Why Did Jesus Call John the Baptist Great?

In general terms, John the Baptist was a prophet and forerunner of Jesus, who preached repentance and baptized people in the wilderness to prepare the way for the coming Messiah.

John was given the role of being the Messiah’s forerunner (Luke 1:17).

Old Testament Prophecies about the Messiah’s Forerunner

The role of the Messianic forerunner was foretold by the prophets centuries before the birth of John the Baptist. The prophet Isaiah spoke of “a voice” whose mission was to prepare the way for the coming of the LORD:

“A voice is calling, ‘Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God.’”
(Isaiah 40:3)

This forerunner would ready the hearts of the people for the Messiah’s arrival and point to Him.

The prophet Malachi also foretold this forerunner’s mission:

“Behold, I am going to send My messenger, and he will clear a way before Me.”
(Malachi 3:1)

The forerunner’s mission was to clear the way for the Messiah so that Israel would be ready for him when the Messiah appeared.

Malachi also prophesied that the forerunner would resemble Elijah in ministry and spirit:

“Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD.”
(Malachi 4:5)

These Old Testament prophecies describe a powerful figure who would confront sin, call people to repentance, and prepare them to receive the Messiah.

The New Testament affirms that John the Baptist fulfilled these prophecies (Matthew 3:3; Mark 1:2-3, Luke 3:4-6). John’s divinely appointed role was to announce that the long—awaited kingdom of God was at hand and to ready the people for the arrival of Jesus, the Christ (Luke 1:17, 76-77, John 1:6-7).

The Angelic Announcement of John’s Birth

The story of John the Baptist’s calling begins even before his birth, when the angel Gabriel appeared to his father, Zacharias, in the temple. Zacharias was a priest of the division of Abijah, and his wife Elizabeth was descended from Aaron (Luke 1:5). The couple was righteous in the sight of God, yet they were childless and advanced in years (Luke 1:6-7).

One day, while Zacharias was performing his priestly duties, burning incense in the temple, the angel Gabriel appeared to him and announced that his prayers had been heard:

“Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John.”
(Luke 1:13)

Gabriel revealed that this child would have an extraordinary mission and identity.

The angel described John’s unique calling and spiritual endowment:

• He would be a source of joy and gladness (Luke 1:14)
• He would be great in the sight of the Lord (Luke 1:15)
• He would drink no wine or liquor (Luke 1:15)
• He would be filled with the Holy Spirit even from his mother’s womb (Luke 1:15)
• He would turn many of the sons of Israel back to the Lord their God (Luke 1:16)
• He would go as a forerunner before the Lord in the spirit and power of Elijah (Luke 1:17)
• He would turn the hearts of the fathers back to the children (Luke 1:17)
• He would turn the disobedient to the attitude of the righteous (Luke 1:17)
• He would prepare a people ready for the Lord (Luke 1:17)

(See the Bible Says Commentary for Luke 1:13-17 to learn more about each prediction).

These predictions made clear that John would play a pivotal role in God’s redemptive plan. Gabriel’s words not only connected John to the prophecies of Isaiah and Malachi, but also established his ministry as one of transformation and preparation. Though still unborn, John was already chosen and filled with the Holy Spirit, uniquely empowered to turn the hearts of Israel back to their God.

This announcement astonished Zacharias, who struggled to believe because of his advanced age. For his unbelief, Gabriel said he would be silent and unable to speak until his predictions were fulfilled (Luke 1:20).

Until Gabriel’s announcement, God had not communicated to Israel through prophets or angels since the days of Malachi. It had been approximately four—hundred years since then. Gabriel broke God’s silence and John would be the first prophet of Israel in four centuries.

John’s mission would usher in a new era of salvation history, one in which the Messiah Himself would soon be revealed.

Mary’s Visit with Elizabeth and John’s First Prophetic Fulfillment

One of the earliest signs of John the Baptist’s prophetic calling occurred before John was born.

This happened when Mary, the pregnant mother of the Messiah came to visit her relative Elizabeth when she was six months pregnant. This visit took place soon after the angel Gabriel had announced to Mary that she would bear the Messiah (Luke 1:26, 39).

As Mary entered the house and greeted Elizabeth, an extraordinary moment took place:

“When Elizabeth heard Mary’s greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit.”
(Luke 1:41)

Elizabeth then exclaimed that Mary was blessed among women and that the child within her was the Lord (Luke 1:42-43). The leaping of the baby John was not a random movement; it was a Spirit—led response to the presence of Jesus in Mary’s womb, demonstrating that John already recognized and responded to the Messiah, even before his own birth.

This remarkable event was a direct fulfillment of Gabriel’s earlier promise to Zacharias:

“He will also be filled with the Holy Spirit while yet in his mother’s womb.”
(Luke 1:15)

The leap of joy in Elizabeth’s womb showed that John, even as an unborn child, was already empowered by the Holy Spirit and aware of the unfolding of God’s redemptive plan.

This moment not only affirmed John’s special anointing but also previewed his lifelong mission—to bear witness to Jesus. In this brief encounter between the two expectant mothers, Scripture shows that John’s prophetic role and Spirit—filled nature were active from the very beginning, in perfect harmony with God’s promises.

The Birth and Naming of John

The birth of John the Baptist was a moment of great joy and prophetic significance.

After Gabriel’s announcement, Elizabeth conceived just as the angel had foretold (Luke 1:24-25). When “the time had come for Elizabeth to give birth, and she gave birth to a son” (Luke 1:57).

John was born in the hill country of Judea (Luke 1:39), where his parents Zacharias and Elizabeth lived. The traditional site of his hometown is Ein Kerem, a village located just a few miles southwest of Jerusalem. This area’s secluded setting and its proximity to Jerusalem fit well with the Gospel’s account of John’s upbringing and his family’s priestly heritage. Ein Kerem remains a revered location today, with churches and landmarks commemorating John’s birth.

Friends and relatives rejoiced with Elizabeth, recognizing the LORD’s mercy upon her after years of barrenness (Luke 1:58). But his birth was not only a personal blessing for Elizabeth and Zacharias; it was a signal to Israel that God was stirring His ancient promises to life.

The timing of John’s birth also may hold deep connections to the Jewish expectation of Elijah and the hope of Messianic redemption. As mentioned earlier, Malachi 4:5 foretold the coming of Elijah before the great day of the LORD. By tradition, many Jews looked for Elijah’s arrival during Passover, leaving an empty seat and a cup for him at the Seder.

Based on Luke 1:5 and the service of Zacharias’s priestly division, John was likely conceived shortly after Gabriel’s appearance in early summer. A full—term pregnancy would place his birth approximately nine months later—around Passover. Thus, John’s very birth may have coincided with the season when Israel watched for Elijah to appear. The timing and prophetic calling of John the Baptist aligned perfectly with this hope, giving powerful symbolism to his arrival.

To learn more about John’s birth and its possible timing and correlation to the Passover, see the Bible Says article: “Do the Jewish Festivals of Passover, Hanukkah, and Tabernacles Bear Witness to the Messiah’s Birth?”

The ceremony for naming John further highlighted God’s sovereign hand on this child’s life. On the eighth day, at his circumcision, the gathered relatives assumed the child would be named after his father, Zacharias. But Elizabeth insisted: “No indeed; but he shall be called John” (Luke 1:60). When the relatives made signs asking the mute father what he wanted his son named, Zacharias confirmed by writing “His name is John” on a tablet.

The name John means “God’s grace.”

Immediately after writing “His name is John,” Zacharias’s mouth was opened (Luke 1:63-64). His nine months of silence ended in a burst of praise, and the onlookers were filled with awe. The restoration of Zacharias’s voice was a sign that God was at work, and word of these events spread throughout the hill country of Judea (Luke 1:65).

Everyone who heard about these things were filled with wonder, sensing that this child’s destiny was extraordinary (Luke 1:65-66). The opening of Zacharias’s mouth could be viewed as a sign that God was ending the four hundred years of silence and was preparing to speak to Israel once again. He did, in fact, do so by fulfilling the promise of Deuteronomy 18:18, where He said He would send a human to speak His words. He fulfilled this by sending Jesus, the Messiah, who was also a second Moses.

Once able to speak again, Zacharias was filled with the Holy Spirit and prophesied concerning both the coming Messiah and the special role his son would play (Luke 1:67). His song (Luke 1:68-79) celebrated God’s faithfulness to His covenant promises and the approaching salvation that would dawn through the Messiah.

Within this prophetic song, Zacharias spoke directly about his son’s mission:

“And you, child, also will be called the prophet of the Most High;
For you will go on before the Lord to prepare His ways;
To give His people the knowledge of salvation
By the forgiveness of their sins.”
(Luke 1:76-77)

These words encapsulated John’s entire purpose: to prepare the way for Jesus and to teach Israel about salvation through repentance and forgiveness.

John would fulfill the prophecies of Isaiah, Malachi, and his own father by preparing hearts for the Messiah and offering knowledge of God’s salvation.

The prophecy of Zacharias, combined with the timing and circumstances of John’s birth, firmly established that God was unfolding His redemptive plan. The long silence of prophetic revelation was ending, and through John, the forerunner, the dawn of the Messianic age was breaking upon Israel.

John’s Upbringing and Eccentric Lifestyle

John the Baptist’s early years were marked by a life of separation and preparation. Luke records:

“And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.”
(Luke 1:80)

After the miraculous circumstances of his birth, John did not grow up in the centers of religious activity such as Jerusalem, but in the wilderness of Judea. It is possible that John was intentionally sent to the desert for both spiritual formation and physical protection.

The political climate of the time was dangerous—King Herod the Great, having already sought to kill the infant Jesus (Matthew 2:16), posed a threat to any child perceived as a potential prophetic figure or rival. In this turbulent atmosphere, the wilderness may have offered a safe haven where John could grow up outside of Herod’s reach.

That John grew in spirit meant that his spirit became increasingly sensitive in his ability to hear and relate with God.

The desert was a place of divine preparation. There, John was shaped by solitude, Scripture, and the Spirit of God. His physical environment mirrored the spiritual wilderness in which Israel wandered, calling to mind the nation’s need for repentance and renewal. The desert’s harshness instilled in John a life of simplicity and dependence on God.

The wilderness also aligned with prophetic imagery—Isaiah had foretold of “a voice...in the wilderness” (Isaiah 40:3), and John's life literally fulfilled this picture.

When John emerged to begin his public ministry, his appearance and lifestyle were strikingly countercultural,

“Now John himself had a garment of camel’s hair and a leather belt around his waist; and his food was locusts and wild honey.”
(Matthew 3:4, see also Mark 1:6)

His clothing intentionally resembled that of Elijah (2 Kings 1:8), identifying him with the prophetic tradition and signaling that he was the promised forerunner. His diet of locusts and wild honey reflected complete detachment from luxury and worldly provision. Every aspect of John’s outward life reinforced the urgency and purity of his message: a call to prepare for the coming kingdom.

This wilderness formation was essential to John’s boldness and clarity. Removed from the religious establishment and political powers, he was free to proclaim the word of the LORD without fear or compromise. His voice resonated with prophetic authority because it was born out of a life wholly consecrated to God.

When John finally stepped onto the public stage, he did so with a spirit that was strong and unyielding. He called the people to repent and to make their hearts ready for the arrival of the Messiah.

The public appearance of John the Baptist is precisely dated by Luke to anchor his ministry in historical reality:

“Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.”
(Luke 3:1-2)

This “fifteenth year of the reign of Tiberius Caesar” (Luke 3:1) is estimated to correspond to A.D. 26-27.

John’s Mission and Message

John the Baptist’s core mission was clearly stated in the opening of the Apostle John’s Gospel:

“There came a man sent from God, whose name was John. He came as a witness, to testify about the Light, so that all might believe through him.”
(John 1:6-7)

John’s divine commission was to bear witness concerning the arrival of the Messiah—the Light of men—so that people might believe in Him. His role was not to draw attention to himself or to establish a personal following for his own sake, but to faithfully point others to Jesus as the promised Savior.

John’s public message, proclaimed throughout the region of the Jordan River, was one of urgent preparation because the Messiah and His kingdom were about to arrive. Matthew wrote that John’s call was:

“Repent, for the kingdom of heaven is at hand.”
(Matthew 3:2)

John’s message could be summed up thusly: “Get ready for the king’s arrival!”

But with this message, John also preached “a baptism of repentance for the forgiveness of sins” (Mark 1:4). Repentance of sins was how one prepared for the coming King.

Repentance does not merely mean feeling bad that you have sinned. It means a change of mind. When someone has repentance of sins they have a radical change of perspective about their life. They have a change of heart and mind about the sinful motives, actions, and desires. Instead of seeing those behaviors and attitudes as beneficial or good, they see them from God’s perspective and understand that they are wicked and destructive.

Repentance of sin—a change of mind about sin—results in a change of behavior.

The repentance John preached was for the forgiveness of sins (Mark 1:4). Likewise, Zacharias, John’s father, had earlier declared that John would be: “a prophet of the Most High…[who would] give His people the knowledge of salvation by the forgiveness of their sins” (Luke 1:76-77).

This meant that John gave people “the knowledge of salvation by the forgiveness of sins,” and not salvation itself. Salvation only comes through the Jesus the Messiah (Acts 4:12).

John did not preach the Gift of Eternal Life

And what’s more is that the gospel the Baptizer was preaching concerned the kingdom and not necessarily the Gift of Eternal Life.

The Gift of Eternal Life is being:

• Born into God’s forever family
  (John 1:12, 3:3, 3:5)
• Having one’s spirit be made alive (John 3:6) and having all of ones’ sins—past—present—and future—forgiven on the basis of Jesus’s eternal sacrifice on the cross
  (Colossians 1:20, 2:13-14)
  
  
• Being spared eternal punishment, and living forever with God
  (Matthew 25:46)

The Gift of Eternal Life is not earned by works—such as repenting from sins and changing one’s behavior, but rather it is freely given by God’s grace and it is received through faith in Jesus as God and our Savior (Ephesians 2:8-9).

Receiving the Gift is a one—time action that has eternal and unalterable blessings. Once received, the Gift of Eternal Life cannot be lost (Romans 11:29).

Whoever receives the Gift of Eternal Life is a son or daughter of God, and they are made eligible to inherit the Prize of Eternal Life. The Prize of Eternal Life is also inherited and gained by faith. The Prize is gained by actively trusting God and following Jesus’s example to overcome our trials as He overcame them. Jesus trusted His Father and obeyed the Holy Spirit instead of His flesh to accomplish God’s will in every circumstance. As we do this, we overcome our trials by faith and win the Prize of Eternal Life.

The Prize of Eternal Life consists of:

• Intimately Knowing God by Faith in this Life
  (John 17:3)
• Winning God’s Approval and Receiving Eternal Rewards in the New Heaven and the New Earth, including Celebrating with Jesus at the Banquet
  (Matthew 25:21, 25:23, 1 Corinthians 3:11-15)
  
  
• Entering the Kingdom and Joining Christ’s Administration
  (Matthew 19:28-29, Romans 8:17-18, 2 Timothy 2:12)

John the Baptist’s message was about getting ready for the Messiah’s kingdom and therefore concerned the Prize of Eternal Life. Only those who believed in the coming Messiah would receive the Gift of Eternal Life. And only those who had the Gift and were faithful would enter the kingdom (Matthew 7:21, John 3:3) and receive the Prize of Eternal Life.

If the people believed in the coming Messiah and repented of their sins, they would be able to participate in the Messiah’s kingdom, which according to John was at hand.

To learn more about Gift and the Prize of Eternal Life see The Bible Says articles:

“What is Eternal Life? How to Gain the Gift of Eternal Life,” “Is the Gift of Eternal Life Really Available to Everyone?,” and/or “Eternal Life: Receiving the Gift vs. Inheriting the Prize.”

John’s message presumed that his fellow Israelites believed in God and that He would send His promised Messiah. His message was to prepare their hearts to recognize and follow Him.

By way of application, New Testament believers are exhorted that God’s will for them is to be sanctified, to be set apart from the world and walk in God’s ways (1 Thessalonians 4:3). It is only through setting aside our sinful desires and receiving God’s word that we can have our lives delivered from the adverse consequences of sin in our daily walk and in our judgment before Christ (1 Corinthians 3:12-15, 2 Corinthians 5:10, Romans 8:17, James 1:21).

As Jesus stated:

"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.”
(Luke 14:26 )

This is a practical statement, where Jesus asserts that believers cannot learn of His ways without walking in them. Jesus further stated that the way to “life” was through a narrow gate and up a difficult path (Matthew 7:13-14). These teachings also speak of the reward or experience of eternal life.

By having the people repent of their sins, they prepared their hearts to receive the Messianic King. They would begin to more closely live in harmony with the King’s good will.

The Baptism of John

John baptized those who repented.

Baptize means to immerse, and can apply to various instances of immersion. For example, Israel is said to have been baptized into Moses because they passed through the Red Sea which then closed and there was no turning back. John baptized people by plunging them under water in the Jordan River (Mark 1:5, Luke 3:3).

Baptism was a common practice in Jewish ritual. Archeology has discovered over a hundred ritual baths (“mikvehs”) in the area of the temple mount in Jerusalem. There, pilgrims would walk down a series of steps until immersed in water, then emerge symbolically purified.

John’s baptism was different from the purification rituals. It was a public act that demonstrated that the person repented of their sins. It was a public way of identifying and signaling to others that the one who was baptized had changed their mind about their behavior and motives, and would now live for God and His coming Messiah instead of themselves.

Baptism equally demonstrated one’s commitment to believe in and accept whomever John identified as the Messiah. This is likely why John chose to baptize in a location that was completely separate from purifications associated with religious rituals. By choosing to use the Jordan, John’s baptism might also have echoed the Old Testament story of Naaman. He was a Syrian general who was cleansed of leprosy by immersing himself in the Jordan, an act of humility, bowing before the God of Israel (2 Kings 5:1-18),

We see in Acts that John’s baptism was preparation to receive the Messiah.  Paul encountered some Jews of Ephesus who were baptized by John the Baptist but apparently had not yet heard that he had identified Jesus as the Messiah decades earlier (Acts 19:1-3). Paul said to them: “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus” (Acts 19:4).

They believed Paul and the Baptizer’s message. When they heard what Paul shared, they received John’s message that Jesus was the Messiah and “they were baptized in the name of the Lord Jesus” (Acts 19:5).

John’s message of repentance and baptism was focused on preparing hearts to receive the coming King. In doing so, the writers of the Gospels point out that John fulfilled the ancient prophecies concerning the forerunner to the Messiah (Matthew 3:3, Mark 1:2, Luke 3:4-6). John faithfully carried out the mission foretold centuries earlier—preparing Israel to meet her Messiah.

The Popular Response to John’s Message

John’s message of repentance and preparation for the coming Messiah resonated powerfully with the common people of Israel.

Matthew records:

“Jerusalem was going out to him, and all Judea and all the region around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins.”
(Matthew 3:5-6—see also Mark 1:5)

Large crowds traveled considerable distances to hear John preach and to receive his baptism. The fact that entire crowds were willing to undergo this public demonstration shows how powerfully John’s preaching stirred anticipation for God’s imminent action and the arrival of His Anointed One, the “Christ” (which means “anointed”).

John’s call for repentance struck a deep chord with the people, who openly confessed their sins and demonstrated their hope and eagerness for the kingdom of God.

Among those responding to John’s message were specific groups such as tax collectors and soldiers in service to the Roman empire. Luke reports:

“And some tax collectors also came to be baptized, and they said to him, ‘Teacher, what are we to do?’ And he said to them, ‘Collect no more than what you have been ordered to.’”
(Luke 3:12-13)

Likewise:

“soldiers also were questioning him, saying, ‘What are we to do, we as well?’ And he said to them, ‘Do not extort money from anyone, nor harass anyone, and be content with your wages.’”
(Luke 3:14)

These responses demonstrate that John’s message was not merely ceremonial but called for tangible, ethical transformation. The tax collectors and soldiers sought to align their lives with the values of the coming kingdom, further underscoring how deeply John’s message was penetrating the hearts of ordinary people from all walks of life.

The Religious Investigation and Response to John the Baptist

John’s first recorded interaction with the religious leaders occurred during their official investigation of his ministry, as described in John 1:19-28.

The priests and Levites from Jerusalem were sent by the Pharisees to question John about his identity. They asked him directly, “Who are you?” (John 1:19).

John answered plainly: “I am not the Christ” (John 1:20).

When they pressed further—“What then? Are you Elijah?”—he said, “I am not.” And when asked, “Are you the Prophet?” he again answered, “No” (John 1:21).

The delegation then demanded an explanation for his baptizing activity: “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” (John 1:25).

John responded that he baptized with water but pointed to one far greater than himself:

“Among you stands One whom you do not know. It is He who comes after me, of whom I am not worthy even to untie the strap of His sandal.”
(John 1:26-27)

This exchange was measured and formal, reflecting the religious leaders’ initial curiosity and cautious assessment of John’s growing influence.

It was entirely appropriate that the religious leaders sent an official delegation to investigate John’s ministry, as it was their responsibility to guard Israel against false prophets and to examine any potential Messianic claims (Deuteronomy 13:1-5). But they seemed to come more out of curious envy than divine responsibility.

When they asked if John was “the Prophet” (John 1:21), they were referring to the great prophetic figure foretold in Deuteronomy 18:15, 18—a prophet like Moses who would speak the very words of God and to whom the people could then listen to without fearing for their lives.

Their question about Elijah reflected the prophecy of Malachi 4:5-6, which promised that Elijah would return before the great and terrible day of the LORD.

They also asked if he was the Messiah Himself, the long—awaited Anointed One who would deliver Israel.

To each question, John answered them plainly and did not equivocate. He gave a clear denial. He was neither the Prophet whom Moses foretold, nor Elijah returned bodily to earth, nor the Messiah.

Instead, he identified himself—as the other Gospels tell us (Matthew 3:3; Mark 1:3; Luke 3:4)—as the forerunner foretold in Isaiah 40:3: “The voice of one calling out in the wilderness, ‘Make ready the way of the LORD, Make His paths straight!’”

John’s mission was not to exalt himself but to prepare the people for the One coming after him—the Messiah—who already stood among them, though they did not yet recognize Him (John 1:26-27).

As John’s ministry continued to draw massive crowds, tensions between him and the religious establishment began to rise. Matthew records:

“But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, ‘You offspring of vipers, who warned you to flee from the wrath to come?’”
(Matthew 3:7—see also Luke 3:7)

This was a sharp and public rebuke. John saw a spirit of religious hypocrisy in the religious leaders. Instead of leading Israel to God, the religious leaders proliferated religious codes they could use to manipulate and extort His people.

John further exposed the false hearts of the Pharisees and Sadducees by declaring:

“Therefore produce fruit consistent with repentance; and do not assume that you can say to yourselves, ‘We have Abraham as our father’; for I tell you that God is able from these stones to raise up children for Abraham.”
(Matthew 3:8-9—see also Luke 3:8).

John rejected the leaders’ reliance on their heritage and status. God’s kingdom was for those who followed God’s will and honored the Messiah (Matthew 7:21). If the religious leaders continued on their current trajectory, they would face wrath not reward.

John’s prophetic words stripped away all their spiritual pretensions, insisting that true repentance must be demonstrated by actions, not by ancestry or empty rituals. The leaders’ approach to religion was shown to be inadequate in the face of God’s coming kingdom.

The urgency of John’s warning climaxed with the image of imminent judgment:

“And the axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is being cut down and thrown into the fire.”
(Matthew 3:10, Luke 3:9)

John’s interactions with the religious leaders thus moved from initial investigation to sharp confrontation. In contrast to the humble response of many common people, the leaders largely remained self—righteous. John’s bold words fulfilled his prophetic mission—not only to prepare hearts for the Messiah, but also to expose and warn those whose hearts were hard and unrepentant.

John Baptizes Jesus and Identifies Him as the Messiah

John’s baptism of Jesus was a pivotal moment in his ministry.

Matthew records:

“Then Jesus arrived from Galilee at the Jordan, coming to John to be baptized by him. But John tried to prevent Him, saying, ‘I have the need to be baptized by You, and yet You are coming to me?’”
(Matthew 3:13-14)

At this point, John apparently sensed Jesus’s surpassing righteousness but had not yet received divine confirmation of His messianic identity. This is really saying something, because John knew Jesus personally; they were cousins. And John’s testimony of Jesus’s righteousness surpassing his own came before he knew Him to be the Messiah.

Jesus responded to John’s question:

“Allow it at this time; for in this way it is fitting for us to fulfill all righteousness.”
(Matthew 3:15)

When John consented and baptized Jesus, the heavens opened, and:

“After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he [John] saw the Spirit of God descending as a dove and settling on Him, and behold, a voice from the heavens said, ‘This is My beloved Son, with whom I am well pleased.’”
(Matthew 3:16-17—see also: Mark 1:10-1, Luke 3:21-22)

This divine revelation marked Jesus as the Christ. And John realized that Jesus his cousin was the Messiah he had been preparing for.

John later testified that prior to this event, he had not known Jesus was the Messiah until this moment:

“I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ And I myself have seen, and have testified that this is the Son of God.”
(John 1:33-34)

After His baptism, John declared:

“Behold, the Lamb of God who takes away the sin of the world! This is He in behalf of whom I said, ‘After me is coming a Man who has proved to be my superior, because He existed before me.’ And I did not recognize Him, but so that He would be revealed to Israel, I came baptizing in water.”
(John 1:29-31)

When God Himself revealed to John that Jesus was the promised Messiah, John was the first to proclaim Jesus as the King.

From that moment, John’s ministry shifted.

Whereas he had previously prepared the people for the coming Messiah, now he actively pointed them to Jesus as the Messiah. His public declaration, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29), was not merely an observation but an invitation for others to believe in and follow Jesus.

John’s role as forerunner was complete in its preparatory phase; now it entered its final phase—directing the people of Israel to the One whom he had been sent to reveal. As John 1:7 had earlier stated, “He came as a witness, to testify about the Light, so that all might believe through him.” Having received the divine testimony at Jesus’ baptism, John fulfilled this calling by exalting Jesus before the people.

John’s Later Ministry in Aenon near Salim

After Jesus’ baptism and the beginning of His public ministry, John continued his work of baptizing and teaching, now in a place called Aenon near Salim.

“After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. Now John also was baptizing in Aenon near Salim, because there was an abundance of water there; and people were coming and being baptized—for John had not yet been thrown into prison.”
(John 3:22-24)

Aenon near Salim was a location in the Jordan Valley region, likely situated to the north of where John had previously baptized at Bethany beyond the Jordan (John 1:28). It was known for its plentiful water sources, making it an ideal site for continued baptizing activity, though its exact location is uncertain—proposed sites include areas near the modern Wadi Farah or near Shechem in Samaria.

This shows that for a period, John’s ministry and Jesus’ ministry overlapped. John remained faithful to his calling, continuing to prepare people’s hearts and to point them toward the One now revealed as Messiah. The location at Aenon provided ample water, facilitating the continued practice of baptism, as many still sought out John.

A dispute arose between John’s disciples and a Jew about purification, which led John’s followers to express concern about Jesus’ growing popularity:

“Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all the people are coming to Him.”
(John 3:26)

John’s response was a model of humility and faithfulness:

“A person can receive not even one thing unless it has been given to him from heaven. You yourselves are my witnesses that I said, ‘I am not the Christ,’ but, ‘I have been sent ahead of Him.’”
(John 3:27-28)

John joyfully embraced the shift in his mission: “He must increase, but I must decrease” (John 3:30). His role of preparing the way was yielding to a new phase—directing people to follow Jesus Himself.

In this same conversation, John revealed his clear understanding of the Gospel message: eternal life comes through believing in Jesus, who is the Son of God,

“The one who believes in the Son has eternal life; but the one who does not obey the Son will not see life, but the wrath of God remains on him.”
(John 3:36)

Thus, John was the first person besides Jesus Himself to explain the simple terms of the Gift of Eternal Life through Jesus.

John’s statement in John 3:36 shows that he understood not only the Gift of Eternal Life, but also the Prize of Eternal Life.  The Gift is received through simple faith in Jesus. The Prize of Eternal Life pertains to the rewards a believer receives for obeying and living faithfully to God’s commands by faith. This is why John says: “the one who does not obey the Son will not see [the Prize of eternal] life, but the wrath of God remains on him” (John 3:36). John is describing a person who may believe in Jesus and receive the Gift but does not obey and misses the Prize.

Paul describes such persons in 1 Corinthians 3:15 when he writes about a faithless believer whose works are burned up: “he will suffer loss; but he himself will be saved, yet so as through fire.”

As explained above, John’s ministry was one of repentance and preparation for the Messianic kingdom and therefore was mostly about the Prize of Eternal Life rather than the Gift.

John testified that Jesus spoke the words of God and had been given all authority by the Father: “The Father loves the Son and has entrusted all things to His hand” (John 3:35). This profound testimony shows that John not only recognized Jesus as the Messiah but also as God.

John clearly understood the heart of the Gospel: faith in Jesus brings eternal life. His ministry, once focused on preparing people for the Messiah, had fully shifted to pointing them to Jesus as the Savior. John’s faithfulness to his mission and his clear proclamation of the Gospel serve as powerful examples of the humility and boldness required of those who prepare the way for the Lord.

John’s Arrest and Imprisonment by Herod

Later, John would be arrested and become the first known martyr for Jesus.

John’s arrest and imprisonment came about because he had boldly confronted Herod Antipas, the tetrarch of Galilee and Perea, over his unlawful marriage to Herodias, his brother Philip’s wife. Luke summarizes why John was arrested:

“But when Herod the tetrarch was reprimanded by him regarding Herodias, his brother’s wife, and regarding all the evil things which Herod had done, Herod also added this to them all: he locked John up in prison.”
(Luke 3:19-20)

John’s public rebuke of Herod’s immorality created a political and personal crisis for the ruler. Though Herod wielded power, John fearlessly declared God’s standard of righteousness, an act that ultimately led to his imprisonment.

Matthew explains further:

“For Herod had seized John and bound him, and put him in prison because of Herodias, the wife of his brother Philip. For John had been saying to him, ‘It is not lawful for you to have her.’”
(Matthew 14:3-4)

John’s bold, repeated denunciations of Herod’s relationship with Herodias enraged her, and she likely pressured Herod to act against John (Mark 6:17). John’s imprisonment was not a response to a political rebellion or threat, but because of his unwavering commitment to proclaim God’s truth—even when it confronted those in power.

Interestingly, despite the circumstances, Herod himself developed a certain respect and even a kind of fear of John,

“For Herod was afraid of John, knowing that he was a righteous and holy man; and he kept him safe. And when he heard him, he was very perplexed; and yet he used to enjoy listening to him.”
(Mark 6:20)

Though Herodias harbored deep hatred for John, Herod recognized something extraordinary about him. He was both troubled and intrigued by John’s words. Herod’s fondness created a temporary protection for John, even within the confines of imprisonment. Yet the political pressures and personal vendettas surrounding Herod would eventually lead to the execution of John.

John’s Question and Delegation to Jesus

As John languished in prison, doubts began to surface in his heart. Though he had boldly proclaimed Jesus as the Lamb of God (John 1:29) and had seen the Spirit descend upon Him (John 1:32-34), Jesus’s public ministry was unfolding in ways that John may not have fully expected. The judgment and political upheaval John had anticipated had not yet come to pass, and he remained confined in Herod’s prison.

The Messianic forerunner appears to have begun to wonder. He might have wondered if he had been wrong about Jesus, but more likely he wondered why Jesus was not taking action to become the king of Israel, and whether He might not do so quickly so that John might be delivered from prison, and possibly from death.

In this season of suffering and isolation, John sent messengers to Jesus with an important question:

“Are You the Coming One, or are we to look for someone else?”
(Matthew 11:3, Luke 7:19)

John had already testified that Jesus was the Messiah. Perhaps he had begun to doubt. But John might have encouraged his disciples to ask this question as a means to detach them from his service and attach them to Jesus.

Jesus responded not with rebuke, but with a gracious and prophetic testimony:

“Go and report to John what you hear and see: those who are blind receive sight, those who limp walk, those with leprosy are cleansed and those who are deaf hear, the dead are raised, and the poor have the gospel preached to them.”
(Matthew 11:4-5, see also Luke 7:22)

Jesus quoted language drawn from Isaiah 35:5-6 and Isaiah 61:1, demonstrating that His works aligned perfectly with the Messianic promises of Scripture. However, Jesus notably omitted the phrase “and prisoners are freed” from Isaiah 61:1. This was a deliberate and compassionate signal to John that while Jesus was indeed the Messiah, He would not be rescuing John from prison. The kingdom was advancing, but likely not yet in the way John had imagined, and most probably not the way John preferred.

Jesus concluded with a gentle blessing:

“And blessed is any person who does not take offense at Me.”
(Matthew 11:6)

In his response, Jesus both comforted and challenged John. He affirmed that the kingdom was breaking into the world through healing and preaching—yet not through immediate judgment or political liberation. The path of the Messiah would include both glory and suffering. Jesus honored John’s faith while inviting him to trust God’s plan even when it differed from his expectations.

John’s experience offers profound encouragement to all who struggle with doubt. Even the greatest of God’s servants can wrestle with questions in times of hardship and confusion. Jesus did not condemn John for questioning but answered with compassion and truth.

For those today who find themselves disillusioned when God’s ways seem hidden or His timing slow, Jesus’s words remain a comfort: the kingdom is real, the promises of Scripture are true, and blessed is the one who holds fast to Jesus — even when His ways are not what we expected. Doubt, when brought humbly to the Lord, can become a doorway to deeper faith.

John’s Execution

John’s execution was the tragic outcome of a bitter grudge held by Herodias, Herod Antipas’s unlawful wife. Though Herod himself respected John and had been reluctant to harm him, “Herodias held a grudge against him and wanted to put him to death, and could not do so; for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe” (Mark 6:19-20).

But the opportunity arose when Herod held a lavish banquet on his birthday: “When Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod” (Matthew 14:6). In a rash moment, Herod swore to give her whatever she asked, “up to half of my kingdom” (Mark 6:23). Prompted by her mother, she asked for John the Baptist’s head on a platter.

Herod was immediately distressed. “Although he was very reluctant, because of his oaths and his dinner guests, he was unwilling to refuse her” (Mark 6:26). Though he feared John and knew him to be righteous, Herod was more afraid of losing face before his guests. He obliged the request:

“He sent word and had John beheaded in the prison. And his head was brought on a platter and given to the girl, and she brought it to her mother.”
(Matthew 14:10-11)

In that brutal moment, John’s faithful voice was silenced by political cowardice and personal vengeance. The forerunner of the Messiah, who had prepared the way of the Lord with courage and truth, was executed not by royal decree of justice but through a sordid act of personal spite.

John’s disciples were allowed to take his body and give it a proper burial. “His disciples came and took away the body and buried it; and they went and reported to Jesus” (Matthew 14:12). John’s earthly ministry ended in apparent tragedy, yet his mission was fulfilled. He had prepared the way, pointed to the Messiah, and borne witness to the truth even unto death.

Jesus Affirmed John’s Message and Ministry

Jesus affirmed John’s message and ministry.

After John’s death, as Jesus and three of His disciples were coming down from the Mount of Transfiguration, He instructed them:

“Tell the vision to no one until the Son of Man has risen from the dead.”
(Matthew 17:9)

The disciples, still processing what they had seen, asked:

“Why then do the scribes say that Elijah must come first?”
(Matthew 17:10)

Jesus affirmed both the prophetic teaching and the fulfillment in John:

“Elijah is coming and will restore all things; but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wanted. So also the Son of Man is going to suffer at their hands.”
(Matthew 17:11-12)

When Jesus said “Elijah already came,” He was clearly referring to John the Baptist as the fulfillment of Malachi 4:5-6 and its promised “Elijah” figure who would prepare the way for the Messiah. Matthew notes that the disciples then understood Jesus was speaking about John the Baptist (Matthew 17:13). However, when Jesus said “Elijah is coming and will restore all things” Jesus was likely pointing to His second advent, when He will return to install His physical kingdom. At that time, Elijah might have a role, perhaps as one of the “two witnesses” of Revelation 11:3.

In this moment, Jesus was affirming the vital role of John’s ministry. John had indeed come as the forerunner, fulfilling prophecy and preparing the people for the kingdom. Though many failed to recognize John’s mission—including the religious leaders—Jesus made it clear to His disciples that John was no mere prophet but the long—awaited messenger of the Lord. By connecting John to the figure of Elijah, Jesus validated his calling and legacy even though his life had ended in tragic imprisonment and execution.

Later, in Matthew 21:23-32, Jesus again affirmed John’s ministry—this time publicly, before the chief priests and elders.

When they questioned His authority, Jesus responded with a counter—question:

“The baptism of John was from what source, from heaven or from men?”
(Matthew 21:25)

The religious leaders were trapped—they knew the people regarded John as a prophet, but they themselves had rejected his message. Fearing the crowd, they refused to answer. In doing so, they inadvertently revealed their own spiritual blindness and refusal to submit to God’s revelation through John.

Jesus then told the parable of the two sons (Matthew 21:28-32), contrasting lip—service religiosity with genuine repentance. He concluded:

“For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.”
(Matthew 21:32)

Here again, Jesus affirmed John’s ministry as having come “in the way of righteousness” (Matthew 21:32). He upheld John’s message of repentance and preparation as divinely sanctioned, and He exposed the hardness of those who rejected it. Jesus honored John not only as His forerunner but as one who truly spoke on behalf of God.

But perhaps Jesus’s single greatest endorsement of John’s message came when He sent John’s delegation away. Jesus turned to the crowd and testified:

“I say to you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he.”
(Luke 7:28)

This remarkable declaration compels us to ask: why did Jesus consider John to be the greatest?  And it is to this question that we now turn.

WHY WAS JOHN THE GREATEST OF THOSE BORN AMONG WOMEN?

When John’s messengers departed, Jesus turned to the crowd and offered a remarkable assessment of John the Baptist’s significance. Rather than rebuking John for his moment of doubt, Jesus honored him with high praise:

“I say to you, among those born of women there is no one greater than John…”
(Luke 7:28a)

This bold statement of unparalleled praise invites further examination:

• Why did Jesus consider John the greatest among those born of women?
  
  
• How could Jesus say this when He Himself was born of a woman (Galatians 4:4) and John repeatedly declared that Jesus, the Messiah, was vastly superior to himself (Matthew 3:11, Mark 1:7-8, Luke 3:16, John 1:15, 26-27)?

To answer these questions, we must first understand the true meaning of greatness.

Biblical greatness is measured by humility, faithfulness, and service to God and others. In contrast to human ambition, the Bible consistently teaches that true greatness comes from a life aligned with God’s purposes.

Jesus personally taught His disciples:

“Whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave.”
(Matthew 20:26b-27)

And:

But the greatest of you shall be your servant.”
(Matthew 23:11)

Greatness is not about position or recognition but about willingly lowering oneself to serve.

The Apostle Paul exhorted the Philippians to emulate Jesus and His path to exaltation:

“Have this attitude in yourselves which was also in Christ Jesus… He emptied Himself, taking the form of a bond—servant… For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name.”
(Philippians 2:5, 7, 9)

Those who follow Jesus’s example of submitting to God and serving others are counted as great in God’s eyes.

The world, however, defines greatness very differently. It is often associated with power, wealth, influence, fame, or personal achievement. Jesus warned His disciples: “You know that the rulers of the Gentiles domineer over them, and those in high position exercise authority over them. It is not this way among you” (Matthew 20:25-26a).

In worldly terms, greatness seeks to elevate self and gain status over others. The pursuit of self—glorification, popularity, and outward success may impress the world, but it is empty in the sight of God. Jesus consistently overturned this false standard, reminding His followers that those who chase greatness in this way will ultimately be last in His kingdom (Mark 9:35).

In Scripture, the truly great are those who live in obedience to God, trust in His promises, and serve others with joy and humility. Jesus said: “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven” (Matthew 18:4). Greatness flows from faith—filled dependence upon God, not self—sufficiency.

John the Baptist is an example of this kind of greatness.

He declared, “He must increase, but I must decrease” (John 3:30), finding joy in exalting Christ rather than himself. John submitted his earthly comforts, accolades, and even his life in service to God and to the people he prepared for the Messiah’s coming.

Jesus said that John was the greatest because he had done this more completely than any other person up to that point in history.

Luke’s account where Jesus states: “among those born of women there is no one greater than John…” (Luke 7:28a) appears to be a simplified version of the more descriptive account recorded by Matthew.

In Matthew, Jesus is recorded as saying: “among those born of women there has not arisen anyone greater than John the Baptist!” (Matthew 11:11a).

The key difference between the two accounts is in the word “arisen” (Matthew 11:11).  With this word, Jesus may be referring to the fact that John’s race is finished, while His own has not yet been finished.

If this is the case, then John was the greatest born among women at the time Jesus said this, but Jesus would soon surpass His cousin when He died on the cross.

In this way, Jesus was telling the truth when He said: “I say to you, among those born of women there is no one greater than John…” (Luke 7:28a) but more would be added to the story.

Jesus had high regard and unparalleled praise for His cousin, John the Baptist. But incredibly, Jesus went on to say in the next breath:

“Yet the one who is least in the kingdom of heaven is greater than he.”
(Luke 7:29b—see also Matthew 11:11b)

What Jesus likely means by this is that, although John is great and significant in his life and present age, even the least in the future and fully visible kingdom of God will be greater and will accomplish greater things than John is doing now.

Greatness is open to everyone. Everyone can believe in Jesus. And everyone can serve. We too can participate in God’s kingdom and be eternally great!