James E. Talmage - Jesus the Christ

4. The Order in which the Temptations Were Presented.—But two of the Gospel-writers specify the temptations to which Christ was subjected immediately after His baptism; Mark merely mentions the fact that Jesus was tempted. Matthew and Luke place first the temptation that Jesus provide for Himself by miraculously creating bread; the sequence of the later trials is not the same in the two records. The order followed in the text is that of Matthew.

5. The Devil's "If."—Note the later taunting use of that diabolical if as the Christ hung upon the cross. The rulers of the Jews, mocking the crucified Jesus in His agony said, "Let him save himself if he be the Christ." And the soldier, reading the inscription at the head of the cross derided the dying God, saying: " If thou be the king of the Jews, save thyself." And yet again, the unrepentant malefactor by His side cried but, " If thou be Christ, save thyself and us." (Luke 23:35–39.) How literally did those railers and mockers quote the very words of their father the devil (see John 8:44). See further, page 658 herein.

6. Baptism Required of All.—Baptism is required of all persons who live to the age of accountability in the flesh. None are exempt. Jesus Christ, who lived as a Man without sin in the midst of a sinful world, was baptized "to fulfil all righteousness." Six centuries before this event, Nephi, prophesying to the people on the western continent, foretold the baptism of the Savior, and thus drew therefrom the necessity of baptism as a universal requirement: "And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water. … Know ye not that he was holy? But notwithstanding he being holy, he sheweth unto the children of men, that according to the flesh, he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments" (B. of M., 2 Nephi 31:5, 7). See The Articles of Faith , vi:18–29.

273.2 Kings 1:8.

274.Note 1, end of chapter.

275.Matt. 3:1–5; compare Lev. 11:22; see also Mark 1:1–8. Note 2, end of chapter.

276.Luke 3:2.

277.Exo. 3:1, 2.

278.1 Kings 17:2–7.

279.Mark 1:3.

280.Mark 1:2; compare Isa. 40:3; Mal. 3:1; Matt. 11:10; Luke 7:27.

281.Matt. 3:11.

282.Matt. 3:7–10; see also Luke 3:3–9.

283.Compare a later instance, in which Christ similarly taught (John 8:33–59).

284.Luke 3:10; compare Acts 2:37.

285.Luke 3:10–15.

286.Mark 1:1.

287.John 10:41.

288.John 1:35, 37; Matt. 11:2; Luke 7:18.

289.Note 3, end of chapter.

290.Luke 3:17; see also Matt. 3:12; compare Mal. 3:2.

291.Matt. 11:11–14; 17:12; Luke 7:24–30.

292.Luke 3:23.

293.For treatment of Baptism as a universal requirement, see the author's "Articles of Faith" vi:18–29. Note 6, end of chapter.

294.Matt. 3:16, 17; compare Mark 1:9–11; Luke 3:21, 22.

295.Shortly before His death, the Savior promised the apostles that the Father would send unto them the Comforter, which is the Holy Ghost (John 14:26, and 15:26). See the author's "Articles of Faith" ii:20–24.

296.Matt. 4:1–11; Mark 1:12, 13; Luke 4:1–13.

297.Matt. 4:4; compare Deut. 8:3.

298.Note 4, end of chapter.

299.Note 5, end of chapter. Page 658 herein.

300.Matt. 4:6; Psalm 91:11, 12.

301.Matt. 4:5–7; compare Deut. 6:16.

302.Pages 6–9.

303.Matt. 4:10, 11; compare Exo. 20:3; Deut. 6:13; 10:20; Josh. 24:14; 1 Sam. 7:3.

304.Luke 4:13.

305.Luke 22:28.

306.Luke 22:28.

307.Heb. 4:14, 15.

308.Heb. 5:8.

Table of Contents

During the period of our Lord's retirement in the wilderness the Baptist continued his ministry, crying repentance to all who would pause to hear, and administering baptism to such as came duly prepared and asking with right intent. The people generally were greatly concerned over the identity of John; and as the real import of the voice 309dawned upon them, their concern deepened into fear. The ever recurring question was, Who is this new prophet? Then the Jews, by which expression we may understand the rulers of the people, sent a delegation of priests and Levites of the Pharisaic party to personally question him. He answered without evasion, "I am not the Christ," and with equal decisiveness denied that he was Elias, or more accurately, Elijah, the prophet who, the rabbis said through a misinterpretation of Malachi's prediction, was to return to earth as the immediate precursor of the Messiah. 310Furthermore, he declared that he was not "that prophet," by which was meant the Prophet whose coming Moses had foretold, 311and who was not universally identified in the Jewish mind with the expected Messiah. "Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias." 312The Pharisaic envoys then demanded of him his authority for baptizing; in reply he affirmed that the validity of his baptisms would be attested by One who even then was amongst them, though they knew Him not, and averred: "He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose." 313

John's testimony, that Jesus was the Redeemer of the world, was declared as boldly as had been his message of the imminent coming of the Lord. "Behold the Lamb of God, which taketh away the sin of the world," he proclaimed; and, that none might fail to comprehend his identification of the Christ, he added: "This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water." 314That the attestation of the ministering presence of the Holy Ghost through the material appearance "like a dove" was convincing to John is shown by his further testimony: "And John bare record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God." 315On the day following that of the utterance last quoted, John repeated his testimony to two of his disciples, or followers, as, Jesus passed, saying again: "Behold the Lamb of God." 316

Two of the Baptist's followers, specifically called disciples, were with him when for the second time he expressly designated Jesus as the Lamb of God. These were Andrew and John; the latter came to be known in after years as the author of the fourth Gospel. The first is mentioned by name, while the narrator suppresses his own name as that of the second disciple. Andrew and John were so impressed by the Baptist's testimony that they immediately followed Jesus; and He, turning toward them asked: "What seek ye?" Possibly somewhat embarrassed by the question, or with a real desire to learn where He might be found later, they replied by another inquiry: "Rabbi, where dwellest thou?" Their use of the title Rabbi was a mark of honor and respect, to which Jesus did not demur. His courteous reply to their question assured them that their presence was no unwelcome intrusion. "Come and see," said He. 318The two young men accompanied Him, and remained with Him to learn more. Andrew, filled with wonder and joy over the interview so graciously accorded, and thrilled with the spirit of testimony that had been enkindled within his soul, hastened to seek his brother Simon, to whom he said: "We have found the Messias." He brought Simon to see and hear for himself; and Jesus, looking upon Andrew's brother, called him by name and added an appellation of distinction by which he was destined to be known throughout all later history: "Thou art Simon the son of Jona; thou shalt be called Cephas." The new name thus bestowed is the Aramaic or Syro-Chaldaic equivalent of the Greek "Petros," and of the present English "Peter," meaning "a stone." 319