1 Now in the fifteenth year of the reign of Tiberius Cæsar,
Pontius Pilate being governor of Judæa, and Herod being tetrarch
of Galilee, and his brother Philip tetrarch of the region of
Ituræa and Trachonitis, and Lysanias tetrarch of Abilene, 2 in the
high priesthood of Annas and Caiaphas, the word of God came unto
John the son of Zacharias in the wilderness. 3 And he came into
all the region round about the Jordan, preaching the baptism of
repentance unto remission of sins; 4 as it is written in the book
of the words of Isaiah the prophet,
The voice of one crying in the wilderness,
Make ye ready the way of the Lord,
Make his paths straight.
5 Every valley shall be filled,
And every mountain and hill shall be brought low;
And the crooked shall become straight,
And the rough ways smooth;
6 And all flesh shall see the salvation of God.
7 He said therefore to the multitudes that went out to be baptized
of him, Ye offspring of vipers, who warned you to flee from the
wrath to come? 8 Bring forth therefore fruits worthy of
repentance, and begin not to say within yourselves, We have
Abraham to our father: for I say unto you, that God is able of
these stones to raise up children unto Abraham. 9 And even now the
axe also lieth at the root of the trees: every tree therefore that
bringeth not forth good fruit is hewn down, and cast into the
fire. 10 And the multitudes asked him, saying, What then must we
do? 11 And he answered and said unto them, He that hath two coats,
let him impart to him that hath none; and he that hath food, let
him do likewise. 12 And there came also publicans to be baptized,
and they said unto him, Teacher, what must we do? 13 And he said
unto them, Extort no more than that which is appointed you. 14 And
soldiers also asked him, saying, And we, what must we do? And he
said unto them, Extort from no man by violence, neither accuse
_any one_ wrongfully; and be content with your wages.
15 And as the people were in expectation, and all men reasoned in
their hearts concerning John, whether haply he were the Christ; 16
John answered, saying unto them all, I indeed baptize you with
water; but there cometh he that is mightier than I, the latchet of
whose shoes I am not worthy to unloose: he shall baptize you in
the Holy Spirit and _in_ fire: 17 whose fan is in his hand,
thoroughly to cleanse his threshing-floor, and to gather the wheat
into his garner; but the chaff he will burn up with unquenchable
fire.
18 With many other exhortations therefore preached he good tidings
unto the people; 19 but Herod the tetrarch, being reproved by him
for Herodias his brother’s wife, and for all the evil things which
Herod had done, 20 added this also to them all, that he shut up
John in prison.
John the Baptist was the first inspired prophet to break the silence of
the centuries which had elapsed since the days of Malachi. The importance
of his ministry is indicated by Luke in the minute exactness with which he
fixes its date. By naming the civil and religious rulers he gives a
sixfold designation of the time; then, too, it accords with the universal
aspect of his Gospel, and with the genius of Luke as a historian, to link
his story with secular events. Naturally he mentions first the reigning
emperor, Tiberius Cæsar; he next names Pilate, the governor of Judea who
attained an immortality of shame for condemning Jesus to the cross; Herod
Antipas, a seducer and murderer, son of Herod the Great, is designated as
ruler of Galilee; Philip and Lysanias are said to be governing neighboring
provinces; as ecclesiastical rulers, Annas and Caiaphas are mentioned;
while the former had been deposed some years before, he continued to share
with his son-in-law the actual duties of the high priesthood, and he also
shared the infamy in which their names are united. Such a list of leading
spirits indicates the absolute moral and religious degeneracy of the times
and the need of some one to call Israel back to the service and worship of
God.
Such a messenger appeared in the person of John the Baptist who after his
long discipline in the wilderness came with a definite message from God
and drew out great throngs to the Jordan Valley to attend his preaching
and to accept his baptism as a sign and seal of their repentance. The
nature of his ministry is declared to have been a fulfillment of the
prediction of Isaiah who described “one crying in the wilderness,” one
sent of God to prepare the way for the coming of Christ. This preparation
is pictured in terms of Oriental imagery. When a monarch was about to make
a journey, a servant was sent before him to prepare the highway. Valleys
needed to be filled, hills lowered, crooked places made straight, rough
ways made smooth. Thus, before men would be ready to receive Christ, moral
obstacles must be removed; men must repent of their sins and turn from
them. Luke closes his quotation from Isaiah with the line, “And all flesh
shall see the salvation of God,” which is in accord with the universal
character of his Gospel.
The burden of the message preached by John was that which in all ages has
awakened a response in the hearts of men: he preached sin and judgment,
repentance and pardon. The tone of his message as recorded by Luke,
however, was particularly severe; here he is said to have addressed the
multitudes as the “offspring of vipers” and to have asked them why they
were pretending to have heard a warning of wrath to come. The reason for
such severity was that, while wishing to escape the impending judgment,
the people were unwilling to forsake their sins. They regarded the baptism
of John as a magical rite which could make impenitent men safe in the hour
of judgment. John bade them show their repentance by their works and not
to trust in their descent from Abraham as securing their salvation. He
declared that judgment was upon them; the ax was already lying at the root
of the trees and every fruitless tree was about to be “hewn down, and cast
into the fire.”
To the question of the people John made it perfectly plain that by
repentance he meant no mere form or ceremony, nor was the word merely an
abstract theological term; the thing he demanded was plain and practical,
that each man should turn from his besetting sin and should show love to
his fellow man. Clothing and food were to be given to those in need, for
repentance meant to turn from the sin of selfishness. Publicans or
taxgatherers, who were everywhere detested because of their dishonesty and
greed, were told to demand no more tribute than was appointed and lawful.
Soldiers, or more exactly “men on military service,” possibly acting as
local police, were told to extort no money by violence and to seek for
none by false charges, and to be content with their wages. All who are to
receive Christ in any age must turn from their sins. Repentance is not a
mystical experience; it is plain and simple and practical. It consists in
turning from greed and dishonesty and unkindness and violence and
discontent, and from all that is contrary to the revealed will of God.
The coming of Christ was very definitely predicted by John. While some
imagined that the prophet himself was the Messiah, John declared that the
mission of Christ was so much greater than his own that he would be
unworthy as a slave, to loose the latchet of his shoes. While John
baptized with water, Christ would baptize with the Holy Spirit and with
fire. Water was a material element, and merely symbolized an inward
change; Jesus would bring them into fellowship with a divine Person, and
would exert upon their souls cleansing and transforming power. He would
come, however, to punish the impenitent; he would separate the wheat from
the chaff; the former he would gather into his garner, but the chaff he
would burn with unquenchable fire.
The close of the career of John is introduced by Luke at this point of his
narrative to prepare the way for his account of the ministry of Christ. It
was actually some time after Jesus had begun his work that Herod the
tetrarch arrested John and cast him into prison because he had rebuked the
profligate king for his impurity and his sin. John had been a faithful
messenger of God, but the world does not reverence its prophets; they are
usually imprisoned, beheaded, burned, or crucified.