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It thus appears that the time of the kingdom is the resurrection; – and that the condition of its possession is not physical sufferings and death, which are common to all men; but a conformity to Christ’s sufferings and death, by being, in him, crucified and dead to the world. With this condition is inseparably identified the possession of a part in the resurrection and life of Christ. “If we be dead with Christ, we believe that we shall also live with him.” – Rom. vi, 8. “I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me.” – Gal. ii, 20. We can be dead with Christ, dead to sin and the world, only by being alive to God.

Not only is the resurrection of the saints the time of their kingdom, but worthiness of part in the resurrection is stated with emphasis, as the final and conclusive condition precedent to the throne. “They,” says Jesus, “which shall be accounted worthy to obtain that world and the resurrection of the dead.” – Luke xx, 35. “If, by any means,” says Paul, “I might attain unto the resurrection of the dead.” Herein is the propriety of the form of the question put by Jesus to the two brethren: – “Can ye … be baptized with the baptism that I am baptized with?” That is, “Are ye ready to endure and to do all that will be required of those who would be counted worthy of that world, and of the resurrection of the dead?”

3. The same word (palingenesia) regeneration, which Jesus employs, is used by Paul, who describes God’s mercy as saving us, “by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Savior.” – Titus iii, 5, 6. It is the very grace, therefore, of which, under the Old Testament as well as the New, baptism with water was the appointed symbol and seal. And particularly was it true of the sprinkling of the water of separation, that it symbolized the resurrection of the Lord Jesus on the third day, and of his people on the seventh, the day of the Lord. Add to these considerations the fact that from the time of his tour in the region of Cæsarea Philippi, where he was transfigured, Jesus had been earnestly endeavoring to impress on the reluctant minds of the apostles the fact that “he must go unto Jerusalem, and suffer many things of the elders and chief priests, and scribes, and be killed and be raised again the third day.” – Matt. xvi, 21. We have already seen that Jesus and the apostles distinctly recognized and referred to the third day’s baptism with the sprinkled water of separation as being a prophecy the fulfillment of which required his rising from the dead on the third day. “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets and in the Psalms concerning me… Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day.” – Luke xxiv, 44-46. In the law of Moses, concerning the water of separation, and there only is the third day thus defined.⁷⁷

The points suggested in these considerations are intimately and inseparably related to the matter involved in the petition of James and John. They are constantly so treated by the Lord Jesus himself, in his personal teachings, and by his Spirit in the writers of the New Testament. And yet, we are to suppose that, in his response to the brethren, Jesus absolutely ignored all this, which he had, just before, emphasized in his reply to Peter; and that he directed their attention solely to the sufferings which he was to endure, and in which they were to share! The alternative is, that on the contrary he referred to baptism, in the meaning in which unquestionably it was used throughout the Old Testament, as a type and figure of the resurrection, and thus, by that single word, suggested all that was involved in the vastly important considerations above mentioned, as connected with the subject. – “Ye know not what ye ask. Ye neither appreciate the true nature of the honors which ye seek, nor the time and circumstances of their enjoyment, nor consider the conditions precedent. Are ye able to drink of the cup that I shall drink of, – the cup of the crucifixion of the flesh and the world; and to be baptized with the baptism that I am baptized with, doing and enduring all that is involved in attaining to the resurrection of the dead? For it is not till the resurrection that the thrones which you seek can be possessed; and only by those who are found worthy of that world and of the resurrection.”

That such was the meaning of our Savior would seem to be certain. This is confirmed by the words already cited from Luke xii, 49-53. “I have a baptism to be baptized with, and how am I straitened till it be accomplished.” The matter present to the mind of Jesus, as the occasion of this utterance, was that discrimination which he was to exercise and separation which he was to make, in purging his floor and dividing between the wheat and the chaff, bringing division into families and dissolving the closest and tenderest ties. It is of this that he says, “I am come to send fire on the earth; and what will I if it be already kindled?” That is, Why should I wish to restrain it? “But I have a baptism; … and how am I straitened!” He thus indicates a straitening of the full exercise of that function which he has just described. The cause of it is an unaccomplished baptism. What then were the facts out of which this language is to be explained? (1.) Christ was under judicial condemnation for us from his birth, under the curse and sentence of death. (2.) While in that condition, a servant to the law and the curse, he could not fully exercise the prerogatives proper to his royalty. (3.) Especially must his office as personally the Baptizer with the Holy Ghost and with fire, – as the dispenser of grace to his people and wrath to his enemies, – be in abeyance, till his resurrection and assumption of the throne. Thus, he was from the beginning straitened and looking forward to his resurrection as the time and means of his enlargement. And, hence his saying, – “I have a baptism.” That baptism was the bestowal upon him, by the Father, of the Spirit of life, raising him from the dead to the throne, whence he now dispenses grace and judgment to the world.

Part XI.
CHRIST THE GREAT BAPTIZER

Section LXI. —The Kingdom of the Son of Man

The phrases, “the kingdom,” “the kingdom of heaven,” etc., have primary reference to that throne and kingdom to which the Lord Jesus was exalted, when he rose from the dead, and was set at the Father’s right hand. It is that militant kingdom of the Son of man, the establishment of which Daniel saw in vision; the law of which is, “conquering and to conquer” (Rev. vi, 2); and the history of which is that “he must reign, till he hath put all enemies under his feet.” – 1 Cor. xv, 25. The phrase is sometimes used to express the efficiency of Christ’s saving sceptre in the hearts of believers, as when Jesus says, – “The kingdom of God is within you.” – Luke xvii, 21. It is applied to the visible church, as being that society which by public covenant and profession owns Christ as her King and his Word as her supreme law. So, it is used to designate the millennial dispensation, when “the Lord shall be King over all the earth,” when “there shall be one Lord, and his name one.” – Zech. xiv, 9. Its duration is by Paul said to be, until “he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet.” “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.” – 1 Cor. xv, 24-28. Of this end and change of administration Jesus says, “Then shall the righteous shine forth as the sun in the kingdom of their Father.” – Matt. xiii, 43. Of it, he teaches us to pray, – “Thy kingdom come.”

Thus, in all the variety of connection in which it occurs, the phrase in question derives its propriety and significance from that dominion with which man was endowed in his creation, that royalty which is enjoyed in the throne and sceptre of the Son of man, – its authority that of God the Father, – its extent the whole universe of God, – its object the manifestation of the glory of the divine perfections, and the rectifying of the disorders introduced by Satan, – and its end, that work accomplished and the sceptre resigned to the Father, “that God may be all in all.”

His coronation and kingdom were the consummation of triumph for the Seed of the woman; toward which, from the beginning, the Spirit of prophecy ever pointed and hastened with ardent desire. Its realization begun with the ascension and the day of Pentecost, – its full meaning of grace, of wrath and of glory, will only then be fully realized in fruition, in that day when the mighty angel shall, with uplifted hand, proclaim the end of the mystery with the end of time. Of its significance, I will now attempt an indication.

Sin is, in its very existence, an insult to the holiness and sovereignty of God. Its unclean and evil aspect is a disgust and abomination in his sight, and a pollution and deformity on the fair face of his creation. In its first beginning by Satan, it was an immediate assault upon the very throne in heaven. Its introduction into the world was a Satanic device to mock God’s proclaimed purpose of favor to man, and to insult His love by rendering its object unworthy of His regard, and loathsome to His holiness. At the creation of man, God had said, “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle and over all the earth, and over every creeping thing that creepeth upon the earth.” – Gen. i, 26. In the eighth Psalm, this decree is anew rehearsed. (Psa. viii, 4-8.) Again, in the epistle to the Hebrews, Paul transcribes it from the Psalmist, and expounds it. “For unto the angels hath he not put in subjection the world to come whereof we speak. But one,” that is, the Psalmist, “in a certain place testified, saying, What is man, that thou art mindful of him, or the Son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet.” – Heb. ii, 5-8. From this language of the Psalmist, Paul proceeds to argue the extent of the dominion thus given to man. He insists, (1) that the decree is unlimited. “In that he put all in subjection under him, he left nothing that is not put under him;” (2) that man does not now have such dominion. “Now, we see not yet all things put under him;” (3) that the decree is already fulfilled in the throne which Christ now fills. “But we see Jesus crowned with glory and honor;” (4) that to that same glory the Father is now “bringing many sons,” the brethren of Christ and co-heirs with him of the kingdom. Vs. 10.

In another place, Paul completes the view, in this direction. “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that He is excepted which did put all things under him.” – 1 Cor. xv, 25-27. It is a legal and common sense rule of interpretation, as to deeds of grant or conveyance, that an exception on one point proves the intention of the grant to be otherwise unlimited. So it is here. The apostle, in excepting God the Father from the grant of dominion to the Son of man, leaves all else in the universe under his subjection. It thus appears that, in the decree of man’s creation, a dominion was assigned him which in the purpose of God comprehended all the power which Jesus, the Son of man, now exercises, over the whole creation of God.

How far this extent of the purpose of God was understood by Satan, we are not informed. But it is evident from the whole tenor of the Scriptures that the fulfillment of this decree was the subject on which the serpent joined issue with God, in the seduction of our first parents, and his policy toward our race. The issue thus on trial since the foundation of the world is this: Shall God fulfill his announced purpose, by exalting man to the promised throne? Shall he, thereby, vindicate his own wisdom, sovereignty, truth, and grace, and reveal and glorify all his perfections? Or, shall Satan triumph over God and man, thwarting God’s decree, through man’s ruin and bondage? Shall he succeed in the impious attempt to array the very attributes of God against each other, so that his justice and holiness shall forbid the performance of the purpose which his sovereign love determined and his wisdom and truth proclaimed? This has been the problem of the ages: This, the question which has roused intensest interest in all heaven’s hosts, “Which things the angels desire to look into.” – 1 Pet. i, 12. This is the key to the fact, that, amid the scenes of human sin and ruin which fill the pages of God’s word, the doctrine of the kingdom gradually dominates amid the gloom, looming up into proportions of grandeur which overshadow earth and heaven. “I beheld,” says Daniel, “till the thrones were cast down, and the Ancient of days did sit; whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before Him… I saw in the night visions, and behold one like the Son of man came with the clouds of heaven and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory and a kingdom, that all people, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” – Dan. vii, 9-14.

At length, the fullness of time drew nigh when the mystery of the ages should be disclosed, and the promised kingdom given to the Son of man. John came, the herald of its advent, crying, “The kingdom of heaven is at hand.” – Matt. iii, 2. Soon, Jesus himself went forth uttering the same announcement, “Repent, for the kingdom of heaven is at hand.” – Ib. iv, 17, 23. And lest his voice should fail to reach every ear, he shortly sent the twelve, and then the seventy, to fill the land with the cry. “As ye go, preach, saying, The kingdom of heaven is at hand.” – Ib. x, 7; Luke x, 9.

But before the kingdom could be established, before the Son of man might assume the crown, there was a work for him to do. That crown might not be a gift of God’s arbitrary grace – a mere assertion of purpose unchanged. It must be a reward of manifest and glorious merit. Nay, not even so is it to be a gratuitous endowment; but as a trophy won by battle and conquest is it to be received and worn. The Seed of the woman – the Son of man – must give proof, in presence of all intelligences, both holy and apostate, of his worthiness of that favor which God, from the beginning, so openly bestowed. He must display the mystery of a man walking in the flesh among men, in the glory of a spotless and untarnished righteousness, amid the reign of abounding sin. He must be seen – this glorious man – taking upon his mighty shoulders the vast incubus of the curse, with which Satan’s malicious fraud had burdened the world, and bearing it away to a land not inhabited. He must meet the great enemy himself, whose impious challenge has raised the issue of the fitness of God’s choice, and man’s competence to reign – the enemy who, in insolent contempt of God’s purpose, has chosen this earth as the seat of his own empire, and here usurped dominion over man. He must subdue Satan, break his scepter and lead him captive in the train of his triumph, before he may claim and assume the kingdom and the glory.

Satan saw, with dread the coming of the champion, and proposed a compromise. – “Behold the kingdoms of the world and their glory! Do homage to me, and all shall be thine!” – Matt. iv, 8, 9. It needs not to trace the manner of the triumphs of the carpenter’s son, ending in the resurrection from the guarded sepulcher, and ascension to the throne in heaven. As the time of the kingdom came to be immediately at hand, he entered Jerusalem, amid the exultant Hosannas of his followers, proclaiming him the King of Israel. He was betrayed and brought to the council. And when the high-priest adjured him whether he was the Son of God, his answer, whilst attesting that blessed fact, held up to equal prominence his royalty as the Son of man. – “Thou hast said; nevertheless, I say unto you, hereafter shall ye see the Son of Man, sitting on the right hand of power and coming in the clouds of heaven.” – Matt. xxvi, 63, 64. And so, they crucified him, with the accusation written in letters of Hebrew and Greek and Latin, – “The King of the Jews.”

He had already foretold his apostles that they should live to see his kingdom established with power. On the morning of his resurrection, he said to Mary, “Touch me not, for I am not yet ascended to my Father. But go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.” – John xx, 17. The word, “I ascend” (properly, “I am ascending”), indicates his immediate ascension and reception of the throne, on the very day of the resurrection. And it is worthy of notice that John who relates this does not mention that subsequent public ascension which was made in the presence of the apostles, as Christ’s official witnesses. He had already recorded the essential fact. Between these two events, the first and the final ascension, on the occasion of one of his appearances to his disciples, he expressly told them that he was now already in possession of the throne. He “came and spake unto them, saying, All power is given unto me in heaven and in earth.” – Matt. xxviii, 17, 18. On the day of Pentecost, Peter testified of the supreme authority now vested in Him. “Let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified, both lord and Christ.” – Acts ii, 36. Paul more fully states the extent of his dominion. God “raised him from the dead and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all.” – Eph. i, 20-23.

Section LXII. —Christ is enthroned as the Baptizer

The announcement of the coming of the Lord Jesus as King was made to the Jews, in a very striking and impressive manner. Clothed in sackcloth of hair and subsisting on locusts and wild honey, John came in the wilderness of Judea, crying to an apostate people, – “Repent ye; for the kingdom of heaven is at hand… He that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you with the Holy Ghost and with fire; whose fan is in his hand, and he will thoroughly purge his floor and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire.” – Matt. iii, 2-12. The baptizing office of Christ, as thus set forth, was the objective point toward which the Old Testament baptisms directed the faith and hopes of Israel; and the theme, as we have seen, of some of the most exultant strains of prophecy. And to it, the baptism of the Christian church ever looks up and testifies.

The intent of Christ’s enthronement is here stated to be that he may “thoroughly purge his floor.” So Jesus himself explains the parable of the tares. “The Son of Man shall send forth his angels, and shall gather out of his kingdom all things that offend and them which do iniquity; and shall cast them into a furnace of fire.” – Matt. xiii, 41, 42. The dimensions of his kingdom, to be thus purged, we have seen to be coextensive with the universe of God; over which Paul declares that “he must reign till he hath put all enemies under his feet.” – 1 Cor. xv, 25. The same apostle further states that “it pleased the Father that in Him should all fullness dwell; and having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, whether they be things in earth, or things in heaven.” – Col. i, 19, 20.

In the execution of a work so vast and so momentous, the baptist states two means to be employed, – the baptism of the Holy Ghost; and the baptism of fire. By the one, Jesus gathers his wheat into the garner; by the other, he will burn up the chaff. We will first consider the baptism of the Holy Ghost.

In the blessed Triune Godhead there is one nature, one mind, and purpose, and will; so that all concur, equally, and freely in the eternal origination of the divine plan, and in every step of its administrative fulfillment. Yet is there an essential and native order of precedence and operation clearly traceable in the Scriptures. In this order, the Father is the first, of whom the Son is begotten, and from whom the Spirit proceeds. So, in the executive administration of the sacred scheme, there is an order of precedence in the manifestation of the Godhead, revealed with equal clearness. In it, the Son was sent by the Father to humble himself under the law, in the form of a servant; and he so performed the Father’s will as to be designated by him “my righteous servant.” – Isa. liii, 11. In it, the Father put the anointing Spirit upon the incarnate Son. (Isa. xlii, 1; Matt. xii, 18.) And, by the Spirit thus given, was he directed in his entire ministry, until he, “through the eternal Spirit, offered himself without spot to God,” a sacrifice for sin. (Heb. ix, 14.)

But, upon the enthronement of the Lord Jesus as God’s great Baptizer, there was a change in this order of administration. With the sceptre and kingdom of the Father, the dispensing of the Spirit was given to the Son of man. In this endowment, two great ends were accomplished. (1.) As the third Person of the Godhead is essentially the spiritus, or breath, of the Father (2 Sam. xxii, 16; Job iv, 9; xxxii, 8; xxxiii, 4; Matt. x, 20), “which proceedeth from the Father” (John xv, 26), so now, being given to the Lord Jesus, and mediatorially subject to and sent forth by him, as his Spirit, our Savior is thus constituted a likeness and revelation of the Father, in that respect also; as he is, in being robed with the Father’s glory, sitting on his throne, and swaying his sceptre. This was signified by the Lord Jesus, when he came to the disciples after his resurrection, and breathed on them, saying, “Receive ye the Holy Ghost.” – John xx, 22. Thus, “in him dwelleth all the fullness of the Godhead bodily.” – Col. ii, 9. (2.) This investiture with the Spirit, was an essential qualification, without which it was impossible that the Lord Jesus should have fulfilled the work assigned him, of purging the Father’s floor and gathering the wheat into his garner. Among the Persons of the Godhead, it is the office of the Spirit to be the author and source of life, by whom only, therefore, dead souls are quickened and dead bodies raised to life. Hence, Jesus, in announcing his prerogative respecting these things, attributes it to the gift of the Spirit of life conferred on him by the Father. “The Son can do nothing of himself, but what he seeth the Father do: for what things soever He doeth, these also doeth the Son likewise… For as the Father raiseth up the dead and quickeneth them: even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honor the Son, even as they honor the Father… Verily, verily, I say unto you, The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man.” – John v, 19-27.

In his last discourse with his disciples, the night of the betrayal, Jesus was very explicit on this subject. Fully to appreciate his statements on that occasion, it is necessary to keep in view the general features of the divine economy which were about to culminate in Christ’s exaltation. Inasmuch as Satan, in his insolent scorn of the human race, sought, through its weakness and ruin to cast contempt upon God, and to involve his government in chaos, God in the mystery of his glorious love, saw fit, in honor of the human race, to place his government upon the shoulders of the child of that very woman whose weakness Satan betrayed, and to appoint him to redeem her and her seed from the usurper’s power, and avenge her wrong upon the betrayer’s head; and ordained him, because he is the Son of man, to rectify all the evil that Satan has done, – to baptize this earth and yonder heavens from the defilement and dishonor that he has wrought, through sin, and to “reconcile all things to the Father, whether they be things in earth or things in heaven.” It is manifest that in the fulfillment of such a plan, the Son of man must take actual possession of the scepter, before full entrance can be made upon its manifested execution. It is further to be remembered that the entire discourse in question was addressed to the apostles, with distinct reference to their commission and qualification to proclaim the gospel of the kingdom. The statements and promises therein contained do not, therefore, have immediate respect to the ordinary graces of the Spirit, in the hearers of the word, but to his comforting, enlightening and directing influences in the apostle-witnesses.

“I will pray the Father, and he shall give you another Comforter that he may abide with you for ever; even the Spirit of truth… These things have I spoken unto you, being yet present with you. But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you… When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me… It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have many things to say unto you, but ye can not bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come. He shall glorify me; for he shall receive of mine and shall show it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine and shall show it unto you.” – John xiv, 16, 17, 25, 26; xv, 26; xvi, 7-15.

In these passages, there is a very remarkable order of progress in the statements concerning the mission of the Spirit. “I will pray the Father, and he shall give you another Comforter.” “The Holy Ghost, whom the Father will send in my name.” “The Comforter whom I will send unto you from the Father.” “If I go not away, the Comforter will not come unto you: but if I depart I will send him unto you.” As the Spirit essentially proceeds from the Father, so, primarily, in the manifestation of the Godhead, he is sent forth by the Father, and in all his work of grace to man, is sent through the mediation of the Son. Hence the form of the first statement: – “I will pray the Father, and he shall give.” In the next passage, he indicates that whilst, in the concurrence of the Godhead, the Father is the primary source of the Spirit, the mission spoken of, is in the name, and for the purposes of the Son, namely, – to remind the apostles of his words, and interpret them to their understandings and hearts. “Whom the Father will send in my name,” – that is, to do my commission, – to utter my words. In the next clause he assumes to himself and asserts the prerogative conferred on him, and says, – “When the Comforter is come, whom I will send unto you from the Father.” And since the mission thus promised was to be a testimony on his own behalf, he goes on to mark that the testimony of the Spirit is that of the Father, also, since essentially and eternally, he proceedeth from and is the Spirit of the Father. “Even the Spirit of truth which proceedeth from the Father, he shall testify of me; and ye also shall bear witness because ye have been with me from the beginning.” Compare John v, 36; Heb. ii, 4.

Next, since the triumphs of the gospel were reserved to honor the scepter of the Son of man, Jesus declares that he must ascend to heaven and assume that scepter, before the apostles could receive the gifts which would qualify them for spreading those triumphs. – “If I go not away the Comforter will not come unto you, but, if I depart, I will send him unto you.” He declares the Spirit’s offices, toward the world and toward them, whom he “the Spirit of truth” should “guide into all truth;” and emphasizes the fact that in fulfilling these offices, he will act strictly as an interpreter. Christ is the Word of God; and the Spirit sent by him, “shall not speak of himself; but whatsoever he shall hear, that shall he speak.” – “He shall glorify me; for he shall take of mine and shall shew it unto you.” And lest the unlimited purport of this declaration should not be fully appreciated, he adds, “All things that the Father hath are mine; therefore said I that he shall take of mine and shall show it unto you.” As essentially the Father’s, but given to the Son; – such is the aspect in which the Spirit shall reveal them to the glory of the Son.