James Talmage - Jesus the Christ

To the Jews, who were living in a state of expectancy, waiting for the long-predicted Messiah, the words of this strange prophet in the wilderness were fraught with deep portent. Could it be that he was the Christ? He spoke of One yet to come, mightier than himself, whose shoe-latchet he was not worthy to loosen, 289One who would separate the people as the thresher, fan in hand, blew the chaff from the wheat; and, he added, that mightier One "will gather the wheat into his garner; but the chaff he will burn with fire unquenchable." 290

In such wise did the predicted herald of the Lord deliver his message. Himself he would not exalt; his office, however, was sacred to him, and with its functions he brooked no interference from priest, Levite, or rabbi. He was no respecter of persons; sin he denounced, sinners he excoriated, whether in priestly vestments, peasant garb, or royal robes. All the claims the Baptist had made for himself and his mission were later confirmed and vindicated by the specific testimony of Christ. 291John was the harbinger not alone of the kingdom but of the King; and to him the King in person came.

When Jesus "began to be about thirty years of age," He journeyed from His home in Galilee "to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now; for thus it becometh us to fulfil all righteousness. Then he suffered him." 292

John and Jesus were second cousins; as to whether there had existed any close companionship between the two as boys or men we are not told. It is certain, however, that when Jesus presented Himself for baptism, John recognized in Him a sinless Man who stood in no need of repentance; and, as the Baptist had been commissioned to baptize for the remission of sins, he saw no necessity of administering the ordinance to Jesus. He who had received the confessions of multitudes now reverently confessed to One whom he knew was more righteous than himself. In the light of later events it appears that at this time John did not know that Jesus was the Christ, the Mightier One for whom he waited and whose forerunner he knew himself to be. When John expressed his conviction that Jesus needed no baptismal cleansing, our Lord, conscious of His own sinlessness, did not deny the Baptist's imputation, but nevertheless pressed His application for baptism with the significant explanation: "Thus it becometh us to fulfil all righteousness." If John was able to comprehend the deeper meaning of this utterance, he must have found therein the truth that water baptism is not alone the means provided for gaining remission of sins, but is also an indispensable ordinance established in righteousness and required of all mankind as an essential condition for membership in the kingdom of God. 293

Jesus Christ thus humbly complied with the will of the Father, and was baptized of John by immersion in water. That His baptism was accepted as a pleasing and necessary act of submission was attested by what immediately ensued: "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." 294Then John knew his Redeemer.

The four Gospel-writers record the descent of the Holy Ghost upon the baptized Jesus as accompanied by a visible manifestation "like a dove;" and this sign had been indicated to John as the foreappointed means by which the Messiah should be made known to him; and to that sign, before specified, was now added the supreme testimony of the Father as to the literal Sonship of Jesus. Matthew records the Father's acknowledgment as given in the third person, "This is my beloved Son;" while both Mark and Luke give the more direct address, "Thou art my beloved Son." The variation, slight and essentially unimportant as it is though bearing on so momentous a subject, affords evidence of independent authorship and discredits any insinuation of collusion among the writers.

The incidents attending the emergence of Jesus from the baptismal grave demonstrate the distinct individuality of the three Personages of the Godhead. On that solemn occasion Jesus the Son was present in the flesh; the presence of the Holy Ghost was manifest through the accompanying sign of the dove, and the voice of the Eternal Father was heard from heaven. Had we no other evidence of the separate personality of each member of the Holy Trinity, this instance should be conclusive; but other scriptures confirm the great truth. 295

Soon after His baptism, immediately thereafter as Mark asserts, Jesus was constrained by the promptings of the Spirit to withdraw from men and the distractions of community life, by retiring into the wilderness where He would be free to commune with His God. So strong was the influence of the impelling force that He was led thereby, or, as stated by the evangelist, driven, into solitary seclusion, in which He remained during forty days, "with the wild beasts" of the desert. This remarkable episode in our Lord's life is described, though not with equal fulness, in three of the Gospels; 296John is silent thereon.

The circumstances attending this time of exile and test must have been related by Jesus Himself, for of other human witnesses there were none. The recorded narratives deal principally with events marking the close of the forty-day period, but considered in their entirety they place beyond doubt the fact that the season was one of fasting and prayer. Christ's realization that He was the chosen and foreordained Messiah came to Him gradually. As shown by His words to His mother on the occasion of the memorable interview with the doctors in the temple courts, He knew, when but a Boy of twelve years, that in a particular and personal sense He was the Son of God; yet it is evident that a comprehension of the full purport of His earthly mission developed within Him only as He progressed step by step in wisdom. His acknowledgment by the Father, and the continued companionship of the Holy Ghost, opened His soul to the glorious fact of His divinity. He had much to think about, much that demanded prayer and the communion with God that prayer alone could insure. Throughout the period of retirement, he ate not, but chose to fast, that His mortal body might the more completely be subjected to His divine spirit.

Then, when He was hungry and physically weak, the tempter came with the insidious suggestion that He use His extraordinary powers to provide food. Satan had chosen the most propitious time for his evil purpose. What will mortals not do, to what lengths have men not gone, to assuage the pangs of hunger? Esau bartered his birthright for a meal. Men have fought like brutes for food. Women have slain and eaten their own babes rather than endure the gnawing pangs of starvation. All this Satan knew when he came to the Christ in the hour of extreme physical need, and said unto Him: "If thou be the Son of God, command that these stones be made bread." During the long weeks of seclusion, our Lord had been sustained by the exaltation of spirit that would naturally attend such all-absorbing concentration of mind as His protracted meditation and communion with the heavens undoubtedly produced; in such profound devotion of spirit, bodily appetites were subdued and superseded; but the reaction of the flesh was inevitable.

Hungry as Jesus was, there was a temptation in Satan's words even greater than that embodied in the suggestion that He provide food for His famishing body—the temptation to put to proof the possible doubt implied in the tempter's "If." The Eternal Father had proclaimed Jesus as His Son; the devil tried to make the Son doubt that divine relationship. Why not prove the Father's interest in His Son at this moment of dire necessity? Was it proper that the Son of God should go hungry? Had the Father so soon forgotten as to leave His Beloved Son thus to suffer? Was it not reasonable that Jesus, faint from long abstinence, should provide for Himself, and particularly so since He could provide, and that by a word of command, if the voice heard at His baptism was that of the Eternal Father. If thou be in reality the Son of God, demonstrate thy power, and at the same time satisfy thy hunger—such was the purport of the diabolical suggestion. To have yielded would have been to manifest positive doubt of the Father's acknowledgment.