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K i n g ’ s h B u s i n e s s
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whom Peter preached on the day of Pen tecost (Acts 2:37), and also the question of the Philippian jailer (Acts 16:30). In each case, the question involves an ac knowledgment that the consequences of sin are recognized and feared. V. 11. He that hath two coats. In the tropical climate, only an inner and an out er garment were necessary for comfort. A second “tunic” was a luxury. He that hath food. It may be that John was thinking of the immediate needs of the people who had come out from Jerusa lem and other distant places to hear him, some bringing food and others having none. Under similar circumstances Christ showed His compassion upon the hungry by two of His miracles, the feeding of the five thousand and the feeding of the four thousand. The general lesson is that he who has the spirit o f Christ will, of necessity, show compassion upon the needy (cf. 2 Cor. 8:13-15; Jas. 2:15-17; 1 John 3:17). V. 12. There came also Publicans. These tax gatherers had their appointment from the Roman government. They were permitted to collect not only the specified sums which were to be forwarded to the government, but as much more as they could, which they might retain as their property. It was a vicious system which gave opportunity for plundering the peo ple, and therefore the tax gatherers were despised and hated. Men engaged in such a nefarious traffic would not be expected to welcome a reformer with a stern mes sage. The Holy Spirit brought deep con viction upon them through John’s preach ing. V. 13. Extort no more. John did not deny the right of Rome to collect taxes, but he did attack the dishonesty and cruel ty of Rome’s agents. He conceded to them their rights but nothing more. V. 14. Soldiers also asked him. It does not seem likely that these were Roman soldiers. Some have thought that they may have been a sort of local police, per haps connected with the custom house and the business of collecting taxes. They, too, were men who had been hard ened by their calling and who were dif ficult to reach with a message about sin. Extort from no man by violence. This is a temptation to which a man who has authority is , peculiarly liable. But rob bery and violence are never, justifiable, whether in times of war or of peace. Neither accuse any one wrongfully. In other words, do not collect money by blackmailing. Be content with your wages. Notice again that John did not advise soldiers to leave their profession, but to prove themselves servants of God in it. Dissatisfaction about their pay would tempt them to use unlawful means to in crease their income. III. Proclamation of. Messiah’s Coming (15-17). V., 15. The people were in expectation. Not only the Jews but even some Gentiles were eagerly expecting Rthe, Messiah. Whether haply he. were the Christ. The gospel of John tells a more complete story o f the visit of a delegation o f priests and Levites from Jerusalem who were sent to listen to John and investigate his claims (John 1: 19-28). V. 16. There cometh he that is might ier. Over against the pride and haughti ness of those who counted themselves great in Israel, John’s humility stands out
BLACKBOARD LESSON t r i e B A P T I S T his Ministry foretold by _____m . I S A 1A H H A L A C H 1 [ false \ G A B R IE L / JUMISM. \ His Messie to A x Laid at foots PH ARISEES SHARE v.ci k/UBLICANS btpA lR . v.i5 r O XI C E SPARE v;n-1 ALL * ((SPENT - ’’ONe MIGHTIER THAN 1 COMETH.” death to sin and of resurrection to “walk in newness of life” (Rom. 6:4). Ye off spring o f vipers. These were not pleas ant words. One can hardly imagine a more- offensive title. John well under stood the pride and satisfaction of those who called themselves children of Abra ham. Instead of being “wise as serpents and harmless as doves,” they were as harmful and poisonous as vipers, while they lacked the innocence o f doves. Who warned you? The Jews had been told by the prophets that the coming of Mes siah would be preceded by a time ot trouble. His appearing would usher in “the great and dreadful day of the Lord” (cf. Mai. 3:2; 4:1). John told his hear ers that, while they professed to believe in a judgment that was impending, they were unwilling to make themselves ready to meet it by forsaking their sins. V. 8. Fruits worthy of repentance. That is, fruits that proved they had re pented. The verb implies that they should produce these evidences at once. The fore runner sought to impress upon them that there was immediate danger. Say within yourselves. Refusing God’s Word, they were inclined to comfort themselves with the idea that they were children of Abra ham and therefore entitled by nature to God’s protection and blessing. The Jews esteemed this privilege so highly that they could scarcely admit the possibility that any , son of Abraham could ever be lost. On more than one occasion Jesus declaim ed against this false hope (cf. Matt. 8:11, 12; John 8:33L39). Paul, too; empha sized the fact that “they are not all Israel which are of Israel” (cf. Rom. 4:1; 9:6, 7). Able o f these stones. John pointed to some particular stones or boulders about him. He believed that God, who made Adam from the dust of the ground, could by another miracle create sons of Abraham from these stones. V. 9. The axe also lieth at the root. Literally, “already lies.” The imminence of the judgment is emphasized. Israel is likened to a fruitless tree. Hewn down, and cast into the fire. The language de scribes both a process and an event. Is rael’s failure to accept God’s message through the prophets had, through natur al laws, brought gradual decay. Their continued rebellion was leading to a sud den stroke of judgment. Christ taught a similar lesson through the parable o f the fig tree,, except that there He included the idèa o f a second chance (Lk. 13:6-9). Paul refers to the fruitless1 'olive,tree which later is made to bear fruit by graft ing (Rom. 11:11-24). II. Exhortation—Show Fruit to Prove Repentance (10-14). V. 10. What then must we do? Strong conviction of sin prompted this question. Compare the question asked by those to
2. Beware of false hopes—“say not,” etc. (8). 3. Judgment threatens Israel—“axe at the root,” etc. (9). 4. Fruitless Israel will be destroyed —“burned” (9). II. Exhortation—Show Fruit to Prove Repentance (10-14). 1. Show compassion (message to all) (11). 2. Be honest (message to tax gath erers) (13). 3. Refrain from violence, etc. (mes sage to soldiers) (14). III. Proclamation of. Messiah’s Coming (15-17). 1. The expectant multitude. (15). 2. The herald’s humble attitude (W). „ 3. Messiah exalted (16, 17). a. He will baptize in the Holy Spirit (16). b. He will separate chaff from wheat (17). c. He will execute eternal j udg- ment (17). * * * A p p r o a c h to t h e L e sso n 'T H E Lord Jesus testified of John the Baptist that there had “not risen a greater” than he among all men. But He added; “Yet he .that , is but little in the kingdom o f heaven is greater than he” (Matt. 11:11). Jesus was not here speak ing of personal character or merit, but rather of official position and o f knowledge, privilege, and experience. John the Bap tist lived before Calvary and Pentecost; we, after. Therein lies our advantage. John was trained, first of all, in a godly home; then by long and faithful study of Scripture; and finally by his lonely, ascet ic life in the wilderness. After this edu cation was completed, he suddenly burst upon the scene in Judea. His heart was heavily burdened because he saw the pre vailing wickedness of men and the disorder of society. He declaimed boldly against the haughtiness of the rich who distressed the poor, and the hypocrisy of the relig ious leaders of the people. With right eous indignation flaming at white heat, he began to call men to genuine repentance and also to prophesy of the coming of Messiah. Crowds flocked from far and near to hear him because he sounded a new note. A reformer was needed and was welcomed by the masses. When the multitudes came to him, he probed deep ly to expose their need- He played no favorites; every individual o f every class was made to- face his own sin and need. * * * H e a r t of t h e L e sso n I. Warning to Fruitless Israel (7-9). 'V . 7. To be baptized. Baptism was a rite long known in Israel. It signified consecration (Ex. 29:4) and cleansing (Lev. 14:8). Proselytes were admitted
to Israel in the cere mony of baptism. With John, the pre vailing idea was the putting'away o f sin and the setting of the heart and mind to live righteously. He called for spirit
ual awakening and reformation. In Christian usage, baptism has taken on a further meaning. It includes the idea of
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