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Expanded Comments |
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| 1 In those days came John the Baptist, preaching in the wilderness of Judaea, |
In those days – It was the time of the greatest missionary effort that had ever been made by the Jews. As Jesus said, "Ye compass sea and land to make one proselyte." (Matt. 23:15) R2236:3
John the Baptist – Six months older than our Lord, he began his ministry that much sooner. R3292:2
The last of the prophets, and none of them was his superior. "There hath not arisen a greater prophet than John the Baptist." (Matt. 11:11) R4958:2, 4543:1
John was the first one to use baptism. R5964:4
Type of the Church, especially in the harvest. R4958:5; B253
We are to be copies of God's dear Son, our Lord, and not to be copies of John the Baptist--not to stir up strife by trying to mind other people's business. R4978:5
Of Judea – At the time, Judaism was in a more flourishing condition than ever before. Idolatry in its cruder forms was unknown, and Pharisaism was the controlling influence. R2236:3, 358:3*
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| 2 And saying, Repent ye: for the kingdom of heaven is at hand. |
Repent ye – Reform (Diaglott). R358:4*
"Change your minds"--(See Young's Concordance). R357:3*, 358:4*, 191:6*
This act of repentance brought them back under the blessings and favor of their Law Covenant. R5963:4
The only ones who can claim to belong to Abraham's spiritual seed are such as show repentance from sin, and make a full consecration to oppose sin. R4958:6, 2245:6
Saying, in substance, Examine your life. If you are living according to a lower standard than the best of which you are capable, you are guilty. R5962:2
John had given them more definite instruction, and with increase of knowledge there should be a corresponding change of mind. R358:4*
And not that they should believe on God, for he was addressing only the believing, covenanted people, Israel. R2417:2
It was because they were not in the right condition of heart that they were not fit to have the Kingdom which, therefore, was taken from them and given to a new nation, a peculiar people, a royal priesthood. R2417:2
Change of mind is a necessary operation with all finite creatures, so far as we know, because their knowledge is imperfect. R358:1*
Some had nothing to repent of and nothing to wash away by baptism. R5963:3
The words of this verse have been the message of the Christ in the flesh down through the centuries. R4958:5, 2245:6
Kingdom of heaven – The royal majesty of the heavens. R358:4,6
In its embryotic state. B14
John's mission was to announce that Kingdom, but it was not his privilege to become a member of it. R3292:1
The Lord commenced his ministry with the same announcement exactly (Matt. 4:17); and the apostles were sent forth to preach the same message. (Matt. 10:7; Luke 9:2) A273
This Kingdom was the hope of every Israelite. A273
The Jews had been waiting for that Kingdom for centuries, and John's mission was the announcement that the fulfillment of the divine promise was at hand. R2417:2
This message was expected to arouse all the "Israelites indeed" and point them to Jesus the King. R4593:2, 4543:2
As the Jews were all baptized into Moses, so when Jesus took the place of Moses, the baptism into Moses was counted as baptism into Christ for all who accepted Jesus as the Messiah. R5963:5
Is at hand – Has approached. R358:4, 6
The royal heir was then present, though unknown. R191:6*
In the sense that Jesus was present to make a formal tender of the Kingdom to Abraham's natural seed. R4958:5, 4557:2
Announcing to the Jewish nation, in the beginning of the Gospel age, the great feast of Jesus' parable in Luke 14:15-24. R1957:3
The great feast of fat things for Israel, which God has so long promised, is ready. R2701:4
Now true in the sense in which he declared it was yet to come at that time (John 18:36,37)--"in power and great glory." B14
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| 3 For this is he that was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. |
The voice of one – Not "the Word." R2409:2
John the Baptist was an antitype of Elijah. R3292:6
Directly announcing the Savior. R4543:1
God chose a strong, rugged character to bear his message. R4543:3
In the wilderness – John's peculiar raiment and food enabled him to be free of sectarian bondage, and gave him freedom of utterance. R4543:3
His wilderness experiences specially qualified him. R4543:3
The Church has cried "in the wilderness" in the sense that she has been alienated and separated from the world. R4958:6
Prepare ye – John's work and baptism were merely preparatory. R4543:4
The way of the Lord – To arouse the people of Israel to the fact that Messiah had come. R4543:2
Make his paths straight – As a forerunner was sent to fleshly Israel to prepare them for the first advent, so a greater forerunner would precede the second advent. R2563:4
This greater Elijah will be equally unsuccessful with that of the lesser antitype of Elijah, John the Baptist. The Church in the flesh has not succeeded in making straight the paths of the Lord for a triumphal entry to his Kingdom on earth. R2563:5
Messiah's Kingdom will straighten every crooked path, level up the path of righteousness, and make of it "a highway." (Isa. 35:8) R2563:5
By the end of the Millennial age this great messenger will have prepared all the arrangements, all the affairs, for the establishment of the everlasting reign of the Kingdom. R3683:4
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| 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. |
Raiment of camel's hair – His peculiar raiment and food enabled him to be independent of all religious sects and parties, gave him a freedom of utterance and made his message more striking to the minds of the people. R4543:3[R4543:7]
We do not advocate the example of John in respect to food and raiment, but we believe a good lesson may be drawn from his course--a simplicity of diet and wardrobe. R3292:2[R3292:4]
And wild honey – John's course indicated that his entire life was devoted to the special service of the Lord; that he had nothing, wanted nothing and needed nothing. R3712:3[R3712:7], 3292:2[R3292:3]
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| 5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, |
Jerusalem, and all Judea – The baptism of John was not appropriate to any but Jews. Gentiles could not repent or come back into harmony with Moses' Law because Gentiles were never under the Law of Moses. HG254:5[HG254:2]; PD56/69; NS48:4, 49:6
He did not go to sinners in the ordinary sense of that term, those living outside the pale of divine influence; but he went to the sinner class, the renegade class, of the Jews, "publicans and sinners." HG254:3
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| 6 And were baptized of him in Jordan, confessing their sins. |
Baptized – The Jews did not practice baptism. The whole nation was recognized as baptized into Moses in the sea and in the cloud. (1 Cor. 10:1,2) HG254:3
Symbol of washing, cleansing, or reformation from sin. SM643:3
John's was a special baptism for a special purpose, and not a matter of getting outsiders in, for he did not assume to get anyone in. Q32:3
Not into Christ. They were already baptized into Moses. But, Repent, be baptized, and wash away your sins. Q33:5
Not the "Israelites indeed," but those who conceded that they had been living in open sin. HG254:5
John's baptism was not Christian baptism, though it would amount to Christian baptism for the Jews who observed it; they would thus be transferred into Christ after Pentecost. R5964:6
"The baptism of John" was to the Jews only and was wholly different from the baptism appointed for those called from amongst the Gentiles. R2417:3
An acknowledgment that you repent of sins, and you will thus wash away your sins. R5963:1, 4543:2, 3292:3
We have no reason to think that any of the disciples except Paul participated in that baptism, because they were not of the class that were called sinners at that time. Q34:T
Water baptism could not remit sin, but it restored the sinner to full harmony with God's arrangement for Israel. R5963:4
Baptism for the remission of sins is no longer effective for the Jews because their opportunity is closed, the way by which they might have a preference over the Gentiles. R5963:6
Not an actual cleansing from guilt. Only the blood of Jesus could actually take away sin. R5963:1
We don't know if baptism will be practiced in the new dispensation. It may be introduced as a symbol of washing away sin, or as a symbol of consecration. R5964:3
The very word signifies to immerse, as is fully admitted by the best exegetes--Catholic, Protestant, English and German. (Supported with 15 quotes.) NS56:3-6
Of him – Many of them who received Jesus had previously received John. R3292:4
Confessing their sins – Thereby coming again into harmony with Moses, type of Christ, into whom they had all once been baptized. F432; R5963:4; Q33:4
Recognized sin. NS49:5
What sins? All things against the Mosaic covenant, against the law covenant, all the outward transgressions they had committed that they could have avoided. Q33:5, 34:2
The people washed away their own sins, typically. John the Baptist did not wash them away. R5963:1
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| 7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? |
Pharisees – Today a synonym of hypocrite and impostor; but, at the time, the professedly most pious class in Israel, professing consecration, studying the Law diligently, zealous in prayer and the propagation of the Jewish religion. R2236:3
Sadducees – Practically unbelievers; of the wealthier, more respectable class. R4986:3
Professed holiness of life, though denying much of the Scripture; practically the "higher critics" in religious matters among the Jews of that city. R2236:3
To his baptism – John would not baptize these until they showed by outward conduct a change of life, a change of heart, and not merely a changed profession. R3292:5
Generation – Greek, Gennema, race. D603
Of vipers – By some prophetic power John was enabled to read their hearts in a manner which would be improper for us to do. R3292:5
Thus implying that their religion was one of outward forms and ceremony merely, and not of the heart; similarly today, many have "a form of godliness" and outward devotion to Sectarianism and its propagation. R2236:3
Their repentance would not be considered genuine without certain proofs. R4543:4, 2236:3
Who hath warned you – Exercising the same godly boldness as Elijah in denouncing popular and respected sin and sinners. R556:6
Wrath to come – Not torments after death; but a wrath of God about to come upon that nation because of its hypocritical formalism and failure to live up to the light and privileges it enjoyed. R2236:6
"Wrath to the uttermost" (1 Thess. 2:16) which came upon the Jewish nation in the end of the Jewish age. R3292:5, 2301:3, 4
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| 8 Bring forth therefore fruits meet for repentance: |
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| 9 And think 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. |
Think not to say – Although God had elected or chosen them as a people in the past, that was no proof that they would always be the people of his special favor. R1140:3
Within yourselves – As nominal Christendom says to itself. R2564:3
Arrogant, haughty and self-confident. R4782:1
We have Abraham – They were his natural children without having his faith. R3292:5, 2236:6
To our father – We are nominally God's people. R2564:3
Concluding that God must keep his promise to Abraham and that they, being his children, must sooner or later be the Kingdom to bless the world. R4782:1, 2236:6, 1217:4
God is able – Also, thus able to resurrect, or create again, that which was once destroyed. R1018:1*
Of these stones – Of some that you consider as far beneath you as the stones under your feet. R2564:3
As a matter of fact, after the wheat had been separated from the chaff of that nation, the Lord sought others from among the Gentiles to complete the elect number of Israelites indeed, the true seed of Abraham. R2245:6, 2236:6, 1795:1
Raise up children – Neither will God destroy the wills of the unwilling and make them mere machines; rather than have such children, he could and would create men out of stone. R1176:3
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| 10 And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. |
And now also – A type of the end of the Gospel age. R2237:5, 6
The axe – Of divine judgment. R2237:1
The same axe of Gospel requirement, reckoning the intention for the act (see Matt. 5:22-28), still lies at the root of the trees--there must be an utter destruction of the flesh. R518:3*
Is laid to the root – Pruning would no longer do. R4958:6, 731:4
True again today. It is no longer a question of being a citizen of favored Christendom, nor of being a member of its various sects; but it is an individual test. R2237:5
Every tree – It would thenceforth be an individual matter and not a national question as to who shall be the children of Abraham in whom would be found the good fruitage of righteousness. R2237:1
Good fruit – The fruitage of righteousness. R2237:4
Only such as bore good fruit in their characters and lives would any longer be recognized of the Lord as Israelites and identified with the Kingdom. R4543:4
These would be spared of the Lord and transplanted into the more favorable conditions of the Gospel dispensation. R2237:1
Is hewn down – Nominal fleshly Israel was thus cast off from divine favor. R3292:5
Cast into the fire – The time of trouble in AD 69-70. R3292:5, 4958:6, 4543:4, 2237:1, 376:3; B233, B242
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| 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and with fire: |
I indeed baptize you – The three baptisms of this verse (of water, of Spirit and of fire) correspond to the three activities of verse 12: separation of wheat and chaff, gathering of wheat, and burning of chaff. R198:4*
He that cometh after me – John recognized that his work was merely a reformatory and preparatory work, and that the one who was to do the testing was mightier than himself--the Messiah. R2237:1
When John had announced Jesus as the Messiah, his work soon began to wane; so the work of the John class closes with the announcement that the Kingdom of Heaven is at hand and the King is present. R968:5
Not worthy to bear – As his most menial servant. R4543:5
He shall baptize you – Messiah's baptism was to be of two parts: one upon the faithful and the other upon the unfaithful. R4543:5
With the Holy Spirit – At Pentecost, upon the Israelites indeed. R5443:2, 4959:4, 2237:2; B233; E290
And with fire – The fire of God's anger, wrath to the uttermost. F445; NS21:2, 626:4
The fire of trouble upon all others during the 37 years following their rejection of Messiah. B233
Culminating in the destruction of the Jewish polity in the year AD 70. E290; R4959:4, 4543:5, 2237:2
The baptism of fire is not a blessing, nor is it intelligently that Christian people sometimes pray for it. F445
As there was a baptism of fire in the end of the Jewish age upon the chaff of that nation, so there will be, in the end of this age, upon the tare class of Christendom. F445
Not to be confused with the fire-likeness of the tongues on the Day of Pentecost. R2820:4
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| 12 Whose winnowing fork is in his hand, and he will thoroughly purge his threshing-floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. |
Whose fan is in his hand – As a winnower, he separated the wheat of the Jewish people from the chaff. R3292:5, 162:3
Throughly – In order that every grain of wheat might be found and separated from the chaff. R4543:5
Purge his floor – Cleanse his threshing floor. B260, B261; R175:3
The purification of the sons of Levi (Mal. 3:3); the household of faith. R4708:6, 4709:1
Gather his wheat – The true Israelites indeed. B233; C149; R2237:2
A small proportion of the whole. B205; R4408:3
The harvesting of the Jewish age began with our Lord's first advent and ended forty years later at the destruction of Jerusalem. NS626:3
One of the three great periods of separation revealed in God's Word--chaff from wheat, tares from wheat (Matt. 13:37,43), and sheep from the goats. (Matt. 25:31) R34:2*
Into the garner – The Christian Church. R5443:2, 4543:5, 3292:5; B233; C149
The Gospel dispensation. R162:3
By begetting them of the holy Spirit at Pentecost and onward. R4959:4
He will – Not only the work of separation and gathering of the wheat are under the supervision of Christ, but also the burning of the chaff. R115:3*
Burn up the chaff – The balance of the nation, the refuse. A229; B233; C149; R2237:2, 1316:6
As the closing of the Jewish age included the burning of the chaff, so the closing of the Gospel age includes the burning of the tares. (Matt. 13:40) R98:4*
As soon as all of the worthy have been selected out. R3433:6
The Jewish harvest is spoken of as being a separation of wheat from chaff, while the harvest of this age is designated a separation of wheat from tares. (Matt. 13:30) R2237:6
Indicating the compactness of that people, as contrasted with the wheat and tares, indicating the scattered and confused condition of the present harvest. R1743:3
Unquenchable – The Jews were powerless to avert the catastrophe. A229; R2237:2
In the sense that it was the divine intention that the nation should be consumed, and it was not in the power of the ablest of the statesmen and rulers to prevent this. R4543:5
"Wrath is come upon this people to the uttermost." (1 Thess. 2:16) R4959:4, 4543:5; F445
Fire – Not literal, but symbolic fire. C149; R5363:3
The great fire of religious and political contention which destroyed the Jewish nation. B233; C148; R5443:2, 4543:5, 175:3
Confusion, anarchy and the Roman legions. R3292:6
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| 13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
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Then cometh Jesus – He was thirty years of age, the legal age at which a priest could offer sacrifice. R4544:2, 3297:1, 2565:1, 2417:1, 2237:3; A179; B66
To Jordan – Meaning "judged down," "condemned"; typifying the curse, the sentence against our race, which has rested for 6000 years. R3086:4
Unto John – His second-cousin. R2565:1
Baptism is valid even though the baptizer be a believer not of the Kingdom or Church class. R1541:4
To be baptized – Symbolizing his death. CR460:1
This was a cross, a humiliation; for the masses, as well as John, thought of it as a washing away of sin instead of a symbol of death. SM643:3
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| 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
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John forbad him – Because he knew nothing of the baptism which is unto death. R3296:6
Asserting that, of the two, he himself, rather than Jesus, needed that baptism. R3296:3
Our Lord Jesus was holy, harmless, undefiled, separate from sinners (Heb. 7:26); hence it would have been wrong for him to have been baptized for the remission of sins--John's only understanding of baptism. R2565:5, 4644:2, 2417:5, 2237:3, 1917:1; HG261:6; NS51:4
He knew Jesus well from infancy to manhood; as cousins they doubtless had discussed various features of divine law, and were of one heart as respects service to the Lord. R2417:1
I have need – We have no record that John was ever immersed himself; nor would we need to have, since he was evidently a godly man, living up to the standard of the Law Covenant to the best of his ability. R2417:5
If either of the two needed to confess sin and profess a washing away of sin, it would be John himself rather than the Master. HG254:5; Q34:T, 35:6
To be baptized of thee – But Jesus did not baptize John and he did not explain to John the philosophy of it all. Q32:3
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| 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
Then he suffered him. |
Suffer it to be so – Thus intimating that he was not following John's baptism to wash away sins, but that His baptism had another special meaning. PD57/69; R4544:2; Q35:6, 32:3
"I have a baptism to be baptized with; and how am I straitened till it be accomplished." (Luke 12:50) R2417:6; PD57/69; NS51:6
He did not dispute John's argument, but insisted upon being baptized. HG261:6[HG261:9]
Jesus did not stop to argue the matter with John because John could not have understood; it was not due time for John to understand; he was not of those begotten of the holy Spirit. Q35:6
It was not then due time to explain Christian baptism because the new baptism belonged to the new dispensation which did not begin until Pentecost. R2565:2
Thus it becometh us – I have a reason for so desiring it, and it is proper that I should do it in the fulfillment of certain things which I recognize to be right. R3296:6, R2417:5
It behooved him, who was the prospective Head of the prospective Body, to set an example that we, coming after, might follow in his steps. NS51:5
The Christ, Head and Body. R1917:4
Fulfil all righteousness – Righteousness obtained through Jesus only. PT390:3*
The righteousness of God's law which could by no means clear the guilty without a satisfaction of the claims of justice by the sacrifice of a life for a life, which he was about to fulfill by the sacrifice of himself. R1917:1
It is merely a question of knowledge and obedience, both as respects the real baptism of the will, and also respecting the outward, symbolic baptism in water. R2167:1
This act was doubtless foreshadowed by the high priest washing himself with water and putting on the holy linen garments (Lev. 16:4). Clean linen is the symbol of righteousness. (Rev. 19:8) R157:4*
The satisfaction of mind and peace of heart that we, like our Lord, have endeavored to "fulfill all righteousness" contributes to the peace of God that passeth all understanding in our hearts. NS56:1
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| 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: |
And Jesus – At 30 years of age, manhood according to the Law, the right time to consecrate himself as a man. A179
When he was baptized – Symbolizing the full consecration of his life, even unto death. He was laying down a foundation for a new order of things. Q32:3; A197
He sacrificed all the blessings and favors that were his under the Law Covenant. R5090:1
Our Lord's baptism was more than John's baptism. R3296:3
Our Lord's baptism in water was not his real baptism, but merely a symbol or picture of it. His real baptism was unto death, and his real raising up was his resurrection. HG262:2; NS51:5
Not as a sinner, but as a sin-offering. R4544:2
A new baptism, not for sinners, but exclusively for holy ones; not symbolic of cleansing from sin, but symbolic of a sacrificial death for the sins of others. R2565:2
As Jesus' baptism signified his death sacrificially for sins, so the baptism of Christians symbolizes their participation with the Lord in his sacrifice. R2565:4
Symbolizing the laying down, burial, of "the man Christ Jesus, a ransom for all" (1 Tim. 2:5,6). In the dying he represented the sacrificial bullock of the Jewish Atonement Day. HG262:1; Q183:T
Not into the Church of Christ, for there was no Church of Christ as yet, not until Pentecost; but the beginning of a new institution in every sense of the word. HG261:6
It was a symbol, not a type. Q35:2
Scriptures tell us it is pleasing in God's sight that we symbolize our consecration by water immersion as Jesus symbolized his by water immersion. So we will follow his example. Q32:3, 33:T
Out of the water – His raising up from the water symbolized his resurrection from death on the third day after Calvary. In the rising from the water, he represented the antitypical High Priest. HG262:1; Q183:T
The heavens – The word heavens in both the Greek and Hebrew signifies "higher things." In this case, spiritual truths, the higher things that he had not seen before. Q183:T
Opened unto him – Connecting his experiences as a man with his prehuman experiences with the Father. R5157:5, 5065:1, 2565:5
The higher, the spiritual things, the heavenly things, were opened unto him. R5128:5, 5847:1, 5157:5; OV159:1; CR402:5; Q183:T; PD57/69
Things, which as a natural man he could not receive, revealing the divine purpose respecting himself. R4968:2, 4970:1, 5054:2, 5157:5, 3297:2; Q547:4
Literally, rent asunder. R4970:1
Jesus became conscious of some great change in his own condition and in his relationship to the Father and to spiritual things. R5157:5
This enlightenment came by the receiving of the holy Spirit. PD57/69
That very moment marked the time of our Lord's spirit begetting, and we believe that he then received special knowledge of heavenly things. R5157:5, 4544:2
No matter how perfect a man may be he cannot receive spiritual things. "The natural man receiveth not the things of the Spirit of God." (1 Cor. 2:14) R5157:5, 4544:3
With us, as with Jesus, the Father provides not only a clearer appreciation of our trials and responsibilities, but also a clearer perception of the glories which will follow to the faithful. R4970:1
All who are baptized into his death (1) receive an opening of their minds to see heavenly things; (2) hear the voice of the Father saying they are now beloved sons; and (3) receive the holy Spirit in their hearts, the peace-giving, meek and gentile spirit of holiness. R2565:6
And he saw – John alone, probably, saw the dove. E212; R5157:4, 3297:1, 3296:6, 2565:5, 2417:6
John was granted the privilege of seeing the dove and hearing the voice to the intent that he might bear witness to the fact. R2565:5, 2417:6, 2237:4; Q35:4, 36:8
The Spirit of God – A manifestation representing the invisible. E212
Jesus could receive the spirit without measure, whereas all imperfect members of his Church may have a measure of the spirit only. R370:1
The human nature had to be consecrated to death before he could receive even the pledge of the divine nature. A179
Our Lord was already dead to his own will; otherwise he would not have gone down to John at Jordan. But God's manifestation of his acceptance of Jesus' sacrifice apparently waited until after Jesus had performed the symbol. Q36:8
Illustrated by the oil that anointed the unleavened wafers of the meat-offering. R84:3*
Like a dove – An outward representation of God's power coming on Jesus. CR460:2; R5291:6
Emblem of peace and purity, representing the fullness of Jehovah's spirit of love in Jesus. E212
Possibly a stream of light which came not violently, like the lightning, but gently, like a dove. R3296:6
A dove was a favorite figure with the Jews as an emblem of peace and salvation. It represented fittingly the meek and quiet spirit of all those who possess the spirit of holiness unto the Lord. R2565:5, 2237:4
Neither the voice, the opened heavens or the dove are experiences granted to his followers; nor to be expected today. The coming of the holy Spirit at Pentecost was signalized by an outward demonstration which serves the entire Church. R2565:6
Lighting upon him – Giving the earnest of his inheritance of the divine nature. A179
Anointing him. Jesus was not the Messiah, the Christ, until this anointing took place. T27, T37; B66
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| 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. |
And lo a voice – Such a voice was heard on three different occasions: (1) on this occasion, (2) on the Mount of Transfiguration (Mark 9:7) and (3) at the close of our Lord's ministry (John 12:28). R2237:4
Both the voice and the descent of the holy Spirit showed the Lord to be perfect and to have made a perfect consecration. R5080:5
My beloved Son – Jesus was the first Son of God after Adam. R5623:5
Being begotten again to the spiritual plan and to the divine nature. R418:3, 164:5*
Again, after his baptism unto death, the Spirit bore witness to him still being the well-beloved Son, in raising him from death and highly exalting him to the right hand of power. R1411:3
Jesus claimed to be the Son of God and, consequently, the Messiah. R944:4*
I am well pleased – At his baptism our Lord was at the mark of character which merited the promised reward of the Father. R5081:5
Because he was holy, harmless, undefiled and separate from sinners and knew no sin. (Heb. 7:26; 1 John 3:5) R1585:5
The words, deeds and character of our Lord Jesus illustrate to us what pleases God. R1781:4, 1273:1
Pictured in the fine flour of the meat offering, flour that had no roughness or unevenness. R84:2*
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