According to the Evangelists, the coming of the kingdom of heaven, βασιλεία τῶν οὐρανῶν, was associated by John with a Messianic individual to whom he ascribed, in distinction from his own baptism with water, a baptism with the Holy Ghost and with fire, βαπτίζειν πνεύματι ἁγίῳ καὶ πυρὶ (Matt. iii. 11 parall.), the outpouring of the Holy Spirit being regarded as a leading feature of the Messianic times (Joel ii. 28; Acts ii. 16 ff.). Of this personage he farther predicted, in imagery akin to that used by the prophets on the same subject, that he would winnow the people as wheat (Mal. iii. 2, 3; Zech. xiii. 9). The Synoptical Gospels state the case as if John expressly understood this Messianic individual to be Jesus of Nazareth. According to Luke, indeed, the mothers of these two men were cousins, and aware of the destination of their sons. The Baptist while yet unborn acknowledged the divinity of Jesus, and all the circumstances imply that both were early acquainted with their relative position, predetermined by a heavenly communication. Matthew, it is true, says nothing of such a family connexion between John and Jesus; but when the latter presents himself for baptism, he puts into the mouth of John words which seem to presuppose an earlier acquaintance. His expression of astonishment that Jesus should come to him for baptism, when he had need to be baptized of Jesus, could only arise from a previous knowledge or instantaneous revelation of his character. Of the latter there is no intimation; for the first visible sign of the Messiahship of Jesus did not occur till afterwards. While in the first and third Gospels (in the second, the facts are so epitomized that the writer’s view on the subject is not evident), John and Jesus seem to have been no strangers to each other prior to the baptism; in the fourth, the Baptist pointedly asserts that he knew not Jesus before the heavenly appearance, which, according to the Synoptical Gospels, was coincident with his baptism (i. 31, 33). Simply considered, this looks like a contradiction. By Luke, the previous acquaintance of the two is stated objectively, as an external matter of fact; by Matthew, it is betrayed in the involuntary confession of the astonished Baptist; in the fourth Gospel, on the contrary, their previous unacquaintance is attested subjectively, by his premeditated assertion. It was not, therefore, a very far-fetched idea of the Wolfenbüttel fragmentist, to put down the contradiction to the account of John and Jesus, and to presume that they had in fact long known and consulted each other, but that in public (in order better to play into one another’s hands) they demeaned themselves as if they had hitherto been mutual strangers, and each delivered an unbiassed testimony to the other’s excellence. [542]