 |  |
In view of this a change of heart and a change of life was essential. One is reminded
of the similar testimony of the O.T. prophets such as Isaiah:
"Wash you, make you clean; put away the evil of your doings from before Mine eyes;
cease to do evil" (Isa. 1: 16).
Likewise they testified to the fact the early work of the Messiah was cleansing.
Zechariah foretells that at that time "a fountain shall be opened for sin and uncleanness"
(Zech. 13: 1).
Ezekiel 36: 25-27 states:
"Then will I sprinkle clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you. A new heart also will I give you,
and a new spirit will I put within you . . . . .".
The baptism of John links itself of these O.T. Scriptures and combines confession of
sin with this outward symbol of washing and cleanliness.
Matt. 3: 7 tells us that many Pharisees and Sadducees mingled with those who had
come to John's baptism. The Pharisees on the whole were self-confident, self-satisfied
and self-sufficient. Their name means "Separatists" and they separate themselves from
the mass of their fellows under the idea that they were holier and more spiritual to those
around them. Their chief aim seemed to be to show off themselves as being superior to
the rest of mankind.
The Sadducees in many respects differed from the Pharisees. They were the
rationalists of the day. They clung to the outward ceremonies of the law, but were
prominently worldly and worldy wise. Their religious conceptions were utterly hollow,
and while the Baptist knew of the differences of these two sects, they were one in their
opposition and appreciation of the truth. Scathingly he says to them:
"You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit
in keeping with repentance" (3: 7, 8, N.I.V.).
The Lord Jesus likewise called them "snakes" on two occasions (Matthew 12: 34;
23: 33). By the power of the Holy Spirit John looked through and through them, and
saw real antipathy to the truth and a lack of any conception of sin and failing and the need
for repentance and change of action.
He said in effect, what brings you here with the mass of people you despise? There is
only one thing that matters, actions, that go hand in hand with a humble state of mind: in
other words "fruit meet for repentance".
But this phrase in our English translation puts things the wrong way round and
suggests that the fruit of good conduct is a preparation for repentance. The N.I.V. is
much better, rendering the phrase "produce fruit in keeping with repentance". John