John the Baptist Part 6

To the crowds John may have seemed to fulfil all the essential conditions of the prophetic portraiture of the Messiah; but _he_ stood on the mountain, and knew how infinitely the Christ stood above him.

This is apparent in his reply to the final inquiry of the Sanhedrim, "And they asked him, and said unto him, 'Why, then, baptizest thou, if thou art not the Christ, neither Elijah, neither the Prophet?'" And John said in effect, "I baptize because I was sent to baptize, and I know very well that my work in this respect is temporary and transient; but what matters that? In the midst of you standeth One whom ye know not, even He that cometh after me, the latchet of whose shoe I am not worthy to unloose. The Christ is come. Have not I seen Him, standing amid your crowds, yea, descending these very banks?"

The people must have turned one to another, as he spoke. What! Had the Messiah come! It could hardly be. There had been no prodigies in earth or sky worthy of his advent. How could He be amongst them, and they unaware! But it was even so, and it is so still. The Christ is in us, and with us still. There may be no transcendent symptoms of his blessed presence, as He stands in the little groups of two and three gathered in his name; but the eye of faith detects Him. Where others see only the bare cliffs of Patmos, or the mines with their gangs of convicts, the anointed gaze beholds a face brighter than the sun, the purged ear catches the accents of a voice like the murmur of waters on the still night air. Remember how He said, "He that loveth Me shall be loved of my Father; and I will love him, and will manifest Myself to him." As the Holy Spirit revealed Him to John, so He will reveal Him to us, if only, like John, we will be content with nothing less, and wait expectant with the heart on the outlook for the manifestation of the Son of G.o.d; for so He promised, saying, "He shall take of mine, and shall declare it unto you." And when the child of faith speaks thus, with the accent of conviction, of what he has seen, and tasted, and handled, of the Word of life, it is not strange that the children of this world, whose eyes are blinded, begin to question and deride. What is there to be seen that they cannot see? What heard that they cannot detect? Ah, "the natural man receiveth not the things of the Spirit of G.o.d, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." "There standeth One among you," said the Baptist, "whom ye know not."

II. THE BAPTIST'S WITNESS TO THE LORD.--Six weeks pa.s.sed by from that memorable vision of the opened heaven and the descending Spirit, and John had eagerly scanned every comer to the river-bank to see again that divinely beautiful face. But in vain: for Jesus was in the wilderness, being tempted of the devil, for forty days and nights, the companion of wild beasts, and exposed to a very hurricane of temptation.

At the end of the six weeks, the interview with the deputation from the Sanhedrim took place, which we have already described; and on the day after, when his confession of inferiority was still fresh in the minds of his hearers, when some were criticising and others pitying, when symptoms that the autumn of his influence had set in were in the air, his eye flashed, his face lit up, and he cried, saying: "This is He of whom I said, 'After me cometh a man who is become before me, for He was before me.' Behold the Lamb of G.o.d, which taketh away the sin of the world."

Did all eyes turn towards the Christ? Was there a ripple of interest and expectancy through the crowd? Did any realize the unearthly beauty and spiritual power of his presence? We know not. Scripture is silent, only telling us that on the following day, when, with two disciples, he looked on Jesus as He walked, and repeated his affirmation, "Behold the Lamb of G.o.d," those two disciples followed Him, never to return to their old master--who knew it must be so, and was content to decrease if only _He_ might increase.

Let us notice the successive revelations which were made to John, and through him to Israel, who, you remember, held him, as they had every warrant for doing, to be in the deepest sense a prophet of the Lord.

This conviction has been definitely endorsed by succeeding ages, which have cla.s.sed him as one of the six greatest men that ever left their mark on the world.

(1) _He rightly conceived of Christ's pre-existence_. "He was before me" (John i. 30). The phrase resembles Christ's own words, when He said: "Before Abraham was, I am." In John's case it developed soon after into another and kindred expression: "He that cometh from above, is above all" (John iii. 31). With such words the Baptist taught his disciples. He insisted that Jesus of Nazareth had an existence anterior to Nazareth, and previous to his birth of the village maiden.

He recognised that his goings had been of old, even from everlasting, that He was the mighty G.o.d, the Father of the Ages, and the Prince of Peace. As for himself, he was of the earth, and of the earth he spoke; as for this One, He came from above, and was above all. It is not surprising, therefore, that one of his disciples, catching his Master's spirit, wrote: "In the beginning was the Word, and the Word was with G.o.d, and the Word was G.o.d. The same was in the beginning with G.o.d.

All things were made by Him."

(2) _He rightly apprehended the sacrificial aspect of Christ's work_.

"Behold the Lamb of G.o.d, which taketh away the sin of the world." Was it that his priestly lineage gave Him a special right to coin and use this appellation? It was, without doubt, breathed into his heart by the Holy Spirit; but his whole previous training, as the son of a priest, fitted him to receive and transmit it. An attempt has been made to limit the meaning of these words to the personal character of Jesus, his purity, and gentleness; but, to the Jews who listened, the latter part of his exclamation could have but one significance. They would at once connect with his words, those of the Law, the Prophets, and the Psalms. "The goat shall bear upon him all their iniquities unto a solitary land." "He bare the sin of many." "He is led as a lamb to the slaughter."

From the slopes of Mount Moriah, a young voice has expressed the longing of the ages, "Behold the fire and the wood; but where is the lamb?" This has been the cry of the human heart in all generations.

From the days of Abel men have brought the firstlings of their flocks, laying them on the altar, and consuming them with fire; but there was always a sense of failure and insufficiency. Through the ages, and in every clime, priest after priest offered the lamb upon the altar, but by the very fact of continual repet.i.tion, bore witness to the insufficiency of its propitiation. "Every priest, indeed," is the comment of inspiration, "standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins."

Must not the hearts of hundreds of saintly priests have been filled with the same inquiry, Where is the lamb? As the prophets understood more clearly the nature of G.o.d's dealing with man--as, for instance, Micah saw that even the offering of the first-born could never atone for the sin of the soul--may we not suppose that from their lips also the same inquiry was elicited, Where is the lamb? Nature cannot answer that cry. She is fascinating, especially when she dimples with the smile of spring, and unveils her face in summer to receive the caresses of the sun. But with all her beauty and fascination she cannot answer the entreaty of the conscience that the penalty of sin may be removed, its power broken, so that man may walk with G.o.d with a fearless heart.

Animals at the best are only symbols of the complete solution to the ever-recurring problem of human sin: thus from all the ages goes forth the cry, Where is the lamb? Then from his heaven G.o.d sends forth his Son to be the sufficient answer to the universal appeal: and the heaven-sent messenger, from his rocky pulpit, as he sees Jesus coming to him, cries, "Behold the Lamb of G.o.d, which taketh away the sin of the world."

Dear soul, thou mayest venture on Him. He is G.o.d's Lamb; on Him the sin of our race has been laid, and He stood before G.o.d with the acc.u.mulated load--"made sin"; the iniquity of us all was laid upon Him; wounded for our transgressions; bruised for our iniquities; chastised for our peace; stricken for our transgression; bearing the sin of many.

As the first Adam brought sin on the race, the second Adam has put it away by the sacrifice of Himself. Men are lost now, not because of Adam's sin, nor because they were born into a race of sinners, but for the sin which they presumptuously and wilfully commit, or because by unbelief they contract themselves out of the benefits of Christ's death. The servant who had been forgiven by his king, but took his brother by the throat, brought back upon himself the full penalty from which the royal warrant had freed him; and if any one of us cling to sin, rejecting and trampling under foot the Saviour's work on our behalf, we cancel so far all those benefits of our Saviour's pa.s.sion which otherwise would accrue, and bring back upon ourselves the penalties from which He would fain have delivered us.

(3) _He understood the baptism of the Holy Spirit_. "The same is He that baptizeth with the Holy Spirit." As Son of G.o.d, our Saviour from all eternity was one with the Holy Spirit in the mystery of the blessed Trinity; but as "the one Man," He received in his human nature the fulness of the Divine Spirit. It pleased the Father that in Him should all the fulness of the G.o.dhead dwell, that He might be able to communicate Him to all the sons of men who were united to Him by a living faith. Thus it fell that He was able to a.s.sure his disciples that if they waited in Jerusalem for the promise of the Father, as John baptized with water, they should be baptized with the Holy Spirit (Acts i. 4, 5).

The term _baptism_, as applied to the Holy Spirit, had better be confined to those marvellous manifestations of spiritual power which are recorded in Acts ii., viii., x., xix., whilst the word _filling_ should be used of those experiences of the indwelling and anointing of the Divine Spirit which are within the reach of us all. Still, we may all adopt the words of the Baptist, and tell our living Head that we have need to be baptized of Him--need to be plunged into the fiery baptism; need to be searched by the stinging flame; need to be cleansed from dross and impurity; need to be caught in the transfiguring, heaven-leaping energy of the Holy Spirit, borne upon his bosom into the rare atmosphere where the seven lamps burn always before the throne of G.o.d. The blood of the Lamb and the fire of the Holy Spirit are thus inextricably united.

(4) _He beheld the mystery of the Holy Trinity_. For the first time this was made manifest to man. On the one hand there was the Father speaking from heaven; on the other the Spirit descending as a dove--and between them was the Son of Man who was proclaimed to be the Son of G.o.d, the beloved Son. Surely John might say that flesh and blood had not revealed these things, but they had been made known to him by a divine revelation.

The doctrine of the Holy Trinity is a profound mystery, hidden from the intellect, but revealed to the humble and reverent heart; hidden from the wise and prudent, and revealed to babes. Welcome Jesus Christ as John did; and, as to John, so the whole wonder of the G.o.dhead will be made known to thy heart. Thou wilt hear the Father bearing witness to his Son; thou wilt see how clearly the Son reveals the Father, and achieves redemption; thou shalt know what it is to stand beneath the open heaven and behold and partic.i.p.ate in the Divine anointing. Of what good is it to reason about the Trinity if thou hast no spiritual appet.i.te for the gifts of the Trinity? But if this is thine, and thou openest thine heart, thou wilt receive the gift and understand the doctrine.

(5) _He appreciated the Divine Sonship of Christ_. "I have seen and have borne witness that this is the Son of G.o.d." This witness counts for much. John knew men, knew himself, knew Christ. He would not have said so much unless he had been profoundly convinced; and he would not have been profoundly convinced unless irrefragable evidence had been presented to him. What though, when on the following day he repeats his exclamation, his whole congregation leaves him to follow the Man of Nazareth to his home? The heart of the Forerunner is satisfied, for he has heard the Bridegroom's voice. The Son of G.o.d has come, and has given him an understanding that he might know Him that is true.

IX.

"We must increase, but I must decrease."

(JOHN III. 30.)

"Where is the lore the Baptist taught, The soul unswerving and the fearless tongue?

The much-enduring wisdom, sought By lonely prayer the haunted rocks among?

Who counts it gain His light would wane, So the whole world to Jesus throng?"

KEBLE.

The Moral Greatness of the Baptist--Thoughts on Envy--Christian Consecration--The Baptist's Creed--The Voice of the Beloved

From the Jordan Valley our Lord returned to Galilee and Nazareth. The marriage feast of Cana, his return to Jerusalem, the cleansing of the Temple, and the interview with Nicodemus, followed in rapid succession.

And when the crowds of Pa.s.sover pilgrims were dispersing homewards, He also left the city with his disciples, and began a missionary tour throughout the land of Judaea.

This tour is not much dwelt upon in Scripture. We only catch a glimpse of it here in the 22nd verse, and again in the address of the apostle Peter to Cornelius, where he speaks of Christ preaching good tidings of peace throughout all Judaea (Acts x. 36, 37). How long it lasted we cannot tell; but it must have occupied some months, for He tarried from time to time at different points.

It is not likely that our Lord unfolded his Messianic character, or taught with the same clearness as in after days. For the most part, He would adopt the cry of the Baptist. Of the commencement of his ministry it is recorded: "Jesus came, ... preaching the Gospel of G.o.d, and saying, 'The time is fulfilled, and the Kingdom of G.o.d is at hand: repent ye, and believe in the Gospel'" (Mark i. 14, 15). But his deeds declared his royalty.

Wherever He went He was welcomed with vast enthusiasm. The scenes which had occurred a few months before to inaugurate the Baptist's ministry were re-enacted. The progress of the heaven-sent Teacher (John iii. 2) was accompanied by immense throngs of people, who, wearied with the tiresome exactions of Pharisee and scribe, turned with eagerness to the humanness and holiness of the True Shepherd. It is said that cattle, sick and harried with the voyage across the Atlantic, will show signs of revival as they sniff the first land breezes laden with the breath of the clover fields.

During all this time the Baptist was continuing his preparatory work in the Jordan Valley, though now driven by persecution to leave the western bank for Aenon and Salim on the eastern side, where a handful of followers still clung to him. "John was not yet cast into prison,"

but the shadow of his impending fate was already gathering over him; and so he was baptizing in Aenon, near to Salim, where the Jordan sweeps out into broad sheets of water, eminently suitable for his purpose. Thither they came and were baptized. The morning star lingers in the same heavens with the sun, whom it has announced; but its l.u.s.tre has paled, and its glories are shorn.

It would appear from the R.V. (ver. 25) that a Jew, probably an emissary of the Sanhedrim, brought tidings to that little circle of true-hearted disciples of the work that Jesus was doing in Judaea, and drew them into a discussion as to the comparative value of the two baptisms. It was acknowledged that Jesus did not, with his own hands, perform the rite of baptism, probably for reasons afterwards cited by his great apostle (iv. 2; compare 1 Cor. i. 14-17): but it would be administered by his disciples, at his direction, and with his countenance, and therefore it could be reported to the Baptist by his disciples, who came to him with eyes flashing with indignation, and faces heated with the excitement of the discussion: "Rabbi, He that was with thee beyond Jordan, to whom thou hast borne witness, the same baptizeth, and all men come to Him" (ver. 26).

It was as though they said, "Master, is it not too bad? See how thy generous testimony has been requited! In the day of thy glory thou wert too profuse in thy acknowledgments, too prodigal in thy testimonials. Now this new Teacher has taken a leaf out of thy programme; He too is preaching, baptizing, and gathering a school of disciples." But there was no tinder in that n.o.ble breast which these jealous sparks could kindle. Nothing but love dwelt there. He had been plunged into the baptism of a holy love, which had burnt out the selfishness and jealousy, which were as natural to him as to us all.

It was as when a spark falls into an ocean and is instantly extinguished. Thus his reply will ever rank among the greatest utterances of mortal man. The Lord said that of those born of woman none was greater than John; and, if by nothing else, by these words his moral stature and superlative excellence were vindicated. He seemed great when his voice rang like a clarion through Palestine, attracting and thrilling the mighty throngs; great, when he dared to tell Herod that it was unlawful for him to have his brother's wife, uttering words which those palace walls must have been startled to hear; great, when he baptized Him for whom the world was waiting, and who was declared to be the Son of G.o.d with power; but he never seemed so great as when he refused to enter into those acrimonious altercations and discussions, and said simply, "A man can receive nothing, except it be given him from heaven."

I. JOHN COUNTED INFLUENCE AND POSITION AS DIVINE GIFTS.--What startling differences obtain among men--Peter and John, Calvin and Melancthon, John Knox and Samuel Rutherford, Kingsley and Keble! Each of these has left his imprint on human history; each so needful to do his own special work, but each so diverse from all others. We are sometimes tempted to attribute their special powers and success to their circ.u.mstances, their times, their parents and teachers; but there is a deeper and more satisfactory explanation. Adopting the words of the Forerunner, we may say--They had nothing that they had not received from heaven, by the direct appointment and decree of G.o.d.

It was thus that the Baptist reasoned: "Whatever success and blessing I had are due to the appointment of Him who sent me to preach his Gospel and announce the advent of his Son. Every man has his work and sphere appointed him of G.o.d. If this new Teacher meet with such success, we have no right to be jealous of Him, lest we sin against G.o.d, who has made Him what He is. And if we have not the same crowds as once, let us be content to take this, too, as the appointment of Heaven, glad to do whatever is a.s.signed to us, and to leave all results with G.o.d."

This is a golden sentence, indeed!--"A man can receive nothing, except it be given him from heaven." Hast thou great success in thy life-work? Do crowds gather around thy steps and throng thy audience-chamber? Do not attribute them to thyself. They are all the gifts of G.o.d's grace. He raiseth up one and setteth down another.

Thou hast nothing that thou hast not received; and if thou hast received it, see to it that thou exercise perpetually the faculty of receptiveness, so that thou mayest receive more and more, grace on grace. The river in its flow should hollow out the channel-bed through which it flows. Be thankful, but never vain. He who gave may take.

Great talents bestowed imply great responsibility in the day of reckoning. Be not high-minded, but fear. Much success can only be enjoyed without injury to the inner life by being considered as the dear gift of Christ, to be used for Him.

Hast thou but one talent, and little success?--yet this is as G.o.d has willed it. He might have given more had He willed it so; be thankful that He has given any. Use what thou hast. The five barley loaves and two small fishes will so increase, as they are distributed, that they will supply the want of thousands. Do not dare to envy one more successful and used than thyself, lest thou be convicted of murmuring against the appointment of thy Lord. Here, too, is the cure of jealousy, which more than anything else blights the soul of the servant of G.o.d. To an older minister, who has pa.s.sed the zenith of his popularity and power, it is often a severe trial to see younger men stepping into positions which he once held and has been compelled to renounce. He is mightily tempted to disparage their power, and condemn them by faint praise; or, if he praise, to add one biting comment which undoes the generosity and frankness of the eulogium. Why should this younger man, who was not born when his own ministry was at full tide, now carry all before him, while the waves are quietly withdrawing from the margin of seaweed they once cast up! Thoughts like these corrode and canker the soul; and there is no arrest to them, unless, by a definite effort of the Spirit-energised will, the soul turns to G.o.d with the words: "A man can receive nothing, except it be given him from heaven. I had my glad hours of meridian glory, and have still the mellow light of a summer sunset. It was G.o.d's gift to me, as rest is now; and I will rejoice that He raises up others to do his work. I will rejoice that the Kingdom is coming, that Christ is satisfied, that men are being saved; this shall be my joy, and it shall be fulfilled."

How much misery, heart-burning, and disappointment would be saved if, at the beginning of life, each of us inquired seriously what that special work in the world might be to which he was called, and for which he is fitted. Then, instead of being poor imitations, we might be good originals. Instead of spending our time in going off on side issues, we might bend all our strength to the main purpose of our existence. G.o.d has meant each of us for something; incarnating in us one of his own great thoughts, and equipping us with all material that is necessary for its realization. We may probably discover its meaning by the peculiarities of our mental endowments or the advice of friends; by the necessity of our circ.u.mstances or the prompting of the Holy Spirit. Otherwise we must be content to go on making each day according to the pattern shown us--not as a whole, but in detail--sure that some day each bit and sc.r.a.p, each vail and hanging, will find its place, and the tabernacle of our life stand complete.

Every name is historic in G.o.d's estimate. The obscurest among us has his place in the Divine plan, his lesson to learn, his work to do. The century opening before us can no more dispense with us than an orchestra with the piccolo. A p.a.w.n on G.o.d's chessboard may take a knight, or give check to a king. "We are his workmanship, created in Christ Jesus unto good works which G.o.d has before prepared (R.V.), that we should walk in them" (Eph. ii. 10).

II. JOHN CAUGHT SIGHT OF A FULLER AND RICHER IDEAL THAN HIS OWN.--Tidings had, without doubt, been brought to him of our Lord's first miracle in Cana of Galilee. We know that it had made a great impression on the little group of ardent souls, who had been called to share the village festivities with their newly-found Master; and we know that some of them were still deeply attached to their old friend and leader. From these he would learn the full details of that remarkable inauguration of this long-expected ministry. How startled he must have been at the first hearing! He had announced the Husbandman with his fan to thoroughly winnow his floor; the Baptist with his fire; the Lamb of G.o.d, holy, harmless, and separate from sinners. But the Messiah opens his ministry among men by mingling with the simple villagers in their wedding joy, and actually ministers to their innocent mirth, as He turns the water into wine! The Son of Man has come "eating and drinking"! What a contrast was here to the austerity of the desert, the coa.r.s.e raiment, the hard fare! "John the Baptist came neither eating nor drinking." Could this be He? And yet there was no doubt that the heaven had been opened above Him, that the Dove had descended, and that G.o.d's voice had declared Him to be the "Beloved Son." But what a contrast to all that he had looked for!

Further reflection, however, on that incident, in which Jesus manifested forth his glory, and the cleansing of the Temple which immediately followed, must have convinced the Baptist that this conception of holiness was the true one. His own type could never be universal or popular. It was not to be expected that the ma.s.s of men could be spared from the ordinary demands of daily life to spend their days in the wilderness as he had done; and it would not have been for their well-being, or that of the world, if his practice had become the rule. It would have been a practical admission that ordinary life was common and unclean; and that there was no possibility of infusing it with the high principles of the Kingdom of Heaven. Consecration to G.o.d would have become synonymous with the exclusion of wife and child, of home and business, of music and poetry, from the soul of the saint; whereas its true conception demands that nothing which G.o.d has created can be accounted common or unclean, but all may be included within the encircling precincts of the Redeemer's Kingdom. The motto of Christian consecration is, therefore, given in that remarkable a.s.sertion of the apostle; "Every creature of G.o.d is good, and nothing is to be rejected, if it be received with thanksgiving: for it is sanctified through the Word of G.o.d and prayer" (1 Tim. iv. 4, 5).

John saw, beneath the illuminating ray of the Holy Spirit, that this was the Divine Ideal; that the Redeemer could not contradict the Creator; that the Kingdom was consistent with the home; and the presence of the King with the caress of woman and the laughter of the child, and the innocent mirth of the village feast. This he saw, and cried in effect: "That village scene is the key to the Messiah's ministry to Israel. He is not only Guest at a bridegroom's table, but the Bridegroom Himself. He has come to woo and win the chosen race.

Of old they were called Hephzibah and Beulah; and now those ancient words come back to mind with newly-minted meaning, with the scent of spring. Our land, long bereaved and desolate, is to be married. Joy, joy to her! The Bridegroom is here. He that hath the bride is the Bridegroom. As for me, I am the Bridegroom's friend, sent to negotiate the match, privileged to know and bring together the two parties in the blessed nuptials--blessed with the unspeakable gladness of hearing the Bridegroom's manly speech. Do you tell me that He is preaching, and that all come to Him? That is what I have wanted most of all. This my joy, therefore, is fulfilled. 'He must increase, but I must decrease.'"

III. JOHN HAD ENLARGED PERCEPTION OF THE TRUE NATURE OF CHRIST.--It has been questioned whether the paragraph which follows (John iii.