the various facts which witnessed to the sunken civil and darkened moral and religious condition of the Jews. What more needed to be said to prove how the ancient glory had faded, than that they were under the rule of such a delegate as Pilate, of such an emperor as Tiberius, and that the bad brood of Herod's descendants divided the sacred land between them, and that the very high-priesthood was illegally administered, so that such a pair as Annas and Caiaphas held it in some irregular fashion between them? It was clearly high time for John to come, and for the word of God to come to him.
The wilderness had nourished the stern, solitary spirit of the Baptist, and there the consciousness of his mission and his message 'came to him'—a phrase which at once declares his affinity with the old prophets. Out of the desert he burst on the nation, sudden as lightning, and cleaving like it. Luke says nothing as to his garb or food, but goes straight to the heart of his message, 'The baptism of repentance unto remission of sins,' in which expression the 'remission' depends neither on 'baptism' alone, nor on 'repentance' alone. The outward act was vain if unaccompanied by the state of mind and will; the state of mind was proved genuine by submitting to the act.
In verses 7 to 14 John's teaching as the preacher of repentance is summarised. Why did he meet the crowds that streamed out to him with such vehement rebuke? One would have expected him to welcome them, instead of calling them 'offspring of vipers,' and seeming to be unwilling that they should flee from the wrath to come. But Luke tells why. They wished to be baptized, but there is no word of their repentance. Rather, they were trusting to their descent as exempting them from the approaching storm, so that their baptism would not have been the baptism which John required, being devoid of repentance. Just because they thought themselves safe as being 'children of Abraham,' they deserved John's rough name, 'ye offspring of vipers.'
Rabbinical theology has much to say about 'the merits of the fathers.' John, like every prophet who had ever spoken to the nation of judgments impending, felt that the sharp edge of his words was turned by the obstinate belief that judgments were for the Gentile, and never would touch the Jew. Do we not see the same unbelief that God can ever visit England with national destruction in full force among ourselves? Not the virtues of past generations, but the righteousness of the present one, is the guarantee of national exaltation.
John's crowds were eager to be baptized as an additional security, but were slow to repent. If heaven could be secured by submitting to a rite, 'multitudes' would come for it, but the crowd thins quickly when the administrator of the rite becomes the vehement preacher of repentance. That is so to-day as truly as it was so by the fords of Jordan. John demanded not only repentance, but its 'fruits,' for there is no virtue in a repentance which does not change the life, were such possible.
Repentance is more than sorrow for sin. Many a man has that, and yet rushes again into the old mire. To change the mind and will is not enough, unless the change is certified to be real by deeds corresponding. So John preached the true nature of repentance when he called for its fruits. And he preached the greatest motive for it which he knew, when he pressed home on sluggish consciences the close approach of a judgment for which everything was ready, the axe ground to a fine edge, and lying at the root of the trees. If it lay there, there was no time to lose; if it still lay, there was time to repent before it was swinging round the woodman's head. We have a higher motive for repentance in 'the goodness of God' leading to it. But there is danger that modern Christianity should think too little of 'the terror of the Lord,' and so should throw away one of the strongest means of persuading men. John's advice to the various classes of hearers illustrates the truth that the commonest field of duty and the homeliest acts may become sacred. Not high-flying, singular modes of life, abandoning the vulgar tasks, but the plainest prose of jog-trot duty will follow and attest real repentance. Every calling has its temptations—that is to say, every one has its opportunities of serving God by resisting the Devil.
JOHN'S WITNESS TO JESUS, AND GOD'S
'And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16. John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire: 17. Whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable. 18. And many other things, in his exhortation, preached he unto the people. 19. But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20. Added yet this above all, that he shut up John in prison. 21. Now, when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22. And the Holy Ghost descended in a bodily shape, like a dove, upon Him; and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.'—LUKE iii. 15–22.
This passage falls into three parts: John's witness to the coming Messiah (vs. 15–17); John's undaunted rebuke of sin in high places, and its penalty (vs. 18–20); and God's witness to Jesus (vs. 21, 22).
I. Luke sharply parts off the Baptist's work as a preacher of repentance and plain morality from his work as the herald who preceded the king. The former is delineated in verses 7–14, and its effect was to set light to the always smouldering expectation of the Messiah. The people were ready to rally round him if he would say that he was the coming deliverer. It was a real temptation, but his unmoved humility, which lay side by side with his boldness, brushed it aside, and poured an effectual stream of cold water on the excitement. 'John answered' the popular questionings, of which he was fully aware, and his answer crushed them.
In less acute fashion, the same temptation comes to all who move the general conscience. Disciples always seek to hoist their teacher higher than is fitting. Adherence to him takes the place of obedience to his message, and, if he is a true man, he has to damp down misdirected enthusiasm.
Mark John's clear apprehension of the limitations of his work. He baptized with water, the symbol and means of outward cleansing. He does not depreciate his position or the importance of his baptism, but his whole soul bows in reverence before the coming Messiah, whose great office was to transcend his, as the wide Mediterranean surpassed the little lake of Galilee. His outline of that work is grand, though incomplete. It is largely based upon Malachi's closing prophecy, and the connection witnesses to John's consciousness that he was the Elijah foretold there. He saw that the Messiah would surpass him in his special endowment. Strong as he was, that other was to be stronger. Probably he did not dream that that other was to wield the divine might, nor that His perfect strength was to be manifested in weakness, and to work its wonders by the might of gentle, self-sacrificing love. But, though he dimly saw, he perfectly adored. He felt himself unworthy (literally, insufficient) to be the slave who untied (or, according to Matthew, 'bore') his lord's sandals. How beautiful is the lowliness of that strong nature! He stood erect in the face of priests and tetrarchs, and furious women, and the headsman with his sword, but he lay prostrate before his King.
Strength and royal authority were not all that he had to proclaim of Messiah. 'He shall baptize you in the Holy Ghost and fire.' We observe that the construction here is different from that in verse 16 ('with water'), inasmuch as the preposition 'in' is inserted, which, though it is often used 'instrumentaly,' is here, therefore, more probably to be taken as meaning simply 'in.' The two nouns are coupled under one preposition, which suggests that they are fused together in the speaker's mind as reality and symbol.
Fire is a frequently recurrent emblem of the Holy Spirit, both in the Old and New Testament. It is not the destructive, but the vitalising, glowing, transforming, energy of fire, which is expressed. The fervour of holy enthusiasm, the warmth of ardent love, the melting of hard hearts, the change of cold, damp material into its own ruddy likeness, are all set forth in this
