"There was a man sent from God, whose name was John. The same came for a witness to bear witness of the Light, that all men through him might believe." John 1:6, 7

So far as I recall this is the only place that tells us that His name was John, though he is called that many times. In other words, his name was not John Baptist. He was called John the Baptist, not because he belonged to a Baptist church, but because the word Baptist means "baptizer." His baptism was so important until God sent a man just for that purpose.
There were so-called baptisms before John came (Hebrews 6:2), called washings (Hebrews 9:10). These were sometimes for (symbolic) purification and were used, also, when a non-Hebrew came to follow the Judaistic system. Thus, the idea among the Jews was that it was for purification. This would be easy for Jews to follow if they were challenged as to their obedience to the law of Moses.

John came to bear witness to the Light. Jesus was the Light and John's purpose was to introduce Him to Israel (Isaiah 40:3-5; Matthew 3:1-3).

JOHN'S MESSAGE

"Repent ye: for the kingdom of heaven is at hand." Matthew 3:2

The last prophet before John was Malachi. Malachi's message was strong with rebuke for a nation which had gone far from the narrow way which God had taught them in His law and by the earlier prophets. In their rebellious and backslidden ways they were not ready for the Messiah whom Isaiah had said would come (Isaiah 42:1-12). John had a ministry of making a straight highway in the wilderness (Isaiah 40:3). The wilderness ("desert" in the KJV) is a representation of this world with all of its trials and pitfalls. John's message was so strong until it was like lifting the valleys up level and bringing every mountain and hill down low. The crooked was to be made straight and the rough places made plain (Isaiah 40:4). Crooked lives would be straightened out; high-minded people will be brought low in humility, all by the expedient of repentance and faith.

By getting the people to repent and demanding evidence of repentance before baptizing them, John turned people's lives around. He indicated they were unclean before God and needed forgiveness of their sins (Luke 3:3-6). Such turning to God would cause men to be able to see God's salvation.

Whether it was the strange setting, the strange clothing, or the loud voice, people flocked to the wilderness to hear John. Some were serious in their desire to be right with God. Others were hypocritical, only wanting to be known as righteous and seeing in John's baptism an opportunity to get up front in their hypocrisy. But John called these hypocrites and snakes and demanded to know if they really were mindful of a judgment to come, for he could see they were thinking of appearing righteous to men, not of being right with God (Luke 3:7, 8).

John made it clear that they could not count on their being in the lineage of Abraham, for God is concerned with the heart (vs. 8). There must be truth and righteousness in their lives, not just words and pretense. Some, then, asked what they should do. Based on the supposition that John's message was to alien sinners, one would have to conclude that he should have said to them, 'There is nothing you can do; only repent and believe.' Instead, he began to lay out a program of good works -- giving of food, clothing, etc. Publicans (tax collectors) were told to quit their fraudulent practices (vs. 12, 13). Some soldiers asked what they should do. He doubtless knew of their violent wielding of their authority, so he told them to stop it; quit their false accusations, and be content with their wages.

People began to think, in light of these requirements, about the promised Messiah of Israel. John confirmed these expectations by saying that his baptism was in water, suggesting that repentance and cleansing were needful, and that One mightier than he would soon come. He, the Christ, would be much more strict than John had been. Thus did he exhort people, particularly Israel, that their manner of living must be right if they were to be acceptable to the Messiah.

Does someone ask why John did not tell them to have faith? Just trust God and things will be all right. It was because they needed a faith that would make their lives righteous. It was just such a message which opened men's eyes to the Light about to shine in the dark world. The assumption that all men need is to "get saved," creates a careless attitude. The message is namby-pamby, so the response is wishy-washy. One wonders if such a message is not in order for our day. God's chosen nation, Israel -- His elect people -- were not ready to face the fan in the hand of Messiah (Luke 3:17). This winnowing fan speaks of the judgment when there will be a separation between those qualified for the Lord's coming and those who are not. Do you think you may wait until He comes and then decide what to do, trusting your righteousness as sufficient? God has ways by which the separation can, and should, be made before He arrives, for it will be too late when He comes back again.

THE PURPOSE OF SUCH A MESSAGE
Numerous times during the history of Israel God sought to bring them back to a position of faithfulness and usefulness. Strong words from the prophets and loving dealings in His providences had not turned them away from their idolatry and back to service. He had resorted to captivities among their enemies, plagues in their midst, yet they constantly went away. Why did God wait so long before casting the nation off?

"For I am the Lord, I change not therefore ye sons of Jacob are not consumed" Malachi 3:6

God had chosen these people because He loved them.

"The Lord did not set his love upon you, nor choose you, because ye were more In number than any people; for ye were the fewest of all people: But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that the Lord thy God, he Is God, the faithful God, ~hieh keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face." Deuteronomy 7:7-10

By way of comment, let me say that there is no question but that God is always the same. He is gracious, loving, kind, forgiving, and patient. This is not an excuse for abusing His long-suffering. Nor does it conflict with His grace. His promises are certain. His purpose will be accomplished. But He sets conditions on His people. Israel is promised a certain end. What God has promised Israel He will do for Israel. But He will not continually wink at Israel's rebellion. Because God does not change He has waited long for Israel to turn back to Him. At the last He mercifully sent His Son to collect from them what they owed Him (Mark 12:1-9, specifically vs. 6). They did not reverence the Son, but killed Him instead, saying they would receive the inheritance anyway.

God's purpose was not thwarted by this attitude on the part of the leaders in Israel. They all were a part of the elect nation, but their crucifying their Messiah resulted in the "breaking off" of the rebels (Romans 11:15-21). Does this sound severe? It is, but there was no other way to save the remnant for the inheritance (vs. 15). And it became the means of the promises being extended to Gentiles, for they become the children of Abraham, and heirs of the promises, by walking in the steps of that faith of our father Abraham, which he had being yet uncircumcised (Romans 4:12-17). We want you to see that Abraham's faith was not a staid, once for all act, but a walk. If it is to become effective for us then our faith must be a continuing thing. The merits will be Christ's, but the blessing shall belong to those who continue to walk by faith.

The law is not of faith, for it applies to the flesh. We are redeemed from the curse of the law because Christ became a curse for us, "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (Galatians 3:14).

One should not claim to have faith merely because he has trusted Jesus as Savior. If he is unwilling to follow Him, obey Him, praise and honor Him with all his life and energy, his possessions and everything, then he does not have faith. Yes, we all falter and fail at times, or often, but we can confess and be forgiven. The real threat to our position is when we assume that our once trusting is sufficient for us to claim the inheritance. Just as Israel was cast off, so Gentiles who have been grafted in may be cast off, unless they continue in His goodness (Romans 11:21, 22).

John's message and his baptism conveyed a definite warning to Israel. The message was "Repent ye, for the kingdom of heaven is at hand." (Matthew 3:2). The Prophet Isaiah had foretold John's coming and that his message would be, "Prepare ye the way of the Lord, make his paths straight" (Mark 1:3). "Make straight in the desert a highway for our God" (Isaiah 40:2).

Mark further explains that John baptized in the wilderness (desert, uninhabited place), preaching "the baptism of repentance for the remission of sins" (Mark 1:4). He had deliberately sought out an area away from the city, away from the priests, scribes, and rulers of the people. The word got around and people flocked out there to hear him and many were soon submitting to his baptism.

Its being a "baptism of repentance" must have borne a real thrust for Israel. For four hundred years no prophet had blessed their land. The voice of the Lord had not been heard in a long time. The scribes had learned to accommodate to the words of the rabbis saying many things but saying nothing with conviction (Matthew 7:28, 29). John's message obviously had authority behind it.

The people knew that various washings (Greek, baptismoi , baptismoi), were used as a means of ceremonial cleansing when certain people who seriously wanted to do the right thing asked what to do (John 3:25). This soon became a matter of controversy between the Jews and the disciples of John. When they asked John about it he explained that a man could receive nothing except it be given him from heaven, a way of saying, "My authority to baptize came from God; others must be accountable for what they do (John 3:27)." He then disavowed any claim to being the Messiah, as he had times before. By this we know that his message and baptism brought to men's hearts the question as to whether God was about to visit them again. John's answer is one of great comfort and real joy. As the Bridegroom's friend I rejoice to see men going to Him, My mission is fulfilled if I get men to go to Him. That language (John 3:29) tells us that people comprise the Bride when they have repented, and then begun to follow the Master, Jesus.

John's mission was to warn men of their waywardness and lead them to turn to the Lord in repentance and faith. His words, and his baptism, got their attention and persuaded them to go to the Christ. Those words were enhanced by the conditional offer of the kingdom of heaven (of God). John said the kingdom was near. It was, in the Person of the Christ, its King. They must follow Him.

Jesus endorsed the message of John by preaching the very same thing. "The time is fulfilled and the kingdom of God is at hand repent ye, and believe the gospel" (Mark 1:15). Further, He challenged the scribes, the priests, and the rulers who challenged His authority, saying, "The baptism of John, was it from heaven, or of men? answer me" (Mark 11:30). Those last two words suggest that they were silent at first, not wishing to show their hand. So they reasoned among themselves, and came up with an answer: "We cannot say." They knew that if they said "from heaven" he would demand to know why they did not believe John. Or, if they should say, "of men" they knew they would be in trouble with the people, for all men counted John to be a prophet. Matthew and Luke give us a testimony of Jesus concerning John which is most significant: "And eli the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the lawyers (a word often used of scribes) rejected the counsel of God against themselves, being not baptized of him" (Luke 7:29, 30).

JOHN'S BAPTISM WAS A BAPTISM OF REPENTANCE
The first time this expression occurs Is Mk. 1:4. Matthew gave the message as having the vital ingredient: Repent. But the words "baptism of repentance" do not occur in Matthew. The parallel passage in Luke 3:3 has the same words. Twice in the Acts we find the words (Acts 13:34; Acts 19:4). In both references in the Gospels the words "for the remission of sins" follow, but in neither use in the Acts are these words added. In a stronger expression, however (Acts 2:38), the words "for the remission of sins" is added. Just what is meant by "a baptism of repentance," and what is the significance of its being "for the remission of sins"?

First is that expression "baptism of repentance." If we consider "baptism of John," we know we are looking at a baptism that derived from John. He administered it by the authority of heaven. Since he was not the subject being baptized we must understand that it was a baptism for which he was responsible. His baptism had all the marks of a prophet of God. When contrasted with the purifications of the Jews it was obviously more radical, calling for a signal departure from the ordinary course of the life of one submitting to it. To say it was "of repentance," then, qualifies it as requiring repentance to be valid. Only adults, that is, those mature enough to know the significance of what they were doing, were baptized. And John insisted that "fruits meet for repentance" precede the act (Luke 3:8).

While repentance was demanded before the baptism, the avenue to God of repentance was not thereby closed. Baptism anticipates a life of repentance whenever sins come back into the life. Hence, John said, "I baptize in water unto (Greek, eiV, eis - with a view to) repentance. This view could be backward or forward. "The men of Nineveh repented at (Greek, eiV, eis) the preaching of Jonah" (Matthew 12:41). They did not repent in order for Jonah to preach, but looking back on Jonah's preaching and being moved thereby to repent. So the word "unto" (Greek eiV, eis) may have a view of things before or things behind, depending on the context. The majority of its uses look forward, but some look back; e.g., "be told for a memorial of her" (Matthew 26:13); "to what purpose is this waste" (Matthew 26:8); "she hath wrought a good work upon me" (Matthew 26:8). Some verb actions require a forward look; others may take a backward view. The form "into" usually anticipates something or some place to come. When the word is "unto" or "for" in English, the view may be a backward view.

Next, may we consider "for the remission of sins." This is a good word but not used much in our day. It is the same as forgiveness. The, first usage of the word remission in the New Testament is Matthew 26:28:

"For this is my blood of the new testament which is shed for many for the remission of sins."

The word (Greek, afesiV , aphesis, forgiveness) is made up of two words meaning to send away. The idea is a deliverance as when one is healed of a disease. Sins make a burden when one begins to realize their presence and he needs a deliverance from this burden, this guilt. The blood was shed for us for this particular reason. We know from experience that the burden comes upon us by the conviction of the Holy Spirit. This is true for alien sinners, and it is true for believers who have been delivered before, In which case they need forgiveness again and again. This forgiveness is for sins. it is interesting to observe in the Scriptures that when the word is singular more often than not the reference is to the sin nature in a man. When it is plural it is the fruit of that nature which is referred to. Thus forgiveness is a blessing following repentance and confession.

So how must we understand a baptism for remission"? We are not to confine it to a forgiveness preceding baptism, for baptism is a part of the confession and the repentance.

Eis, into, is the word commonly used with the word baptize:

• Acts 8:16 - "...they were baptized IN the name of the Lord Jesus" [they had been baptized with a view toward the name (authority) of the Lord Jesus]
  
• Acts 19:3, 5 - "UNTO what then were you baptized? And they said, UNTO John's baptism" [with what view or purpose in mind were you baptized? with the view of John's baptism]
• 1 Corinthians 1:13, 15
  a) "were ye baptized IN the name of Paul?" [were ye baptized with a view toward the name (authority) of Paul?]
  b) "I thank God that I baptized none of you except Crispus and Gaius; Lest any should say that I had baptized IN mine own name" [Lest anyone should claim that I had baptized people with a view toward my personal authority]
• Galatians 3:27 - "baptized INTO Christ" [baptized with a view toward the Christ]

M. R. Vincent in Word Studies in the N. T. divides all the usages of eis with baptism into two categories:1) Unto, denoting object or purpose, as unto repentance (Matthew 3:11), for the remission of sins (Acts 2:38) "into" denoting union or communion with, as Romans 6:3, "baptized into Christ Jesus; into His death, i.e., brought by baptism into fellowship with his death.

Getting the "feel" of a language so as to pin down the ideas conveyed requires more than a dictionary giving the meaning of the words. Usage in context and grammar (or syntax) is necessary if we would know what thought is involved. I believe that baptism 'for remission' is a prospective view which allows the candidate to begin to enjoy a relationship with Christ. I do not feel it is proper to say that baptism puts one 'into Christ' as in a location. It rather speaks of a relationship, a willingness to have Christ in one's life. It says one is willing to forsake or lay down the old life and put on a new one in resurrection likeness. Going through any act when there is no heart consent makes it only a form and may be a worse condition than when it is not practiced.

THE SIGNIFICANCE OF JOHN'S BAPTISM
In our effort to learn the meaning of specific words or phrases we may have only muddled the thought. We are concerned to know what it means to be baptized. What did John mean? The key words of repentance and remission stand out, yet there had to be a motive. He said, the kingdom of heaven is "at hand." It could have been "the kingdom of God is at hand" for surely these two are the same. The Jew often used a mollifying expression to comfort the mind when speaking of God. Many people still do that, though some expressions are more blasphemous than edifying. "The man upstairs" is often used. "St. Peter's gate" is even worse. In the movies (TV) it is often indicated by the rolling of the eyes upward in a quick motion. Why are men so loathe to speak of God? I think it is a guilty conscience, a sin hardened heart, which explains it. God's kingdom "at hand" (was near). The rejection of the Christ by the nation brought a cessation of the use of the expression "at hand." This expression will only be used again when the coming of Christ again is near (Luke 21:31).

Jesus was about to come on the scene, so John used the expression to indicate that the King of the Kingdom is ready, if men be but ready for Him. But to be ready there was a need for repentance. To testify as to what was wrong with Israel there was a need for a visible testimony that the nation wanted the King and would be willing to have Him on His terms. Many were anxious to throw off the Roman yoke, as the Zealots, but few were ready to be right in heart for the authority of the King. John's ministry not only said the kingdom was near In the Person of the King and His teachings of the standards of kingdom life, but he warned that the axe was laid to the root of the tree, ready to hew it down, cut It off, unless men made a move to get right with God. The Christ had his fan in His hand, a symbol of the separation of the grain from the chaff. Not all men, even in Israel, would be acceptable in the kingdom. They must repent of sins, be baptized, and believe the Gospel of the kingdom of God (Mark 1:14, 15).

I repeat; John's baptism says that the nation of Israel to whom Jesus came (John 1:11) were not ready insofar as their hearts were concerned. Yes, many went to his baptizing, but John had to rebuke them because they wanted to have the form, the outward appearance, but in their hearts they were high-minded, a generation of snakes (Satan-like in their lives), loving self but not loving God. It further said that God was ready to establish the covenanted kingdom over which David's Greater Son would be the King if the "children of the kingdom" would but humble their hearts and begin to live as subjects of such a kingdom requires. That standard is seen in Jesus' words in the 'Sermon on the mount.' 'Till this day, many who profess to know God, who profess to follow Jesus, have their problems when it comes to living by the standard of that Sermon. So it was then. The leaders, more than the people, were not willing to have anyone interfere with their beliefs and practices. Jesus repeatedly reminded them of the consequences of their lifestyle. At first He was gentle, not calling them what they were, but in time he called them 'hypocrites' and 'blind guides,' naming specifically the scribes and the Pharisees (Matthew 23:14-16, 23, 25, 27, 29).

That people showed their true attitude in the end. They had maintained a front of religion and piety, but they plotted and finally brought about the crucifixion of the Christ. We may feel like blaming them, but such a state of heart can come on before one realizes what is happening. Until the time of John the Baptist the nation had outwardly been as one. But they were radically divided. A few were like Mary and Joseph, Zacharias and Elisabeth, Simeon, Anna, the wise men from the East, the shepherds in the field when they heard the announcement of the birth of Jesus, and a few others. John's message drew such to take an open stand for Truth and righteousness. Other names then could be added to the list, including the apostles, and an accumulation of disciples, so that by the time of Christ's Ascension there were above five hundred brethren at once (1 Corinthians 15:6). A remnant in Israel must have been very small before John began to call them out.

THE BEGINNING OF THE CHURCH
We do not need to search for the time when the church started. It was that little remnant who responded to the call to repent. John was sent in "the spirit and power of Bliss, to turn the heart of the fathers to the children, and the disobedient to the wisdom of the just to make ready a people prepared for the Lord" (Luke 1:17) "Many of the children of Israel shall he turn to the Lord their God." (Luke 1:16). He did a good job, no doubt. He pointed to "the Lamb of God which taketh away the sin of the world?' (John 1:29). He continued to point his disciples to "the Lamb of God" (John 1:35-37). He was happy to see his disciples leaving him to follow Jesus (John 3:26-30).

Jesus was a Jew, born under the law which God had given to Israel by Moses. He lived under that law all of His time on earth and was submissive. He did not need to make a break with Israel, but only to appeal to them to follow Him and not hypocritically follow the rabbis as they interpreted the law of Moses. He made no attempt to start another organization, but only to get men to follow their Lord. It was His rejection by the nation that made the separation. With His departure He made the provision for another Comforter, the Holy Spirit, to come and empower the remnant. It was not until then that provision was made to maintain a separate people from the nation, thus bringing out the casting off of the major portion of the nation.

This does not mean that the church began on Pentecost, as many say. Her members had a time of beginning, as recognized by Peter and the others when they were considering a successor to Judas Iscariot who had committed suicide.

"Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Acts 1:22

They chose Matthias and we never hear of him again, making us question whether they had not waited for the enduing power from on high as they ought. When God chose another apostle it was Saul of Tarsus and He received directly from the Lord by special revelation the message he would need as he carried it to kings and peoples of the Gentiles, and "the children of Israel" (Acts 9:15). It was this revelation which provided the church with most of the instructions they would need as they ministered to Jews and Gentiles. Paul referred to that information as "the mystery of his will, according to his good pleasure which he hath purposed in himself" (Ephesians 1:9).

He revealed that God would consummate the age with the gathering together in one all things in Christ (Ephesians 1:10). By this gathered people he would also enable them to obtain an inheritance (the kingdom to come), in conjunction with their being "to the praise of his glory, who first trusted in Christ" (Ephesians 1:11). These are sealed by the Spirit subsequent to their believing and now have Him as an earnest of their redemption until the redemption of the purchased possession (Ephesians 1:13, 14).

John's ministry marked the identification of this people. His baptism was that mark. It is still that mark to this day. It is not some formal organization that separates this people from all others professing to believe in God or to follow Him. The remnant was such a people before John came and God recognized them as His, calling them Israel (Romans 9:6, 7). The others were of Israel, "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from Iniquity" (2 Timothy 2:19).

NOTE: Just an observation about this verse: it is like a coin with each side stamped with a recognizable imprint. On one side is the statement, "The Lord knoweth them that are his." He certainly does, whether men recognize them or not, for God knows the heart.
Then on the other side is another imprint, "Let every one that nameth the name of Christ depart from iniquity." God looks for the evidences of love for Him and hatred of that which would turn men's hearts away. Throughout the Scriptures we see Him calling men to repentance and rebuking the departures that deprived Him of the glory and praise He is due.
Let no one assume that God accepts those who make no effort, nor have any inclination, to turn away from sin. He looks for overt obedience, wrought by faith. Those around such may also know they belong to the Lord. "A city that is set on an hill cannot be hid" (Matthew 5:14).

It appears that some feel they are preparing for the dark days ahead, when Antichrist will be putting God's people to death, by staying quiet, not openly serving the Lord, and maybe even finding a hiding place in the hills or somewhere obscure. It will not work. Certain judgment, and great loss, will come to those who have taken a less than positive stand for the Lord. God's part was to know and seal them who are His. This remnant, today recognized as His church, are His elect, His covenant people, sure to receive His promises. Our part is to depart from iniquity and faithfully honor and serve Him.

Always God has known His elect people, but individuals among them may not qualify. To be known and to know the Lord, one must heed and obey, or He will say, "Depart; I never knew you."