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“We Have Found the Messias”

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   John the Baptist was now preaching and baptizing at Bethabara, beyond Jordan. It was not far from this spot that God stayed the river in its flow until Israel had passed over. A little distance from the stronghold of Jericho had been overthrown by the armies of heaven.  The memory of these events was at this time revived, and gave a thrilling interest to the Baptist’s message. Would not He who had wrought so wonderfully in ages past again manifest His power for Israel’s deliverance? Such was the thought stirring the hearts of the people who daily thronged the banks of the Jordan.

 

   The preaching of John had taken so deep a hold on the nation as to demand the attention of the religious authorities. The danger of insurrection caused every popular gathering to be looked upon with suspicion by the Romans, and whatever pointed toward an uprising of the people excited the fears of the Jewish rulers. John had not recognized the authority of the Sanhedrin by seeking their sanction for his work; and he had reproved rulers and people, Pharisees and Sadducees alike. Yet the people followed him eagerly. The interest in his work seemed to be continually increasing. Though he had not deferred to them, the Sanhedrin accounted that, as a public teacher, he was not under their jurisdiction.

 

   The body was made up of members chosen from the priesthood, and from the chief rulers and teachers of the nation. The high priest was usually the president. All its members were to be men advanced in years, though not aged, but in general knowledge. They were to be without physical blemish, and must be married men, and fathers, as being more likely than others to be humane and considerate. Their place of meeting was an apartment connected with the temple at Jerusalem. In the days of Jewish independence the Sanhedrin was the supreme court of the nation, possessing secular as well as ecclesiastical authority. Though now subordinated by the Roman governors, it still exercised a strong influence in civil as well as religious matters.

 

   The Sanhedrin could not well defer an investigation of John’s work. There were some who recalled the revelations made to Zacharias in the temple, and the father’s prophecy that had pointed to his child as the Messiah’s herald. In the tumults and changes of thirty years, these things had in a great measure been lost sight of. They were now called to mind by the excitement concerning the ministry of John.

 

   It was long since Israel had a prophet; long since such a reformation as was now in progress had been witnessed. The demand for confession of sin seemed new and startling. Many among the leaders would not go to hear John’s appeals and denunciations, lest they should be led to disclose the secrets of their own lives. Yet his preaching was a direct announcement of the Messiah. It was well known that the seventy weeks of Daniel’s prophecy, covering the Messiah’s advent, were nearly ended; and all were eager to share in that era of national glory which was then expected. Such was the popular enthusiasm that the Sanhedrin would soon to be forced either to sanction or to reject John’s work. Already their powers over the people were waning. It was becoming a serious question how to maintain their position. In the hope of arriving at some conclusion, they dispatched to the Jordan a deputation of priests and Levites to confer with the new teacher.

 

   Multitudes were gathered, listening to his words, when the delegates approached. With an air of authority designed to impress the people and to command the deference of the prophet the haughty rabbis came. With a movement of respect, almost of fear, the crowd opened to them pass. The great men in their rich robes, in the pride of rank and power, stood before the prophet of the wilderness.

 

   “Who art thou?” they demanded. Knowing what was in their thoughts, John answered, “I am not the Christ.” “What then? Art thou Elias?” “I am not.” “Art thou that prophet?” “No.” “Who art thou? That we may give an answer to them that sent us. What sayest thou of thyself?”

 

   “I am the voice of one crying in the wilderness. Make straight the way of the Lord, as said the prophet Esaias.”

 

   The Scripture to which John referred is that beautiful prophecy of Isaiah: “Comfort ye, comfort ye My people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her appointed time is accomplished, that her iniquity is pardoned. . . .  The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed, and all flesh shall see it together.” Isaiah 40:1-5, margin.

 

   Anciently, when a king journeyed through the less frequented parts of his dominion, a company of men was sent ahead of the royal chariot to level the steep places and fill up the hollows, that the king might travel in safety and without hindrance. This custom is employed by the prophet to illustrate the work of the gospel. “Every valley shall be exalted, and every mountain and hill shall be made low.” When the Spirit of God, with its marvelous awakening power, touches the soul, it abases human pride. Worldly pleasure and position and power are seen to be worthless. “Imaginations, and every high thing that exalteth itself against the knowledge of God” are cast down; every thought is brought into captivity” to the obedience of Christ.” 2 Corinthians 10:5. Then humility and self-sacrificing love, so little valued among men, are exalted as alone of worth. This is the work of the gospel, of which John’s message was a part.

 

   The rabbis continued their questioning: “Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?” The words “that prophet” had reference to Moses. The Jews had had been inclined to the belief that Moses would be raised from the dead, and taken to heaven. They did not know that he had already been raised. When the Baptist began his ministry, many thought that he might be the prophet Moses raised from the dead, for he seemed to have a through knowledge of the prophecies and of the history of Israel. 

 

   It was believed also that before the Messiah’s advent, Elijah would personally appear. This expectation John met in his denial; but his words had a deeper meaning. Jesus afterward said, referring to John, “If ye are willing to receive it, this is Elijah, which is to come.” Matthew 11:14, R.V. John came in the spirit and power of Elijah, to do such a work as Elijah did. If the Jews had received him, it would have been accomplished for them. But they did not receive his message. To them he was not Elijah. He could not fulfill for them the mission he came to accomplish.

 

   Many of those gathered at the Jordan had been present at the baptism of Jesus; but the sign given them had been manifest to but few among them. During the preceding months of the Baptist’s ministry, many had refused to heed the call to repentance. Thus they had hardened their hearts and darkened their understanding. When heaven bore testimony to Jesus at His baptism, they perceived it not. Eyes that had never been turned in faith to Him that is invisible beheld not the revelation of the glory of God; ears that had never listened to His voice heard not the words of witness. So it is now. Often the presence of Christ and the ministering angels is manifest in the assemblies of the people, and yet there are many who know it not. They discern nothing unusual. But to some the Savior’s presence is revealed. Peace and joy animate their hearts. They are comforted, encouraged, and blessed.

 

   The deputies from Jerusalem had demanded of John, “Why baptizest thou?” and they were awaiting his answer. Suddenly, as his glance swept over the throng, his eye kindled, his face lightened up, his whole being was stirred with deep emotion. With outstretched hands he cried, “I baptize in water: 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.” John 1:27, R.V., margin. 

 

   The message was distinct and unequivocal, to be carried back to the Sanhedrin. The words of John could apply to no other than the long-promised One. The Messiah was among them! In amazement priests and rulers gazed about them, hoping to discover Him of whom John had spoken. But He was not distinguishable among the throng.

 

   When at the baptism of Jesus, John pointed to Him as the Lamb of God, a new light was shed upon the messiah’s work. The prophet’s mind was directed to the words of Isaiah, “He is brought as a lamb to the slaughter.” Isaiah 53:7. During the weeks that followed, John with new interest studied the prophecies and the teaching of the sacrificial service. He did not distinguish clearly the two phases of Christ’s work, as a suffering sacrifice and a conquering king, but he saw that His coming had a deeper significance than priests or people had discerned.  When he beheld Jesus among the throng on His return from the desert, he confidently looked for Him to give the people some sign of His true character. Almost impatiently he waited to hear the Savior declare His mission: but no word was spoken, no sign given. Jesus did not respond to the Baptist’s announcement of Him, but mingled with the disciples of John, giving no outward evidence of His special work and taking no measure to bring Himself to notice.

 

   The next day John sees Jesus coming. With the light of the glory of God resting upon him; the prophet stretches out his hands, declaring, “Behold, the Lamb of God, which taketh away the sin of the world! This is He of whom I said, After me cometh a man which is become before me…. And I know Him not; but that He should be made manifest to Israel, for this cause came I baptizing in water…. I have beheld the Spirit descending as a dove out of heaven; and it abode upon Him. And I knew Him not: but He that sent me to baptize in 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 God.” John 1:29-34, R.V., margin.

 

   Was this the Christ? With awe and wonder the people looked upon the One just declared to be the Son of God. They had been deeply moved by the words of John. He had spoken to them in the name of God. They had listened to him day after day as he reproved their sins, and the daily conviction that he was sent of Heaven had strengthened. But who was this One greater than John the Baptist? In His dress and bearing there was nothing that betokened rank. He was apparently a simple personage, clad like themselves in the humble garments of the poor.

 

   There were in the throng some who at Christ’s baptism had beheld the divine glory, and had heard the voice of God. But since that time of the Savior’s appearance had greatly changed. At His baptism they had seen His countenance transfigured in the light of heaven; now pale, worn, and emaciated, He had been recognized only by the prophet John.

 

   But as the people looked upon Him, they saw a face where divine compassion was blended with conscious power. Every glance of the eye, every feature of the countenance, was marked with humility, and expressive of unutterable love. He seemed to be surrounded by an atmosphere of spiritual influence.  While His manners were gentle and unassuming, He impressed men with a sense of power that was hidden, yet could not be wholly concealed. Was this the One for whom Israel had so long waited?

 

   Jesus came in poverty and humiliation, that He might be our example as well as our Redeemer. If He had appeared with kingly pomp, how could He have taught humanity? How could He have presented such cutting truths as in the Sermon on the Mount? Where would have been the hope of the lowly in life had Jesus came to dwell as a king among men?

 

   To the multitude, however, it seemed impossible that the One designated by John should be associated with their lofty anticipations. Thus many were disappointed, and greatly perplexed.

 

   The words that the priests and rabbis so much desired to hear, that Jesus would now restore the kingdom to Israel, had not been spoken. For such a king they had been waiting and watching: such a king they were ready to receive. But one who sought to establish in their hearts a kingdom of righteousness and peace, they would not accept. 

 

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