[1389] This is the meaning of sbestos. The word occurs only in St. Matt. iii. 12; St. Luke iii. 17; St. Mark ix. 43, 45 (?), but frequently in the classics. The question of eternal punishment' will be discussed in another place. The simile of the fan and the garner is derived from the Eastern practice of threshing out the corn in the open by means of oxen, after which, what of the straw had been trampled under foot (not merely the chaff, as in the A.V.) was burned. This use of the straw for fire is referred to in the Mishnah, as in Shabb. iii. 1; Par. iv. 3. But in that case the Hebrew equivalent for it is {hebrew} (Qash) - as in the above passages, and not Tebhen (Meyer), nor even as Professor Delitzsch renders it in his Hebrew N.T.: Mots. The three terms are, however, combined in a curiously illustrative parable (Ber. R. 83), referring to the destruction of Rome and the preservation of Israel, when the grain refers the straw, stubble, and chaff, in their dispute for whose sake the field existed, to the time when the owner would gather the corn into his barn, but burn the straw, stubble, and chaff.
[1390] For a full discussion of the question of the baptism of proselytes, see Appendix XII.
[1391] The following very significant passage may here be quoted: A man who is guilty of sin, and makes confession, and does not turn from it, to whom is he like? To a man who has in his hand a defiling reptile, who, even if he immerses in all the waters of the world, his baptism avails him nothing; but let him cast it from his hand, and if he immerses in only forty seah of water, immediately his baptism avails him.' On the same page of the Talmud there are some very apt and beautiful remarks on the subject of repentance (Taan. 16 a, towards the end).
[1392] Comp. Gen. xxxv. 2
[1393] Ex. xix. 10, 14.
[1394] It is remarkable, that Maimonides traces even the practice of baptizing proselytes to Ex. xix. 10, 14 (Hilc Issurey Biah xiii. 3; Yad haCh. vol. ii. p. 142 b). He also gives reasons for the baptism' of Israel before entering into covenant with God. In Kerith, 9 a the baptism' of Israel is proved from Ex. xxiv. 5, since every sprinkling of blood was supposed to be preceded by immersion. In Siphré on Numb. (ed. Weiss, p. 30 b) we are also distinctly told of baptism' as one of the three things by which Israel was admitted into the Covenant.
[1395] This may help us, even at this stage, to understand why our Lord, in the fulfilment of all righteousness, submitted to baptism. It seems also to explain why, after the coming of Christ, the baptism of John was alike unavailing and even meaningless (Acts xix. 3-5). Lastly, it also shows how he that is least in the Kingdom of God is really greater than John himself (St. Luke vii. 28). __________________________________________________________________
CHAPTER XII. THE BAPTISM OF JESUS: ITS HIGHER MEANING.
(St. Matt. iii. 13-17; St. Mark i. 7-11; St. Luke iii. 21-23; St. John i. 32-34.)
The more we think of it, the better do we seem to understand how that Voice crying in the wilderness: Repent! for the Kingdom of Heaven is at hand,' awakened echoes throughout the land, and brought from city, village, and hamlet strangest hearers. For once, every distinction was levelled. Pharisee and Sadducee, outcast publican and semi-heathen soldier, met here as on common ground. Their bond of union was the common hope of Israel' - the only hope that remained: that of the Kingdom.' The long winter of disappointment had not destroyed, nor the storms of suffering swept away, nor yet could any plant of spurious growth overshadow, what had struck its roots so deep in the soil of Israel's heart.