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Quiet Talks About Jesus by S. D. Gordon

The Man Sent Ahead.

A high fence of silence shuts out from view the after years. Just one chink of a crack appears in the fence, peering through which, one gets a suggestion of beautiful simplicity, of the true, natural human growing going on beyond the fence.

When mature years are reached, the royal procession is formed. A man is sent ahead to tell of the King's coming. John was Jesus' diplomatic representative, His plenipotentiary extraordinary; that is, the one man specifically sent to represent Him to the nation whose King He was. Treatment of John was treatment of Jesus. A slight done him was slighting his sovereign Master. If Sir Henry Mortimer Durand were to be slighted or treated discourteously by the American authorities, it would be felt at London as a slight upon the King, the government, and the nation they represent. Any indignity permitted to be done on American soil to von Stuckenburg would be instantly resented by Kaiser William as personal to himself. John was Jesus' Durand, His von Stuckenburg, His Whitelaw Reid. And no diplomat ever used more tactful language than this John when questioned about his Master. In Jesus' own simile, John was His best man. Jesus was a bridegroom. John stood by His side as His most intimate friend.

Jesus and John are constantly interwoven in the events of Jesus' career. We moderns, who do everything by the calendar, have been puzzled in the attempt to piece together these events into an exact calendar arrangement. And the beautiful mosaic of the Gospels has been cut up to make a new, modern, calendar mosaic. But these writers see things by events, not by dates. They have in mind four great events, and about these their story clusters. And in these Jesus and John are inextricably interwoven. First is John's wilderness ministry, heading up in his presenting Jesus to the nation. Then John's violent seizure, and Jesus' withdrawal from the danger zone. Then John's death, and Jesus' increased caution in His movements. Then Jesus' death. John comes, points to Jesus, and goes. Jesus comes, walks a bit with John, reaches beyond him and then goes, too.

John baptized. That is, he used a purifying rite in connection with his preaching. It helps to remember the distinction between baptism as practised in the Christian Church, and as practised by John, and by Jesus in His early ministry. In the church, baptism has come to be regarded as a dedicatory rite by some, and by others an initial and confessional rite. But in the first use of it, by John and Jesus, it was a purifying rite. It was a confession too, but of sin, and the need of cleansing, not, as later, of faith in a person, or a creed, although it did imply acceptance of a man's leadership. To a Hebrew mind it was preaching by symbol as well as by word. The official deputation sent from Jerusalem to look John up asked why he should be using a purifying rite if he were neither the Christ, nor Elijah, nor the prophet. They could understand the appropriateness of either of these three persons using such a rite in connection with his preaching as indicating the national need of cleansing. And in the beginning Jesus for a time, through His disciples, joined in John's plan of baptizing those who confessed sorrow for sin.

Jesus acknowledged John as His own representative, and honored him as such, from first to last. He gives him the strongest approval and backing. The national treatment of John always affects Jesus' movements. When, toward the close, His authority is challenged, He at once calls attention to the evident authority of His forerunner and refuses to go farther.

A trace of that ominous, puzzling foreboding noticed in the Old Testament vision of the coming One creeps in here. Pointing to Jesus, John says, |Behold the lamb of God, who beareth (away) the sin of the world.| Why did John say that? We read his words backward in the light of Calvary. But he could not do that, and did not. He knew only a King coming. Why? Even as Isaiah fifty-third, and Psalm twenty-second were written, the writers there, the speaker here, impelled to an utterance, the meaning of which, was not clear to themselves.

This relation and intimacy between these two, John and Jesus, must be steadily kept in mind.

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