separating act. And let us lay on awed hearts the terrible doom of
the chaff. There are two fires, to one or other of which we must be
delivered. Either we shall gladly accept the purging fire of the
Spirit which burns sin out of us, or we shall have to meet the
punitive fire which burns up us and our sins together. To be
cleansed by the one or to be consumed by the other is the choice
before each of us.

II. Verses 18-20 show John as the preacher and martyr of
righteousness. Luke tells his fate out of its proper place, in order
to finish with him, and, as it were, clear the stage for Jesus.
Similarly the Baptist's desert life is told by anticipation in
chapter i. 80. That treatment of his story marks his subordination.
His martyrdom is not narrated by Luke, though he knew of it (Luke
ix. 7-9), and this brief summary is all that is said of his heroic
vehemence of rebuke to sin in high places, and of his suffering for
righteousness' sake. John's message had two sides to it, as every
gospel of God's has. To the people he spoke good tidings and
exhortations; to lordly sinners he pealed out stern rebukes.

It needs some courage to tell a prince to his face that he is foul
with corruption, and, still more, to put a finger on his actual
sins. But he is no prophet who does not lift up his voice like a
trumpet, and speak to hardened consciences. King Demos is quite as
impatient of close dealing with his immorality as Herod was. London
and New York get as angry with the Christian men who fight against
their lust and drunkenness as ever he did, and would not be sorry if
they could silence these persistent 'fanatics' as conveniently as he
could. The need for courage like John's, and plain speech like his,
is not past yet. The 'good tidings' has rebuke as part of its