I. DIFFICULTY. There is something singular, to say the least, in the baptism of our Lord. In that solemn inauguration of the Saviour, as he entered on his public ministry, a difficulty is encountered. That difficulty respects the significance of the rite in relation to the spotless Son of God. Water, when applied to the person or used in the way of ablution, is employed as an element of cleansing. But the idea of cleansing necessarily carries along with it the notion of defilement. The thought of pollution, from whatever source derived, or in whatever way contracted, or in whatever it may consist, is inseparably connected with it. Cleansing has as its natural and necessary correlative uncleanness either expressed or implied.

II. INAPPLICABLE TO OUR LORD. Yet the Saviour was not only holy, harmless, and undefiled in life; but at his birth and in the very nature of his humanity, he was free from every taint and unsullied by the least stain of sin, as it is written, "Therefore also that holy thing which shall be born of thee shall be called the Son of God," or more literally, "Therefore also that which is born of thee, being holy, shall be called the Son of God." It is probable that the Baptist felt at once the awkwardness of his own position, and the incongruity of administering to One so perfectly pure and undefiled a rite which, as the symbol of cleansing, implied a previous condition or natural state of impurity and defilement.

III. THE BAPTIST'S RELUCTANCE. In view of the circumstance just mentioned, as well as of the overwhelming superiority of the Divine applicant, John expressed such extreme lothness to administer the rite. Nay more, that reluctance took the form of a somewhat firm refusal: "But John," we read, "forbad him, saying, I have need to be baptized of thee, and comest thou to me?" The imperfect διεκώλυεν may imply the commencement, that is, began to prevent, or be used de conatu of the endeavor to prevent, while the prepositional element imports activity and earnestness in the effort. It was only after a remonstrance on the part of the Saviour, and after he had pointed out to John the propriety of the course, that the Baptist yielded. The reason alleged by our Lord, while it was sufficient to overcome the scruples of the Baptist, is serviceable to us in inquiring into the nature of the ordinance then administered. True, that reason is expressed in somewhat general terms, as follows: - "Thus it becometh us to fulfill all righteousness;" but wherein this righteousness consisted, and holy it was fulfilled, we proceed briefly to investigate.

IV. PRIESTHOOD OF CHRIST. It will be borne in mind that our Lord, though a priest after the order of Melchisedec, and superior to that of Aaron, was nevertheless the great Antitype of the Aaronic priesthood. The priest of the Aaronic order was typical of the great High Priest of our profession. The rites of consecration in the one case may, therefore, be regarded as helpful in elucidating the mode of inauguration in the other.

V. CEREMONIAL OF CONSECRATIONS. At the ceremonial of consecrating the Aaronic priest, there was

(1) anointing with oil, and

(2) washing with water.

The oil was emblematical of the Spirit, the water of separation from all that would unfit for the service of the Holy One; the anointing with oil signified the bestowal of the needful endowments, the washing with water the impartation of the necessary moral qualities; the one has reference to the gifts, the other to the graces, required for the proper and efficient discharge of the priestly functions. It was thus with the type, while, in the case of the Antitype, the figure was realized in the fact; the sign gave place to the thing signified. In other words, the unction of the Spirit took the place of the anointing with oil; the washing with water, which in reference to the Levitical priest denoted the necessity for purity in the service of God, and entire separation from anything that would defile, implied, in relation to the Redeemer, the actual possession of that purity in its highest perfection, and of that separation from all possibility of defiling or contaminating influence.

VI. REFERENCE TO PRIESTLY CHARACTER.

1. Accordingly, the baptism of our Lord had respect to the priestly character he sustained, not to any human imperfection that required to be repented of, or impurity that needed to be removed; so that the righteousness which it behoved to fulfill was conformity to the rite of priestly consecration; while the type merged in the antitype, and the figure gave place to fact. He was now about thirty years of age (the Levitical period) when he began his ministry.

2. Another explanation solves the difficulty by giving prominence to the representative character of Christ. He came as the representative of a people guilty in God's sight, and morally unclean; and as he afterwards bore their sins in his own body on the tree in order to expiate their guilt, so now he was baptized vicariously because of their uncleanness, in token of his purpose to purge away their filth. "He was baptized," not as though in need of it himself, but on behalf of the human race; and such is the opinion of Justin Martyr. He was made in the likeness of sinful flesh - made sin for us, and so numbered with and treated as a transgressor.

3. Other explanations of the matter, still less probable, have been given, as for example

(1) that it was the perfection and proof of humility; and

(2) that it was for the purpose of being made manifest to the people, and that in presence of so great a concourse the Baptist might bear testimony to his Messiahship; which appears to be the view of Theophylact.

VII. THE PRESENCE OF THE TRINITY. At the baptism of our Lord the three Persons of the blessed Trinity were present or represented. The voice of the eternal Father came ringing down out of the cleaving heavens as they were rending asunder; the Holy Spirit in dove-like form descended; the beloved Sou was the subject of the former, and the recipient of the latter. Thus Father, Son, and Holy Spirit inaugurated the Christian dispensation at its commencement; Father, Son, and Holy Spirit impart the grace and bestow the blessings of this dispensation during its continuance; while Father, Son, and Holy Spirit shall share the glory at its close. And so in the beautiful words of the TeDeum -

"The holy Church throughout all the world doth acknowledge thee;
The Father of an infinite majesty;
Thine honorable, true, and only Son
Also the Holy Ghost, the Comforter."

VIII. THREEFOLD TESTIMONY. Thrice during our Lord's public ministry a voice from heaven testified to his Messiahship - once at his baptism as just noticed; once on the Mount of Transfiguration; and once during Passion week, in the courts of the temple, as we read in the Gospel of St. John, John 12:28, "Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."

IX. TRIPLE RECORD. Again this acknowledgment of the Father puts honor on the Divine Word, for, from the three leading divisions of it - the Law, the Prophets, and the Psalms - that acknowledgment is taken. The words, "Thou art my Son," are taken from the second Psalm; from Genesis, the first book of the Law, Genesis 22:28, we have the expression, "My beloved Son;" while in the Prophets, namely, Isaiah 42:1, we find the remaining clause, "In whom I am well pleased."

X. CHANGE IN THE BAPTIST'S PREACHING. The Galilean valley and the Judaean desert were far separate. Though closely allied by kinship, and more closely still by oneness of spirit, John and Jesus had grown up apart; their first actual contact was at the baptism of the latter. Personal acquaintance there had been none; or if there had, it did not contribute to the Baptist's recognition of his Messiah. Either by a conversation of which we have no record, or by direct revelation immediately before the baptism, the important fact was made known to the Baptist. Be this as it may, one very remarkable effect resulted from it. The style, and indeed the subject, of the Baptist underwent an entire change. Previously his manner had been denunciatory; subsequently it became conciliatory. Before he had borrowed his imagery from the harsh features of the surrounding desert - the rude rocks, the poisonous vipers, the barren tree; or from the rough ways and works of agricultural life, such as may have existed on the verge of the wilderness - the threshing-floor, the winnowing implement and the worthless chaff. But now he tempers and softens his mode of speech with figures from the sanctuary and its service - the lamb slain, the sin sacrifice, and the expiation. We hear no more of viperous broods - vipers themselves and sprung from vipers; no more of fruitless trees, fit only for the fire; no more of stones taking the place of sons, that is, of abanim becoming banira; no more of the sifting and separating process by which the good groin would be garnered and the worthless residue gathered into heaps for burning. On the other hand, we read of the Lamb as the Sin-bearer, and salvation as the blessedness secured; in other words, we have the blessed truth first uttered by the Baptist's lips, "Behold, the Lamb of God, which taketh away the sin of the world!" The legal has given place to the evangelical. The first phase - equally needful and equally useful, it is true - of the Baptist's preaching is exhibited by the synoptists; the second - softer, sweeter, and superior in tone and tendency - by the penman of the fourth Gospel, the evangelist and beloved apostle John.

XI. THE BAPTIST'S FUNCTION THREEFOLD. The commission of the Baptist embraced three functions:

1. Herald-like, he was to prepare the way for the coming King by calling men to repentance.

2. He administered, on their full confession equivalent to making a clean breast of it), the rite which served as a pledge that their conviction of sin was real and their service sincere - that, in fact, they wished to act in conformity with such a direction as that of the prophet, "Wash you, make you clean, put away the evil of your doings from before my eyes." In all this, however, they might merely have an eye to the penal consequences of sin, and to that sweeping storm of coming wrath to which sin exposed them; and thus proceed no further than legal repentance.

3. But a yet higher office was to announce the kingdom of heaven as come down on earth, and point to the advent of its King; in other words, to direct the eye of faith to Messiah as the great Sin-sacrifice and the only Saviour. Repentance alone, especially of the legal kind referred to, could not merit the remission of sins; neither could baptism, nor yet the combination of both together: the real meritorious cause was the atoning sacrifice of the Son of God - the Lamb slain; while faith, that faith from which true evangelical repentance is never separate, was the link of union between the soul of the penitent and his Saviour. Thus John virtually preached faith as well as repentance; for his repentance-baptism derived its whole meaning and validity from faith in Christ. Evangelical repentance commences with Christ, the cross, Calvary, and is "the tear in the eye of faith" directed thereto, for, looking to him whom we have pierced, we mourn. Of this we have tolerably plain proof in the words of St. Paul (Acts 19:4), "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, in Christ Jesus." - J.J.G.

The river Jordan rises in the Anti-Lebanon, to the north of Jerusalem. Imagine that you are looking, as your glance may be directed towards me, to Jerusalem; yonder on your right is Hermon. The river Jordan rises in the Anti-Lebanon range, 1,700 feet above the sea level. There are many streams that contribute to it in its first flow, it is disputed which of them is the real source. The streams gather; they enter the waters of Merom, the first little lake. From that they pass, and, after a course of a few miles, they enter a larger lake, and one more familiar to us all, and endeared to us all, the Lake of Gennesaret, the Sea of Galilee. They pass through this lake, which is itself between six and seven hundred feet below the sea level. It is said that their current may be traced through the lake. They pass from the Lake of Galilee and go down, and ever clown, until they enter into what we now call the Dead Sea, the Lake Asphaltites. Now, reading the Scripture, we cannot discover the wonder of this lake, and this itself is noticeable. The Scripture instructs us respecting the Jordan and the events that occurred on its sides, but modern travel tells us that in all the wonders of the world there is none, of its kind, comparable to the great chasm of the Jordan. It is the lowest of rivers. We go to the margin of the sea, and there we count ourselves indeed low. We descend from the mountains to the sea. Near the sea, as, e.g., in Cornwall, there are sometimes mines; you descend those mines, and of course you are below the sea level. The Jordan is a river that flows down and down, till, when it enters the Dead Sea, it is 1,300 feet below the level of the Mediterranean, below our ordinary holiday seaside level, and if you try the depth of the water itself, you find there is another 1,300 feet before you reach the bottom. The waters of the Dead Sea are briny, sour, smarting; they hang about your skin like oil; they enter into any chaps of the skin and torment you. They are so heavy that if you go in and bathe you can, as it were, sit on the waters. Heavy, salt, sour, sharp, are these terrific waters — waters of death, flowing towards Jerusalem from the north, but lying far below Jerusalem, as they pass it on the east, for the mountain city is 2,600 feet above the level of the sea — the Mediterranean; and the river Jordan as it enters its lake of death is 1,300 feet below the level of that sea, or 4,000 feet below the level of Jerusalem; and again the bottom of that lake — the sunken sea — is 1,300 feet below its surface. There is no parallel to this in the globe — none. You do not get a hint of it in the Bible. Does it mean anything? If I take a poker and dash a coal to pieces for the sake of feeding my fire, do I care how the fragments split? Not I. But I arrange the fragments presently that they may burn in the most agreeable manner. Does anybody suppose that Jehovah made the world as a man splits a coal for the Christmas fire, caring even less for the arranging of the parts or pieces; that He made a height here and a hollow there, and a broad river here and a comparatively narrow but foaming cataract there, without any purpose or meaning in His arrangements? Does any one suppose that in the placing of such a people as Israel there was no correspondence between the character and story of the people and the kind of country that they occupied? Do not think it. "Sodom" is a proverb of wickedness, and the Sodomites lived in the lowest place on the globe. "Jerusalem" is a name of glory, and Jerusalem is the mountain city of the world. Is there no meaning there? The one river, so called, of Palestine is as crooked as a serpent. It rushes on, muddy and foaming, like a maddened sinner, and it loses itself utterly in the sea of death, a sea without an outlet, a sea without a city on its shore, a sea without any animation of boats and traffic upon its surface, a sea without fish — not without its aspects of occasional loveliness though — and a sea that sends forth from its surface waters purified invisibly into the heavenly air. Wonderful seal Does this mean anything, or does it mean nothing?... The Jordan is the river of judgment. There is no such emblem of a sinner in the world as the river Jordan. There is no such emblem of the prohibitive law of Moses in its ultimate results as the Jordan and the lake into which it enters. The sinner goes down, down, and the end of his way is death. The prohibitive law drives us down, down, and the end of it is the sentence of death. Die we must if sin drive us on; dead we are if we understand not the law spiritually. But were we born to be destroyed? No; but to be saved. Were we born to be driven on by mere impulse? No; but to be rescued from such "driving." Were we born to enter into and be lost in the deep, the to us, as it were, unfathomable brine? No; but to be raised from it, purified, exalted. There is the Dead Sea: here the living Jerusalem. You look up — the living Jerusalem: you look down — the Dead Sea. From the heights of Jerusalem we look down and think of the Dead Sea as the sea from which we are rescued. We think of the Jordan, muddy, swollen, rapid, and know that not such is now the course of our life; but that we are rescued from such a course, and that we are to enter into "life" itself by Jesus Christ, who died to become the rescuer.

(T. T. Lynch.)

Pass from the thought of the Jordan to that "river of God which is full of water," whatever river may be by this phrase specially denoted in the Psalms, and recall this fact, that Jerusalem is especially the city of waters. Springs of water and subterranean streams are there in so much that if you are on the site of the old temple of Jerusalem, you may lay your ear to the ground and hear water running underneath, running, running. It is a wonderful thing. In the Church when it is most desolate, lay but your ear to the ground and you shall hear the waters of God running, running. The earth shall not perish of thirst, then? No, it shall not. The river of God, it is full of water. Glorious river! Will He keep it full? He will. Has not He kept the Nile "in its courses" through these thousand, thousand years? Has not He kept all the great rivers in the world; and He will keep the river of His own truth, of His own love running, running. Fear not, then; deliver thyself up, as to the "flesh," to Jordan. Let Jordan make away with thee, and the swellings of Jordan carry thee down, down. Let his twenty-seven cataracts, or some of them, sweep thee on. Care nothing for the descents of Jordan. God will make away with thee by the current of Jordan, and yet will give thee to dwell by the river of His love and mercy, the river of which He will make us to drink; the river beside which trees of life grow; the river about which the Beautiful City is builded, the City of God so glorious and so peaceful. Believe in this river and take the imagery of Scripture, and use it as you will, this way to-day and another way to-morrow, yet always so as to enable your heart to trust and love God more and more, and you will rejoice that Scripture, as it were, is written in cipher; not merely in English, or Latin, or Greek, or Hebrew, but in cipher; in the language of hieroglyph, so that the more a man has of the Holy Ghost in his heart, the more he finds the Holy Ghost's meaning and comfort as he reads the ancient Word.

(T. T. Lynch.)

The Jordan was regarded by the Israelites as the glory of their country, for it is the only river in Palestine which always flows in a copious stream, though its sunken, tumultuous, twisted course, which, between the Sea of Galilee and the Dead Sea, winds for some two hundred miles over a space only about sixty miles in direct length, has made it useless, for navigation, or as an attraction to human communities, except at the plain of Jericho. The great miracle when the Hebrews passed over made it sacred to them, so that its waters were already regarded with reverence when Elisha commanded Naaman to wash in them as a cure for his leprosy. Hallowed still more by the preaching of John and the baptism of Christ, the Jordan has been the favourite goal of all pilgrimages to the Holy Land in every age since the first Christian centuries. As early as the days of Constantine, to be baptized in its waters was deemed a great privilege, while in the sixth century Antoninus relates that marble steps led down into the water on both sides at the spot where it was believed our Lord had been baptized, while a wooden cross rose in the middle of the stream. Upon the eve of the Epiphany, he adds, "great vigils are held here, a vast crowd of people is collected, and after the cock has crowed for the fourth or fifth time, matins begin. Then, as the day commences to dawn, the deacons begin the holy mysteries, and celebrate them in the open air; the priest descends into the river, and all who are to be baptized go to him." Holy water was even in that early age carried away by masters of vessels who visited it as pilgrims, to sprinkle their ships before a voyage; and we are told that all pilgrims alike went into the water wearing a linen garment, which they sacredly preserved as a winding-sheet to be wrapped round them at their death. The scene of the yearly bathing of pilgrims now is near the ford, about two miles above the Dead Sea, and each sect having its own particular spot which it fondly believes to be exactly that at which our Saviour was baptized. The season of baptism has been changed from the colder time of Epiphany to that of Easter, and as the date of the latter feast differs in the Roman and Greek Churches, no collisions take place. Each Easter Monday thousands of pilgrims start in a great caravan from Jerusalem under the protection of the Turkish government, a white flag and loud music going before them, while Turkish soldiers, with the green standard of the Prophet, close the long procession. On the Greek Easter Monday the same spectacle is repeated, four or five thousand pilgrims joining in this second caravan. The streets of Jerusalem are, for the time, deserted, to see the vast cavalcade set out: women in long white dresses and veils, men in flowing robes and turbans, covering the space outside the walls and the slopes and hollow of the Valley of Jehoshaphat in a parti-coloured crowd, eager to see the start. At last the procession streams from the gate and pours along the camel-track towards Bethany and the Jordan; some on foot, others on horseback, or on asses, mules, or camels The broad space between the Sultan's Spring and Eriha is soon an extemporized town; tents of all sizes rising as by magic, while at night the plain is lighted up by the flames of countless fires, Next morning they start from this resting-place before sunrise, and march or ride by the light of the Passover moon towards the brink of the Jordan, but the pace of such a confused throng is slow. To help them on the first stages of their way multitudinous torches blaze in the van, and huge watchfires, kindled at the sides of the road, guard them past the worst places, till, as daylight breaks, the first of the throng reach the sacred river. Before long the high bank above the trees and reeds is crowded with horses, mules, asses, and camels in terrible confusion; old, young, men, women, and children, of many nationalities, all pressing together in seemingly inextricable disorder. Yet they manage to clear themselves after a time, and then, dismounting, rush into the water with the most business-like quiet, too earnest and practical to express much emotion. Some strip themselves naked, but most of them plunge in clad in a white gown, which is to serve hereafter as a shroud, consecrated by its present use. Families bathe together, the father immersing the infant and his other children that they may not need to make the pilgrimage in later life. Most of them keep near the shore, but some strike out boldly into the current; some choose one spot, some another, for their bath. In little more than two hours the banks are once more deserted, the pilgrims remounting their motley army of beasts with the same grave quiet as they had shown on leaving them for a time, and before noon they are back again at their encampment. They now sleep till the middle of the night, when, roused by the kettledrums of the Turks, they once more, by the light of the moon, torches, and bonfires, turn their faces to the steep pass up to Jerusalem in such silence that they might all be gone without waking you if you slept near them. It was thus with a great caravan of pilgrims who encamped a few yards from my tent near the Lake of Galilee. Noisy enough by night, with firing of pistols and guns, they struck their tents and moved off in the morning without breaking my sleep.

(C. Geikie, D. D.)

I. THE PREACHER. You can often guess a man's style or the character of his message from his personal appearance and demeanour. I presume it is because of this that Scripture, a book intended for man's salvation, should still find space here and there for notices of the personal appearance of some of its chief actors and characters. John Baptist, like Elijah, was a thorough man. We are told that his raiment was of camel's hair, that he had a leathern girdle round his loins, and that he lived upon the poorest of food; but I wonder why all this is described, unless to show us that there are times and crises in the history of nations and of towns when a true man cannot live in society. God help the towns and communities that drive a John Baptist into the wilderness that he may there live and thrive and gather mental and spiritual strength.

II. HIS MESSAGE.

1. What he preached was a gospel of Divine origin. There can be no other. A human-made gospel is a self-condemned thing. You cannot manufacture a gospel — it comes like the grace of God; it comes like a breath of heaven filling the soul and commanding a rugged, rough man even in the very wilderness to cry out, "I am a preacher." It is inspiration — "the word of the Lord came." If the gospel be not Divine, it is nothing.

2. This gospel is an old-fashioned one. A recent writer has declared that the producers of truth are very few, that the jobbers in truth are many, and that the retailers of truth are numberless. I believe it is precisely the same with the gospel. The originators of the gospel are few — Father, Son, and Holy Spirit; I know none other. The jobbers in the gospel are many, alas; and the retailers of the gospel are numberless. But it is the one gospel, and it must be an old-fashioned one, because the thing that called it into existence is as old as the history of mankind. What called the gospel into the world? Man's helplessness and sin.

3. Notice, further, that the gospel according to John Baptist is a self-accredited thing. It has its credentials within itself. It does not need inspiration to tell me that such a verse as "God is love" is inspired: there is the fragrance of heaven upon that thought.

4. This gospel is a simple, intelligible gospel. It is said of Moliere that he would allow no play of his to be published in which there was a single word which his slave did not understand. Simpleness was the secret of his success, as it was of Shakspere, Milton, and John Bunyan. They don't manufacture, as it were, long words, they speak in the language of nature, and that is pre-eminently the great qualification and sign of the gospel of God.

5. Now, let us notice the universal tone of John Baptist's gospel. "All flesh shall see the salvation of God." How unlike a Jew is this style! Let us all — ministers, Sunday-school teachers, &c. — beware of preaching the gospel in a narrow way. Do not cramp it; give it free currency, and be sure that the gospel you preach is not your own, but God's.

6. The subject-matter of the Baptist's gospel is "Repent." When a man's heart is wrung with grief for sin there is not, and there never has been, any gospel that can be preached to him save this. Repentance means atonement; atonement demands love; and the harsh, brassy sound of the call to repentance may bring a man face to face with the more mellow, happier music of the spheres of glory — "God is love."

(J. B. Meharry, B. A.)

The preaching of the Baptist was —

1. Stern, as was natural to an ascetic whose very aspect and mission were modelled on the example of Elijah. The particulars of his life, dress, food — the leathern girdle, mantle of camel's hair, living on locusts and wild honey — are preserved for us by the other evangelists, and they gave him that power of mastery over others which always springs from perfect self-control, and absolute self-abnegation. Hence "in his manifestation and agency he was like a burning torch; his whole life was a very earthquake; the whole man was a sermon."

2. Absolutely dauntless. The unlettered Prophet of the desert has not a particle of respect for the powerful Sadducees and long-robed, luxurious Rabbis, and disdains to be flattered by their coming to listen to his teaching. Having nothing to hope for from man's favour, he has nothing to fear from man's dislike.

3. It shows remarkable insight into human nature, and into the needs and temptations of every class which came to him — showing that his ascetic seclusion did not arise from any contempt of, or aversion to, his fellow-men.

4. It was intensely practical. Not only does it exclude all abstract and theological terms such as "justification," &c., but it says nothing directly of even faith or love. In this respect it recalls the Old Testament, and might be summed up in the words of Balsam, preserved in Micah 6:8.

5. Yet, though it still belongs to the dispensation of the shadow, it prophesies of the dawn. His first message was "Repent"; his second, "The kingdom of heaven is at hand."

6. It does not claim the credentials of a single miracle. Without a "sign" it stirred to its depths the heart of a sign-demanding age. What enormous moral force, then, it must have possessed.

7. It had only a partial and temporary popularity. The lamp is laid aside when the sun has dawned.

(Archdeacon Farrar.)

— A ship's company rise against their officers, put them in chains, and take the command of the ship upon themselves. They agree to set the officers ashore on some uninhabited island, to sail to some distant port, dispose of the cargo, and divide the amount. After parting with their officers they find it necessary, for the sake of self-preservation, to establish some kind of laws and order. To these they adhere with punctuality, act upon honour with respect to each other, and propose to be very impartial in the distribution of their plunder. But while they are on their voyage one of the company relents and becomes very unhappy. They inquire the reason. He answers, "We are engaged in a wicked cause." They plead their justice, honour, and generosity to each other. He denies that there is any virtue in it. "Nay," he declares, "all our equity, while it is exercised in pursuit of a scheme which violates the great law of justice, is in itself a species of iniquity." "You talk extravagantly," they reply; "surely we might be worse than we are if we were to destroy each other as well as our officers." "Yes wickedness admits of degrees; but there is no virtue of goodness in all our doings; all has arisen from selfish motives. The same principles which led us to discard our officers would lead us, if it were not for our own sake, to destroy each other." "But you speak so very discouragingly; you destroy all motives to good order in the ship; what would you have us do? Repent; return to our injured officers and owners, and submit to mercy." "Oh, but this we cannot do: advise us to anything which concerns the good order of the ship, and we will hearken to you." "I cannot bear to advise in these matters. Return, return, and submit to mercy!"

(A. Fuller.)

The only religion possible to man is the religion of penitence. The righteousness of man cannot be the integrity of the virgin citadel which has never admitted the enemy; it can never be more than the integrity of the city which has been surprised and roused, and which, having expelled the invader with blood in the streets, has suffered great inward loss.

I once walked into a garden with a lady to gather some flowers. There was one large bush whose branches were bending under the weight of the most beautiful roses. We both gazed upon it with admiration. There was one flower on it which seemed to shine above all the rest in beauty. This lady pressed forward into the thick bush, and reached far over to pluck it. As she did this, a black snake, which was hid in the bush, wrapped itself round her arm. She was alarmed beyond all description; and ran from the garden, screaming, and almost in convulsions. During all that day she suffered very much with fear; her whole body trembled, and it was a long time before she could be quieted. That lady is still alive. Such is her hatred now of the whole serpent race, that she has never since been able to look at a snake, even though it were dead. No one could ever persuade her to venture again into a cluster of bushes, even to pluck a beautiful rose. Now this is the way the sinner acts who truly repents of his sins. He thinks of sin as the serpent that once coiled itself round him. He hates it. He dreads it. He flies from it. He fears the places where it inhabits. He does not willingly go into the haunts. He will no more play with sin than this lady would afterwards have fondled snakes.

(Bishop Merd.)

Adam, Addi, Aminadab, Amminadab, Amos, Annas, Aram, Arphaxad, Boaz, Booz, Caiaphas, Cainan, Cosam, David, Eber, Eli, Eliakim, Eliezer, Elmodam, Enoch, Enos, Enosh, Er, Esaias, Esli, Esrom, Heber, Heli, Herod, Herodias, Hezron, Isaac, Isaiah, Jacob, Janna, Jared, Jesse, Jesus, Joanna, Johanan, John, Jonan, Jorim, Jose, Joseph, Joses, Joshua, Judas, Kenan, Lamech, Levi, Lysanias, Maath, Mahalaleel, Mahath, Maleleel, Mathusala, Mattatha, Mattathias, Matthat, Melchi, Melea, Menan, Methuselah, Naasson, Nachor, Nagge, Nahor, Nahshon, Nahum, Nathan, Naum, Neri, Noah, Noe, Obed, Peleg, Perez, Phalec, Phares, Pharez, Philip, Pilate, Ragau, Reu, Rhesa, Sala, Salah, Salathiel, Salmon, Saruch, Sem, Semei, Serug, Seth, Shealtiel, Shelah, Shem, Simeon, Terah, Thara, Tiberius, Zacharias, Zechariah, Zerubbabel, ZorobabelGalilee, Ituraea, Jordan River, Judea, TrachonitisEliakim, Eli'akim, Jonam, Jonan, Joseph, Juda, Judah, Judas, Levi, Simeon, Symeon1. The preaching and baptism of John;
15. his testimony of Jesus;
19. Herod imprisons John;
21. Jesus, baptized, receives testimony from heaven.
23. The age and genealogy of Jesus from Joseph upwards.

Luke 3:21-38

     2078   Christ, sonship of

Luke 3:23-38

     2535   Christ, family of
     5082   Adam, significance
     7230   genealogies

St John the Baptist
Chester Cathedral. 1872. St Luke iii. 2, 3, 7, 9-14. "The Word of God came unto John the son of Zacharias in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. . . . Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance. . . . And now also the axe is laid unto the root of the …
Charles Kingsley—All Saints' Day and Other Sermons

John the Preacher of Repentance
'Now, in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2. Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness. 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4. As it is written …
Alexander Maclaren—Expositions Of Holy Scripture

John's Witness to Jesus, and God's
'And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16. John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire: 17. Whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable. …
Alexander Maclaren—Expositions Of Holy Scripture

John's Rebuke of Herod.
Preached May 15, 1853. JOHN'S REBUKE OF HEROD. "But Herod the tetrarch, being reproved by him for Herodias, his brother Philip's wife, and for all the evils which Herod had done, added yet this above all, that he shut up John in prison,"--Luke iii. 19, 20. The life of John the Baptist divides itself into three distinct periods. Of the first we are told almost nothing, but we may conjecture much. We are told that he was in the deserts till his showing unto Israel. It was a period probably, in which, …
Frederick W. Robertson—Sermons Preached at Brighton

Elucidations.
I. (In the body of a dove, cap. iii. p. 523.) The learned John Scott, in his invaluable work The Christian Life, [7283] identifies the glory shed upon the Saviour at his baptism, with that mentioned by Ezekiel (Cap. xliii. 2) and adds: "In this same glorious splendor was Christ arrayed first at his Baptism and afterward at his Transfiguration....By the Holy Ghost's descending like a Dove, it is not necessary we should understand his descending in the shape or form of a Dove, but that in some glorious …
Tertullian— On the Flesh of Christ

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel

Appendix vii. On the Date of the Nativity of Our Lord
So much, that is generally accessible, has of late been written on this subject, and such accord exists on the general question, that only the briefest statement seems requisite in this place, the space at our command being necessarily reserved for subjects which have either not been treated of by previous writers, or in a manner or form that seemed to make a fresh investigation desirable. At the outset it must be admitted, that absolute certainty is impossible as to the exact date of Christ's Nativity …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Fate of the Enemies of Jesus.
According to the calculation we adopt, the death of Jesus happened in the year 33 of our era.[1] It could not, at all events, be either before the year 29, the preaching of John and Jesus having commenced in the year 28,[2] or after the year 35, since in the year 36, and probably before the passover, Pilate and Kaiapha both lost their offices.[3] The death of Jesus appears, moreover, to have had no connection whatever with these two removals.[4] In his retirement, Pilate probably never dreamt for …
Ernest Renan—The Life of Jesus

Jesus at Capernaum.
Beset by an idea, gradually becoming more and more imperious and exclusive, Jesus proceeds henceforth with a kind of fatal impassibility in the path marked out by his astonishing genius and the extraordinary circumstances in which he lived. Hitherto he had only communicated his thoughts to a few persons secretly attracted to him; henceforward his teaching was sought after by the public. He was about thirty years of age.[1] The little group of hearers who had accompanied him to John the Baptist had, …
Ernest Renan—The Life of Jesus

The Distinction of the Holy Spirit from the Father and from his Son, Jesus Christ.
We have seen thus far that the Holy Spirit is a Person and a Divine Person. And now another question arises, Is He as a Person separate and distinct from the Father and from the Son? One who carefully studies the New Testament statements cannot but discover that beyond a question He is. We read in Luke iii. 21, 22, "Now when all the people were baptized, it came to pass that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon …
R. A. Torrey—The Person and Work of The Holy Spirit

The Doubting Soul More Particularly Assisted in Its Inquiries as to the Sincerity of Its Faith and Repentance.
1. Transient impressions liable to be mistaken for conversion, which would be a fatal error.--2. General scheme for self-examination.--3. Particular inquiries--what views there have been of sin?--4. What views there have been of Christ?--5. As to the need the soul has of him;--6. And its willingness to receive him with a due surrender of heart to his service.--7. Nothing short of this sufficient. The soul submitting to Divine examination the sincerity of its faith and repentance. 1. IN consequence …
Philip Doddridge—The Rise and Progress of Religion in the Soul

A New Age and New Standards
As the Kingdom Comes Ethical Standards Must Advance Every approximation to the Reign of God in humanity demands an advance in the social relations of men, that is, an advance in ethics. Every really epochal advance must have it or slip back. There must be, first, better obedience to the moral principles already recognized and accepted by society; second, an expansion of the sway of ethical duty to new fields and wider groups of humanity; and third, a recognition of new duties and the assimilation …
Walter Rauschenbusch—The Social Principles of Jesus

Luke.
Lucas, Evangelii el medicinae munera pandens; Artibus hinc, illinc religione, valet: Utilis ille labor, per quem vixere tot aegri; Utilior, per quem tot didicere mori!" Critical and Biographical Schleiermacher: Ueber die Schriften des Lukas. Berlin, 1817. Reprinted in the second vol. of his Sämmtliche Werke, Berlin, 1836 (pp. 1-220). Translated by Bishop Thirlwall, London, 1825. James Smith (of Jordanhill, d. 1867): Dissertation on the Life and Writings of St. Luke, prefixed to his Voyage and …
Philip Schaff—History of the Christian Church, Volume I

The First Ministry of the Baptist.
(LUKE III.) "Hark, what a sound, and too divine for hearing, Stirs on the earth and trembles in the air! Is it the thunder of the Lord's appearing? Is it the music of his people's prayer? "Surely He cometh, and a thousand voices Shout to the saints, and to the deaf and dumb; Surely He cometh, and the earth rejoices, Glad in his coming who hath sworn, I come." F. W. H. MYERS. The Preaching of Repentance--His Power as a Preacher--His Message--Warning of Impending Judgment--The Wages of Sin Thirty …
F. B. Meyer—John the Baptist

Pontius Pilate
BY REV. PRINCIPAL WALTER F. ADENEY, D.D. In spite of the fact that he condemned Jesus to death, the Gospels present us a more favourable portrait of Pontius Pilate than that which we derive from secular historians. Josephus relates incidents that reveal him as the most insolent and provoking of governors. For instance, the Jewish historian ascribes to him a gratuitous insult, the story of which shows its perpetrator to have been as weak as he was offensive. It was customary for Roman armies to …
George Milligan—Men of the Bible; Some Lesser-Known

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's …
Charlotte Mary Yonge—The Chosen People

Quirinius the Governor of Syria
WE come now to the last serious difficulty in Luke's account of the "First Enrollment". He says that it occurred while Quirinius was administering Syria. The famous administration of Syria by Quirinius lasted from about AD. 6 to 9; and during that time occurred the" Great Enrollment" and valuation of property in Palestine. [94] Obviously the incidents described by Luke are irreconcilable with that date. There was found near Tibur (Tivoli) in AD. 1764 a fragment of marble with part of an inscription, …
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

One Argument which Has Been Much Relied Upon but not More than Its Just Weight...
One argument which has been much relied upon (but not more than its just weight deserves) is the conformity of the facts occasionally mentioned or referred to in Scripture with the state of things in those times, as represented by foreign and independent accounts; which conformity proves, that the writers of the New Testament possessed a species of local knowledge which could belong only to an inhabitant of that country and to one living in that age. This argument, if well made out by examples, is …
William Paley—Evidences of Christianity

Second Stage of the Roman Trial. Jesus Before Herod Antipas.
(Jerusalem. Early Friday Morning.) ^C Luke XXIII. 6-12. ^c 6 But when Pilate heard it [when he heard that Jesus had begun his operations in Galilee], he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction [Herod was tetrarch of Galilee--Luke iii. 1], he sent him unto Herod, who himself also ["also" includes both Pilate and Herod, neither of whom lived at Jerusalem] was at Jerusalem in these days. ["These days" refers to the passover season. Pilate had come …
J. W. McGarvey—The Four-Fold Gospel

The Messianic Call
Matt. iii. 13 TO iv. 11; Mark i. 9-13; Luke iii. 21, 22; iv. 1-13; John i. 30-34 85. In the circle about John all classes of the people were represented: Pharisees and Sadducees, jealous of innovation and apprehensive of popular excitement; publicans and soldiers, interested in the new preacher or touched in conscience; outcasts who came in penitence, and devout souls in consecration. The wonder of the new message was carried throughout the land and brought great multitudes to the Jordan. Jesus …
Rush Rhees—The Life of Jesus of Nazareth

Private Property and the Common Good
Private Property Must Serve Social Welfare A glance across history or a simple acquaintance with human life in any community will show us that private property is at the same time a necessary expression of personality and stimulator of character, and, on the other hand, a chief outlet and fortification of selfishness. Every reformatory effort must aim to conserve and spread the blessings of property, and every step toward a better social order will be pugnaciously blocked by its selfish beneficiaries. …
Walter Rauschenbusch—The Social Principles of Jesus

Not that Light, but a Witness.
(John I. 8.) "Nothing resting in its own completeness Can have worth or beauty; but alone Because it leads and tends to farther sweetness, Fuller, higher, deeper than its own. "Spring's real glory dwells not in the meaning, Gracious though it be, of her blue hours; But is hidden in her tender leaning To the summer's richer wealth of flowers." A. A. PROCTOR. Resentment of the Sanhedrim--The Baptist's Credentials--Spiritual Vision--"Behold the Lamb of God"--The Baptism of the Spirit The baptism and …
F. B. Meyer—John the Baptist

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