Matthew 3:17

Matthew 3:13-17 Matthew 3:13-17 Mark 1:9-11 Luke 3:21-23 13. Then cometh Jesus from Galilee to Jordan to John, that he might be baptized by him. 14. But John forbade [289] him, saying, I have need to be baptized by thee, and dost thou come to me? 15. And Jesus answering said to him, Suffer it now: for thus it becometh us to fulfil all righteousness. Then he suffers him. 16. And Jesus, having been baptized, went up immediately from the water: and, lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him. 17. And, lo, a voice from heaven, saying, This is my be loved Son, in whom I am well pleased. 9. And it happened in those days, Jesus came from Nazareth of Galilee, and was baptized by John in Jordan. 10. And immediately, when he was going up out of the water, he saw the heavens cleft assunder, and the Spirit descending as a dove, upon him. 11. And a voice came from heaven, Thou art my beloved Son, in whom I am well pleased. 21. And it happened, that, while all the people were being baptized, [290] when Jesus had been baptized and was praying, the heaven was opened, 22. And that the Holy Spirit descended in a bodily appearance, [291] as a dove, upon him, and a voice came from heaven, saying, Thou art my beloved Son: in thee I am well pleased. 23. And Jesus himself began to be about thirty years of age. Matthew 3:13 . That he might be baptized by him. For what purpose did the Son of God wish to be baptized? This may be learned, in some measure, from his answer. We have already assigned a special reason. He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are "buried with him in baptism," that they may rise to "newness of life," ( Romans 6:4 .) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. "Say nothing for the present," said our Lord, "about my rank: [292] for the question before us is not, which of us deserves to be placed above the other. [293] Let us rather consider what our calling demands, and what has been enjoined on us by God the Father." The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him. 14. I have need to be baptized by thee. It is certain, that John acknowledged Christ to be not only a distinguished prophet, as many foolishly dream, but the Son of God, as he really was: for otherwise he would have dishonored God by lowering his holy calling to a mortal man. How he came to know this, the reader will learn by consulting John's Gospel, (1:15,33.) There was, no doubt, plausibility in this ground of refusal, that Christ had no need of his baptism: but John was mistaken in not considering, that it was for the sake of others that baptism was asked. [294] And so Christ bids him consider, what was suitable to the character of a servant, ( Philippians 2:7 ,) which he had undertaken; for a voluntary subjection takes nothing from his glory. Though the good man [295] remained ignorant, for a time, of some part of his public duty, this particular error did not prevent him from discharging, in a proper and lawful manner, his office of Baptist. This example shows, that we do not act rashly, in undertaking the commission which the Lord has given us, according to the light we enjoy, though we do not immediately comprehend all that belongs to our calling, or that depends upon it. We must also observe his modesty, in giving up his opinion, and immediately obeying Christ. 16. And, lo, the heavens were opened to him. The opening of the heavens sometimes means a manifestation of heavenly glory; but here it means also a cleft, or opening, of the visible heaven, so that John could see something beyond the planets and stars. The words of Mark can have no other meaning, he saw the heavens cleft asunder [296] An exact inquiry into the way in which this opening was made, would be of no importance, nor is it necessary. It is sufficient for us to believe, that it was a symbol of the Divine presence. As the Evangelists say that John saw the Holy Spirit, it is probable that the opening of the heavens was chiefly on his account. Yet I do not hesitate to admit that Christ also, so far as he was man, received from it additional certainty as to his heavenly calling. This appears to be the tendency of the words of Luke: while Jesus was praying, the heaven was opened, ( Luke 3:21 :) for, though his prayers were always directed towards the benefit of others, yet as man, when he commenced a warfare of so arduous a description, he needed to be armed with a remarkable power of the Spirit. But here two questions arise. The first is, why did the Spirit, who had formerly dwelt in Christ, descend upon him at that time? This question is answered by a passage of the prophet Isaiah, which will be handled in another place. "The Spirit of the Lord God is upon me; because the Lord God hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted," ( Isaiah 61:1 .) Though the grace of the Spirit was bestowed on Christ in a remarkable and extraordinary manner, ( John 3:34 ,) yet he remained at home as a private person, till he should be called to public life by the Father. Now that the full time is come, for preparing to discharge the office of Redeemer, he is clothed with a new power of the Spirit, and that not so much for his own sake, as for the sake of others. It was done on purpose, that believers might learn to receive, and to contemplate with reverence, his divine power, and that the weakness of the flesh might not make him despised. This was also the reason why he delayed his baptism till the thirtieth year of his age, ( Luke 3:23 .) Baptism was an appendage to the Gospel: and therefore it began at the same time with the preaching of the Gospel. When Christ was preparing to preach the Gospel, he was introduced by Baptism into his office; and at the same time was endued with the Holy Spirit. When John beholds the Holy Spirit descending upon Christ, it is to remind him, that nothing carnal or earthly must be expected in Christ, but that he comes as a godlike man, [297] descended from heaven, in whom the power of the Holy Spirit reigns. We know, indeed, that he is God manifested in the flesh, ( 1 Timothy 3:16 :) but even in his character as a servant, and in his human nature, there is a heavenly power to be considered. The second question is, why did the Holy Spirit appear in the shape of a dove, rather than in that of fire? The answer depends on the analogy, or resemblance between the figure and the thing represented. We know what the prophet Isaiah ascribes to Christ. "He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench," ( Isaiah 42:2 , 3.) On account of this mildness of Christ, by which he kindly and gently called, and every day invites, sinners to the hope of salvation, the Holy Spirit descended upon him in the appearance of a dove And in this symbol has been held out to us an eminent token of the sweetest consolation, that we may not fear to approach to Christ, who meets us, not in the formidable power of the Spirit, but clothed with gentle and lovely grace. He saw the Spirit of God That is, John saw: for it immediately follows, that the Spirit descended on Christ There now arises a third question, how could John see the Holy Spirit? I:reply: As the Spirit of God is everywhere present, and fills heaven and earth, he is not said, in a literal sense, to descend, and the same observation may be made as to his appearance. Though he is in himself invisible, yet he is spoken of as beheld, when he exhibits any visible sign of his presence. John did not see the essence of the Spirit, which cannot be discerned by the senses of men; [298] nor did he see his power, which is not beheld by human senses, but only by the understanding of faith: but he saw the appearance of a dove, under which God showed the presence of his Spirit. It is a figure of speech, [299] by which the sign is put for the thing signified, the name of a spiritual object being applied to the visible sign. While it is foolish and improper to press, as some do, the literal meaning, so as to include both the sign and the thing signified, we must observe, that the connection subsisting between the sign and the thing signified is denoted by these modes of expression. In this sense, the bread of the Lord's Supper is called the body of Christ, ( 1 Corinthians 10:16 :) not because it is so, but because it assures us, that the body of Christ is truly given to us for food. Meanwhile, let us bear in mind what I have just mentioned, that we must not imagine a descent of the thing signified, so as to seek it in the sign, as if it had a bodily place there, but ought to be abundantly satisfied with the assurance, that God grants, by his secret power, all that he holds out to us by figures. Another question more curious than useful has been put. Was this dove a solid body, or the appearance of one? Though the words of Luke seem to intimate that it was not the substance of a body, but only a bodily appearance; yet, lest I should afford to any man an occasion of wrangling, I leave the matter unsettled. 17. And, lo, a voice from heaven From that opening of the heavens, which has been already mentioned, a loud voice was heard, that its majesty might be more impressive. The public appearance of Christ, to undertake the office of Mediator, was accompanied by this announcement, [300] in which he was offered to us by the Father, that we may rely on this pledge of our adoption, and boldly call God himself our Father. The designation of Son belongs truly and naturally to Christ alone: but yet he was declared to be the Son of God in our flesh, that the favor of Him, whom he alone has a right to call Father, may be also obtained for us. And thus when God presents Christ to us as Mediator, accompanied by the title of Son, he declares that he is the Father of us all, ( Ephesians 4:6 .) Such, too, is the import of the epithet beloved: for in ourselves we are hateful to God, and his fatherly love must flow to us by Christ. The best expounder of this passage is the Apostle Paul, when he says "who hath predestinated us into adoption by Jesus Christ in himself, according to the good pleasure of his will; to the praise of the glory of his grace, in which he hath accepted us in the Beloved," ( Ephesians 1:5 ,6) that is, in his beloved Son. It is still more fully expressed by these words, in whom I am well pleased They imply, that the love of God rests on Christ in such a manner, as to diffuse itself from him to us all; and not to us only, but even to the angels themselves. Not that they need reconciliation, for they never were at enmity with God: but even they become perfectly united to God, only by means of their Head, ( Ephesians 1:22 .) For the same reason, he is also called "the first-born of every creature," ( Colossians 1:5 ;) and Paul likewise states that Christ came "to reconcile all things to himself, both those which are on earth, and those which are in heavens," ( Colossians 1:20 .) Footnotes: [289] "Empeschoit fort;" -- "strongly opposed him." [290] "Quum baptizaretur omnis populus;" -- "en baptizant tout le peuple;" -- "in baptizing all the people." [291] "En apparence corporelle, ou, forme;" -- "in bodily appearance, or, shape." [292] "Je laisse maintenant ma dignite a part." -- "I now lay my rank aside." [293] "Lequel de nous deux est plus grand ou excellent;" -- "which of usboth is greater or more excellent." [294] "Que c'est pour le profit des autres, et non pas pour le sien, que Christ demande d'estre baptize." -- "That it is for the benefit of others, and not for his own, that Christ asks to be baptized." [295] "Quelque excellent personnage qu'il fust." -- "However excellent a person he was." [296] "Il vid les cieux mi-partir, ou se fendre." -- "He saw the heavens divided in the middle, or deft." [297] "Un homme rempli de Dieu;" -- "a man filled with God." [298] "A parler proprement, il ne descend point, et semblablement ne peut estre veu." -- "Strictly speaking, he does not descend, and in like manner he cannot be seen." [299] "C'est une maniere de parler par Metonymie, (ainsi que parlent les gens de lettres.")--"It is a way of speaking by Metonymy, (as learned people talk.") [300] "Avec ce tesmoignage et recommandation;" -- "with this testimony and recommendation."

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And, lo, a voice from heaven — Whereupon St Peter foundeth the certainty of Christian faith and doctrine, 2 Peter 1:17 , especially since we have a more sure word of prophecy; for that former might have been slandered, or suspected for an imposture. Saying, This is my beloved — My darling, he on whom my love resteth; αγαπαν , quasi αγαν παυειν, Αγαπρτος . so that I will seek no further. Zephaniah 3:17 . When the earth was founded, Christ was with his Father as his daily delight, sporting or laughing, always before him, risum captans ac consilium, Proverbs 8:30 . Jerome. In whom I am well pleased — The beloved, in whom he hath made us accepted, Ephesians 1:6 . God’s Hephzibah, so the Church is called, Isaiah 62:4 ; Isaiah 62:4 ; the dearly beloved of his soul, Jeremiah 12:7 ; or, as the Septuagint render it, εδωκα την ηγαπημενην ψυχην μου . Dedi dilectam animam meam. his beloved soul, over whom he rejoiceth as the bridegroom over his bride, Isaiah 62:5 . Yea, "he will rest in his love," as abundantly well pleased, "he will joy therein with singing," Zephaniah 3:17 . So well thinketh God of his Son Christ, and of us through him, as some of the ancients rendered this word, ευδοκησα , In quo bene sensi. So (after Irenaeus) Tertullian, Cyprian, and Augustine interpret it. ευδοκιμοι Graecis dicuntur celebres, et de quibus magnifica est opinio. Erasm. And yet, as well as he thought of his only Son, he spared him not, but "delivered him up for us all," Romans 8:32 , whereupon St Bernard thus cries out, O quantum dilecte, prae quo filius ipse aut non dilectus, aut saltem neglectus? God so loved his Son, that he gave him all the world for his possession, Psalms 2:6-8 ; but he so loved the world, that he gave Son and all for its redemption. One calls this a hyperbole, an excess of love, a miracle of mercy, a sic so, without a sicut. just as, God so loved the loved, so infinitely, so incomparably, so incomprehensibly, as that there is no similitude in nature whereby to express it. John 3:16 ; Ephesians 3:18-19 . Abraham (God’s friend) showed his love to him in not withholding his only son Isaac: but what was Isaac to Christ? or what was Abraham’s love to God’s? He did that freely and voluntarily, that Abraham would never have done but upon a command: besides, Isaac was to be offered up after the manner of holy sacrifices, but Christ suffered after the manner of malefactors. And yet further, Isaac was in the hand of a tender and compassionate father; but Christ died by the wicked hands of barbarous and blood thirsty enemies, that thereby he might slay the enmity and reconcile us to God, Ephesians 2:15-16 ; so making peace, ειρηνη απο του εις εν ειρειν . and paving us "a new and living way," with his blood, to the throne of grace, "wherein he hath made us accepted in the beloved," Ephesians 1:6 . David saw the features of his friend Jonathan in lame Mephibosheth, and therefore loved him. He forgave Nabal at Abigail’s intercession; and was pacified toward Absalom at Joab’s. Pharaoh favoured Jacob’s house for Joseph’s sake. Shall not God do as much more for Jesus’ sake? Joseph was well pleased with his brethren when they brought Benjamin; bring but the child Jesus in our arms (as Simeon did, and as Themistocles did the king of Persia’s child) and he cannot but smile upon us. Were he never so much displeased before, yet upon the sight of this his well beloved Son, in whom he is well pleased, all shall be calm and quiet, as when Jonah was cast into the sea.

Ver. 16,17. This story is also related Mark 1:10 ,11 Lu 3:21 . Luke saith that Jesus praying, the heaven was opened. Mark saith, cloven asunder. It is most probable that the opening of the heavens mentioned (though possibly far more glorious) bare a proportion to that opening of the heavens which we often see in a time of great lightning, when the air seemeth to divide to make the fuller and clearer way for the light. Unto him; that is, unto John. And he saw the Spirit of God descending like a dove, and lighting upon him. The Spirit of God is an invisible substance, and cannot be seen by human eyes, but the shape assumed by any person of the Trinity may be seen. Whether it was a real dove, or only the appearance of a dove, is little material for us to know. It was certainly one or the other; nor could any representation at this time be more fit, either to let the world know the dove like nature of Christ, Isaiah 42:2 , or what should be the temper of all those who receive the same Spirit, though by measure, and are by it taught to be innocent as doves. Not that Christ had not received the Spirit before, but that his receiving of it might be notified to others. This dove, or appearance of a dove, lighted upon Christ, thereby showing for whose sake this apparition was. Christ was not confirmed only to be the Son of God by this appearance of the Holy Spirit in the form of a dove, and lighting upon him, but also by a voice from the excellent glory, saith Peter, 2 Peter 1:17 ; God forming a voice in the air which spake, saying, This is my beloved Son, in whom I am well pleased. The word signifieth, a dearly beloved Son. The same voice was repeated at Christ’s transfiguration, Matthew 17:5 . Peter from it concludes the certainty of the faith of the gospel, in the aforementioned text. In whom I am well pleased: the word signifieth a special and singular complacency and satisfaction: I am pleased in his person, according to that, Proverbs 8:30 ; I am well pleased in his undertaking, in all that he shall do and suffer in the accomplishment of the redemption of man. We are made accepted in the Beloved, Ephesians 1:6 . This text (as is generally observed) is a clear proof of the trinity of persons or subsistences in the one Divine Being: here was the Father speaking from heaven, the Son baptized and come out of the water, the Holy Ghost descending in the form or shape of a dove.

And lo, a voice from heaven, saying,.... At the same time the heavens were opened, and the Spirit of God descended as a dove, and lighted on Christ, and whilst it abode upon him, an extraordinary voice was heard; hence the note of attention and admiration, "lo", is prefixed unto it, as before, to the opening of the heavens; being what was unusual and surprising; and as denoting something to be expressed of great moment and importance. The Jews, in order to render this circumstance less considerable, and to have it believed, that these voices from heaven heard in the time of Jesus, and in relation to him were common things, have invented a great many stories concerning , "the voice", or "the daughter of the voice from heaven"; which they pretend came in the room of prophecy: their (t) words are, "after the death of the latter prophets, Haggai, Zechariah and Malachi, the holy Spirit departed from Israel, and thenceforwards they used "Bath Kol", the "voice". One time they were sitting in the chamber of the house of Guria in Jericho, and there came to them , "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah (or divine majesty) abide on him, as Moses our master; but because his generation was not worthy, therefore the wise men set their eyes on Hillell, the elder; and when he died, they said concerning him, this was a holy man, a meek man, a disciple of Ezra. Again, another time they were sitting in a chamber in Jabneh, and there came to them "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah dwell on him; but because his generation was not worthy, therefore the wise men set their eyes on Samuel the little.'' I have cited this passage at large, partly because, according to them, it fixes the date and use of "the voice"; and partly, because it affords instances of it, wherefore more need not be mentioned; for, it would be endless to repeat the several things spoken by it; such as encouraging Herod to rebel, and seize his master's kingdom (u); forbidding Ben Uzziel to go on with his paraphrase on the Hagiographa, or holy books, when he had finished his Targum on the prophets (w); declaring the words of Hillell and Shammai to be the words of the living God (x); signifying the conception, birth, and death of (y) persons, and the like; all which seem to be mere fiction and imagination, diabolical delusions, or satanical imitations of this voice, that was now heard, in order to lessen the credit of it. But, to proceed; this extraordinary voice from heaven, which was formed in articulate sounds for the sake of John; and, according to the other Evangelists, was directed to Christ, Mark 1:11 expressed the following words, "this is my beloved Son". "This" person, who had been baptized in water, on whom the holy Spirit now rested, is no other than the Son of God in human nature; which he assumed, in order to be obedient to this, and the whole of his Father's will: he is his own proper "son", not by creation, as angels, and men; nor by adoption, as saints; nor by office, as magistrates; but in such a way of filiation as no other is: he is the natural, essential, and only begotten Son of God; his beloved Son, whom the Father loved from everlasting, as his own Son; the image of himself, of the same nature with him, and possessed of the same perfections; whom he loved, and continued to love in time, though clothed with human nature, and the infirmities of it; appearing in the likeness of sinful flesh; being in his state of humiliation, he loved him through it, and all sorrows and sufferings that attended it. Christ always was, and ever will be considered, both in his person as the Son of God, and in his office as mediator, the object of his love and delight; wherefore he adds, in whom I am well pleased. Jehovah the Father took infinite delight and pleasure in him as his own Son, who lay in his bosom before all worlds; and was well pleased with him in his office relation, and capacity: he was both well pleased in him as his Son, and delighted in him as his servant, Isaiah 42:1 he was pleased with his assumption of human nature; with his whole obedience to the law; and with his bearing the penalty and curse of it, in the room and stead of his people: he was well pleased with and for his righteousness, sacrifice and atonement; whereby his law was fulfilled, and his justice satisfied. God is not only well pleased in, and with his Son, but with all his people, as considered in him; in him he loves them, takes delight in them, is pacified towards them, and graciously accepts of them. It would be almost unpardonable, not to take notice of the testimony here given to the doctrine of the Trinity; since a voice was heard from the "father" in heaven, bearing witness to "the Son" in human nature on earth, on whom "the Spirit" had descended and now abode. The ancients looked upon this as so clear and full a proof of this truth, that they were wont to say; Go to Jordan, and there learn the doctrine of the Trinity. Add to all this, that since this declaration was immediately upon the baptism of Christ, it shows that his Father highly approved of, and was well pleased with his submission to that ordinance; and which should be an encouraging motive to all believers to follow him in it. (t) T. Bab. Sanhedrim, fol. 11. 1. Sota, fol. 48. 2. Yoma. fol. 9. 2.((u) T. Bab. Bava Bathra, fol. 3. 2. (w) Megilla, fol. 3. 1. (x) T. Hieros. Beracot, fol. 3. 2. (y) T. Bab. Sanhedrim, fol. 22. 1. T. Hieros. Sabbat. fol. 8. 3.

Christ's gracious condescensions are so surprising, that even the strongest believers at first can hardly believe them; so deep and mysterious, that even those who know his mind well, are apt to start objections against the will of Christ. And those who have much of the Spirit of God while here, see that they need to apply to Christ for more. Christ does not deny that John had need to be baptized of him, yet declares he will now be baptized of John. Christ is now in a state of humiliation. Our Lord Jesus looked upon it as well becoming him to fulfil all righteousness, to own every Divine institution, and to show his readiness to comply with all God's righteous precepts. In and through Christ, the heavens are opened to the children of men. This descent of the Spirit upon Christ, showed that he was endued with his sacred influences without measure. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. At Christ's baptism there was a manifestation of the three Persons in the sacred Trinity. The Father confirming the Son to be Mediator; the Son solemnly entering upon the work; the Holy Spirit descending on him, to be through his mediation communicated to his people. In Him our spiritual sacrifices are acceptable, for He is the altar that sanctifies every gift, 1Pe 2:5. Out of Christ, God is a consuming fire, but in Christ, a reconciled Father. This is the sum of the gospel, which we must by faith cheerfully embrace.

17. And lo a voice from heaven, saying, This is—Mark and Luke give it in the direct form, "Thou art." (Mr 1:11; Lu 3:22). my beloved Son, in whom I am well pleased—The verb is put in the aorist to express absolute complacency, once and for ever felt towards Him. The English here, at least to modern ears, is scarcely strong enough. "I delight" comes the nearest, perhaps, to that ineffable complacency which is manifestly intended; and this is the rather to be preferred, as it would immediately carry the thoughts back to that august Messianic prophecy to which the voice from heaven plainly alluded (Isa 42:1), "Behold My Servant, whom I uphold; Mine Elect, IN WHOM My soul delighteth." Nor are the words which follow to be overlooked, "I have put My Spirit upon Him; He shall bring forth judgment to the Gentiles." (The Septuagint perverts this, as it does most of the Messianic predictions, interpolating the word "Jacob," and applying it to the Jews). Was this voice heard by the by-standers? From Matthew's form of it, one might suppose it so designed; but it would appear that it was not, and probably John only heard and saw anything peculiar about that great baptism. Accordingly, the words, "Hear ye Him," are not added, as at the Transfiguration.

A voice from heaven - A voice from God. This was probably heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration, Matthew 17:5 ; Luke 9:35-36 ; 2 Peter 1:17 . It was also heard just before his death, and was then supposed by many to be thunder, John 12:25-30 . It was a public declaration that Jesus was the Messiah. My beloved Son - This is the title which God himself gave to Jesus. It denotes the nearness of his relation to God, and the love of God for him, Hebrews 1:2 . It implies that he was equal with God, Hebrews 1:5-8 ; John 10:29-33 ; John 19:7 . The term "Son" is expressive of love of the nearness of his relation to God, and of his dignity and equality with God. I am well pleased - or, I am ever delighted. The language implies that he was constantly or uniformly well pleased with him; and in this solemn and public manner he expressed his approbation of him as the Redeemer of the world. The baptism of Jesus has usually been regarded as a striking manifestation of the doctrine of the Trinity, or the doctrine that there are three Persons in the divine nature: (1) there is the Person of "Jesus Christ," the Son of God, baptized in Jordan, elsewhere declared to be equal with God, John 10:30 . (2) the Holy Spirit descending in a bodily form upon the Saviour. The Holy Spirit is also equal with the Father, or is also God, Acts 5:3-4 . (3) the Father, addressing the Son, and declaring that He was well pleased with him. It is impossible to explain this transaction consistently in any other way than by supposing that there are three equal Persons in the divine nature or essence, and that each of these sustains an important part in the work of redeeming people. In the preaching of John the Baptist we are presented with an example of a faithful minister of God. Neither the wealth, the dignity, nor the power of his auditors deterred him from fearlessly declaring the truth respecting their character. He called things by their right names. He did not apologize for their sins. He set their transgressions fairly before them, and showed them faithfully and fearlessly what must be the consequence of a life of sin. So should all ministers of the Gospel preach. Rank, riches, and power should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truth of the Gospel must be spoken, or woe will follow the ambassador of Christ, 1 Corinthians 9:16 . In John we also have an example of humility. Blessed with great success, attended by the great and noble, and with nothing but principle to keep him from turning it to his advantage, he still kept himself out of view, and pointed to a far greater Personage at hand. So should every minister of Jesus, however successful, keep the Lamb of God in his eye, and be willing - nay, rejoice - to lay all his success and honors at Jesus' feet. Everything about the work of Jesus was wonderful. No person had before come into the world under such circumstances. God would not have attended the commencement of his life with such wonderful events if it had not been of the greatest moment to our race, and if he had not possessed a dignity above all prophets, kings, and priests. His "name" was to be called "Wonderful, Councillor, The mighty God, The everlasting Father, The Prince of Peace;" "of the increase of his government and peace" there was to be "no end;" "upon the throne of David and of his kingdom, to order it, and to establish it with judgment and with justice forever" Isaiah 9:6-7 ; and it was proper that a voice from heaven should declare that he was the long-promised prince and Saviour; that the angels should attend him, and the Holy Spirit signalize his baptism by his personal presence. And it is proper that we, for whom he came, should give to him our undivided affections, our time, our influence, our hearts, and our lives.