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In chapter 3 we find the exercise of the ministry of the word towards
Israel, and that for the introduction of the Lord into this world. It is
not the promises to Israel and the privileges secured to them by God, nor
the birth of that child who was heir to all the promises; the empire,
itself a testimony to Israel's captivity, being an instrument for the
accomplishment of the word respecting the Lord. The years are here reckoned
according to the reign of the Gentiles. Judea is a province in the hands of
the Gentile empire, and the other parts of Canaan are divided under
different chiefs, subordinate to the empire.
The Jewish system continues nevertheless; and the high priests were there
to note the years of their subjection to the Gentiles by their names, and
at the same time to preserve the order, the doctrine, and the ceremonies of
the Jews, as far as could be done in their circumstances at that period.
Now the word of God is ever sure, and it is when the relationships of God
with His people fail on the side of their faithfulness, that God in
sovereignty maintains His relationship by means of communications through a
prophet. His sovereign word maintains it when there are no other means.
But in this case Jehovah's message to His people had a peculiar character;
for Israel was already ruined, having forsaken the Lord. The goodness of
God had still left the people outwardly in their land; but the throne of
the world was transferred to the Gentiles. Israel was now called to repent,
to be forgiven, and to take a new place through the coming of the Messiah.
The testimony of God is therefore not in connection with His ordinances at
Jerusalem, although the righteous submit to them. Nor does the prophet call
them back to faithfulness on the ground on which they were. It is His voice
in the wilderness, making His paths straight, in order that He may come, as
from without, to those who repented and prepared themselves for His coming.
Moreover, since it was the Jehovah Himself who came, His glory should not
be confined within the narrow limits of Israel. All flesh should see the
salvation wrought by God. The condition of the nation itself was that out
of which God called them to come by repentance, proclaiming the wrath that
was about to fall upon a rebellious people. Besides, if God came, He would
have realities, the true fruits of righteousness, and not the mere name of
a people. And He came in His sovereign power, which was able to raise up
out of nothing that which He would have before Him. God comes. He would
have righteousness as to man's responsibility, because He is righteous. He
could raise up a seed unto Abraham by His divine power, and that from the
very stones, if He saw fit. It is the presence, the coming of God Himself,
that here characterises everything.
Now, the axe was already at the root of the trees, and each was to be
judged according to its fruits. It was in vain to plead that they were
Jews; if they enjoyed that privilege, where were its fruits? But God did
not accept any according to man's estimate of righteousness and privilege,
nor the proud judgment the self-righteous might form of others. He
addressed Himself to the conscience of all.
Accordingly the publicans, objects of hatred to the Jews, as instruments of
the fiscal oppression of the Gentiles; and the soldiers, who executed the
arbitrary mandates of the kings, imposed on the people by the Roman will,
or that of heathen governors, were exhorted to act in accordance with that
which the true fear of God would produce, in contrast with the iniquity
habitually practised in accordance with the will of man; the multitude were
exhorted to practical charity, while the people, considered as a people,
were treated as a generation of vipers, on whom the wrath of God was
coming. Grace dealt with them in warning of judgment, but judgment was at
the door.
Thus, from verses 3-14, we have these two things: in 3-6 the position of
John towards the people as such, in the thought that God Himself would soon
appear; in 6-14 his address to the conscience of individuals; verses 7, 8,
9 teaching them that the formal privileges of the people would afford no
shelter in the presence of the holy and righteous God, and that to take
refuge in national privilege was only to bring wrath upon themselves-for
the nation was under judgment and exposed to the wrath of God. In verse 10
he comes to details. In verses 15-17 the question as to the Messiah is
solved.
The great subject however of this passage-the great truth which the
testimony of John displayed before the eyes of the people-was that God
Himself was coming. Man was to repent. Privileges, granted meanwhile as
means of blessing, could not be pleaded against the nature and the
righteousness of Him who was coming, nor destroy the power by which He
could create a people after His own heart. Nevertheless the door of
repentance was open according to His faithfulness towards a people whom He
loved.
But there was a special work for the Messiah according to the counsels, the
wisdom, and the grace of God He baptised with the Holy Ghost and with fire.
That is to say, He brought in the power and the judgment which dispelled
evil, whether in holiness and blessing, or in destruction.
He baptises with the Holy Ghost. This is not merely a renewal of desires,
but power, in grace, in the midst of evil.
He baptises with fire. This is judgment that consumes the evil.
This judgment is thus applied to Israel, His threshing-floor. He would
gather His wheat in safety elsewhere; the chaff should be burnt up in
judgment.
But at length John is put in prison by the regal head of the people. Not
that this event took place historically at that moment; but the Spirit of
God would set forth morally the end of his testimony, in order to commence
the life of Jesus, the Son of man, but born the Son of God in this world.
It is with verse 21 that this history begins, and in a manner both
wonderful and full of grace. God, by John the Baptist, had called His
people to repentance; and those on whom His word produced its effect came
to be baptised by John. It was the first sign of life and of obedience.
Jesus, perfect in life and in obedience, come down in grace for the remnant
of His people, goes thither, taking His place with them, and is baptised
with the baptism of John as they were. Touching and marvellous testimony!
He does not love at a distance, nor merely in bestowing pardon; He comes by
grace into the very place where the sin of His people had brought them,
according to the sense of that sin which the converting and quickening
power of their God had wrought in them. He leads His people there by grace,
but He accompanies them when they go. He takes His place with them in all
the difficulties of the way, and goes with them to meet all the obstacles
that present themselves; and truly, as identifying Himself with the poor
remnant, those excellent of the earth, in whom was all His delight, calling
Jehovah His Lord; and making Himself of no reputation, not saying that His
goodness extended to God, not taking His eternal place with God, but the
place of humiliation; and, for that very reason, of perfection in the
position to which He had humbled Himself, but a perfection that recognised
the existence of sin, because in fact there was sin, and it behoved the
remnant to be sensible of it in returning to God. To be sensible of it was
the beginning of good. Hence He can go with them. But in Christ, however
humble grace might be, His taking that path with them was grace that
wrought in righteousness; for in Him it was love and obedience, and the
path by which He glorified His Father. He went in by the door.
Jesus therefore, in taking this place of humiliation which the state of the
beloved people required, and to which grace brought Him, found Himself in
the place of the fulfilment of righteousness, and of all the good pleasure
of the Father, of which He thus became the object, as in this place.
The Father could acknowledge Him, as the One who satisfied His heart in the
place where sin and, at the same time, the objects of His grace, were
found, that He might give free course to His grace. The cross was the full
accomplishment of this. We shall say a word on the difference when speaking
of the temptation of the Lord; but it is the same principle as to Christ's
loving will and obedience. Christ was here with the remnant, instead of
being substituted for them and put in their place to atone for sin; but the
object of the Father's delight had, in grace, taken His place with the
people, viewed as confessing their sins
[see note #9]
before God, and presenting themselves to God as concerned in them, while by
this really morally out of them, and renewed in heart to confess them,
without which the Lord could not have been with them, except as a witness
to preach grace to them prophetically.
Jesus having taken this position, and praying-appearing as the godly man,
dependent on God and lifting up His heart to God, thus also the expression
of perfection in that position-heaven opens to Him. By baptism He took His
place with the remnant; in praying-being there-He exhibited perfection in
His own relationship with God. Dependence, and the heart going up to God,
as the first thing and as the expression, so to say, of its existence, is
the perfection of man here below; and, in this case, of man in such
circumstances as these. Here then heaven can open. And observe, it was not
heaven opening to seek some one afar from God, nor grace opening the heart
to a certain feeling; but it was the grace and perfection of Jesus which
caused heaven to open. As it is said, "Therefore doth my Father love me,
because I lay down my life." Thus also it is the positive perfection of
Jesus
[see note #10]
that is the reason of heaven's opening. Remark also here that, when once
this principle of reconciliation is brought in, heaven and earth are not so
far from each other. It is true that, till after the death of Christ, this
intimacy must be centred in the Person of Jesus and realised by Him alone,
but that comprised all the rest. Proximity was established, although the
grain of wheat had to remain alone, until it should "fall into the ground
and die." Nevertheless the angels, as we have seen, could say, "Peace on
earth, the good pleasure [of God] in men." And we see the angels with the
shepherds, and the heavenly host in the sight and hearing of earth praising
God for that which had taken place; and here, heaven open upon man, and the
Holy Ghost descending visibly upon Him.
Let us examine the import of this last case. Christ has taken His place
with the remnant in their weak and humble condition, but in it fulfilling
righteousness. The entire favour of the Father rests upon Him, and the Holy
Ghost comes down to seal and anoint Him with His presence and His power.
Son of God, man on earth, heaven is open to Him, and all the affection of
heaven is centred upon Him, and upon Him associated with His own.
[see note #11]
The first step which these humbled souls take in the path of grace and of
life finds Jesus there with them, and, He being there, the favour and
delight of the Father, and the presence of the Holy Ghost. And let us
always remember that it is upon Him as man while Son of God.
Such is the position of man accepted before God. Jesus is its measure, its
expression. It has these two things-the Father's delight, and the power and
seal of the Holy Ghost; and that in this world, and known by him who enjoys
it. There is now this difference, already noticed, that we look by the Holy
Ghost into heaven where Jesus is, but we take His place down here.
Let us contemplate man thus in Christ-heaven open-the power of the Holy
Ghost upon Him and in Him-the testimony of the Father, and the relationship
of the Son with the Father.
It will be remarked that the genealogy of Christ is here traced, not to
Abraham and David, that He should be the heir of the promises after the
flesh, but to Adam; in order to exhibit the true Son of God a man on earth,
where the first Adam lost his title, such as it was. The last Adam, the Son
of God, was there, accepted of the Father, and preparing to take upon
Himself the difficulties into which the sin and fall of the first Adam had
brought those of his race who drew nigh to God under the influence of His
grace.
The enemy was through sin in possession of the first Adam; and Jesus must
gain the victory over Satan, if He would deliver those who are under his
power. He must bind the strong man. To conquer him practically is the
second part of the christian life. Joy in God, conflict with the enemy,
make up the life of the redeemed, sealed with the Holy Ghost and walking by
His power. In both these things the believer is with Jesus, and Jesus with
him.
