Tidings of what these many months had occurred by the banks of the Jordan must have early reached Jerusalem, and ultimately stirred to the depths its religious society, whatever its preoccupation with ritual questions or political matters. For it was not an ordinary movement, nor in connection with any of the existing parties, religious or political. An extraordinary preacher, of extraordinary appearance and habits, not aiming, like others, after renewed zeal in legal observances, or increased Levitical purity, but preaching repentance and moral renovation in preparation for the coming Kingdom, and sealing this novel doctrine with an equally novel rite, had drawn from town and country multitudes of all classes - inquirers, penitents and novices. The great and burning question seemed, what the real character and meaning of it was? or rather, whence did it issue, and whither did it tend? The religious leaders of the people proposed to answer this by instituting an inquiry through a trust-worthy deputation. In the account of this by St. John certain points seem clearly implied; [1481] on others only suggestions can be ventured.
That the interview referred to occurred after the Baptism of Jesus, appears from the whole context. [1482] Similarly, the statement that the deputation which came to John was sent from Jerusalem' by the Jews,' implies that it proceeded from authority, even if it did not bear more than a semi-official character. For, although the expression Jews' in the fourth Gospel generally conveys the idea of contrast to the disciples of Christ (for ex. St. John vii. 15), yet it refers to the people in their corporate capacity, that is, as represented by their constituted religious authorities. [1483] On the other hand, although the term scribes and elders' does not occur in the Gospel of St. John, [1484] it by no means follows that the Priests and Levites' sent from the capital either represented the two great divisions of the Sanhedrin, or, indeed, that the deputation issued from the Great Sanhedrin itself. The former suggestion is entirely ungrounded; the latter at least problematic. It seems a legitimate inference that, considering their own tendencies, and the political dangers connected with such a step, the Sanhedrin of Jerusalem would not have come to the formal resolution of sending a regular deputation on such an inquiry. Moreover, a measure like this would have been entirely outside their recognised mode of procedure. The Sanhedrin did not, and could not, originate charges. It only investigated those brought before it. It is quite true that judgment upon false prophets and religious seducers lay with it; [1485] but the Baptist had not as yet said or done anything to lay him open to such an accusation. He had in no way infringed the Law by word or deed, nor had he even claimed to be a prophet. [1486] If, nevertheless, it seems most probable that the Priests and Levites' came from the Sanhedrin, we are led to the conclusion that theirs was an informal mission, rather privately arranged than publicly determined upon.
And with this the character of the deputies agrees. Priests and Levites' - the colleagues of John the Priest - would be selected for such an errand, rather than leading Rabbinic authorities. The presence of the latter would, indeed, have given to the movement an importance, if not a sanction, which the Sanhedrin could not have wished. The only other authority in Jerusalem from which such a deputation could have issued was the so-called Council of the Temple,' Judicature of the Priests,' or Elders of the Priesthood,' [1487] which consisted of the fourteen chief officers of the Temple. But although they may afterwards have taken their full part in the condemnation of Jesus, ordinarily their duty was only connected with the services of the Sanctuary, and not with criminal questions or doctrinal investigations. [1488] It would be too much to suppose, that they would take the initiative in such a matter on the ground that the Baptist was a member of the Priesthood. Finally, it seems quite natural that such an informal inquiry, set on foot most probably by the Sanhedrists, should have been entrusted exclusively to the Pharisaic party. It would in no way have interested the Sadducees; and what members of that party had seen of John [1489] must have convinced them that his views and aims lay entirely beyond their horizon.