But if such had been the inner thoughts of his bearers, John warned them, that God was able of those stones that strewed the river-bank to raise up children unto Abraham; [1381] [1382] or, reverting to his former illustration of fruits meet for repentance,' that the proclamation of the Kingdom was, at the same time, the laying of the axe to the root of every tree that bore not fruit. Then making application of it, in answer to the specific inquiry of various classes, the preacher gave them such practical advice as applied to the well-known sins of their past; [1383] yet in this also not going beyond the merely negative, or preparatory element of repentance.' The positive, and all-important aspect of it, was to be presented by the Christ. It was only natural that the hearers wondered whether John himself was the Christ, since he thus urged repentance. For this was so closely connected in their thoughts with the Advent of the Messiah, that it was said, If Israel repented but one day, the Son of David would immediately come.' [1384] But here John pointed them to the difference between himself and his work, and the Person and Mission of the Christ. In deepest reverence he declared himself not worthy to do Him the service of a slave or of a disciple. [1385] His Baptism would not be of preparatory repentance and with water, but the Divine Baptism in [1386] the Holy Spirit and fire [1387] - in the Spirit Who sanctified, and the Divine Light which purified, [1388] and so effectively qualified for the Kingdom.' And there was still another contrast. John's was but preparing work, the Christ's that of final decision; after it came the harvest. His was the harvest, and His the garner; His also the fan, with which He would sift the wheat from the straw and chaff - the one to be garnered, the other burned with fire unextinguished and inextinguishable. [1389] Thus early in the history of the Kingdom of God was it indicated, that alike that which would prove useless straw and the good corn were inseparably connected in God's harvest-field till the reaping time; that both belonged to Him; and that the final separation would only come at the last, and by His own Hand.
What John preached, that he also symbolised by a rite which, though not in itself, yet in its application, was wholly new. Hitherto the Law had it, that those who had contracted Levitical defilement were to immerse before offering sacrifice. Again, it was prescribed that such Gentiles as became proselytes of righteousness,' or proselytes of the Covenant' (Gerey hatstsedeq or Gerey habberith), were to be admitted to full participation in the privileges of Israel by the threefold rites of circumcision, baptism, [1390] and sacrifice - the immersion being, as it were, the acknowledgment and symbolic removal of moral defilement, corresponding to that of Levitical uncleanness. But never before had it been proposed that Israel should undergo a baptism of repentance,' although there are indications of a deeper insight into the meaning of Levitical baptisms. [1391] Was it intended, that the hearers of John should give this as evidence of their repentance, that, like persons defiled, they sought purification, and, like strangers, they sought admission among the people who took on themselves the Rule of God? These two ideas would, indeed, have made it truly a baptism of repentance.' But it seems difficult to suppose, that the people would have been prepared for such admissions; or, at least, that there should have been no record of the mode in which a change so deeply spiritual was brought about. May it not rather have been that as, when the first Covenant was made, Moses was directed to prepare Israel by symbolic baptism of their persons [1392] and their garments, [1393] so the initiation of the new Covenant, by which the people were to enter into the Kingdom of God, was preceded by another general symbolic baptism of those who would be the true Israel, and receive, or take on themselves, the Law from God? [1394] In that case the rite would have acquired not only a new significance, but be deeply and truly the answer to John's call. In such case also, no special explanation would have been needed on the part of the Baptist, nor yet such spiritual insight on that of the people as we can scarcely suppose them to have possessed at that stage. Lastly, in that case nothing could have been more suitable, nor more solemn, than Israel in waiting for the Messiah and the Rule of God, preparing as their fathers had done at the foot of Mount Sinai. [1395] __________________________________________________________________