Whenever a scripture passage, taken from the Old Testament, is quoted in the New, the Bible student should immediately go back to the place from which the quotation is taken and study it in the light of its context. An examination of this passage, quoted from Isaiah, chapter 40, reveals the fact that the coming of the Lord, to which reference is made in this quotation, is His second advent. This is found in Isaiah 40:1,2. The prophet, seeing God's ancient people in great distress and in need of comfort, addresses another group of God's people (Christian believers) and urges them to comfort the Jewish people in their sorrow by telling them that their "... warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah's hand double for all her sins." When Israel's warfare is over, she will not need any comfort. But it is quite evident from this passage that, at the time here foreseen, they will be in need of comfort. These facts reveal the further one that this language is used relatively; that is, the short period of warfare yet remaining through which Israel must pass is infinitesimally small in comparison with the long centuries of sorrow and warfare through which they have passed during their world-wide dispersion. This fact shows, then, that the time here foreseen by the prophet is that which immediately precedes Israel's period of great trouble, the great Tribulation. Isaiah thus talking to believers today urges them to comfort his people by explaining the prophetic program and Israel's role, which she will yet play in the time of Jacob's trouble. Then, in a most dramatic manner, he, in Isaiah 40:3-5, speaks of the preparation which must be made prior to the appearance of the glory of Jehovah, the glory which "shall be revealed, and all flesh shall see it together." In this vision Isaiah sees one crying and urging others to prepare for the advent of the Messiah. This one whom he sees and hears in the vision is none other than the herald announcing the visible, bodily, and universal manifestation of the glory of God to all flesh at the same time. We conclude, therefore, that the primary reference of Isaiah 40:3-5 is to the herald who will announce to Israel the second advent of the Messiah. By comparing certain prophecies--for instance, Malachi 4:5-6--we know that the one who will announce the Messiah's second advent is none other than-Elijah the prophet, whose coming the Jews are expecting. But Luke applies this passage in Isaiah to John the Baptist, who became the forerunner of the Messiah at His first advent. Since he thus makes use of this passage, it is clear that the original passage is one in which Isaiah saw both the first and second coming of the Messiah. At His first advent the herald is John the Baptist; at His second coming, Elijah the prophet. Such a usage is of frequent occurrence throughout the writings of the prophets and is, called by Bible students "the law of double reference."

The preparation which John urged upon the people was spiritual and must be thus interpreted. The program which will be carried out by Elijah, the forerunner of Christ at His second advent, likewise is a spiritual ministry, as is seen from Isaiah 62:10-12 and other passages. But there will be a literal fulfillment of Isaiah 40:3-5 at the time of the second advent, for the mountains will actually be thrown down and the valleys will-be filled up at the coming of the Lord: "Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain ..." (Isa. 40:4). There will be a general change in the topography of the land, Palestine, as is seen from various predictions bearing on this point.

John proclaimed "the baptism of repentance unto remission, of sins." An examination of the doctrine of repentance shows that it is very closely connected with the remission of sins and acceptance in God's sight. (For examples, see Luke 13:1-5, Luke 24:44-49, Acts 2:38, Acts 17:30,31, and Acts 20:18-21.) Repentance, etymologically studied, is "a change of the thoughts, plans, purposes, and intentions of the heart or mind." In order to be pleasing to God, the sinner must thus change the thoughts, plans, purposes, and intentions of his heart or mind and must do this with a view to obtaining the remission of his sins. This fact is beyond question. Luke tells us that John "… came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins" (Luke 3:3). John introduced the ordinance of water baptism, in connection with salvation through the Messiah. Baptism does not obtain the remission of sins. To assert this would be putting salvation upon a legalistic basis, which idea is contrary to the entire Word of God. Yet the baptism commanded by John was, in a most intimate manner, connected with repentance, which was unto the remission of sins. John demanded that the people make an open confession of their sins. This they could do only as they repented of them and turned to God. Then, as evidence that they had thus repented of their sins and determined to trust God and the Messiah, to whom John pointed, he, the Baptist, required his converts to submit to water baptism, which in the light of these facts was a pictorially graphic representation of their repentance and submission to God.

A sample of John's preaching is found in the following words: "He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 9 And even now the axe also lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire" (Luke 3:7-9).

According to this passage John addressed the multitudes and called them "offspring of vipers." Matthew, however, in speaking on this point declared: "But when he [John] saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?" (Matt. 3:7). John the Baptist, by the Spirit of God, could look into the hearts of the people and see beneath the surface of a formal, religious profession. On various occasions he called his audience a brood of snakes. This is indeed bold, graphic language.

The "wrath to come" is evidently the wrath mentioned by the prophets. That this position is correct is evident from the fact that John assumed an understanding on his hearers' part of the thing to which he referred. The prophets constantly spoke of "the day of Jehovah." Isaiah described it in the second chapter of his prophecy. Joel did likewise in chapter 2 of his book. A later prophet gave a vivid picture of it (Zeph. 1:14-18).

It is very clear that the Jews were counting upon the fact that they were literal descendants of Abraham. They believed that, because they were, they therefore were secure. John the Baptist urged them not to depend upon their Abrahamic descent, but to repent and bring forth fruits worthy of repentance -- the evidence of genuine repentance toward God and faith in the Messiah, who was about to appear.

The preaching of John was with power. His words, like winged arrows, pierced, to the very depths of the hearts of all classes who were in his audience. He, therefore, being under deep, conviction of what was required of them, replied, as is seen in Luke 3:10-14, for them to correct the abuses and the evils of which they were usually guilty. He did not promise them the remission of sins and salvation upon their reforming their lives and correcting these evils; but simply urged them to correct these evils as proof and evidence of the genuineness of their repentance regarding their wickedness.