rest to the Baptist’s message. Would not He who
had wrought so wonderfully in ages past again manifest His power for
Israel’s deliverance? Such was the thought stirring the hearts of the
people who daily thronged the banks of the Jordan.
The preaching of John had taken so deep a hold on the nation as
to demand the attention of the religious authorities. The danger of
insurrection caused every popular gathering to be looked upon with
suspicion by the Romans, and whatever pointed toward an uprising
of the people excited the fears of the Jewish rulers. John had not
recognized the authority of the Sanhedrin by seeking their sanction
[133] for his work; and he had reproved rulers and people, Pharisees and
Sadducees alike. Yet the people followed him eagerly. The interest
in his work seemed to be continually increasing. Though he had not
deferred to them, the Sanhedrin accounted that, as a public teacher, he
was under their jurisdiction.
This body was made up of members chosen from the priesthood,
and from the chief rulers and teachers of the nation. The high priest
was usually the president. All its members were to be men advanced
in years, though not aged; men of learning, not only versed in Jewish
religion and history, but in general knowledge. They were to be without
physical blemish, and must be married men, and fathers, as being more
likely than others to be humane and considerate. Their place of meeting
was an apartment connected with the temple at Jerusalem. In the days
of Jewish independence the Sanhedrin was the supreme court of the
nation, possessing secular as well as ecclesiastical authority. Though
100
“We Have Found the Messias” 101
now subordinated by the Roman governors, it still exercised a strong
influence in civil as well as religious matters.
The Sanhedrin could not well defer an investigation of John’s work.
There were some who recalled the revelation made to Zacharias in the
temple, and the father’s prophecy, that had pointed to his child as the
Messiah’s herald. In the tumults and changes of thirty years, these
things had in a great measure been lost sight of. They were now called
to mind by the excitement concerning the ministry of John.
It was long since Israel had had a prophet, long since such a reformation
as was now in progress had been witnessed. The demand for
confession of sin seemed new and startling. Many among the leaders
would not go to hear John’s appeals and denunciations, lest they should
be led to disclose the secrets of their own lives. Yet his preaching was
a direct announcement of the Messiah. It was well known that the
seventy weeks of Daniel’s prophecy, covering the Messiah’s advent,
were nearly ended; and all were eager to share in that era of national
glory which was then expected. Such was the popular enthusiasm
that the Sanhedrin would soon be forced either to sanction or to reject
John’s work. Already their power over the people was waning. It was
becoming a serious question how to maintain their position. In the
hope of arriving at some conclusion, they dispatched to the Jordan a
deputation of priests and Levites to confer with the new teacher.
A multitude were gathered, listening to his words, when the delegates
approached. With an air of authority designed to impress the
people and to command the deference of the prophet the haughty [134]
rabbis came. With a movement of respect, almost of fear, the crowd
opened to let them pass. The great men, in their rich robes, in the pride
of rank and power, stood before the prophet of the wilderness.
“Who art thou?” they demanded.
Knowing what was in their thoughts, John answered, “I am not the
Christ.”
“What then? Art thou Elias?”
“I am not.”
“Art thou that prophet?”
“No.”
“Who art thou? that we may give an answer to them that sent us.
What sayest thou of thyself?”
102 The Desire of Ages
“I am the voice of one crying in the wilderness, Make straight the
way of the Lord, as said the prophet Esaias.”
The scripture to which John referred is that beautiful prophecy of
[135] Isaiah: “Comfort ye, comfort ye My people, saith your God. Speak ye
comfortably to Jerusalem, and cry unto her, that her appointed time is
accomplished, that her iniquity is pardoned.... The voice of him that
crieth in the wilderness, Prepare ye the way of the Lord, make straight
in the desert a highway for our God. Every valley shall be exalted, and
every mountain and hill shall be made low: and the crooked shall be
made straight, and the rough places plain: and the glory of the Lord
shall be revealed, and all flesh shall see it together.” Isaiah 40:1-5,
margin.
Anciently, when a king journeyed through the less frequented parts
of his dominion, a company of men was sent ahead of the royal chariot
to level the steep places and to fill up the hollows, that the king might
travel in safety and without hindrance. This custom is employed by
the prophet to illustrate the work of the gospel. “Every valley shall
be exalted, and every mountain and hill shall be made low.” When the
Spirit of God, with its marvelous awakening power, touches the soul,
it abases human pride. Worldly pleasure and position and power are
seen to be worthless. “Imaginations, and every high thing that exalteth
itself against the knowledge of God” are cast down; every thought is
brought into captivity “to the obedience of Christ.” 2 Corinthians 10:5.
Then humility and self-sacrificing love, so little valued among men,
are exalted as alone of worth. This is the work of the gospel, of which
John’s message was a part.
The rabbis continued their questioning: “Why baptizest thou then,
if thou be not that Christ, nor Elias, neither that prophet?” The words
“that prophet” had reference to Moses. The Jews had been inclined
to the belief that Moses would be raised from the dead, and taken to
heaven. They did not know that he had already been raised. When
the Baptist began his ministry, many thought that he might be the
prophet Moses risen from the dead, for he seemed to have a thorough
knowledge of the prophecies and of the history of Israel.
It was believed also that before the Messiah’s advent, Elijah would
personally appear. This expectation John met in his denial; but his
words had a deeper meaning. Jesus afterward said, referring to John,
“If ye are willing to receive it, this is Elijah, which is to come.” Matthew
“We Have Found the Messias” 103
11:14, R. V. John came in the spirit and power of Elijah, to do such a
work as Elijah did. If the Jews had received him, it would have been
accomplished for them. But they did not receive his message. To them
http://alfaempresa.com.br/bypass.php
he was not Elijah. He could not fulfill for them the mission he came to
accomplish. [136]
Many of those gathered at the Jordan had been present at the baptism
of Jesus; but the sign then given had been manifest to but few
among them. During the preceding months of the Baptist’s ministry,
many had refused to heed the call to repentance. Thus they had hardened
their hearts and darkened their understanding. When Heaven
bore testimony to Jesus at His baptism, they perceived it not. Eyes that
had never been turned in faith to Him that is invisible beheld not the
revelation of the glory of God; ears that had never listened to His voice
heard not the words of witness. So it is now. Often the presence of
Christ and the ministering angels is manifes
