account for the firm footing acquired by his school, if he had laboured only a few months, to be, at their close, eclipsed by Jesus. There is yet one resource, namely, to separate the baptism of Jesus from the commencement of his ministry, and to say: It was indeed after the first half-year of John’s agency that Jesus was so attracted by his fame, as to become a candidate for his baptism; but for some time subsequently, he either remained among the followers of the Baptist, or went again into retirement, and did not present himself independently until a considerable interval had elapsed. By this means we should obtain the requisite extension of John’s ministry prior to the more brilliant career of Jesus, without impugning the apparent statement of our evangelists that the baptism of Jesus followed close upon the public appearance of John. But the idea of a long interim, between the baptism of Jesus and the commencement of his ministry, is utterly foreign to the New Testament writers. For that they regard the baptism of Jesus as his consecration to the Messianic office, is proved by the accompanying descent of the spirit and the voice from heaven; the only pause which they allow to intervene, is the six weeks’ fast in the wilderness, immediately after which, according to Luke, or after the apparently cotemporary arrest of the Baptist, according to Matthew and Mark, Jesus appears in Galilee. Luke, in particular, by designating (iii. 23) the baptism of Jesus as his ἄρχεσθαι, his assumption of office, and by dating the intercourse of Jesus with his disciples from the βάπτισμα Ἰωάννου (Acts i. 22), evinces his persuasion that the baptism and public manifestation of Jesus were identical.