Preaching of John Baptist
[The Saviour of the World] [Volume I] [Book II]
[Poem III] Poem IV [Poem V]
Preaching of John the Baptist.
(The Gospel History, Section 15)
The beginning of the Gospel of Jesus Christ the Son of God.
In the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituræa and Trachonitis, and Lysanias tetrarch of Abilene, in the high-priesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness of Judæa. And he came into all the region round about Jordan, preaching the baptism of repentance unto remission of sins; and saying, Repent ye, for the kingdom of heaven is at hand. For this is he of whom it is written in the book of the words of Isaiah the Prophet, saying,
Behold I send my messenger before thy face
Who shall prepare thy way;
The voice of one crying in the wilderness,
Make ye ready the way of the Lord,
Make his paths straight.
Every valley shall be filled,
And every mountain and hill shall be brought low;
And the crooked shall become straight,
And the rough ways smooth;
And all flesh shall see the salvation of God.
Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins, and his food was locusts and wild honey. And there went out to him all the country of Judæa, and all they of Jerusalem, and all the region round about Jordan: and they were baptized of him in the river Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them and unto the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you that God is able of these stones to raise up children unto Abraham. And even now is the axe also laid to the root of the tree: every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire. And the multitudes asked him, saying, What then must we do? And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise. And there came also publicans to be baptized, and they said unto him, Master, what must we do? And he said unto them, Extort no more than that which is appointed you. And soldiers also asked him, saying, And we, what must we do? And he said unto them, Do violence to no man, neither exact anything wrongfully; and be content with your wages.
And as the people were in expectation, and all men reasoned in their hearts concerning John, whether haply he were the Christ, John answered, saying unto them all, I indeed baptize you with water unto repentance; but there cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, throughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire.
With many other exhortations therefore preached he good tidings unto the people; but Herod the tetrarch, being reproved by him for Herodias his brother’s wife, and for all the evil things which Herod had done, added yet this above all, that he shut up John in prison.
Preaching of John Baptist
(The Saviour of the World, Vol I Book II Poem IV)
Christ Jesus, Son of the Most High, His gospel,
Beginning at time fixed by several signs:—
Tiberias Cæsar’s reign in its fifteenth year;
Of Judæa, Pontius Pilate, governor;
Herod, tetrarch of Galilee; his brother
Philip, of the regions of Ituræa;
Caiaphas and Annas, both high priests;—
These things being so, behold, the word of God
Came to that John, the son of Zacharias,
Who dwelt in the wilderness, waiting on Him.
A figure he on whom men’s eyes were fixed:
Had they not read the prophets, knew they not
Raiment of camel’s hair, and leathern belt,
And such spare meat as wilderness might yield?
So all men smote upon their breasts and cried,
“Behold, a prophet of the Lord in Israel!”
And up and down he went, round about Jordan;
His message one, with meanings several
For each soul of the multitudes that heard—
All they of Jerusalem, of Judæa, all
The country, too, and the region about Jordan:—
One word they came to hear: “Repent! Repent!
Repent, that all your sin be put away!
Repent, for the kingdom of heaven is at hand!
Repent, and be ye washed, that ye be clean!”
And as he spake, men bethought them how Esaias
Had cried, “Behold, before Thy face I send
My messenger, who shall prepare Thy way!”
His voice, crying in the wilderness, men hear:—
“Make ready the way! Make ready the way!
Make straight His paths: fill up each hollow place;
Mountains and hills bring low; make crooked straight,
And all the rough ways smooth, that ye may see,
Ye, and all flesh, the salvation of our God!”
Proud men remembered each his meannesses,
Low men bethought them of their God, and stood
Upright before the heavens; men of crooked ways
Would fain be simple; and the violent man
Grew meek, and washed, and put away his sin.
Men came to Jordan (to the bathing Pool),
And each one told the sin that hurt him most—
The little loathsome sin that spoiled a life—
The hate, the greed, the malice, the pretence,
Mean gains, oppressive ways! But who is this?
The haughty Sadducee, who cares for none,
Scoffing alike at penalties and hopes
And present dealings of Almighty God!
What doth he here? He peeps half-furtive round,
To see who sees him,—here be many such!
What power constrains these to the Baptist’s feet,
What speech shatters the fabric of their thought,
These godless men of the court? Those others, too,
Less conspicuous for soft raiment, arrogant
In piety, broad hem, phylactery,
Features composed to scorn of all the rest,
The common people who know not the law?
By every sign, we know them Pharisees.
Now, will John say soft things to men of repute,
His rugged speech grow courtly these to win?
He scans the crowd with eyes in desert trained
To see from afar; notes these unwonted hearers;
An image from the desert leaps to mind—
From fire of brushwood, how the flames drive forth
The viperous brood, that else had hidden lain—
And straight he hurls it at them; all might hear;
For these the shaft, and these alone it reached:—
“Offspring of vipers, ye, who bade you flee
From God’s hot wrath pursuing! What do ye here?
Ye come to be baptized? Go, bring forth fruit
Of Godward turning in your hollow lives!
Children of Abraham are ye? What of that?
True seed of Abraham walk as Abraham walked:
But ye! Nay, of the very stones of the waste
More worthy seed to Abraham shall God raise!
See ye yon hollow tree dead to the core,
With never fruit or leaf to praise its God?
Such tree are ye, and lo, the axe is laid
To your roots! Haste ye, and bring forth good fruit,
Or be hewn down and cast into the flames!”
How received, those great ones of the nation,
The preacher’s biting words? Savour of life,
Extracted they, or of death? Nay, none may know.
But the multitude, fear-stricken, beat their breasts;
“What must we do, then? What, then, must we do?”
And, all his rigour turned to gentleness,
Straight counsels gave he, apt for simple lives:
“He of you that two coats doth own, let him
Give one to a man that hath none; he that hath bread,
Let him have pity likewise.” Moanings ceased
And cries; nor arms waved more, nor hands clenched close;
Escape from the intolerable Wrath,
How simple for these simple! They came and washed;
Baptized of John in Jordan, strong became,
Fearful to sin again against the law—
Another law than that their scribes had taught.
The very publicans took heart of grace;
They, hated of the people, asked of him
“What, master, must we do?” Straight on the place
His finger lays the preacher: “Extort no more,
When ye the taxes gather, than the sum
Appointed to be paid: so, make you clean.”
The soldiers, men of violence, tarried last,
(Sooth, what had they to do with penitence?)—
Their hardihood prevailing, out they came:—
“And we, good master, what would’st have us do?”
A threefold devoir layeth the preacher here:—
“Ye turbulent, from whom nor goods are safe
Nor life itself, high paid, yet grudging still,
In these things mend your ways: do hurt to none,
Nor take from any wrongfully; let wage,
Fair-earned, content you.” Cheered in heart, they came
To John for baptism, no longer chid by fear—
“Place for repentance can rough soldier find?”
In expectation, all the people waited;
The innumerous multitudes that day by day
Thronged to the Jordan pool, by Bethabara,
To hear the Baptist preach; endure the rending
Of old familiar habitudes of soul
That new birth doth entail, the piteous weeping,
Wailing as of the lost; the healing, cleansing,
Of John’s baptism, wherefrom they came out meek
As little children, washed, and of good hope.
But, bitter searching to cast out the unclean,
What was it more than that purifying
Their houses go through for the Paschal Feast?
All leaven is removed, but what of that
Were there no Paschal Lamb to bless the board?
The multitudes, expectant, knew them cleansed
But to make ready: what then of Messias?
A whisper went about of awe and fear—
What if this John himself were very Christ?—
Had he not drawn them as no man could draw,
Had made them turn their backs on shameful things
And get them ready for the kingdom of God!
The murmur grew, and reached the prophet’s ear:
How easy for a man to judge himself
As others judge him, by success! Why not
He, as well as another, Christ of God?
How beyond measure God had blessed the words
He spake to the people! Might he be the Sent One?
Not for least moment was the prophet’s eye
Dazzled by glamour of his own success:
He, what was he! He gazed beyond himself
Looking for One who was coming: he, too, felt
The throbbing excitation of the people;
And he said to them all, “I indeed baptize
With water to repentance, but there cometh”
(Still hear we not the words, see the rapt gaze
Of the prophet as he spake?)—“there cometh One
After me that is mightier than I,
The latchet of whose shoes I am not worthy
To stoop down and unloose as mean-born slave;
He shall baptize you with the Holy Ghost—
With fire of love and might for righteous living.
He goes as thresher forth with fan in hand;
And as He swings His mighty flail about,
Behold, the chaff flies off in whirling waste,
But grain remains to reward the labouring Thresher;
He gathers, diligent, wheat into garner,
The chaff with fire unquenchable He’ll burn!
See, to’t, ye light ones, cleansed indeed by water,
But with no weight of purpose, strong resolve.”
A new thought took the multitude away,—
Christ is indeed at hand, is come for judgment!—
And each searched heart to find or wheat or chaff.
St. Luke iii. 1–18, &c.
St. Matthew iii. 1–12.
St. Mark i. 1–8.
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Commentary by J. R. Dummelow
Mt 3:1–12. John the Baptist’s ministry. The circumstances of John’s birth are detailed in Lk 1. He was sanctified from birth to be the forerunner of the Messiah (Lk 1:13–17, 76f.), and received a special revelation to enable him to recognise the Expected One when He appeared (Jn 1:33). His mother Elisabeth was a cousin of the Virgin, and he was born about six months before Jesus. Knowing what his work in life was to be, he devoted himself from his earliest years to a life of strict asceticism. ‘He was in the deserts till the day of his showing unto Israel,’ imitating the austerities of the OT. prophets, especially Elijah, whom he greatly resembled. Some earnest Jews seem to have followed his example, and adopted the hermit life. For instance, one of the instructors of Josephus, a man called Banus, ‘lived in the desert, and had no other food than that which grew of its own accord, and bathed himself in cold water frequently both by night and day.’ Josephus adopted his practices and stayed with him three years. The ascetic and unsocial life of John contrasted strangely with the genial and social habits of Jesus, who came ‘eating and drinking,’ and mingling freely with people of all classes. Yet our Lord had the greatest esteem for John, and spoke of him as greater than the greatest of the prophets (11:7–19).
The public appearance of the Baptist marked a new era. He came forward in the twofold capacity of a prophet and the forerunner of the Messiah. As prophecy had been silent for 400 years, and all patriotic Jews were longing for the coming of the Messiah to deliver them from the Roman yoke, it is not surprising that he was welcomed with enthusiasm, and that those who ventured to doubt his mission found it expedient to dissemble (21:26). He might undoubtedly have claimed the allegiance of Israel as their promised king (Lk 3:15), but, true to his mission, he declared himself only the forerunner of that greater One, whose ministry was about to begin. The testimony of John to the Messiahship of Jesus is undoubtedly a historical fact, and an important one. To it our Lord owed His first and most capable followers (Jn 1:35 f.), and much of His early success.
The teaching of John was confined within the limits of OT. ideas, and his aim was to make his converts pious Jews of the orthodox type. At the same time, his views were of a far more spiritual kind than those generally current. In his teaching he laid the main stress not upon the ceremonial law, but upon righteousness. He did not regard the Messiah’s kingdom as—in its main aspect, at any rate—a temporal monarchy. It was a kingdom not of this world, a kingdom of righteousness. Not descent from Abraham, but righteousness entitled a man to be a member of it. Hence above all things repentance and amendment of life were necessary. Those who repented and received the Messiah, would be admitted into the kingdom, to whatever nation they might belong, but Israelites who refused to repent and believe would be rejected. John foresaw the difficulties with which Jesus would have to contend, and even predicted for Him a death like his own (Jn 1:36 f.). In his preaching John appealed largely to the emotion of fear. He declared that the Messianic age would be ushered in by a terrible act of judgment. The Messiah would hew down every unfruitful tree with the axe of retribution. With the fan of judgment he would winnow the wheat, casting the useless chaff into unquenchable fire. Let hypocrites, especially Pharisees and Sadducees, beware, for only by true repentance could they flee from the wrath to come. Let all men practise charity, sharing their goods with their neighbours. Let publicans collect no more than the taxes due. Let soldiers avoid all violence, and be content with their wages. So and so only could they enter into the kingdom: see Lk 3:10–14. Josephus alludes to John, but in a brief and guarded manner, as ‘a good man, who commanded the Jews to exercise virtue both as to righteousness towards one another, and piety towards God, and so to come to baptism.’
St. Matthew and St. Luke both supplement St. Mark’s brief account of John from other sources.
Mk 1:1–8. Appearance of John the Baptist (Mt 3:1 Lk 3:1). St. Mark’s Gospel, being based on the reminiscences of Peter, begins with the public ministry of Jesus, or, rather, with His connexion with the Baptist, through which Peter and other apostles first became acquainted with Him. It, therefore, omits the birth narratives, although it is possible that St. Mark was acquainted with them.
Mk 1:1. The beginning] It is clear that at first the elementary preaching of the gospel by the apostles began with the baptism of Jesus by John, and that it was only subsequently, and to the initiated alone, that the secret of our Lord’s miraculous birth was disclosed. The reasons for this prudential reserve during the Virgin’s lifetime are obvious. The Son of God] These words are omitted by Westcott and Hort, practically on the authority of a single MS. They are rightly retained by the RV, and by Swete. 2. Isaiah the prophet] The quotation, however, is not entirely taken from Isaiah, but partly from Mal 3:1 and partly from Isa 40:3. The quotation from Malachi does not occur in the parallels. Before thy face] In the Heb. ‘before my face.’ This was clearly a Christian adaptation of the passage.
Lk 3:1. In the fifteenth year] If the years of Tiberius are reckoned from the death of Augustus, who died 14 a.d., the date is 28, 29 a.d. Most authorities, however, suppose that the years of Tiberius are here reckoned from 11 a.d., when he was made the colleague of Augustus in the empire, with equal authority over all the provinces and armies. This gives the date 25, 26 a.d. for the beginning of the ministry of John. Jesus, who appeared soon afterwards, was, therefore, probably baptised 26 a.d., and kept the first Passover of His ministry (Jn 2:13) 27 a.d. Allowing three Passovers to the ministry, the crucifixion took place in 29 a.d.
Philip] the tetrarch, is to be carefully distinguished from his brother Herod Philip, who was of private station. He was the son of Herod the Great by a woman of Jerusalem named Cleopatra. He ruled for 38 years without reproach, and was favourably distinguished from the other sons of Herod by his gentleness and want of ambition. Josephus says of him: ‘He was moderate, and peaceful in his rule, and spent his whole life in his country. He went out with only a small retinue, always taking with him the throne on which he might sit and judge. Whenever he met any one who had need of him, he made no delay, but set down the throne wherever he might be, and heard the case.’
Lysanias] The only Lysanias mentioned in profane history as ruling over Abilene was executed 36 b.c. by the triumvir Mark Antony, at the instigation of Cleopatra, queen of Egypt. He governed not only Abilene, but also Ituræa and other extensive districts. The Lysanias of St. Luke is probably his grandson.
Abilene] the territory round Abila, a town of some importance, situated on the River Abana, in a gorge of Mt. Antilibanus, 18 Roman m. from Damascus on the way to Heliopolis or Baalbec. There are still to be seen there an ancient temple, ancient aqueducts, and a Roman road.
Lk 3:2. in the high priesthood of Annas and Caiaphas] A peculiar expression to indicate a peculiar state of things. Annas held office from 7–14 a.d., when he was deposed by Pilate’s predecessor, Valerius Gratus. But inasmuch as his successors were either his relations, or entirely devoted to his interests, he retained supreme power, and was probably regarded by orthodox Jews as the rightful high priest. Ex-high priests retained their title, and Annas is called high priest again, Jn 18:19 Ac 4:6: see on Jn 18:13 and Mt 21:12. Caiaphas] see on Mt 26:3 Jn 11:49 18:13. The word of God came] John received a definite call to his ministry, like Isaiah (Isa 6) and Jeremiah (Jer 1).
Mt 3:1. In those days] i.e. 26 a.d. The wilderness of Judæa] a desert tract about 10 m. wide to the W. of the Dead Sea, including also the W. bank of the Jordan near its mouth. The chief towns in it were Engedi and Tekoa.
Mt 3:2. Repent ye] Repentance is not mere sorrow for sin, but a real change of life. It includes, (1) contrition, i.e. sorrow for sin, regarded as an offence against God; (2) confession of sin, always to God, and, where man has been injured, also to man; (3) amendment of life. The kingdom of heaven] St. Matthew nearly always employs this rabbinical phrase instead of ‘the kingdom of God.’ ‘Heaven’ so used is a reverential substitute for ‘God.’ ‘The kingdom of heaven’ is, of course, the kingdom of Christ, which the Baptist certainly regarded as spiritual. On the precise meaning of the phrase in this Gospel see the Intro., also the notes on the Sermon on the Mount (chs. 5–7), and on the parables.
Mt 3:3. For this is he, etc.] words of the evangelist, not of the Baptist. Isa 40:3 is quoted according to LXX. In Isaiah the words are a summons to make level the roads before Jehovah, who is leading home His people from the Babylonian captivity. St. Matthew typically applies them to the entry of Israel, after their long period of waiting, into the Messianic kingdom.
Lk 3:5, 6. (Peculiar to Lk.) ‘Spiritually interpreted, the valleys would represent unbelief and all sins of omission which must be filled up by the diligent adding of grace to grace (2 Pt 1:5–7). The mountains would mean pride and haughtiness and self-will and obstinacy, which must be humbled and cast down. The crooked places would signify all sorts of deceit and guile and hypocrisy and untruthfulness. The rough ways would picture anger, strife, envy, hatred, malice, and all uncharitableness.’
Mt 3:4. Camel’s hair] i.e. either a camel’s skin, or cloth woven from camel’s hair. John’s dress was a protest against the luxurious robes of soft wool, which were fashionable at the time. Locusts] They are still eaten in the East, especially by the poor. After being thrown into boiling water their wings and legs are torn off; they are then sprinkled with salt, and either boiled or roasted. Sometimes they are fried in butter or oil. Wild honey] still plentiful in the wilderness, where it flows from combs built in the crevices of the rocks. Certain trees also exude a juice called tree-manna, or honey, and some suppose that this is meant.
Mt 3:6. Were baptized] The Baptism of John was specifically a baptism of repentance, of which public confession was the pledge and evidence. Its significance can be best described in the words of Isaiah: ‘Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment’ (justice), ‘relieve the oppressed, judge the fatherless, plead for the widow’ (Isa 1:16; cp. Zech 13:1). It has points of contact with the baptism of proselytes or converts from heathenism. John required circumcised Jews of the seed of Abraham to submit to his baptism, and thereby to declare themselves outside the Messianic kingdom, and unfit to enter into it without a moral purification. This was distasteful to the pride of the Pharisees, who took offence at being treated as proselytes (Lk 7:30). From Jn 1:25 it may be gathered that there was a general expectation that the Messiah and those closely associated with Him would baptise, so that John’s action was in accordance with Jewish ideas. John’s Baptism differed from that of Jesus in being of a preparatory character. It did not confer the Spirit, and was not recognised as equivalent to Christian baptism (Ac 18:25 19:3). Confessing their sins] The Gk. word generally, but not always, means a public confession, and that seems to be the sense here. For an example of public confession and repudiation of past sins in connexion with Christian baptism, see Ac 19:18.
Mt 3:7. Pharisees and Sadducees] The Pharisees were the strictest, the most active, and the most influential of the Jewish parties or sects. They were zealously attached to the Law, and still more to ‘the traditions of the elders.’ By the length of their prayers, the frequency of their fasts, and their devotion to ceremonialism, they sought to win honour with men and merit with God. They were hostile to foreign rule, intensely national and patriotic in spirit, and ready to suffer persecution even unto death for their religion. They believed in angels and spirits (also in revelations made by them), in eternal retribution in the next world, and in the resurrection of the dead. They also cherished with especial fervour the Messianic hope. They were closely allied with the scribes or lawyers, with whom they formed practically one party.
The views of the Sadducees were in most respects the opposite of those of the Pharisees. They made no special pretensions to piety. They acknowledged the Law of Moses as alone authoritative, and rejected the traditions of the elders. They were hostile to the aspirations of the national party, and leaned for support on Rome. Sceptical, or semi-sceptical, in their religious views, they rejected the popular beliefs in angels and spirits, in a future life, and in the resurrection of the dead. They were a worldly, wealthy, and selfishly ambitious party, and their adherents were chiefly found among the chief priests. Their opinions were so unpopular, that they often hesitated to express them publicly. In the Sanhedrin, although the leading Sadducees had seats, Pharisaic views were decidedly in the ascendant.
Come to his baptism] In consequence of John’s severe denunciation of their conduct, most of the Pharisees and Sadducees who had come for baptism departed without it: see Lk 7:30. Offspring of vipers] This peculiar term of condemnation is also applied by Christ to the scribes and Pharisees (12:34 23:33). Probably the allusion is to their poisonous opinions and corrupt influence: see Ps 58:4 Isa 14:29. Who hath warned you] Are you, too, conscious of your danger? To flee] The picture is that of vipers fleeing before the flames when the stubble in the fields is set on fire. The wrath to come] the great judgment with which it was generally believed that the age of the Messiah would open. The Jews regarded it mainly as a judgment upon the Gentiles, but John declared that it would be a judgment upon every hypocritical Jew.
Mt 3:8. Fruits worthy of repentance] Fruit is a frequent metaphor for works, and a very suitable one. Fruit is not loosely attached to a tree, but is part of it. It derives its character from the tree on which it grows. So a man’s works, i.e. his words and actions, are part of him, and express his true character.
Mt 3:9. We have Abraham to (for) our father] cp. Jn 8:33, 39, 53. This insolent spirit is best illustrated by a quotation from the rabbis: ‘The fire of hell (Gehenna) has no power to consume even the sinners of Israel, but they go down only to be frightened and slightly singed for their bad actions. Then comes Abraham, who kept all the precepts of the Law, and through his own merit brings them up again.’ Of these stones] a hint, not an express statement of the calling of the Gentiles: cp. Ro 4 9:6 Gal 4:28 Jn 8:39. 10. Ax] a frequent and expressive type of imminent judgment (7:19 Lk 13:7: cp. Ro 11:17). The trees] i.e. individual Jews, not the nation, though, as a matter of fact, judgment overtook the nation also for its rejection of Christ: cp. 7:19. The fire] see on v. 12.
Mt 3:11, 12. Here is emphatic testimony of John to the Messiahship of Jesus. Jesus is so great that John is unworthy to perform for Him the function of the meanest slave. Jesus is the dispenser of divine sanctification (the Holy Ghost). Jesus is the absolute judge of the human race, with power to reward the good in heaven and to punish the guilty in hell (v. 12). Nothing of importance is really added to this testimony in the Fourth Gospel. There, indeed, the Baptist calls Jesus the Lamb of God and the Son of God, and is aware of His preëxistence; but these things follow naturally from the tremendous prerogatives which even in the Synoptics John assigns to Him. If it be remembered that the synoptic testimony is given before, and the testimony in the Fourth Gospel after Christ’s Baptism, all difficulty disappears: see Jn 1:6, 15, 19 3:27.
Mt 3:11. Whose shoes, etc.] the office of the meanest slave. ‘A slave unlooses his master’s shoe, and carries it after him; does what he needs for the bath, undresses, washes, anoints, rubs, re-dresses him, and puts on his shoes.’
With the Holy Ghost, and with fire] St. Mark omits ‘and with fire.’ John says, in effect, ‘I can bring you to repentance, but no further. My baptism gives no grace. It only symbolises the greater baptism which Jesus will give. His baptism will give you “the Holy Ghost,” i.e. new spiritual life, and inward sanctification, and “Fire,” i.e. holy fervour and zeal in God’s service’: cp. Ac 2:3. John here refers directly to Christian Baptism, the spiritual efficacy of which he contrasts with the inefficacy of his own.
Mt 3:12. St. Mark omits this v. Whose fan (or, ‘shovel’)] Jesus holds in His hand the winnowing fan of judgment, for He is the judge of quick and dead. Here John passes far beyond Jewish ideas about the Messiah. His threshing-floor] not merely Palestine, but the universe. His wheat] i.e. good persons. The garner] heaven. The chaff] the wicked. Unquenchable fire] i.e. Gehenna, hell.