117. The following very significant passage may here be quoted: 'A man who is guilty of
sin, and makes confession, and does n ot turn from it, to whom is he like? To a man who
has in his hand a defiling reptile, who, even if he immerses in all the waters of the world,
his baptism avails him nothing; but let him cast it from his hand, and if he immerses in
only forty seah of water, immediately his baptism avails him.' On the same page of the
Talmud there are some very apt and beautiful remarks on the subject of repentance (Taan.
16 a, towards the end).
118. Comp. Gen. xxxv. 2
119. Ex. xix. 10, 14.
120. It is remarkable, that Maimonides traces even the practice of baptizing proselytes to
Ex. xix. 10, 14 (Hilc Issurey Biah xiii. 3; Yad haCh. vol. ii. p. 142 b). He also gives
reasons for the 'baptism' of Israel before entering into covenant with God. In Kerith, 9 a
'the baptism' of Israel is proved from Ex. xxiv. 5, since every sprinkling of blood was
supposed to be preceded by immersion. In Siphré on Numb. (ed. Weiss, p. 30 b) we are
also distinctly told of 'baptism' as one of the three things by which Israel was admitted
into the Covenant.
121. This may help us, even at this stage, to understand why our Lord, in the fulfilment of
all righteousness, submitted to baptism. It seems also to explain why, after the coming of
Christ, the baptism of John was alike unavailing and even meaningless (Acts xix. 3 -5).
Lastly, it also shows how he that is least in the Kingdom of God is really greater than
John himself (St. Luke vii. 28).
Book II
FROM THE MANGER IN BETHLEHEM TO THE BAPTISM IN JORDAN
Chapter 12
THE BAPTISM OF JESUS: ITS HIGHER MEANING.
(St. Matthew 3:13 -17; St. Mark 1:7-11; St. Luke 3:21-23; St. John 1:32-34.)
The more we think of it, the better do we seem to understand how that 'Voice crying in
the wilderness: Repent! for the Kingdom of Heaven is at hand,' awakened echo es
throughout the land, and brought from city, village, and hamlet strangest hearers. For
once, every distinction was levelled. Pharisee and Sadducee, outcast publican and semi-
heathen soldier, met here as on common ground. Their bond of union was the common
'hope of Israel' - the only hope that remained: that of 'the Kingdom.' The long winter of
disappointment had not destroyed, nor the storms of suffering swept away, nor yet could
any plant of spurious growth overshadow, what had struck its roots so deep in the soil of
Israel's heart.
That Kingdom had been the last word of the Old Testament. As the thoughtful Israelite,
whether Eastern or Western, 1 viewed even the central part of his worship in sacrifices,
and remembered that his own Scriptures had spoken of them in terms which pointed to