“We Have Found
the Messias”
page l 1 l 2 l
1
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.
page l 1 l 2 l
1
