it is written in the book of the words of Isaiah the prophet, saying, the voice of the one crying in the wilderness, prepare the way of the

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Lord, make his path straight. The significance of preparing the way of the

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Lord was a common known metaphor in ancient Near East.

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Now, before a king or a god, if you're a pagan nation, you believe that your God's coming, the road had to be cleared of all obstacles in order to prepare for the glorious entry of the king.

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And Isaiah here is prophesying that God is coming and his people need to prepare.

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And here, the metaphor is a moral preparation, it's the preparation of the heart for the coming of the

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Lord. As the context is about repentance, right?

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The repentance from sin is the context, turning away from sin and turning toward God.

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So God's people were to morally prepare their hearts to welcome the returning

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Lord. Now, how are they to prepare for the coming of the Lord? Verses five unpacks what this preparation looks like.

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Every valley shall be filled and every mountain and hill brought low, the crooked place shall be made straight and the rough ways smooth.

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John the Baptist is not calling for a literal major construction around the land of Israel, right?

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He's not saying, okay, remove the mountain over there and fill that pothole. We don't want that, we could trip the king.

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That's not the goal here. This is the figurative language for the total repentance for God's people.

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It's a total makeover, it's a complete transformation, turning away from their sinful life and turning toward God.

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Just as all the obstacles that could be blocking the king's highway were removed, whether the valley filled up, mountains removed, and hills removed, and then the crooked ways made straight, rough ways made smooth.

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What John is saying is that John is calling for the complete preparation of God's people to welcome the return of their king from their heart.

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It is nothing less than the purified hearts through repentance.

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The mountains and hills represent the prideful. They need to be brought down because they cannot be higher than the king.

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And in another sense, when God comes down, the prideful will come down.

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They will be humbled. And any crookedness in God's people will have to be made straight.

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And this is a powerful picture of God's redemption of his people when he finally comes back.

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Now, what is the purpose of this preparation? And all flesh shall see the salvation of God.

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Here, Luke introduces to us, although the immediate context is

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Israel, the immediate context is the restoration of Israel. And John the

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Baptist was preaching to the Israelites. When the Messiah comes back, the whole world will see it.

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The whole world will witness God's great redemption. The salvation of God's people will not be a restricted access event, but a global site for all.

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Now, what does this preparation look like? The preparation for the coming of the

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Lord requires fruit bearing repentance to be delivered from the inevitable wrath.

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The preparation for the coming of the Lord requires fruit bearing repentance to be delivered from the wrath.

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Now, this section gives us a glimpse of John's prophetic ministry. Verse 7 starts with a shocking question to the gathered crowd.

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A brood of vipers means offspring of serpents, right? And in the

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Old Testament, God's enemies were actually called serpents. Whether the Philistines, Assyria, they were called serpents.

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And the significance of this is ultimately that offspring of serpents goes all the way back to Genesis 3, right?

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There would be an enmity between the offspring of the women and the offspring of the serpents, right?

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There's plural offspring of the serpents, while there is a singular offspring of the woman.

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That means, ultimately, those who are called the brood of vipers are those who belong to Satan himself.

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And the question is, how could this be? How can John call Israelites offspring of Satan?

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Are they not the covenant people of God? Are they not Israel? And verses 8 to 9 warn against Israel from trusting in their heritage and nationality for salvation.

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First, verse 8 starts with what Israel must do to avoid God's wrath. Therefore, bear fruit worthy of repentance.

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The only way to avoid God's impending judgment is genuine repentance that produces fruits.

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Lives reflecting the reality of turning away from sin and turning toward God.

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This is a striking message to Israel. It is not the family you're born into.

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It is what your relationship to God is.

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Even if you're born an Israelite, no matter how pure your heritage is, if you don't repent, you might as well be a son of Satan.

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You will be treated like one on the judgment day. That's how powerful that statement is.

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And the second part of verse 8 warns them what they must not do.

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And do not begin to say to yourselves, we have Abraham as our father, for I say to you that God is able to raise up children to Abraham from these stones.

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John warns them that even the best religious lineage will not protect them from God's coming wrath.

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This is similar in modern times. Your responsibility before God is dependent only on your personal repentance, not someone else's.

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It will not help you one bit before God's judgment seat, even if you're related to Martin Luther, Charles Spurgeon, and Billy Graham all combined.

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It does not matter one bit. You will be standing before God, and God will only hold you accountable for what you've done.

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And this must be stated, the opposite is true. You cannot take on someone else's sin.

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Just as you cannot take on your ancestors' righteous faith, you cannot claim your ancestors' sin.

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In our country with this woke ideology, people are making white people guilty of so -called sin of slavery, even though they've never owned slaves in their lives.

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You can't inherit someone else's sin. That's what

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John the Baptist is telling you here. Your ancestors' life, your ancestors' faith, or lack thereof, does not impact what you will be judged by.

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You're not going to be able to say, my dad was a preacher. He was a faithful preacher,

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God. Your exit interview will be based upon your life, not someone else's.

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And John goes even further, that he adds that God is even able to raise up children of Abraham from these stones.

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Now, this is a metaphor to emphasize the point that God does not need

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Israel. Just as one would not expect any life to come from a stone, right, a cold, gray, lifeless stone.

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You don't expect life to come out of that. What John is saying is that God is able to raise up children of Abraham from nations, people groups that you would not even think of, right?

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This is a hint at this, oh, the global reach of the gospel, right?

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For an Israelite, their main focus was that God would restore

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Israel. And that's true. God does not go against his promise. But the restoration of Israel includes bringing forth other children who are not

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Israelites. But again, the warning stays the same.

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Your ancestry will not save you. Only God will save you if you respond according to his way in bearing fruit, right?

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It's important to note that bearing fruit is not a workspace salvation.

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And this fruit metaphor helps really well. You bear fruit because you're alive.

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If you're a tree, right? A tree bears fruit only if the tree's alive. The fruit does not make the tree alive.

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The fruit does not cause the tree to be alive. The alive tree bears fruit.

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So what John is saying and what the Bible, rest of the Bible says is, if you truly repent, if you're truly forgiven because you believe that Jesus died for your sin and you've turned away from your old self and you turn toward Jesus, the most natural thing is you would bear fruit.

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It's not that you bear fruit in order to be alive, in order to be saved. You bear fruit because you're alive, because you're saved.

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Now, verse nine increases the urgency with another warning of judgment.

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And even now the axe is laid to the root of the trees. Therefore, every tree which does not bear good fruit is cut down and thrown into the fire.

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The axe laid at the root of the tree is significant because it shows the immediacy, the urgency of God's judgment.

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It's going to happen. And to those who do not, produce the fruit of repentance, the destruction will be decisive.

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God will not dilly -dally. The second metaphor of fire increases the intensity of the judgment.

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It is not that you'll just be cut off, removed completely, but you will be painfully punished.

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You will be cast into the fire. And upon this severe announcement, the crowd desperately responds in the next four verses.

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It starts with, again, general, broad, and then it narrows down to specific cases.

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John answers, uh, the first, the crowd asks him, what must we do? And then

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John answers, he who has two tunics, let him give to him who has none. And he who has food, let him do likewise.

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Now, this is rather an odd, uh, response to require, uh, in relation to repentance, especially in Judaism, when the sacrificial system was the center of their worship, you would have thought, well, you got to make the atoning sacrifice, sin offering.

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You know how to do check the book of Leviticus and then guilt offering, then the peace offering, then you're good.

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That's not what John says. John is not commanding a special purification ritual.

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He's not even requiring another offering, a special offering that's not in Leviticus. John is saying that true repentance from sin shows up concretely and visibly through selfless acts.

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The sign of a genuine repentant heart is the outflow of their caring heart toward the most vulnerable.

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The tunics here mean, uh, undershirts, the shirt that you wear under the robe. They were not robes, but shirts worn under, which means, uh, they're pretty personal.

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So if you had two for a true believer in God, you were to give one to the one who doesn't have it, who needs it.

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A truly repentant life truly reflects God's heart toward the defenseless and vulnerable.

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A person who has turned his life toward God and around, uh, away from his sinful past definitely displays

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God's compassion toward others. And this is a crucial in the gospel accounts.

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You cannot love the Lord God with all your heart, mind, soul, and strength and ignore your neighbor.

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Whenever the Pharisees and the Sadducees try to trip Jesus up, trying to heaven, choose one or the other, are you going to be faithful to God or love your neighbor?

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Jesus' answer was not this or that, but it was usually both and.

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That's because a truly repentant life, a truly restored soul before God allows for truly restored, restored relationship among humans.

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That's the only way. You cannot have true peace among yourselves without having peace with God.

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Now, after this general description of true repentance, verse 12 through 14 show repentance for specific groups of people.

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In this case, they are the most despised groups of ancient Israel. Um, they were hated, uh, by fellow

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Jews, uh, and they were tax collectors and the soldiers. Uh, they were hated because they were known to abuse their power for their personal gain.

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For example, Rome did not individually go around knocking on the door, right?

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Caesar did not go do that. Even Pilate didn't go knock on doors to collect taxes. Uh, they hired tax collectors among, uh, the

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Israelites, which means the fellow Jews, they directly were commissioned to take a specific amount for Rome, but they also could charge extra, uh, to make up the difference for whatever costs they needed.

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They even accrued from doing their job. In fact, the personal surcharge, uh, would often rise to an unethical amount and people knew it, but they couldn't really do anything about it because you rebel against that.

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You're basically going against the Roman government. Right? In fact, even secular people, not just Jews in those days, grouped the tax collectors with adulterers and pimps.

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They were that lowly viewed and the Jewish soldiers were hated because they were hired by Rome and they often protected the tax collectors.

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That's what they were meant to do. They were to protect the fellow tax collector, Jewish tax collectors. So you could see why these people were especially troubled because in their society, they were social rejects.

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They were despised and they were known as the utmost sinners. And to the tax collectors,

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John proclaims that the fruit of repentance must be righteousness in doing their job.

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They must not abuse their power to increase their personal bank account. And it's important to note that John's message is not that of a political revolution, which would tell them to give up their jobs and working for Rome.

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Right? John's main desire is not a political change because he knows the change will come from God.

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It will not depend on what the tax collectors do through their activism. Rather, John's command is repentance that requires honesty and integrity.

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And you stay in the location that God has placed you right now, even if it is an unfavorable or less than desirable position, live honestly and with integrity.

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Where you are. And to the soldiers, similarly,

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John warns them of abusing their power for their personal gain. Do not intimidate anyone or accuse falsely and be content with your wages.

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The first warning prevents them from voluntarily and fraudulently taking money from the defenseless crowd, right?

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The Roman, not the Roman, the Jewish soldiers, they were armed to protect, but they could also use their armory to threaten to gain fraudulently.

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What John is saying is do not do that. A truly repentant heart wouldn't bear that kind of fruit.

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The second warning gets to the heart of the wicked act. Be content with what you have.

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This is important because the Bible is clear where the true problem lies.

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The core of any sinful problem is inside. And what that means is

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John's saying you wouldn't even dare to seize to take someone. You wouldn't even be tempted to take something if you were already content with what you're given.

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It's a heart problem. And to the heart problem, the solution is a heart repentance.

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Repentance from inside that bears fruit outside. If the second command is followed to be content, then the first command would not even be necessary.

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Now it's important to note that John the Baptist ministry was very unique to his time, right?

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We don't have another John the Baptist. There is no spiritual gift of John the

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Baptistry. However, we are in a similar state as Israel back then as we wait for the return of the

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Lord. And the Bible makes it that it's imminent. It could happen any time.

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And in the similar sense, unless you truly repent, the message of judgment remains the same for you.

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That hasn't changed. In the same way, repentance is not a sorry, right?

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Repentance does not mean you apologize. Repentance is not just in words only.

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Repentance inevitably bears fruit. It produces results.

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If an abuser keeps saying sorry, but keeps beating his spouse, that's not repentance.

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If a liar apologizes for lying, but keeps on lying, he didn't really repent because there's no fruit.

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And as this was true in the Old Testament, this was true under John's ministry, and this is true under Christ, right?

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The fruit of repentance is what God looked for, the sign of genuine heart change, right?

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The passage that Dexter read for us this morning, the vineyard represents the people of God, Israel.

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God did everything possible, provided the correct environment, cared for it, nurtured for it in the best way possible so that the vineyards would bear fruit.

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The sad reality is that they didn't. And it is true for under Christ.

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When someone repents and believes that Christ died for their sin, she will begin to produce fruit.

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Now, real repentance produces real fruit, lasting fruit, fruit that's genuine, not fruit that is just externally beautiful, but rotten to the core.

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Externally pleasing in appearance to gain popularity, not that, but a fruit that is delightful inside and out.

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And this is why Jesus says in Matthew 7, buy their fruit, you will know them. How do you know that one belongs to Jesus or not?

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Buy their fruit. And this is important because there's so many

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Christians, unfortunately, so many pastors who claim to be Christians, but they bear no fruit.

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If you ask them, how do you know you're saved? They look back to some prayer they've uttered decades ago.

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Oh, I went to Sunday school all my life. Yet they live like pagans.

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There has been no change in their desire for God. There has been no change in their delight in holiness.

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There has been no change in the purity of life. And this text tells us that may not be true repentance.

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There's no fruit. And this is important to us this morning because scripture does not know of any repentance only in words.

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Repentance bears fruit. And if your life is not bearing fruit, the one you need to go to is not me.

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And it's not yourself. It's Jesus Christ. He's the one who supernaturally changes your heart to make it alive so that it may bear fruit.

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I have no power nor authority to give life to a dead soul.

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That's the work of God. Now, what was

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John preparing for? John prepares the way for Jesus' ministry, which is far superior in every way.

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John prepares the way for Jesus' ministry, which is far superior in every way. Now, the crowd starts to wonder at this powerful preaching.

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Could John the Baptist be the Messiah? Could he be the Christ? After all, that would make sense.

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The Old Testament prophesied that when the Messiah comes, God will fully restore Israel. And this message of repentance and forgiveness of sin sounds like restoration of Israel to me.

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Now, they saw the baptism of purification and repentance as the first step toward restoring the nation that has fallen away from God.

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Now, God will have mercy on us as we turn toward God. However, John squashes that idea in verse 16.

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In the very next verse, I indeed baptize you with water, but one who mightier than I is coming whose sandal strap

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I am not worthy to lose. He will baptize you with the

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Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly clean out his threshing floor and gather the wheat into his barn.

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But the chaff he will burn with unquenchable fire. Here, John gives us three reasons why

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Christ's coming ministry is far superior than his. First, Jesus is mightier than John.

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Jesus' status is higher. Second, Jesus' baptism is superior than his.

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And third, Jesus is the judge himself. Jesus' superior status,

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Jesus' superior baptism, and Jesus' superior position to judge.

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First, Jesus is mightier than John has a kingly connotation in the Old Testament. God is often described as mighty or strong.

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The promised Davidic king also gets the same description in Isaiah 11 too.

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The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the

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Lord. What John is proclaiming here is that he is not the

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Messiah because someone else, someone who is filled with the spirit of the

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Lord, the spirit of might, is coming as prophesied in Isaiah 11 too.

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John views Jesus' status as superior that he cannot even untie his

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Jesus' sandals. Now, what does this mean? We just wear flip -flops so you don't really tie our sandals.

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But back then, they did tie sandals and untie them. And in ancient times, untying a sandal was reserved for a slave, the lowest of the low in society.

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However, it was such a lowly task that a

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Jewish slave did not even undertake that task. So, it even goes far beyond if we consider

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John the Baptist's Jewish context. But John the

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Baptist here is saying, the very prophet of God, that Jesus' status is so much higher than his that he is not even fit to serve in the lowest way for Christ.

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He's not even fit to the lowest task for Christ because of how great

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Jesus is. Second, Jesus' ministry has a better baptism than John's.

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While John's baptism was with water, Jesus will baptize with the

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Holy Spirit and fire. Now, here in the context, fire means judgment.

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There was fire before and there will be fire next, the unquenchable fire. What's important to note here is that Jesus' redemption also comes with judgment.

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In the church, oftentimes, we want to focus only on the redemption. We don't want to talk about the judgment to come.

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But the judgment cannot be separated from redemption because what are you actually being saved from?

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Judgment and redemption go together and are inseparable as the ingredients of the baked chocolate chip cookies.

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You can't just get the baking soda out anymore. Oh, I don't want it that way.

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You can't get it out. You got to have it all. Now, fire in the case for the people of God who repent has another significance.

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In the Old Testament, the only place in the Old Testament in which there is a reference to the

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Spirit and fire is, again, found in Isaiah. Isaiah 4, 4 through 5.

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What John is telling us is that when God comes to judge, he will also purify with fire.

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This fire is a furnace fire to melt away the impurities among God's people too.

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Verse 4, when the Lord has washed away filth of the daughters of Zion, Israel, and purged the bloodshed of Jerusalem from her midst by the spirit of judgment and the spirit of burning, spirit of fire, that the

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Lord will create over the entire area of Mount Zion and over her assemblies a cloud by day and smoke and the brightness of a flaming fire by night for over all the glory will be a canopy.

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How does God's restoration work? It starts with judgment and fire and it purifies

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God's people, but it will be condemning for those who reject God.

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Now, what John's saying here, unlike his mere physical baptism, which points to the reality, the need for purification of the heart, the baptism by the

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Spirit, Jesus' baptism by Spirit and fire will effectively remove the filth from inside.

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It's one thing to know that you need to turn around. It's another thing to be able to turn around and bear fruit.

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That's the work of God working in you. Jesus' baptism of Spirit and fire will purge the sin of his people from inside out.

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And this prepares the people so that the Lord will dwell among them after he had purged the presence of sin from them once and for all.

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Third, Jesus' ministry is better because Jesus himself is the judge. His winnowing fan is in his hand and he will thoroughly clean out his threshing floor and gather the wheat from into his barn, but the chaff he will burn with unquenchable fire.

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On the judgment day, it will not be John the Baptist sitting on the judgment seat, but Jesus himself.

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This means you submit to God's standard, Jesus' standard, not

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John's. The baptism by fire takes another role here.

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It is for the eternal punishment of those who reject Christ. The winnowing fan was a farming tool to take a heap of grains, throw them up in the air, and then the wind would carry away the chaff because it has no fruit inside.

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It's just light, useless shells. And those would fly away because through the wind, while the grains would fall down into the fan and would be collected and stored securely inside a barn for later use.

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However, the chaff will be gathered together and since there's no use, they will be burned up.

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The leftover chaff then would be thrown into the fire and here, this fire is unquenchable.

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Hell is eternal. Despite what liberal theologians say about how hell is not eternal, it is eternal.

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Unquenchable means it can't be consumed. It doesn't go away. Why doesn't it go away?

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Because people are suffering eternally. They're being punished forever.

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That's what makes it unquenchable. If it's not unquenchable, then it's not eternal.

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But it's unquenchable, therefore it's eternal. There's always something to burn. And verses 19 through 20 tell us how

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Jesus' ministry replaced John's. John the prophet reproved Herod's sinfulness and adultery, among other evil things, and he was locked up.

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His ministry was short -lived, but his ministry served a great purpose.

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His ministry prepared for Jesus. It prepared the way for Jesus to come.

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That's a story of success. It's not about how many followers

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John got. It doesn't say. Who knows? It's not about how long he served.

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It's too short. But John's faithfulness in ushering in the coming of the

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Messiah prepared God's people for God.

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And John's ministry was pointing forward to Jesus' far superior ministry.

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That is the point. While John's baptism only stopped at the need for repentance and purification,

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Jesus' ministry accomplishes those two. If you stopped at John's baptism, you would only know that you need to repent but will not be able to go forward.

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You would not be able to produce fruit in true repentance because that's not possible on your own.

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You cannot change a dead heart to live again.

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In fact, if you stopped at John's ministry, it would be very cruel. Knowing what you need to do, yet unable to do it, knowing what you're required to do, or you'd be punished for all eternity, yet cannot be done by yourself.

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And you may have experienced this in your life. You tell yourself, okay, I'm not going to scream at my family member.

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I'm not going to scream at my kids. I'm not going to scream at my wife. I'm not going to scream at my husband.

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Yeah, you do. You tell yourself, oh, I'm not going to watch that inappropriate show, inappropriate video, but you do.

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You tell yourself, oh, I got to stop cursing, but you do.

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And this happens when you rely on your own might rather than the mightier one who has come.

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You're trying to solve a supernatural problem with your natural flesh.

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In Jesus' ministry, you are purified. You are purged of this filth through the power of the

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Holy Spirit and fire. And that's by trusting in Jesus.

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When you trust Jesus for dying on the cross for your sin, and he resurrected on the third day, the

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Holy Spirit lives inside you to regenerate your inner being, to give new life, to sanctify you.

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He starts to change your desires. He starts to produce the spiritual fruit in you.

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What once used to be so appetizing, it looks disgusting.

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What once used to be so powerful that you could not resist the temptation, it's now possible.

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That's the power that's given to you in Jesus' ministry. The person of the

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Holy Spirit dwells inside you to shape you to become more like Christ.

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And this does not mean you'll be perfect the moment you believe. We don't believe that.

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That's not what scripture says. But you are finally able to live in accordance to God's will because God has made it able for you, not by your power, but through the power of the

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Holy Spirit. The moment you believe through the purging of fire and of the

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Spirit, you're able to say no to sin. You're able to walk in his path.

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That's why Jesus' ministry is far superior. While John's ministry was an announcement of a great warning,

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Jesus' ministry gives you the legs to run away, the legs to escape, the ability to live.

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Let us pray. Father, we're thankful that you have sent

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John the Baptist, although his ministry was short, but it was faithful.

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And Father, we pray that that would be our goal this morning as we live according to your will in repentance, that we would walk in our forgiveness of sins through Jesus Christ, and that we would not look to external fruits, but the fruit that comes from inner repentance, fruit that is genuine, not just in appearance.

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Father, we pray that we would not rely on our own strength, but on the power of the Holy Spirit who lives inside us because we are your children, that whenever we're tempted to sin, that we would call out to you and not to look to our own strength.