John the Baptist Part 5

But our impression of the sublime humility of this great soul will become deeper, as we consider that marvellous scene in which he first recognised the divine mission and claims of his Kinsman, Jesus of Nazareth. Consider the meeting between the Sun and the star, and take it as indicating an experience which must always supervene on the cleansed and holy soul, which desires and prepares for it.

I. OUR LORD'S ADVENT TO THE JORDAN BANK.--For thirty years the Son of Man had been about his Father's business in the ordinary routine of a village carpenter's life. He had found scope enough there for his marvellously rich and deep nature; reminding us of the philosopher's garden, which, though only a dingy court in a crowded city, reached through to the other side of the world on the one hand, and up to the heaven of G.o.d on the other. Often He must have felt the strong attraction of the great world of men, which He loved; and the wild winds, as they careered over his village home, must have often borne to Him the wail of broken hearts, asking Him to hasten to their relief.

On his ear must have struck the voices of Jairuses pleading for their only daughters; of sisters interceding for their Lazaruses; of halt and lame and blind entreating that He would come and heal them. But He waited still, his eye on the dial-plate of the clock, till the time was fulfilled which had been fixed in the Eternal Council Chamber.

As soon, however, as the rumours of the Baptist's ministry reached Him, and He knew that the porter had taken up his position at the door of the sheepfold, ready to admit the true Shepherd (John x. 3), He could hesitate no longer. The Shechinah cloud was gathering up its fleecy folds, and poising itself above Him, and moving slowly towards the scene of the Baptist's ministry; and He had no alternative but to follow. He must tear Himself away from Nazareth, home, and mother, and take the road which would end at Calvary. "Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him."

Tradition locates the scene of John's baptism as near Jericho, where the water is shallow and the river opens out into large lagoons. But some, inferring that Nazareth was within a day's journey of this notable spot, place it nearer the southern end of the Lake of Galilee.

It may have been in the late afternoon when Jesus arrived. An expression made use of by the evangelist Luke might seem to suggest that all the people had been baptized for that day at least (Luke iii.

21); so that perhaps the crowds had dispersed, and the great prophet was alone with one or two of those young disciples of whom we have spoken. Or, Jesus may have arrived when the Jordan banks were alive with the eager mult.i.tudes. But, in either case, a sudden and remarkable change pa.s.sed over the Baptist's face as he beheld his Kinsman standing there.

Picture that remarkable scene. The arrowy stream, rushing down from the Lake of Galilee to the Dead Sea; the rugged banks; the shadowy forests; the erect, sinewy form of the Baptist; and Jesus of Nazareth, as depicted by the olden traditions, with auburn hair, searching blue eye, strong, sweet face, and all the beauty of his young manhood. At the sight of Him, note how the high look on the Baptist's face lowers; how his figure stoops in involuntary obeisance; how the voice that was wont to ring out its messages in accents of uncompromising decision falters and trembles!

John said, "I knew Him not" (John i. 31); but this need not be interpreted as indicating that he had no acquaintance whatever with his blameless relative. Such may have been the case, of course, since John's life had been spent apart from the haunts of men. It is more natural to suppose that the cousins had often met, as boys and afterwards. But the Baptist had never realized that Jesus was the Messiah whose advent he was sent to announce. He had not recognised his high descent and claims. It had never occurred to him that this simple village Carpenter, so closely related to himself, whose course of life was apparently so absolutely ordinary and commonplace, could be He of whom Moses in the Law and the Prophets did write. In this sense John could truly say, "I knew Him not."

But John knew enough of Him to be aware of his guileless, blameless life. The story of his tender love for Mary; of his devotion to the interests of his brothers and sisters; of his undefiled purity, of his long vigils on the mountains till the morning called Him back to his toils; of his deep acquaintance with Scripture; of his speech about the Father--had reached the Baptist's ears. He had come to entertain the profoundest respect amounting to veneration for his Kinsman; and, as He presented Himself for baptism, John felt that there was a whole heaven of difference between Him and all others. These publicans and sinners, these Pharisees and scribes, these soldiers and common people--had every need to repent, confess, and be forgiven; but there was surely no such need for Him, who had been always, and by general acknowledgment, "holy, harmless, undefiled, and separate from sinners." "I have need,"

said he, "to be baptized of Thee, and comest Thou to me?" (Matt. iii.

14).

There may have been, besides, an indescribable presentiment that stole over that lofty nature--like that knowledge of good men and bad which is often given to n.o.ble women. He knew men; his eagle eye had searched their hearts, as he had heard them confess their sins; and at a glance he could tell what was in them. A connoisseur of souls was he. Among all the pearls that had pa.s.sed through his hands--some goodly ones among them--none had seemed so rare and pure as this; it was a pearl of great price, for which a man might be prepared to part with all he possessed, if only to obtain it. There was an indefinable majesty, a moral glory, a tender grace, an ineffable attractiveness in this Man, which was immediately appreciated by the greatest of woman-born, because of his own intrinsic n.o.bility and greatness of soul. It needed a Baptist to recognise the Christ. He who had never quailed before monarch or people, directly he came in contact with Christ, cast the crown of his manhood at his feet, and shrank away. The eagle that had soared unhindered in mid-heaven seemed transfixed by a sudden dart, and fell suddenly, with a strange, low cry, at the feet of its Creator. "I have need to be baptized of Thee, and comest Thou to me?"

II. THE SIGNIFICANCE OF CHRIST'S BAPTISM.--"Suffer it to be so now: for thus it becometh us to fulfil all righteousness"--with such words our Lord overruled the objections of his loyal and faithful Forerunner.

This is the first recorded utterance of Christ, after a silence of more than twenty years; the first also of his public ministry: it demands our pa.s.sing notice. He does not say, "I have need to be baptized of thee"; nor does He say, "Thou hast no need to be baptized of Me." He does not stay to explain why the greater should be baptized by the less: or why a rite which confessed sin was required for one who was absolutely sinless. It is enough to appeal to the Baptist as his a.s.sociate in a joint necessary act, becoming to them both as part of the Divine procedure, and therefore claiming their common obedience.

"Thus it becometh us (you and me) to fulfil all righteousness."

In his baptism, our Lord acknowledged the divine authority of the Forerunner. As the last and greatest of the prophets, who was to close the Old Testament era, for "the law and the prophets prophesied until John"; as the representative of Elijah the prophet, before the great and notable day of the Lord could come; as the porter of the Jewish fold--John occupied a unique position, and it was out of deference to his appointment by the Father, and as an acknowledgment of his office, that Jesus sought baptism at his hands.

John's baptism, moreover, was the inauguration of the Kingdom of Heaven. In it the material made way for the spiritual. The old system, which gave special privileges to the children of Abraham, was in the act of pa.s.sing away, confessing that G.o.d could raise up children to Abraham from the stones at the water's edge; and demanding that those who would enter the Kingdom must be born from above, of water and of the Spirit. It was the outward and visible sign that Judaism was unavailing for the deepest needs of the spirit of man, and that a new and more spiritual system was about to take its place, and Christ said, in effect, "I, too, though King, obey the law of the Kingdom, and bow my head, that, by the same sign as the smallest of my subjects, I may pa.s.s forward to my throne."

There was probably a deeper reason still. That Jordan water, flowing downwards to the Dead Sea, was symbolical. In the purity of its origin, amid the snows of Hermon, and in the beauty of its earlier course, it was an emblem of man's original const.i.tution, when the Creator made him in His own image and p.r.o.nounced him very good; but in these sullied and troubled waters hurrying on to the Sea of Death--waters in which thousands of sinners had confessed their sins, with tears and sighs--how apt an emblem was there of the history of our race, contaminated by the evil that is in the world through l.u.s.t, and meriting the wages of sin--death! With that race, in its sin and degradation, our Lord now formally identified Himself. His baptism was his formal identification with our fallen and sinful race, though He knew no sin for Himself, and could challenge the minutest inspection of his enemies: "Which of you convinceth Me of sin?"

Was He baptized because He needed to repent, or to confess his sins?

Nay, verily! He was as pure as the bosom of G.o.d, from which He came; as pure as the fire that shone above them in the orb of day; as pure as the snows on Mount Hermon, rearing itself like a vision of clouds on the horizon: but He needed to be made sin, that we might be made the righteousness of G.o.d in Him. When the paschal lamb had been chosen by the head of a Jewish household, it was customary to take it, three days before it would be offered, to the priest, to have it sealed with the Temple seal; so our Lord, three years before his death, must be set apart and sealed by the direct act of the Holy Spirit, through the mediation of John the Baptist. "Him hath G.o.d the Father sealed."

"It becometh us"--I like that word, _becometh_. If the Divine Lord thought so much about what was becoming, surely we may. It should not be a question with us, merely as to what may be forbidden or harmful, what may or may not be practised and permitted by our fellow-Christians, or even whether there are distinct prohibitions in the Bible that bar the way--but if a certain course is becoming. "Need I pa.s.s through that rite?" _It is becoming_. "Need I perform that lowly act?" _It is becoming_. "Need I renounce my liberty of action in that respect?" _It would be very becoming_. And whenever some hesitant soul, timid and nervous to the last degree, dares to step out, and do what it believes to be the right thing because it is becoming, Jesus comes to it, enlinks his arm, and says, "Thou art not alone in this. Thou and I stand together here. It becomes us to fill up to its full measure all righteousness." Ah, soul, thou shalt never step forth on a difficult and untrodden path without hearing his footfall behind thee, and becoming aware that in every act of righteousness Christ identifies Himself, saying, "Thus it becometh _us_ to fulfil all righteousness."

A friend suggests that the Lord Jesus was here referring to the sublime prophecy of Daniel ix. 24. That He might make an end of sin and bring in everlasting righteousness, it was essential that the Lamb of G.o.d should confess the sins of the people as his own (see Psa. lxix. 5).

This was his first step on his journey to the Cross, every step of which was in fulfilment of all righteousness, in order that He might bring in everlasting righteousness.

"Then he suffered Him." Some things we have to _do_ for Christ, and some to _bear_ for Him. Active virtues are great; but the pa.s.sive ones are rarer and cost more, especially for strong natures like the Baptist's. But, in all our human life, there is nothing more attractive than when a strong man yields to another, accepts a deeper interpretation of duty than he had perceived, and is prepared to set aside his strong convictions of propriety before the tender pleadings of a still, soft voice. Yield to Christ, dear heart. Suffer Him to have his way. Take his yoke, and be meek and lowly of heart--so shalt thou find rest.

III. THE DESIGNATION OF THE MESSIAH.--It is not to be supposed that the designation of Jesus as the Christ was given to any but John. It was apparently a private sign given to him, as the Forerunner and Herald, through which he might be authoritatively informed as to the ident.i.ty of the Messiah. To say nothing of the impossibility of ordinary and unanointed eyes beholding the descent of the Holy Spirit, John's own statements seem to point clearly in this direction. He says, "I knew Him not" (_i.e._, as Son of G.o.d), "but He that sent me to baptize with water, He said unto me, 'Upon whomsoever thou shalt see the Spirit descending, and abiding upon Him, the same is He that baptizeth with the Holy Spirit.' And I have seen, and have borne witness that this is the Son of G.o.d" (John i. 32-34). The same thought appears from putting a perfectly legitimate construction on the words of the first evangelist: "Lo, the heavens were opened unto him"

(_i.e._, the Baptist), "and he saw the Spirit of G.o.d descending as a dove, and coming upon Him" (Matt. iii. 16).

What a theophany was here! As the Man of Nazareth emerged from the water, the sign for which John had been eagerly waiting and looking was granted. He had believed he would see it, but had never thought to see it granted to one so near akin to himself. We never expect the great G.o.d to come to us! And the exclamation, Lo, indicates his startled surprise. He saw far away into the blue vault, which had opened into depth after depth of golden glory. The vail was rent to admit of the coming forth of the Divine Spirit, who seemed to descend in visible shape--as a dove might, with gentle, fluttering motion--and to alight on the head of the Holy One, who stood there fresh from his baptism.

The stress of the narrator, as he told the story afterwards, was that the Spirit not only came, but _abode_. Here was the miracle of miracles, that He should be willing to _abide_ in any human temple, who for so many ages had wandered restlessly over the deluge of human sin, seeking a resting-place, but finding none. Here, at least, was an ark into which this second Noah might pull in the fluttering dove, unable to feed, like the raven, on corruption and death.

The voice of G.o.d from heaven proclaimed that Jesus of Nazareth was his beloved Son, in whom He was well pleased; and the Baptist could have no further doubt that the Desire of all Nations, the Lord whom his people sought, the Messenger of the Covenant, had suddenly come to his temple to act as a refiner's fire and as fullers' soap. "John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon Him." "John beareth witness of Him and crieth" (John i. 15, 32).

How much that designation meant to Christ! It was his Pentecost, his consecration and dedication to his life-work; from thenceforth, in a new and special sense, the Spirit of the Lord was upon Him, and He was anointed to preach. But it was still more to the Baptist. He knew that his mission was nearly fulfilled, that his office was ended. He had opened the gate to the true Shepherd, and must now soon consign to Him all charge of the flock. Jesus must increase, while he decreased.

He that was from heaven was above all; as for himself, he was of the earth, and spake of the earth. The Sun had risen, and the day-star began to wane.

VIII.

Not that Light, but a Witness.

(John I. 8.)

"Nothing resting in its own completeness Can have worth or beauty; but alone Because it leads and tends to farther sweetness, Fuller, higher, deeper than its own.

"Spring's real glory dwells not in the meaning, Gracious though it be, of her blue hours; But is hidden in her tender leaning To the summer's richer wealth of flowers."

A. A. PROCTOR.

Resentment of the Sanhedrim--The Baptist's Credentials--Spiritual Vision--"Behold the Lamb of G.o.d"--The Baptism of the Spirit

The baptism and revelation of Christ had a marvellous effect on the ministry of the Forerunner. Previous to that memorable day, the burden of his teaching had been in the direction of repentance and confession of sin. But afterwards, the whole force of his testimony was towards the person and glory of the Shepherd of Israel. He understood that for the remainder of his brief ministry, which perhaps did not greatly exceed six months, he must bend all his strength to announcing to the people the prerogatives and claims of Him who stood amongst them, though they knew Him not. "There came a man, sent from G.o.d, whose name was John. The same came for witness, that he might bear witness of the Light, that all might believe through him. He was not the Light, but came that he might bear witness of the Light."

Our subject, therefore, naturally divides itself into two divisions: John's admissions about himself, and his testimony to the Lord. And it is interesting to notice that they were given on three successive days, as appears from the twofold use of the phrase, "On the morrow." "On the morrow" (_i.e._, after he had met and answered the deputation from the Sanhedrim), "he seeth Jesus coming unto him..." (i. 29). "Again, on the morrow John was standing, and two of his disciples..." (35).

These events took place at Bethany, or Bethabara, on the eastern bank of the Jordan. The river there is one hundred feet in width, and, except in flood, some five to seven feet deep. It lies in a tropical valley, the verdure of which is in striking contrast to the desolation which reigns around.

I. THE BAPTIST'S ADMISSIONS ABOUT HIMSELF.--When the fourth Evangelist uses the word _Jews_, he invariably means the Sanhedrim. John had become so famous, and his influence so commanding, that he could not be ignored by the religious leaders of the time. In their hearts they derided him, and desired to do with him "whatsoever they listed." His preaching of repentance, and his unmeasured denunciation of themselves as a brood of vipers, were not to be borne. But they forbore to meet him in the open field, and resolved to send a deputation, which might extract some admission from his lips that would furnish them with ground for subsequent action. "The Jews sent unto him from Jerusalem priests and Levites to ask him, 'Who art thou?' ... 'Why baptizest thou?'" The first question was universally interesting; the second specially so to the Pharisee party, who were the high ritualists of their day, and who were reluctant that a new rite, which they had not sanctioned, should be added to the Jewish ecclesiastical system.

It is a striking scene. The rushing river; the tropical gorge; the dense crowds of people standing thick together; the Baptist in his sinewy strength and uncouth attire, surrounded by the little group of disciples; while through the throng a deputation of grey-beards, the representatives of a decadent religion, makes its difficult way--these are the princ.i.p.al features of a memorable incident.

There was a profound silence, and men craned their necks and strained their ears to see and hear everything, as the deputation challenged the prophet with the inquiry, "Who art thou?" There was a great silence.

Men were prepared to believe anything of the eloquent young preacher.

"The people were in expectation, and all men reasoned in their hearts concerning John, whether haply he were the Christ" (Luke iii. 15). If he had given the least encouragement to their dreams and hopes, they would have unfurled again the tattered banner of the Maccabees; and beneath his leadership would have swept, like a wild hurricane, against the Roman occupation, gaining, perhaps, a momentary success, which afterwards would have been wiped out in blood. "And he confessed, and denied not; and he confessed, I am not the Christ."

If a murmur of voices burst out in anger, disappointment, and chagrin, as this answer spread from lip to lip, it was immediately hushed by the second inquiry propounded, "What then? Art thou Elijah?" (alluding to the prediction of Malachi iv. 5). If they had worded their question rather differently, and put it thus, "Hast thou come in the power of Elias?" John must have acknowledged that it was so; but if they meant to inquire if he were literally Elijah returned again to this world, he had no alternative but to say, decisively and laconically, "I am not."

There was a third arrow in their quiver, since the other two had missed the mark: and amid the deepening attention of the listening mult.i.tudes, and in allusion to Moses' prediction that G.o.d would raise up a Prophet like to himself (Deut. xviii. 15; Acts iii. 22; vii. 37), they said, "Art thou the Prophet?" and he answered, "No."

The deputation was nonplussed. They had exhausted their repertory of questions. Their mission threatened to become abortive, unless they could extract some positive admission. They must put a leading question; and their spokesman, for the fourth time, challenged the strange being, whom they found it so hard to label and place on any shelf of their ecclesiastical museum. "They said therefore unto him, 'Who art thou?--that we may give an answer to them that sent us.' What sayest thou of thyself?" "He said, 'I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet.'"

How infinitely n.o.ble! How characteristic of strength! A weak man would have launched himself on the flowing tide of enthusiasm, and allowed himself to be swept away by its impetuous rush. What a mingling of strength and humility! When men suggested that he was the Christ, he insisted that he was only a voice--the voice of the herald, whom men hardly notice, because they strain their eyes in the direction from which he has come, to behold the King Himself. When they complimented him on his teaching, he told them that He who would winnow the wheat from the chaff was yet to appear. And when they crowded to his baptism, he reiterated that it was only the baptism of negation, _of water_, but the Christ would baptize with the Holy Ghost and with fire.

Why was this? Ah, he knew his limitations! He was the greatest-born of woman, yet he knew that his bosom was not broad enough, nor his heart tender enough, to justify him in bidding all weary and heavy-laden ones to come to him for rest; he could not say that he and G.o.d were one, and include himself with the Deity, in the majestic p.r.o.noun, we; he never dared to ask men to believe in himself as they believed in the Father: but there came after him One who dared to say all these things; and this is the inevitable conclusion, that either Jesus was inferior to John in all that goes to make a strong and n.o.ble character, or that Jesus was all that John said He was, "The Son of G.o.d, and King of Israel." There is no third suggestion possible. We must either estimate Jesus as immeasurably inferior, or incomparably superior, to the strong, sane, Spirit-filled prophet, who never wearied in declaring the impa.s.sable chasm that yawned between them.

Such humility always accompanies a true vision of Christ. If we view it from the low ground, the mountain may appear to reach into the sky; but when we reach the mountain-top, we are immediately aware of the infinite distance between the highest snow-peak and the nearest star.