Luke 3:1-20
Below is a sermon manuscript from January 11, 2026. Watch the sermon here.
Introduction
My wife, Ashley, had a moment the other day at the grocery store. The cashier had something on his chin. Pointing it out could have been awkward, maybe even felt harsh or embarrassing in the moment, but it may have spared him greater embarrassment later.
That kind of thing occurs frequently in real life. A doctor who says, “We need to talk.” A family member who lovingly names a pattern in your life you haven’t wanted to face. Those conversations are rarely comfortable. They can sting. But the goal isn’t to wound—it’s to protect. It’s not about being harsh for the sake of it, but about loving someone enough to do the hard thing. Of course, truth can be spoken pridefully or carelessly. But when truth is spoken to restore, to protect, and to reconcile, it is an act of love.
We see something similar this morning. John sounds severe because the stakes are eternal. He knows that without repentance there can be no forgiveness and without forgiveness, there can be no peace. He refuses to offer a false comfort that leaves people unchanged and unprepared to meet God. False peace says, “You’re fine. “True peace says, “Come back to God.”
John’s words are sharp, not because he despises the people, but because he loves them too much to lie to them. He knows that repentance is not the enemy of joy, it is the doorway to it.
John Prepares the Way by Repentance
Throughout the gospels, we see the theme of repentance. In Mark’s gospel, it is the first word that we hear Jesus say in his first sermon. Last week, we saw that Luke gives us Jesus’ words when he is only 12, words that signify the union that Jesus will bring – in Him, we will be back in the Father’s presence. But while this is offered to everyone, it must be received by faith. The problem is that if we hold onto other forms of security with God or even false understandings of God, we must turn from them to trust the offer of Jesus. This is where John’s ministry comes into focus.
When the angel announced John’s birth, he said, “he will be filled with the Holy Spirit, … and he will turn many of the children of Israel to the Lord their God, and he will … make ready for the Lord a people prepared” (Luke 1:15–17). Then there was the prophecy of Zechariah, his father: “And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins” (Luke 1:76–77). When John started preaching repentance and forgiveness, God’s promise came true.[1]
Luke describes John as a prophet
One of the things Luke does is present John among the prophets. In the Old Testament, prophets served as spokesmen for God. When they are introduced, we see the phrase “the Word of the Lord came.” Over and over again, we see this,
“The words of Jeremiah…to whom the word of the LORD came…” Jeremiah 1:1-2
“…word of the LORD came to Ezekiel…” Ezekiel
“Now the word of the Lord came to Jonah…” Jonah 1:1
“The word of the Lord that came to Micah…” Micah 1:1
“The word of the Lord came to Zephaniah…” Zephaniah 1:1
“…the word of the Lord came to the prophet Zechariah…” Zechariah 1:1
We also see John, like other prophets, placed within a historical context. We won’t read through it this morning, but this week, look at the major prophets, Jeremiah and Ezekiel, and see similar wording to here.
What does this do? It’s clear, after centuries of silence, no prophet. Here is a prophet from God. And not just any prophet, but one who is a fulfillment of what Isaiah prophesied all those years ago. John was God’s chosen instrument to speak His Word in this moment. And the moment is detailed by Luke with reference to the historical context. Here, these names are mere footnotes to a much larger story. Second, it historically situates God’s prophet. Christianity is a historical faith. The claim is not follow these principles and be a better person; it’s that God stepped into history because we have failed. Luke carefully gives us the names and titles, historically locating the ministry of John. Third, describing John as a prophet gives credibility to his ministry. He stands in a long line of prophets who speak God’s Word.
John is concerned with his mission, not winning fans or giving false assurance
Do you notice John’s words when crowds gather? He basically rebukes them.
John has a lot to teach us about what God cares about. I just met with pastors this week from around State College, and we prayed that many would come to know Christ. We desire to see hearts transformed and people become Christians. I am thankful for unity in making Jesus known. And there is also a shared sense of wanting to see lives transformed.
But there can be a danger in a zeal for conversion that lowers the cost of discipleship. Being a follower of Jesus isn’t just saying a prayer. A prayer can be a part of that for sure. Many in this room reached a point when they realized they needed Jesus, confessed their sins, and prayed for Him to save. This has happened countless times, and it is a miraculous thing every time. But because it is a miraculous reality, we have to be careful not to manufacture it or to downplay what the Christian life is. According to Scripture, it is going from darkness to light. It means having a new heart, new desires. This doesn’t mean that those outside of Christ can’t love others and do good works, but Christians realize that any good in us is because of God’s grace and that without his saving grace, we are without hope.
Being ready for the way of the Lord means removing obstructions and preparing the road
The way of the Lord is being brought to all peoples, but there will be many obstacles and challenges along the way. We might say that “way of the Lord” is shorthand for Christianity. It is certainly a way of life, but it is more than that. As Luke will reveal, it centers on Jesus and our union with Him through faith. However, this transforms everything; we will see a few brief examples in a minute. For now, we focus on John fulfilling Isaiah’s prophecy. That the path will be prepared. John’s ministry is one of calling people to repentance, and those he exhorts need to get rid of the idols in their lives, any false senses of security they may be holding onto, and be ready for the Lord.
Saying yes to Jesus means saying no to other things. This has always been the case. What John is doing here is preparatory. Luke will later show us that John’s baptism pointed beyond itself to something greater that only Jesus would bring.
John’s ministry is preparatory; Jesus brings the fulfillment: forgiveness, new hearts, and the gift of the Spirit. We don’t need to perfect ourselves before we come to Jesus. But we do need to recognize that coming to Jesus means turning from our former way of living. We are turning from something when we turn to Jesus. And when we come to him, we are transformed from the inside out. That is what John’s ministry shows us next.
True Repentance Shows Itself
Heritage matters, but is not saving.
We might misinterpret John as meaning that their heritage does not matter. That’s not what he is saying. He is saying empty appeals to heritage do not matter. We have already seen that Jesus is set in the context of a Jewish messiah. We have seen that God’s good news came to John’s dad as he was performing priestly duties.
This passage is coming on the heels of Jesus in the temple. John is not dismissing all these things; he is showing that empty appeals to heritage are not what God is after. God’s people throughout the Old Testament needed to be called to repentance. God brought judgment upon them just as he did other nations. Their heritage should make them aware of this and their responsibility to God. To be spared from judgment requires repentance, not family association.
To know the Word and be brought up in it is a privilege but God desires not just outward association but human hearts. New Testament scholar Darrell Bock says it like this, “A certain type of heart is needed to respond to the gospel, which is why John calls for repentance[2].” This has already been demonstrated with Mary’s belief compared to Zechariah’s unbelief. Now John is showing that those who receive this Word from the Lord will need to do so in humility and repentance.
Repentance clears the way to receive Christ. Acknowledging our sin is a step toward understanding our need for a savior.
Repentance means to turn
It is important to clarify what is meant by “repentance.” Repentance means to turn. Luke will use other words about turning as synonyms for repentance. It is changing one’s course. The gospel is good news. It is an announcement of what has been done in Christ. But in order for us to receive that good news, we need to understand the bad news. If there is a raging forest fire approaching us and we are unaware of it, pouring gasoline all over the place and laughing as if it were the best game ever, we are not going to board the rescue helicopter when it lands next to us. We don’t see the need. But even our current action is contributing to the chaos.
Many are wary of preachers or churches that are fire-and-brimstone. It’s true that people can use God’s judgment in an arrogant and flippant manner, but it’s also arrogant and flippant to dismiss God’s clear and direct word on judgment to come and the cost of discipleship. Many treat the Christian life as a take-this, leave-that. But there are very clear moral directives that we are called to follow. Not taking sin seriously is not taking the Savior seriously. If sin to us is nothing more than a bruise, then Jesus becomes small. But if sin is death, then Jesus is our life. Dederich Bonhoeffer said it like this, “When Christ calls a man, He bids him come and die.” John was preparing the crowds for this call.
Ryken explains that this is the significance of John using harsh language and calling them snakes. He says that some still wanted to remain in their sin and were just trusting in the external act of baptism.
They wanted to get out of danger, but they still wanted to be snakes! Their nature was unchanged. They wanted to escape God’s judgment, but they also wanted to keep living the way they had always lived. They wanted the outward sign of God’s forgiveness without the inner transformation that repentance requires. They were hoping to be saved by their baptism, but they were unwilling to turn away from their sin.[3]
To be clear, our commitment doesn’t save us. But as Ryken also says,
Forgiveness comes only through Christ and his cross. But unless we repent we will never be forgiven, because only people who are sorry for their sins will ever admit they need a Savior.[4]
Repentance in someone else’s life may look different than in yours
Here is an important qualification for us to consider: repentance in someone else’s life may look different than in yours. God redeems us by his grace as we walk in various sin patterns. Fruit in people’s lives is often best observed over the years of knowing someone well and seeing how God transforms them over time. The judgmental heart points out the flaws or remaining sin in another and says, “See, they don’t belong!” Or “How can you claim the name of Christ and dothat?” Both statements may be true. Apart from God’s grace, no one belongs. And claiming Christ does mean forsaking sin. But if you don’t know the starting point, if you don’t know the internal changes that are made in a person’s heart, you’re saying more about yourself than you are that individual. You are saying, “If I did that, it would be evidence of my rebellion.” But perhaps for them, that is actually evidence of their growth in holiness. Their anger is coming out in coarse language toward others instead of physically harming them as they did before. Yet, your self-righteousness may be testifying to something about your own heart that is incongruent with the gospel.
The life of faith often looks like redeeming, not replacing, what God has for us
One thing we need to recognize here is that in the vocations that are mentioned, John does not tell people to leave but to redeem. This is significant. Especially in this time in redemptive history. This suggests that we can be faithful where we are. We see other examples where God has called people out of what they are doing. But here it gives us a clear affirmation that repentance does not necessarily mean a withdrawal from where God has us at this moment, but it does include living in a new way and fleeing the temptations that come with the various facets of life. For the tax collectors, this was to take more than necessary. For the soldiers, it meant not extorting or threatening and being content with their wages.
John Is Not Jesus
John’s ministry is doing exactly what it meant to do. How do we know? Because people are on the edge of their seats, anticipating a messiah. So much so that they think John might be the messiah. Their confusion shouldn’t surprise us. This was all wonderfully strange. What is clear to many who have read the Bible over and over again was slowly coming into focus for those who were hearing and seeing these things for the first time.
John Refuses Confusion About His Role
John is not content to let people come to the wrong conclusions. He clarifies explicitly in Luke 3:16, “John answered them all, saying, ‘I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie.[5]” John is not exercising false humility; he is concerned with theological clarity.
In the ancient world, untying sandals was the work of the lowest household servant. Jewish teachers even exempted disciples from this task because it was considered too degrading. And John says: I am not worthy to do even that. Here we have the greatest prophet to ever live and he says he’s not worthy to do a lowly job for Jesus. Jesus is so much greater.
John follows the pattern of humility
This posture is not new. We have already seen it in Luke’s Gospel. Elizabeth rejoices not in her own miracle, but in Mary’s child, “Why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43). Now John, her son, does the same.
John’s life, even in the womb, is oriented away from himself and toward Christ. That is not accidental; it is formative. God’s servants are content to live for God’s glory, not their own.
This raises the question for us: Are we living for God’s glory? Of course, we know how we are supposed to answer this question. But what happens when people come to the wrong conclusions, when they misunderstand something about God, but it makes us look better? What happens when God is working through someone else and not ourselves? Do we rejoice?
Jesus fulfills John’s ministry
John’s ministry is preparatory. We see that clearly in how he responds to those who think he is the Messiah. He shows that he baptizes with water, but Jesus will baptize with the Spirit and fire. Here again, the Holy Spirit surfaces in Luke’s gospel and the promise to come. And fire may be another reference to the coming of the Holy Spirit, as we will see in the book of Acts. But here it also refers to judgment to come. John calls people to repentance because of the coming judgment. This was the role of prophets to warn of judgment to come and call for repentance. But Jesus is the just judge who is able to sift between two kinds of people. The wheat and the chaff. The unquenchable fire is a reference to the final judgment. As the threshing that takes place where the good wheat falls to the ground and the chaff blows away to be burned, here John is pointing to Jesus as judge. But the purpose is to wake people up. To rid them of their presumptions.
You see, John can call for repentance. John can expose false security. John can demand fruit. But John cannot regenerate hearts. Only Jesus can bring what John points toward. Jesus’ work and the coming of the Holy Spirit provide the greater fulfillment to John’s ministry. Because of Jesus, we can be forgiven. Because of Jesus, we can be made new. Because of Jesus, our lives are transformed. Next week, we will see the good news of Jesus providing the way for us even more clearly. But here John provides the way for Jesus by having people humble themselves.
It takes humility to come to Jesus. This is especially true if we have bought into the lie that we are good with God already. Maybe we have thought this because of our heritage. Because of how we are living our lives. But this passage reminds us that grace comes to the humble. Not because the humble earn it through their humility. But because only those whom God has humbled see their need for Jesus. I have witnessed this time and time again in ministry. Those who have lived lives going their own way, doing their own thing, and then they hit rock bottom. Maybe it is sickness, a medical emergency, or something else that God uses to wake them up, and they see their need for Jesus. Each of these events constitutes a John-like ministry that prepares them for Jesus. If you don’t know Jesus this morning, I pray that God uses this morning to humble you. To show you your own sin for what it is. So that you can know that Jesus is a faithful Savior.
[1] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 117.
[2] Darrell L. Bock, Luke, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1996), 108.
[3] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 120.
[4] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 120.
[5] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2025), Lk 3:16.
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