Decrease (1642) (elattoo) has 3 meanings: (1) to make less, make lower, cause to be lower in status, dignity or position (as He 2:7 and He 2:9 both quoted from the Lxx of Ps 8:6); (2) to become less important or diminish in status as used here in Jn 3:30; (3) in the passive/middle voice elattoo means to be worse off and so to be in need (Lxx = 1Sa 2:5, 2Sa 3:29, Ps 33:11). Two other NT uses of elattoo... Hebrews 2:7-note "YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; Hebrews 2:9-note But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. Elattoo - 11x in the Septuagint (LXX) - Num 26:54; 33:54; 1Sa 2:5; 21:16; 2Sa 3:29; Ps 8:6; 33:11; Jer 37:19; 51:18; Ezek 24:10; Dan 6:13 1 Samuel 21:15 "Do I lack (Heb = chaser = needy, lacking; Lxx = elattoo) madmen, that you have brought this one to act the madman in my presence? Shall this one come into my house?" Some of John's disciples apparently failed to fully comprehend what John had said about being the friend of the Bridegroom (and what he had taught about baptism) and so later in Acts we encounter a group of disciples who continued to follow John's rather than Jesus (Acts 19:1, 2, 3, 4, 5, 6, 7). There is always a temptation among men to follow a man rather than the Man Christ Jesus. Not only was Jesus superior to Judaism, but He was also superior to the movement that centered about the man John the Baptist. We need to be very wary of following and esteeming any human man above the God Man. The preeminence and exaltation of Christ has always been God's plan, and thus a good benchmark with which to evaluate all ministry is does the preaching, teaching, etc result in "Jesus increasing and self decreasing"? If not, perhaps a serious reappraisal of the goals of that ministry is in order! It is notable that the imprisonment of John was the ultimate "decrease," for this brought a permanent end to John's public ministry. John wanted men to forget him and see only the King. James Boice... This should be our pattern (Jn 3:30). If we are to witness for Jesus Christ, we must first of all forget ourselves—our likes, our dislikes, our needs, our personal interests, our free time, even at times our work or our ambitions—and we must think first of the other person and of his need for the Savior. (Php 2:3, 4-note) What is it that will make a person forget himself in order to point to Jesus? Only an awareness of Jesus’ worth and glory! Some years ago an African convert became a great witness to Jesus in spite of the fact that he suffered from the painful disease known as elephantiasis. This is a terrible thing in many tropical countries. It causes the skin of a person to become coarse, thick and enlarged. This poor Christian had elephantiasis in his legs, so it was extremely difficult for him to walk. Nevertheless, he thought nothing of making his way around the village to introduce others to the one who had transformed his life. After a period of several months, during which he had visited all of the huts in his village, this man began to take the gospel to another village that lay two miles away through the jungle. Every morning he started out painfully on his monstrous legs, and every night he returned, having visited as many of the homes in the second village as possible. After visiting these homes he remained in his own village for several weeks before becoming restless again. He asked the missionary doctor if another village which he knew of and had visited as a child had heard the gospel. The missionary said it had not. The African Christian wanted to take the good news there, but the missionary advised against it because the village lay more than 12 miles away over dangerous jungle paths. The burden so grew upon this Christian that one day he slipped away quietly before dawn. The missionary learned later that the elephantiasis convert had arrived in the new village some time after noon, his legs bruised and scratched, and had begun immediately to tell the people about Jesus. He went to everyone in the village. Then at last, when the sun was sinking low in the sky, he began his dangerous trip back along the jungle paths toward home. At midnight he arrived, bleeding and almost unconscious, at the house of the missionary doctor who tended to him and dressed his feet. Here was a man who had been sent by God to point men and women to the Lord Jesus Christ. He was effective because he had forgotten himself in serving his King. (Reformation and Revival Vol 2. 1993) McDonald rightly concludes that... The entire object of John’s ministry is summarized in this verse (Jn 3:30). He labored ceaselessly to point men and women to the Lord, and to make them realize His true worth. In doing this, John realized that he must keep himself in the background. For a servant of Christ to seek to attract attention to himself is really a form of disloyalty. Note the three “musts” in this chapter: for the Sinner (Jn 3:7); for the Savior (Jn 3:14); and for the Saint (Jn 3:30). (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) Matthew Poole... God hath indeed used me as a prophet, yea, more than a prophet, not to foretell Christ alone, but to point him to you. I have had my time, and finished my course, and God hath given me a reputation proportioned to the work he gave me to do, and to the time in which I was to work; but I must every day decay, and grow less and less, as Christ increaseth and groweth more and more. Leon Morris makes a good point that... It is not particularly easy in this world to gather followers about one for a serious purpose. But when they are gathered it is infinitely harder to detach them and firmly insist that they go after another. It is the measure of John's greatness that he did just that. (The Gospel According to John, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1979], 242). A W Pink... “He must increase, but I must decrease” (Jn 3:30). Blessed climax was this to the lovely modesty of John, and well calculated to crush all party feeling and nip in the bud any jealousy there might be in the hearts of his own disciples. In principle this is inseparably connected with what he had just said before in the previous verse. The more I “decrease” the more I delight in standing and hearing the voice of that blessed One who is Altogether Lovely. And so conversely. The more I stand and hear His voice, the more will He “increase” before me, and the more shall I “decrease.” I cannot be occupied with two objects at one and the same time. To “decrease” is, we take it, to be less and less occupied with ourselves. The more I am occupied with Christ, the less shall I be occupied with myself. Humility is not the product of direct cultivation, rather it is a by-product. The more I try to be humble, the less shall I attain unto humility. But if I am truly occupied with that One who was “meek and lowly in heart,” if I am constantly beholding His glory in the mirror of God’s Word, then shall I be “changed into the same image from glory to glory, even as by the Spirit of the Lord” (2Co 3:18). (Christ Magnified by His Forerunner) (Bolding and color added) Grover Gunn asks... Have you ever heard the classic Greek myth of Echo and Narcissus? Narcissus was a youth so handsome that all the girls were attracted to him, but he always ignored them. He was too self-centered to pay any attention to them. Narcissus even ignored the efforts of the beautiful nymph Echo, daughter of Zeus, to win his affections. The goddess Nemesis decided to punish Narcissus for his calloused rejection of Echo. One day when Narcissus bent over a clear pool to get a drink, Nemesis caused him to fall in love with his own reflection. He remained by the pool, staring at his own image in the water. He would not leave for anything. He was so preoccupied that he even refused food and drink. There by the pool, he eventually died. His love of self had proven to be the death of self. His self-love had been suicidal. There are many people today like Narcissus. In fact, we call them Narcistic. They are self-centered, self-absorbed beings whose prevailing passion is their own self-gratification. Their universe revolves totally around themselves. Their constant quest is to try to get the greatest amount of pleasure with the least amount of pain. Their constant question in every situation is, What's in it for me? They even view religion not as a means of glorifying and serving God but as a means of self-fulfillment and self-improvement. Rather than seeing themselves as existing for God's glory, they see God as existing for their benefit. Thus they have an ungodly sort of godliness because self and not God is at its center. The moral of the myth of Narcissus is that such self centeredness is really not in one's best self-interest. In fact, in the long run it is harmful and destructive to the self. Here is the paradox, the irony: to find true and satisfying self-fulfillment... Jesus’ increasing and the Baptist’s decreasing is a case of necessity. This is the way it must be. This is the divine plan. In the mystery of providence, history must move in this ordained direction; it is inevitable. This also is what is best, what works to the greatest good. Any other theoretical possibility is a practical impossibility in the real world. Jesus’ not increasing to the point of covenant preeminence where He is the firstborn among many brethren is simply unthinkable. Jesus’ not increasing to the point of cosmic pre-eminence where He is the firstborn over all creation is simply out of the question. As the prophet Isaiah had said about the Messiah, "He shall be exalted and extolled and be very high" (Isaiah 52:13). How can John complain when God brings this to pass?...Who is the center of your universe, yourself or Jesus? Making yourself the center of your universe makes about as much sense as making the moon the center of the solar system. Putting the cold, dead, puny moon in the place of the sun would be lunacy. And it is lunacy to live a self-centered life instead of a Christ centered life. As we learn from the myth of Narcissus, living a self-centered life is a fatal mistake. He must increase, and we must decrease. (Sermon) John Phillips... On one occasion, David Livingstone, the intrepid pioneer missionary to Africa, brought some natives with him from the deep interior to the coast. There the land suddenly ended. One of the astonished Africans said, "We followed the white father through forests and across plains, up mountains and into deep valleys. The land went on and on. Then, all of a sudden, it came to an end. 'There22 is no more of me,' it said." John said much the same. "I have brought you to the water. There is no more of me, no more that I can do. Here is the end of John. Now you need Jesus. 'He must increase, but I must decrease'" (John 3:30). (Exploring the Gospel of Mark) Ron Mattoon... If we are going to be what Christ wants us to be, we must be empty of selfish desires and totally yielded to the will of God. It's the man that bows the lowest in the presence of God that stands the straightest in the presence of sin. Someone said, "Swallowing pride is good for you. It won't give you calories or indigestion." Benjamin Whichcote said, "None are so empty as those who are full of themselves." If we are to have victory in our life, SELF needs to be removed from the throne of our heart and Christ needs to be enthroned. He must increase and I must decrease (John 3:30). Butler writes that... John saw the progress of Christ's ministry and that it was time for John to fade out of the picture. The more of Christ, the less of John. In application, the more of Christ in my life, the less of self. Then we can say as the Apostle Paul said, "For me to live is Christ" (Philippians 1:21-note). (Analytic Bible Expositor) Comment: Fill in the following blank with your name. Make it your passion and your prayer! The more of Christ, the less of ____________. "I" THE OLD SELF I must decrease - "I" is the Greek personal pronoun Ego. In this context John is saying that the Ego must decrease, or stated another way, it must die. It speaks of the denial of self to which Jesus called all who would be His disciples (Mk 8:34, Mt 16:24, Lk 9:23, 24,25, 26, 27, 14:33). Denial of self is synonymous with the willingness to die to self. The old "I" which continually seeks recognition and glory for itself must die daily (Lk 9:23), even moment by moment, in order for the life of Christ to be manifest in and through us (cp 2Co 4:10, Ro 8:13-note, Col 3:5-note, Gal 2:20-note). John the Baptist clearly had truly learned to die to self and thus he was enabled to triumph over the continual temptation from the old self to receive the acclaim and glory of men. His reward? Supernatural joy as he choose joyfully to point all men to Jesus. (Jn 3:26, 27, 28, 29). This struggle with self is one that all of God's children daily wrestle with, whether they are in the spotlight or behind the scenes. Self always seeks recognition from men. Roy Hession discussed the nefarious nature of our "old self" in his modern day classic "Calvary Road" (Online here) writing that if... we are to come into this right relationship with Him (Christ) (Ed: Clearly John the Baptist had come into a "right relationship" with Christ), the first thing we must learn is that our wills must be broken to His will (and that this breaking) is the beginning of Revival. It is painful and humiliating, but it is the only way. It is being "Not I ,but Christ" (Gal 2:20-note) and a "C" is a bent "I." The Lord Jesus cannot live in us fully and reveal Himself through us until the proud self within us is broken. This simply means that the hard unyielding self, which justifies itself, wants its own way, stands up for its rights, and seeks its own glory, at last bows its head to God's will (cp our perfect "Example" [1Pe 2:21-note], the Lord Jesus - "not My will, but Thine be done" Lk 22:42), admits its wrong, gives up its own way to Jesus, surrenders its rights and discards its own glory - that the Lord Jesus might have all and be all. In other words it is dying to self and self-attitudes. And as we look honestly at our Christian lives, we can see how much of this self there is in each of us. It is so often self who tries to live the Christian life (the mere fact that we use the word " try " indicates that it is self who has the responsibility). It is self, too, who is often doing Christian work. It is always self who gets irritable and envious and resentful and critical and worried. It is self who is hard and unyielding in its attitudes to others. It is self who is shy and self-conscious and reserved. No wonder we need breaking. As long as self is in control, God can do little with us, for the fruit of the Spirit (Gal 5:22, 23-note), with which God longs to fill us, is the complete antithesis of the hard, unbroken spirit within us and presupposes that it has been crucified. Being broken is both God's work and ours. He brings His pressure to bear, but we have to make the choice. If we are really open to conviction as we seek fellowship with God..., God will show us the expressions of this proud, hard self that cause Him pain. Then it is, we can stiffen our necks and refuse to repent or we can bow the head and say, "Yes, Lord." Brokenness in daily experience is simply the response of humility to the conviction of God. And inasmuch as this conviction is continuous, we shall need to be broken continually. And this can be very costly, when we see all the yielding of rights and selfish interests that this will involve, and the confessions and restitutions that may be sometimes necessary. (Excerpt from Chapter 1 of Roy Hession's The Calvary Road.) LET JOHN 3:30 BE THE MOTTO OF YOUR LIFE Dave Guzik He must increase, but I must decrease: This should be the motto of every Christian, especially leaders among God’s people. Jesus should become greater and more visible, and the servant should become less and less visible. (John 3 Commentary) Is not John 3:30 another way of answering the Westminster Shorter Catechism's first question "What is the chief end of man?", the answer of course being that "Man’ s chief end is to glorify God, (1Co 10:31, Ro 11:36) and to enjoy him for ever. (Ps 73:25, 26, 27, 28) (Note the association of glorifying God and experiencing joy! How's your joy?) Robert S. Rayburn speaking about the last words recorded in this Gospel from the lips of John the Baptist (Jn 3:30) echoes some of the thoughts of Roy Hession on the vanity of the self life... We’ve had a couples' retreat over the past few days. You men, your testiness at home, your lack of a true daily interest in the happiness of your wives, your far too little engagement with your children at the level of their hearts and minds: what is that, but far too much of you and far too little of Jesus Christ. Are you willing to lay your interests down, even acknowledge your wrong before your wife, to see Christ increase? Are you willing to become less and him to become greater in your life? You women, your spirit of complaint, your incessant desire for more, your critical spirit — be entirely honest with yourselves — what is that, but far too much of you and far too little of Jesus Christ. In how many ways, in how many different ways, would your life change, your attitudes, your behavior, your speech, if it were more the aspiration and the commitment and the determination of your life that you decrease so that Jesus might increase? What things would fall away — both sins and behaviors that are not in themselves sinful but simply take up too much of your time without really advancing Christ’s interests, honor, and pleasure in your life. Over how many things in your life could it now be written: "He must become greater; I must become less." Over how many things in your life should it be written, "He must become greater; I must become less." What a perfect exemplar of the Christian John the Baptist was that day. And what a perfect honor John the Evangelist paid to his former teacher. Remember, John, the author of the Gospel, was first a disciple of John the Baptist before he was a disciple of Jesus. How John the Evangelist loved and admired John the Baptist! It was no accident that in John’s Gospel the very last words of John the Baptist, the last words we hear the great man speak, are some of the greatest words ever spoken. "He must become greater; I must become less." John's silence there after in the Gospel is the Evangelist's tribute to his former master. John did become less; it wasn't just words for him. And so those words are the last echo of John’s voice, coming down to us across the ages. The Lord Jesus said of John the Baptist, "Among those born of women there has not risen anyone greater than John…" Put those two facts together and ponder them for your own life. And if you aspire to Christ’s approval and the heavenly Father’s approval, then you cannot do better than make the motto of your life, all day and every day, "He must become greater; I must become less!" (John 3:22-30 A Wonderful Example) (See this sermon for an interesting comparison of the life of Robert Murray McCheyne to John the Baptist) As the Puritan pastor Richard Baxter (1615-1691) lay on his deathbed, someone encouraged him with a reminder of the good which so many had received from his preaching and writings. To this accolade Baxter replied... I was but a pen in God’s hand, and what praise is due to a pen? Warren Wiersbe... Often press releases and book reviews cross my desk, along with conference folders; and at times I am perturbed by what I read. Very few speakers and writers are ordinary people. They are “world travelers” or “noted lecturers” who have addressed “huge audiences.” They are always in “great demand,” and their ministries are described in such ways that they make the Apostle Paul a midget by comparison. A Presbyterian pastor in Melbourne, Australia introduced J. Hudson Taylor by using many superlatives, especially the word great. Taylor stepped to the pulpit and quietly said, “Dear friends, I am the little servant of an illustrious Master.” If John the Baptist in heaven heard that statement, he must have shouted “Hallelujah!” (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) W A Criswell... It’s like that godly man F. B. Myer of London who I suppose was one of the sweetest, princeliest, gentlest, kindest, most loving preachers that ever lived. I don’t know how many of his books are in my library. I love reading them (Ed: Recommended - Commentary on John's Gospel by F. B. Meyer - Devotionally oriented). When F. B. Myer was in the very zenith of his ministry in London there came to London a nineteen year old boy. And overnight, I don’t mean over a day or over a week, I mean overnight that boy was world famous. They’d take that boy, about twenty-one years old now, they’d take that boy and put him in the biggest hall, seat twenty-thousand people, take him put him in a hall in London, and you couldn’t get in the place. It was phenomenal. The young fellow’s name was Charles Haddon Spurgeon. Rodney Sawtell is a student in Spurgeon’s College. That’s their seminary in England. And when Spurgeon came to London and the throngs gathered to hear him preach, and his name was on every lip——when David Livingston died, he died with a copy of one of Spurgeon’s sermons in the top of his hat——and F. B. Myer says in one of those little personal glimpses in his autobiography that when Spurgeon came to London and the throngs turned toward him, and his name was spoken on every street by every heart, he said he was filled with envy. Well brother, I could sure understand that. Think of that. Right in the zenith of his ministry a young fellow come and the throngs go hear him and just forget about him. F. B. Myer says, “I took it to the Lord; got down on my knees and on my face before the Lord, and I said to the Lord, ‘It’s not right, this feeling of envy that I have in my heart.’” F. B. Myer began praying for Charles Haddon Spurgeon, the boy wonder, the boy preacher. He began asking God to give him a double portion of the Spirit from Heaven, give him twice as many souls. Give him a fame that circles the world ten times, not once. And F. B. Myer says it was not long until he began to look upon every triumph of the young Spurgeon as though it were his own. When Spurgeon would preach to thousands of people, Myer said he’d rejoice as though he himself had done it (Ed: cp John the Baptist's response - Jn 3:29). And when Spurgeon won throngs to the Lord it was as though Myer had done it, he said, he so prayed for the young fellow and rejoiced in his glorious ministry. That is the spirit of John the Baptist; in honor, preferring one another, rejoicing in somebody else’s success, glorying in God’s blessings upon him. The spirit of John the Baptist, “This my joy, therefore, is complete,” it’s full and running over. A third thing; it is not only humbleness in glory, it’s not only joy in another’s success, but it is devotion in preparation for their work. “He must increase, I must decrease. "I’m just getting ready for Him. That’s my mission, my calling, my assignment, my task; He must increase, I must decrease.” Getting ready for the great work to come. Haven’t you read this poem? The Bridge Builder An old man going a lonely way, Came at the evening, cold and grey, To a chasm vast, and deep, and wide, The old man crossed in the twilight dim, The sullen stream had no fear for him But he turned when safe on the other side, And built a bridge to span the tide Old man, said a fellow pilgrim near, You’re wasting your strength with building here Your journey will end with the ending day, You never again will pass this way You’ve crossed the chasm deep and wide, Then why build a bridge to span the tide? The builder lifted his old grey head, Good friend, in the path I’ve come, he said There followeth after me today, A youth whose feet must pass this way This chasm that has been naught to me, To a fair head youth may a pitfall be He too must cross in the twilight dim, Good Friend, I am building this bridge for him. --Will Allen Dromgoole Oh, in a thousand ways, and upon a thousand times do I think about this in the work we’re trying to do. There’s a generation coming after us. There’s a throng of young men and women who are going down this road. I’ve got to make ready their way and they’re coming. We’ve got to do good for them. And may we rejoice, and exalt the Lord, and exalt in His name as we see them coming up, and someday taking our places. Somewhere there’s a young fellow whom God is preparing for this pulpit, a dedicated, consecrated boy, somewhere. We’re getting ready for them, the generation that is following after us. O Master, whether it’s in the home with our children, or whether it’s in the church with our Lord, God bless us as we make a good ready for them. (THE SPIRIT OF JOHN THE BAPTIST) Brian Bell - Every young student knows of Isaac Newton’s famed encounter with a falling apple. Newton discovered and introduced the laws of gravity in the 1600s, which revolutionized astronomical studies. But few know that if it weren’t for Edmund Halley, the world might never have learned from Newton. It was Halley who challenged Newton to think through his original notions. Halley corrected Newton’s mathematical errors and prepared geometrical figures to support his discoveries. Halley coaxed the hesitant Newton to write his great work, Mathematical Principles of Natural Philosophy. Halley edited and supervised the publication, and actually financed its printing even though Newton was wealthier and easily could have afforded the printing costs. Historians call it one of the most selfless examples in the annals of science. Newton began almost immediately to reap the rewards of prominence; Halley received little credit. He did use the principles to predict the orbit and return of the comet that would later bear his name, but only AFTER his death did he receive any acclaim. And because the comet only returns every 76 years, the notice is rather infrequent. Halley remained a devoted scientist who didn’t care who received the credit as long as the cause was being advanced. (John 3:22-36) Brian Bell -After a performance of Beethoven’s Ninth Symphony, the audience gave conductor Arturo Toscanini and the Orchestra a prolonged ovation. Toscanini, filled with emotion, turned to his musicians and whispered, “I am nothing, you are nothing.” Then, in almost adoring tones, Toscanini said, “But Beethoven is everything!” Likewise, we must recognize that Jesus is everything! (John 3:22-36) Barnhouse... When Christ's ministry began to take pre-eminence, John the Baptist said, "He must increase, but I must decrease" (John 3:30). This must be the attitude of every believer who would have the mind of Christ. Each must realize that it is not degrading to take a position of equality with all other believers, accepting the place of no reputation so that, by grace, we may be transformed and the divine nature be manifested in us. In fact, we are told, "In humility count others better than yourselves" (Phil. 2:3). Harry Ironside observes that since God has chosen to give to us the privilege of making known the riches of His grace, a holy privilege, and yet a very responsible one. It should lead every servant of Christ to ask himself, "Am I really in touch with God, am I seeking my own interests, can it be that I am actuated by selfish motives, by vain-glory, simply trying to attract attention to myself and my ministry instead of taking a place like that of John the Baptist of old who pointed the people away from himself to Christ saying, 'He must increase, but I must decrease'" (John 3:30)? This was the attitude of Paul and this will be the attitude of every true minister of God. "We are laborers together with God." They are not left to work in their own strength, but are to give out their message in dependence upon the indwelling Holy Spirit. That is the difference between preaching and worldly oratory. An orator may take a passage from the Bible and read it in a most thrilling way, but that would not be preaching, because he would not be doing it in the power of the Holy Ghost. A poor unlettered man may stand up and preach the gospel in halting English, and yet in such divine power that men would break before it and be led to confess their sins and trust the Saviour... If God gives me any little gift at all, He gives it not that I may gather people about myself, but He gives it to me for the blessing of others, for the salvation of sinners and for the edification of saints. In John the Baptist we have a lovely picture of what every gifted servant of Christ really ought to be. John says, "I am the voice of one crying in the wilderness, Make straight the way of the Lord" (John 1:23). And pointing to the Saviour, he says, "He must increase, but I must decrease" (John 3:30). John found his delight in lifting up Christ, not in directing people's attention to himself. All gifts are given that Christ may be exalted, and in that way others find blessing. (Commentary on 1Corinthians) Every faithful minister of the new dispensation wants to 60lift up the Lord Jesus before the admiring gaze of His people so that, looking on Him, they will be transfigured into His likeness. Like John the Baptist, the true teacher says, "He must increase, but I must decrease" (John 3:30). (Commentary on Colossians) It is this utter absence of self-seeking that commends any true servant of Christ. We see such an attitude in John the Baptist, who said, "He must increase, but I must decrease" (John 3:30). It should be the supreme characteristic of the evangelist, pastor, or teacher. Where this spirit of self-abnegation for the glory of the Lord is really found, it commends the ministry, though it makes nothing of the minister. Oh, that we all might be more selfless! (Commentary on Philippians) Vine comments that Jn 3:22-30... gives a beautiful picture of John the Baptist...To him Jesus was everything; His exaltation and His interests were his consuming object....In this lowliness and satisfaction John the Baptist is an example to us. The intimacy of our relationship to the Bridegroom is no doubt greater positionally than his (Ed: For we are the Bride of Christ, while John was in a sense "the best man"). It should be so with us as it was with him, the only thing that should matter should be that Christ is glorified by us and in all our ways and circumstances (cp 1Cor 1:31KJV, Ps 105:3). That Christ may be magnified in our bodies (cp 2Co 4:11)—if that dominates our desires, aims and ambitions, all will be well with us, no matter how greatly we may be despised, no matter how great may be our suffering and trial. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos) Richards... How great a protection John's attitude is from the Christian's greatest temptation: pride. Even the little man is tempted to be proud that he's so humble. And the Christian who knows success is in danger indeed! John wasn't concerned about the smaller crowds that came to hear him when Jesus was preaching in the same district. His great joy was that Jesus become greater, and he himself less. The person who is ready to accept a John-like role in life will, like John, find himself often "full of joy" (Jn 3:29). (The 365-Day Devotional Commentary) THE GRACE OF HUMILITY J C Ryle... John the Baptist was an eminent saint of God. There are few names which stand higher than his in the Bible calendar of great and good men. The Lord Jesus Himself declared that "Among those who are born of woman there has not risen a greater than John the Baptist." (Mt 11:11.) The Lord Jesus Himself declared that he was "a burning and a shining light." (Jn 5:35.) Yet here in this passage we see this eminent saint lowly, self-abased, and full of humility. He puts away from himself the honor which the Jews from Jerusalem were ready to pay him. He declines all flattering titles. He speaks of himself as nothing more than the "voice of one crying in the wilderness," (Mt 3:3) and as one who "baptized with water." (Mt 3:11, 12) He proclaims loudly that there is One standing among the Jews far greater than himself, One whose shoe-latchet he is not worthy to unloose (Mk 1:7). He claims honor not for himself but for Christ. To exalt Christ was his mission, and to that mission he steadfastly adheres. The greatest saints of God in every age of the Church have always been men of John the Baptist's spirit. In gifts, and knowledge, and general character they have often differed widely. But in one respect they have always been alike--they have been "clothed with humility." (1Pe 5:5-note) They have not sought their own honor. They have thought little of themselves. They have been ever willing to decrease if Christ might only increase, to be nothing if Christ might be all. And here has been the secret of the honor God has put upon them. "He that humbles himself shall be exalted." (Lk 14:11.) If we profess to have any real Christianity, let us strive to be of John the Baptist's spirit. Let us study HUMILITY. (See studies on humility - tapeinos = adjective = humble, tapeinoo = verb = to humble and tapeinosis = noun = "humility", cp humility of mind) This is the grace (Ed: Beloved, have you ever considered "humility" as a grace, as unmerited favor, as a gift bestowed on you because He desired to do so, not because your actions or attitudes warranted His precious gift of humility!) with which all must begin, who would be saved. We have no true religion about us, until we cast away our high thoughts, and feel ourselves sinners. This is the grace which all saints may follow after, and which none have any excuse for neglecting. All God's children have not gifts, or money, or time to work, or a wide sphere of usefulness; but all may be humble. This is the grace, above all, which will appear most beautiful in our latter end. Never shall we feel the need of humility so deeply, as when we lie on our deathbeds, and stand before the judgment-seat of Christ (See bema). Our whole lives will then appear a long catalogue of imperfections, ourselves nothing, and Christ all (cp Col 2:9-note, Col 3:11b-note). (JOHN chapter 1) The spirit of John the Baptist is so counter to that espoused and esteemed by the fallen world (and even by many believers who are not filled with and walking by the Spirit, not growing in Christ-likeness!) John Wesley once observed that “neither the Romans nor the Greeks had a word for humility.” The very concept was so foreign and abhorrent to their way of thinking that they had no term to describe it. To be low on the social scale, to know poverty, or to be socially powerless was considered shameful to the proud Greeks. Thus they used humility almost exclusively in a derisive way, and in fact most often to describe a slave. And so we see the paradox of Christianity, where Jesus describes His lowly servant John the Baptist as greater than any of his predecessors who were born of women (Mt 11:11), and proclaims believers shall be even greater than John! The way up in God's Kingdom is always downward, ever decreasing! HOW TO RECOGNIZE HUMILITY The great Puritan writer Thomas Watson once ask... How may a Christian know that he is humble—and consequently godly? His answer consisted of 10 separate parts (click and read all ten! - you will need to scroll about halfway down the page!), answer 8 reading as follows... Answer 8: A humble man is willing to have his name and gifts eclipsed, so that God's glory may be increased. He is content to be outshone by others in gifts and esteem, so that the crown of Christ may shine the brighter (Ed: O beloved, how we ["I"] need to read that statement again!). This is the humble man's motto: "Let me decrease; let Christ increase." It is his desire that Christ should be exalted, and if this is effected, whoever is the instrument, he rejoices. "some preach Christ of envy" (Php 1:15-note). They preached to take away some of Paul's hearers. "Well," says he, "Christ is preached; and I therein do rejoice" (Php 1:18-note) (Ed: Compare Paul's rejoicing with John the Baptist's joy being made full by Christ increasing and himself decreasing in prominence in the eyes of other men. May His tribe increase! And may their joy overflow!!!). A humble Christian is content to be laid aside, if God has any other tools to work with which may bring Him more glory (Ed: "Am I willing to step out of the spotlight that Christ might increase, that God might be more greatly glorified?"). (The Godly Mans Picture) Comment: It strikes me that a "John the Baptist", Savior increasing, Self decreasing attitude would be a great "cure" for a spirit of jealousy, envy, competition, etc, that is all to common in modern day Christendom, even among genuine believers. Matthew Henry (concise)... John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them. ><>><>><> The great evangelist George Whitfield... I had the pleasure of introducing my honoured and reverend friend, Mr. John Wesley, to preach at Black-heath. The Lord give him four thousand times more success than He has given me. ><>><>><> Rod Mattoon... Integrity is willing to lose personal fame, status, or wealth so that others will be protected, blessed, benefited, or treated right. When we look at the integrity of John the Baptist, we find that he turned his followers over to Jesus, beginning with the baptism of Jesus. John turned his popularity and ministry over to the Lord so people would be saved and blessed. That was his responsibility and he fulfilled it as he said, "He must increase, but I must decrease" (John 3:30). (Treasures from 2Corinthians) Our desire should be to seek the approval of the Lord Jesus Christ above everything else. If we will do this, we will be able to shield ourselves against the snares of flattery. We will have the same attitude as John the Baptist who said, "He must increase, but I must decrease" (John 3:30). (Comments on Proverbs 26:28) (An Illustration of John's decreasing) John said, "I am a voice." (Jn 1:23) He did not say, "I am THE voice." He was a pointer to the King of kings, not to himself. Our ministry as preachers is to point people to Christ and not to ourselves. The hero of the church is to be Jesus, not the pastor. When you listen to others preach, listen carefully for the focus of the sermon. Is it Christ or is it the preacher glorifying himself?... John was content for Jesus to have the higher place of recognition and glory. This attitude is summarized in John 3:30. When you are content to do what God wants you to do and let Jesus be honored in your life, God will do great things for you beyond your comprehension. John acknowledges the fact that Christ was greater or of a higher rank than John and that He existed before John. The appearance of Christ is seen throughout the Old Testament. (Treasures from John) ><>><>><> John Wesley... So they who are now, like John, burning and shining lights, must (if not suddenly eclipsed) like him gradually decrease, while others are increasing about them; as they in their turns grew up, amidst the decays of the former generation. Let us know how to set, as well as how to rise; and let it comfort our declining days to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness ><>><>><> Welwyn Commentary ... (in comments on Job's "humiliation" - Job 40:2) Shrinking in self-importance before God's greatness is an essential part of growing up in the: Christian life. Growing downwards into humility (from the; Latin word humilis, meaning 'low') is the point to which God wants to bring each one of us. Bursting the bubble of self-importance is what we need. Job is reflecting here what John the Baptist would say of his Lord: 'He must become greater; I must become less' (John 3:30). We are to settle for being insignificant and dispensable... In service, as in salvation, the praise must go to God and not to man. when the gospel is preached in power, 'by the Holy Spirit sent down from heaven' (1Pe 1:12), those who proclaim it are obscured by the glory of Christ. This is the exact opposite of much modern expectation, where success is commonly measured by the fame and prominence of the messenger, whether he be pastor or evangelist. Lip-service is rendered to the Baptist's dictum, 'He [Christ] must increase, but I must decrease' (John 3:30), but there are few who are so self-effacing in practice ><>><>><> Ruth Bryan writes... As Jesus is exalted in the soul, self is abased. Most ardently do I long to grow in willingness to be poor in self, that I may be learning experimentally more of His unsearchable riches—who will be all or nothing. To His praise I must confess, that the more I am taken up with Him, the more blessedly do I realize His grace to be sufficient for me—and that amidst many trials and temptations, and through all the plague of indwelling sin. I find sin is more subdued by looking at Him, rather than looking at it; because our Father has laid all our help upon this mighty One. ><>><>><> John the Baptist captured the ultimate purpose of human existence when he said, "He must become "mater; I must become less" (Jn. 3:30). (From Discipleship Magazine) ><>><>><> In a sermon by C H Spurgeon (Martha and Mary) on the well story of devoted Mary and busy Martha (see Lk 10:38, 39, 40, 41, 42) we read... Martha’s spirit has this mischief about it also, that it brings self too much to remembrance. We would not severely judge Martha, but we conceive that in some measure she aimed at making the service a credit to herself as the mistress of the house; at any rate, self came up when she began to grow weary, and complained that she was left to serve alone (Ed: Dear reader can we not identify?!!!). Like Martha, we also want our work to show well; we like those who see it to commend it, and if none commend it we feel that we are harshly treated, and are left to work alone. Now, to the extent in which I think of myself in my service I spoil it (Ed: Keep in mind that this is the "Prince of Preachers" speaking!). Self must sink, and Christ be all in all. John the Baptist’s saying must be our motto, “He must increase, I must decrease;” for Jesus’ shoe-latchet we are not worthy to unloose. Too much work and too little fellowship will always bring self into prominence. Self must be prayed down, and fellowship with Jesus must keep it down. Martha seemed to imagine that what she was doing was needful for Christ. She was cumbered about much serving, because she thought it necessary that there should be noble hospitality for the Lord. We are all too apt to think that Jesus needs our work, and that He cannot do without us. The preacher enquires what would become of the church if he were removed! The deacon is suspicions that if he were taken away there would be a great gap left in the administration of the church. The teacher of a class feels that those children would never be converted, Christ would miss of the travail of his soul, were it not for him. Ah, but a fly on St. Paul’s Cathedral might as well imagine that all the traffic at his feet was regulated by his presence, and would cease should he depart. I love you to think that Christ will do much work by you, and to attach as much weight as you can to your responsibilities, but as to Jesus needing us — the thing is preposterous! Mary is much wiser when she feels, “He desires me to receive his words, and yield him my love; I would gladly give him food, but he will see to that; he is the Master of all things, and can do without me or Martha. I need him far more than he can need me.” We spoil our service when we over-estimate its importance, for this leads us into loftiness and pride. Martha, under the influence of this high temper, came to complain of her sister, and to complain of her Lord too, as if he were excusing her idleness. “Do you not care that my sister has left me to serve alone?” How it spoils what we do for Christ when we go about it with a haughty spirit; when we feel “I can do this, and it is grand to do that; am not I somewhat better than others? Must not my Master think well of me?” The humble worker wins the day. God accepts the man who feels his nothingness, and out of the depths cries to him; but the great ones he will put down from their seat, and send the rich ones empty away. Activity, if not balanced by devotion, tends to puff us up, and so to prevent acceptance with God. (Read Spurgeon's entire pithy proclamation - Martha and Mary) ><>><>><> Alan Carr in his sermon on Mark 1:1-8 The Message Of A Humble Servant — John the Baptist was a bold preacher. He thundered out against sin and called for people to repent. But, when he began to talk about Jesus Christ, John became a very humble preacher. He tells the people who heard him preach that compared to Jesus, he was a nobody! He tells them that he isn’t even worthy to do the job of the lowest household slave. John says, “I am nothing, but He is everything!” John says, “I didn’t come to call people to me; I came to point people to Him!” That is a humility that is lacking in these days. This highlights one of the reasons people refuse to deal with their sins. People often compare themselves to the wrong standard. If you look around, you can always find someone who lives worse than you do. You can hold them up and say, “See, compared to this person, I don’t look too bad.” That may be true, but if you honestly compare your life to Jesus Christ you would see how bad you really are. The people were flocking to John. He had the ear of the nation. He had the people eating out of his hand. But, when John saw Jesus, John saw how needy John was! When John saw Jesus he saw that John was nothing and Jesus was everything. That is why John was willing to step aside so that Jesus might shine, John 3:30. That is why John magnified Jesus! He knew that if people could just see Jesus they would see themselves as they really were. If they saw themselves as they really were, they would see their need of Jesus. They would want Him to be their Savior and Lord. So, John pointed men to Jesus. That’s the message people need in this day! If people could ever see Jesus, whether they were saved or lost, they would have a desire to humble themselves before Him. They would willingly bow to Him in salvation, surrender and service. (Mark 1:1-8 The Beginning of the Gospel) ------------------------------------------------------------------- (In his sermon on the book of Ruth, Pastor Carr says) Ruth 3:8 She Was At His Feet — A picture of humility and submission. For Jesus to stand tall in our lives, we must be willing to place ourselves at His feet — (Illustration - John the Baptist — John 3:30.) (Illustration - Mt. 23:12; 1Pe 5:6) I must get very little so that He can be very large! (Ref) (Ed comment: While I agree with the last sentence in principle, I think the way we "get very little" is to see a very big God, to see Jesus high and lifted up [cp The apostle John's response in Re 1:17-note!]. When He is pointed to...when He is exalted...when He is our all in all [YouTube - You are My All in All], it is then that we begin to have a proper perspective of who we are.) ><>><>><> John Piper... The litmus test of our faithfully displaying the truth and beauty of Christ in our lives is not in the opinion of others. We want them to see Christ in us and love Him (and thus, very incidentally, to approve of us). When John the Baptist said, "He must increase, but I must decrease" (John 3:30), he spoke for every true Christian. We must insist on being less than Christ. I am vigilant, as far as it depends on me, to be less than Christ to others. (From Life as a Vapor: Thirty-One Meditations for Your Faith - This excerpt is from Chapter 1 [which can be downloaded] entitled Does It Matter What Others Think? - Download chapters 1-3 PDF).) ><>><>><> Kent Hughes writes in his modern day classic Disciplines of a Godly Man that... True spiritual leadership knows nothing of a self-promoting spirit. Unfortunately, church leaders have not always appropriated this lesson. John Claypool said in his 1979 Yale Lectures on Preaching that while in seminary he experienced jealous jockeying for position, and that life in the parish ministry had not been much different. His tragic comments came after attending national conventions of church leaders where most of the conversation in the hotel rooms either were full of envy for a leader who was doing well or scarcely concealed delight over the failure of another. Truly spiritual leadership knows none of this, as the example of the great Charles Simeon eloquently shows (Ed: Read [I also recommend listening to the Mp3!] John Piper's synopsis of Simeon's service aptly entitled Brothers, We Must Not Mind a Little Suffering). Simeon, who pastored Holy Trinity in Cambridge at the beginning of the nineteenth century, is credited with establishing the evangelical wing of the Church of England through his immense leadership exhibited in his powerful personality, his great preaching which filled twenty-one influential volumes, and his personal discipleship of some of the Church’s greatest missionaries and leaders. Such a man could have been tempted to resent others who might displace him — as, for example, when his health broke and he had to spend eight months away recuperating and his curate, Thomason, stepped in to preach. Thomason surprised everyone with a preaching ability that rivaled Simeon’s. And what was the great man’s response? Rejoicing! In fact, as his biography says, he referenced John 3:30 (“He must become greater; I must become less”) and told a friend, “Now I see why I have been laid aside. I bless God for it.” (Hughes, R. K. Page 184. Disciplines of a Godly Man) ><>><>><> Zodhiates... A minister who had to move to an obscure country parish in England because of ill health never gained acceptance among the villagers whom he sought to serve. Being unable to do much work, he procured a preacher from Wales who attracted large304 congregations. His family was a little jealous of this unexpected preference, but he rebuked them. "Take me to hear him," he said. "God honors him, and I will honor him. Have you ever studied that text, 'He must increase, but I must decrease' [John 3:30]? 'A man can receive nothing except it be given him from heaven [John 3:27].'" How many preachers would be able to accept a more popular man in their pulpit in that spirit? (An Exegetical Commentary on First Corinthians One) ><>><>><> John Butler... There are a number of ministers today, even in fundamentalists' ranks, who need to be reminded of these practices of the forerunner. They need to put more emphasis on the message, and they need to put more emphasis on Christ and less on themselves. ><>><>><> From A. K. H. B., Graver -- Thoughts of a Country Parson read these comments on John 3:30... Here is the secret of great usefulness. Here is the thing that will keep us kindly, unenvious, and unsoured in spirit; to utterly cast our self-seeking, self-assertion, self-conceit, to quite forget ourselves and our own importance and advancement, and with a single heart to think of our God and Saviour, and of the advancement of His glory in the saving and comforting of souls. Just in proportion to the degree in which you cease to think of self, and with a single eye make your Master's glory your great end, will be the good you will do. There is nothing that goes home to the hearts of people you try to influence for good, like the conviction that you are not thinking of yourself at all; but that you are thinking of them, and of Christ's glory in their advantage and blessing here and hereafter. It is not the fussy person trying to do good, but with much self-consciousness and self-conceit mingling with all his doings—it is not that man who will do most good. It is rather the humbler servant whose whole life says, "Now I am not working for effect; I don't care what you think of me; I am aiming at your good and Christ's glory only." For that humble servant, without perhaps ever thinking of it, has caught the sublime spirit of one concerning whom his Saviour said that a greater was never born of woman; and whose words about his Saviour were these, spoken ungrudgingly and with all his heart: "He must increase; but I must decrease." ><>><>><> James Stalker applies John 3:30 noting that... it is to be feared envy enters sometimes into the most sacred service. The human nature in a minister is tried when someone is settled in the same town whose fame puts out the light of his popularity, and it may take a time before even a good man can say, 'He must increase, but I must decrease.' There is a kind of vicarious envy which it is even more difficult to check—when a man's family or friends are more jealous of his position and influence than he is himself, and find it more difficult than he to brook the interference of a rival. Thus, in the Old Testament, the family of Moses looked with an evil eye on the prophesying of Eldad and Medad. But the great man of God, rising above the sentiments of his own champions, said to Joshua, 'Do you envy you for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them.' (SEVEN DEADLY SINS - PRIDE) ><>><>><> SELF-EFFACEMENT J R Miller - He must increase—but I must decrease ("Ministry of Comfort" 1898)... Be careful (present imperative = command calling for continual attention) not to do your "acts of righteousness" before men to be seen by them. - Mt 6:1-note "Everything they do is done for men to see." Matthew 23:5 SELF ALWAYS DIES HARD One of the most difficult lessons to learn, is self-effacement. SELF always dies hard. It seems to us that we have a right to put our name on every piece of work we do, and to get full honor for it. We like people to know of the good and virtuous things we do, the kindnesses we show, of our benevolences, our sacrifices, our heroism and services. Yet we all know that this is not the attitude towards ourselves and our own work, which our Lord approves. Jesus expressly bids His followers to take heed that they do not perform their good works before men—to be seen by them. The last phrase is the emphatic one—"to be seen by men." We must often do our good works before men; indeed we are commanded to let our light shine before men—that they may see our good works and glorify our Father. It is not doing worthy things before men which is condemned—but doing them in order to be seen by men. We are not to live for the eye of men and for human praise—but for the eye of God and for His approval. Jesus proceeded in the same connection to say that when we give alms, we should not let our left hand know what our right hand is doing, that our alms may be in secret. Then God alone can recompense us—and He will. Regarding prayer, too, the same counsel is given. There were those who made a show of their private devotions, performing them in some conspicuous place, in order that they might be seen by men, that men might regard them very devout. "They have their reward," said Jesus. They get what they seek—they are seen by men—but they are not heard by God. Jesus exhorts that, avoiding this display of devoutness to attract men's attention, His disciples should enter into their inner chamber when they pray and should shut their door and pray to the Father who sees in secret. We are not to infer from this, that no prayer ever should be made in public—public prayer is an important duty; the teaching is that all acts of devotion should never do anything in order to get human notice and commendation. We may apply this teaching to all life. We are to live only to please God. Jesus said of Himself—and His mode of life was a pattern for us—"I do always those things which please My Father." He never wrought for human eye—but always for the divine approval. It mattered not to Him, therefore, whether any but God knew what He was doing. The prophet said of Him, "He shall not cry out, nor cause His voice to be heard in the street," and His life fulfilled this foretelling. If we can learn this lesson of living and working for God's eye only, it will give us a wonderful sense of freedom; it will exalt our ideal of life and duty, and will inspire us always to the best that we can do. There is another phase of the same lesson. Not only should we do all our work for the divine approval—but we should not be careful to get our own name on what we do. If it is done solely for the honor of Christ, why should we be solicitous to have everybody know our part in it? Should it not be honor enough to have Christ accept our work and use it? ILLUSTRATION OF GRACE OF SELF EFFACEMENT John the Baptist, in his life and ministry, illustrated the grace of self-effacement as few other men have done. When he first began to preach, great throngs flocked about him. When Jesus came and began to preach, the crowds melted away from John and went after the new preacher. It was not easy for John to see this and not be disturbed by it. But it caused him no bitter pang. He rejoiced in seeing Jesus thus honored, though at the cost of his own fame. "He must increase—but I must decrease," was his answer, when his disciples grew envious of the Galilean Rabbi. He understood that the highest use to which his life could be put was to add to the honor of his Master. He was glad to be unnoticed, to have his own name extinguished, that the glory of Christ might shine the more brightly. The same renunciation of self should characterize all who follow Christ. They should seek only to get recognition for Him, willing themselves to be unrecognized and unhonored. Yet not always are the Master's friends content to be nothing—that the praise may be given to Christ. Too often do they insist upon having their own name written in bold letters on their work. It would be the mark of a higher degree in spiritual attainment, if we were willing to be anonymous in every service for Christ. Even in the things men do which are necessarily conspicuous, in which it is impossible to hide the hand that works, there should always be in the heart the paramount desire to please and honor Christ. If in what they do, however beautiful and worthy it may be in itself, the wish is "to be seen by men," the beauty is blotted, and the worthiness vitiated. Only what we do for the honor of Christ—is really gold and silver and precious stones in the building; all the rest is but wood, hay, and stubble, which cannot abide. Another practical application of this lesson is to the way we do the common deeds of love in our everyday life. We should seek to obliterate self altogether, and every thought of what is to come to us, from the thing we do. The faintest trace of a mercenary spirit in any service we may be rendering to another, leaves a blot upon the deed and spoils its beauty. The true reward of kindness or self denial is that which comes from the act itself, the joy of helping another, of relieving distress, of making the heart a little braver and stronger for the toil or struggle which we cannot make easier. Are we willing to go about ministering blessing to others—and then forget what we have done? Are we willing to be as the dew which loses itself as it sinks away into the bosom of the rose, only to be remembered in the added sweetness of the flower? Are we willing to do deeds of love, and then keep absolutely quiet about what we have done? Is there not among us too much of the spirit which our Lord so severely condemned—sounding a trumpet before us when we are going out to do some deed of charity, some act of kindness? We all are quite ready to note the blemish in others—when they talk about their own piety and devoutness, or about their good deeds and their acts of self denial and helpfulness. We say the desire to have people know how holy he is and how useful, dims the luster of a man's graces. Moses knew not that his face shone, and the truest and divinest godliness is always unaware of its shining. We say this when we are speaking of others' self praise—but are we different from them? Do we do our deed of love and straightway hide the knowledge of it away in our heart? Henry Drummond puts the lesson well in these short sentences: "Put a seal upon your lips and forget what you have done. After you have been kind, after love has stolen forth into the world and done its beautiful work, go back into the shade again and say nothing about it. Love hides even from itself." We could not do better than write out these words and place them where we must see them every day, and then make them the rule of our life, until we have indeed learned to seal our lips and be silent about ourselves and what we have done; to steal forth quietly on errands of love, do our errands, then hurry back into the quiet whence we set out, and to hide even from ourselves the things we have done to help others, never thinking of them again. Talking about these gentle and sacred ministries is like handling lovely flowers—it spoils their beauty. Tell no one of the kindness you have been doing. Do not keep a diary, writing therein a minute record of your charities, your words and deeds of love. Let them be forgotten on the earth, even by yourself. There is a place where they all will be written down. That is record enough. ------------------------------------------------------- One of the most difficult lessons to learn, is self-effacement. It seems to us, that we have a right to put our name on every piece of work we do, and to get full honor for it. We like people to know of the good and virtuous things we do—the kindnesses we show, our gifts, our sacrifices, and our services. SELF Always Dies Hard John the Baptist, in his life and ministry, illustrated the grace of self-effacement as few other men have done. When he first began to preach, great throngs flocked about him. But when Jesus came—the crowds melted away from John and went after the new preacher. John rejoiced in seeing Jesus thus honored, though at the cost of his own fame. "He must increase—but I must decrease" was his answer, when his disciples grew envious of the Galilean Rabbi. He understood that the highest use to which his life could be put—was to add to the honor of his Master. He was glad to be unnoticed, to have his own name extinguished, that the glory of Christ might shine the more brightly. Renunciation