12. See Appendix VIII: 'Rabbinic Traditions about Elijah, the Forerunner of the Mes siah.'
13. St. Luke i. 17.
14. St. Mark ix. 13; St. Matt. xvii. 12.
15. St. Matt. xi. 14.
More natural still - indeed, almost quite truthful, seems the third question of the
Pharisees, whether the Baptist was 'that prophet.' The reference here is undoubtedly to
Deut. xviii. 15, 18. Not that the reappearance of Moses as lawgiver was expected. But as
the prediction of the eighteenth chapter of Deuteronomy, especially when taken in
connection with the promise16 of a 'new covenant' with a 'new law' written in the hearts of
the people, implied a change in this respect, it was but natural that it should have been
expected in Messianic days by the instrumentality of 'that prophet.'17 Even the various
opinions broached in the Mishnah, 18 as to what were to be the reformatory and legislative
functions of Elijah, prove that such expectations were connected with the Forerunner of
the Messiah.
16. Jer. xxxi. 31 &c.
17. Can the reference in St. Stephen's speech (Acts vii. 37) apply to this expected
alteration of the Law? At any rate St. Stephen is on his defence for teaching the abolition
by Jesus of the Old Testament economy. It is remarkable that he does not deny the
charge, and that his contention is, that the Jews wickedly resisted the authority of Jesus
(vv. 51-53).
18. Eduy. viii. 7.
But whatever views the Jewish embassy might have entertained concerning the
abrogation, renewal, or renovation of the Law19 in Messianic times, the Baptist repelled
the suggestion of his being 'that prophet' with the same energy as those of his being either
the Christ or Elijah. And just as we notice, as the result of those forty days' communing,
yet deeper humility and self-abnegation on the part of the Baptist, so we also mark
increased intensity and directness in the testimony which he now bears to the Christ
before the Jerusalem deputies.20 'His eye is fixed on the Coming One.' He is as a voice
not to be inquired about, but heard;' and its clear and unmistakable, but deeply reverent
utterance is: 'The Coming One has come.'21
19. For the Jewish views on the Law in Messianic times, see Appendix XIV.: 'The Law in
Messianic Days.'
20. St. John i. 22-28.
21. The words within quotations are those of Archdeacon Watkins, in his Commentary on
St. John.
The reward of his overco ming temptation - yet with it also the fitting for still fiercer
conflict (which two, indeed, are always conjoined), was at hand. After His victorious
contest with the Devil, Angels had come to minister to Jesus in body and soul. But better
than Angels' vision came to refresh and strengthen His faithful witness John. On the very
day of the Baptist's temptation Jesus had left the wilderness. On the morrow after it, 'John
seeth Jesus coming unto him, and saith, Behold, the Lamb of God, Which taketh away