Expositor's Bible: The Gospel of St Luke. Henry Burton

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СКАЧАТЬ was administered we cannot tell, nor is it material that we should know. We do know, however, that the baptism of the Spirit – and in John's mind the two were closely related – was constantly referred to in Scripture as an effusion, a "pouring out," a sprinkling, and never once as an immersion. And what was the "baptism of fire" to the mind of John? Was it not that which the prophet Isaiah had experienced, when the angel touched his lips with the live coal taken from the altar, pronouncing over him the great absolution, "Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged" (Isa. vi. 7)? At best, the baptism of water is but a shadow of the better thing, the outward symbol of an inward grace. We need not quarrel about modes and forms. Scripture has purposely left them indeterminate, so that we need not wrangle about them. There is no need that we exalt the shadow, levelling it up to the substance; and still less should we level it down, turning it into a playground for the schools.

      Thus far the lives of Jesus and John have lain apart. One growing up in the hill-country of Galilee, the other in the hill-country of Judæa, and then in the isolation of the wilderness, they have never looked in each other's face, though they have doubtless heard often of each other's mission. They meet at last. John had been constantly telling of One who was coming after – "after," indeed, in order of time, but "before," infinitely before, in pre-eminence and authority. Mightier than he, He was the Lord. John would deem it an honour to kneel down before so august a Master, to untie and bear away His shoes; for in such a Presence servility was both becoming and ennobling. With such words as these the crier in the wilderness had been transferring the people's thought from himself, and setting their hearts listening for the Coming One, so preparing and broadening His way. Suddenly, in one of the pauses of his ministrations, a Stranger presents Himself, and asks that the rite of baptism may be administered to Him. There is nothing peculiar about His dress; He is younger than the Baptist – much younger, apparently, for the rough, ascetic life has prematurely aged him – but such is the grace and dignity of His person, such the mingled "strength and beauty" of His manhood, that even John, who never quailed in the presence of mortal before, is awed and abashed now. Discerning the innate royalty of the Stranger, and receiving a monition from the Higher World, with which he kept up close correspondence, the Baptist is assured that it is He, the Lord and Christ. Immediately his whole manner changes. The voice that has swept over the land like a whirlwind, now is hushed, subdued, speaking softly, deferentially, reverentially. Here is a Presence in which his imperatives all melt away and disappear, a Will that is infinitely higher than his own, a Person for whom his baptism is out of place. John is perplexed; he hesitates, he demurs. "I have need to be baptized of Thee, and comest Thou to me?" and John, Elias-like, would fain have wrapped his mantle around his face, burying out of sight his little "me," in the presence of the Lord. But Jesus said, "Suffer it now: for thus it becometh us to fulfil all righteousness" (Matt. iii. 15).

      The baptism of Jesus was evidently a new kind of baptism, one in which the usual formulas were strangely out of place; and the question naturally arises, Why should Jesus submit to, and even ask for, a baptism that was so associated with repentance and sin? Could there be any place for repentance, any room for confession, in the Sinless One? John felt the anomaly, and so shrank from administering the rite, till the reply of Jesus put His baptism on different ground – ground altogether clear of any personal demerit. Jesus asked for baptism, not for the washing away of sin, but that He might "fulfil all righteousness." He was baptized, not for His own sake, but for the world's sake. Coming to redeem humanity, He would identify Himself with that humanity, even the sinful humanity that it was. Son of God, He would become a true Son of man, that through His redemption all other sons of men might become true sons of God. Bearing the sins of many, taking away the sin of the world, that heavy burden lay at His heart from the first; He could not lay it down until He left it nailed to His cross. Himself knowing no sin, He yet becomes the Sin-offering, and is "numbered among the transgressors." And as Jesus went to the cross and into the grave mediatorially, as Humanity's Son, so Jesus now passes into the baptismal waters mediatorially, repenting for that world whose heart is still hard, and whose eyes are dry of godly tears, and confessing the sin which He in love has made His own, the "sin of the world," the sin He has come to make atonement for and to bear away.

      Such is the meaning of the Jordan baptism, in which Jesus puts the stamp of Divinity upon John's mission, while John bears witness to the sinlessness of Jesus. But a Higher Witness came than even that of John; for no sooner was the rite administered, and the river-bank regained, than the heavens were opened, and the Spirit of God, in the form of a fiery dove, descended and alighted on the head of Jesus; while a Voice out of the Unseen proclaimed, "This is My beloved Son, in whom I am well pleased." And so the Son of man receives the heavenly, as well as the earthly baptism. Baptized with water, He is now baptized with the Holy Ghost and with fire, anointed with the unction of the Holy One. But why should the Holy Spirit descend upon Jesus in the form of a dove, and afterwards upon the disciples in the form of cloven tongues of fire? We can understand the symbolism of the cloven tongues; for was not their mission to preach and teach, spreading and establishing the kingdom by a consecrated speech – the Divine word carried forward by the human voice? What, then, is the meaning of the dove-form? Does it refer to the dove of the Old Dispensation, which bearing the olive-leaf in its mouth, preached its Gospel to the dwellers in the ark, telling of the abatement of the angry waters, and of a salvation that was near? And was not Jesus a heavenly Dove, bearing to the world the olive-branch of reconciliation and of peace, proclaiming the fuller, wider Gospel of mercy and of love? The supposition, at any rate, is a possible one, while the words of Jesus would almost make it a probable one; for speaking of this same baptism of the Spirit, He says – and in His words we can hear the beat and whir of dove-wings – "He anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, … to set at liberty them that are bruised" (iv. 18).

      The interview between Jesus and John was but brief, and in all probability final. They spend the following night near to each other, but apart. The day after, John sees Jesus walking, but the narrative would imply that they did not meet. John only points to Him and says, "Behold the Lamb of God, which taketh away the sin of the world;" and they part, each to follow his separate path, and to accomplish his separate mission.

      "The Lamb of God, which taketh away the sin of the world." Such was John's testimony to Jesus, in the moment of his clearest illumination. He saw in Jesus, not as one learned writer would have us suppose, the sheep of David's pastoral, its life encircled with green pastures and still waters – not this, but a lamb, "the Lamb of God," the Paschal Lamb, led all uncomplaining to the slaughter, and by its death bearing away sin – not either the sin of a year or the sin of a race, but "the sin of the world." Never had prophet so prophesied before; never had mortal eye seen so clearly and so deeply into God's great mystery of mercy. How, then, can we explain that mood of disappointment and of doubt which afterwards fell upon John? What does it mean that from his prison he should send two of his disciples to Jesus with the strange question, "Art Thou He that cometh, or look we for another?" (vii. 19). John is evidently disappointed – yes, and dejected too; and the Elias still, Herod's prison is to him the juniper of the desert. He thought the Christ would be one like unto himself, crying in the wilderness, but with a louder voice and more penetrating accent. He would be some ardent Reformer, with axe in hand, or fan, and with baptism of fire. But lo, Jesus comes so different from his thought – with no axe in hand that he can see, with no baptism of fire that he can hear of, a Sower rather than a Winnower, scattering thoughts, principles, beatitudes, and parables, telling not so much of "the wrath to come" as of the love that is already come, if men will but repent and receive it – that John is fairly perplexed, and actually sends to Jesus for some word that shall be a solvent for his doubts. It only shows how this Elias, too, was a man of like passions with ourselves, and that even prophets' eyes were sometimes dim, reading God's purposes with a blurred vision. Jesus returns a singular answer. He says neither Yes nor No; but He goes out and works His accustomed miracles, and then dismisses the two disciples with the message, "Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. And blessed is he, whosoever shall not be offended in Me." These words are in part a quotation from John's favourite prophet, Isaiah, who emphasized as no other СКАЧАТЬ