Day 1141 of 1461 · 2030-02-14
Mark 1:1–22
1The beginning of the Good News of Jesus Christ, the Son of God.
2As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you:
3the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’ ”
4John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.
5All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
6John was clothed with camel’s hair and a leather belt around his waist. He ate locusts and wild honey.
7He preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
8I baptized you in water, but he will baptize you in the Holy Spirit.”
9In those days, Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.
10Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove.
11A voice came out of the sky, “You are my beloved Son, in whom I am well pleased.”
12Immediately the Spirit drove him out into the wilderness.
13He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels were serving him.
14Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of God’s Kingdom,
15and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
16Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen.
17Jesus said to them, “Come after me, and I will make you into fishers for men.”
18Immediately they left their nets, and followed him.
19Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets.
20Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.
21They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
22They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~925 words.
Matthew Henry. Thus industrious is he to give honour to him, and to bring others to do so too. [2.] The great power Christ is invested with; He comes after me in time, but he is mightier than I, mightier than the mighty ones of the earth, for he is able to baptize with the Holy Ghost; he can give the Spirit of God, and by him govern the spirits of men. [3.] The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them; They shall be baptized with the Holy Ghost, shall be purified by his graces, and refreshed by his comforts. In John's preaching and baptizing there was the beginning of the gospel doctrines and ordinances, and the first fruits of them. (1.) He preached the remission of sins, which is the great gospel privilege; showed people their need of it, that they were undone without it, and that it might be obtained. (2.) He preached repentance, in order to it; he told people that there must be a renovation of their hearts and a reformation of their lives, that they must forsake their sins and turn to God, and upon those terms and no other, their sins should be forgiven. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luk 16:16. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat. (3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful.
Jamieson–Fausset–Brown. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3). The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mat 11:10; Luk 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it. for he taught them as one that had authority, and not as the scribes--See on Mat 7:28-29.
John Calvin. Repent ye Matthew differs from the other two Evangelists in this respect, that he relates the substance of John's doctrine, as uttered by John himself, while they relate it in their own words; though Mark has one word more than Luke: for he says, he came Baptizing, and preaching the baptism of repentance But in substance there is the most perfect agreement: for they all connect repentance with the forgiveness of sins. "Though the people," says he, "have been driven far from their country, and even excluded from the society of men, yet the voice of God will yet be heard in the wilderness, to revive the dead with joyful consolation." When John began to preach, Jerusalem was in this sense a wilderness: for all had been reduced to wild and frightful confusion. For John does not say, "Repent ye, and in this way the kingdom of heaven will afterwards be at hand;" but first brings forward the grace of God, and then exhorts men to repent Hence it is evident, that the foundation of repentance is the mercy of God, by which he restores the lost. Matthew and Mark do not speak of the preaching of John as extending beyond the wilderness, while Luke says, that he came into all the country around Jordan These statements may be reconciled by observing, that John discharged the office of teaching among the neighbors, with whom he dwelt; but that his Gospel spread more widely, and became known in many places, so that the report of it, in a short time, reached Jerusalem. And Jesus, having been baptized, went up immediately from the water: and, lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him. 17. And Jesus, walking near the sea of Galilee, saw two brothers, Simon surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19.
Full commentary on this passage
Matthew Henry
chapter
Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).
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1–8
We may observe here,
I. What the New Testament is - the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, Mar 1:1. 1. It is gospel; it is God's word, and is faithful and true; see Rev 19:9; Rev 21:5; Rev 22:6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ - that was but preliminary, this comes immediately to the business - the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain.
II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets (Mar 1:2); for it saith no other things than those which the prophets and Moses said should come (Act 26:22), which was most proper and powerful for the conviction of the Jews, who believed the Old Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original.
Quotations are here borrowed from two prophecies - that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John.
1. Malachi, in whom we had the Old Testament farewell, spoke very plainly (Mal 3:1) concerning John Baptist, who was to give the New Testament welcome. Behold, I send my messenger before thy face, Mar 1:2. Christ himself had taken notice of this, and applied it to John (Mat 11:10), who was God's messenger, sent to prepare Christ's way.
2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ (Isa 40:3); The voice of him that crieth in the wilderness, Mar 1:3. Matthew had taken notice of this, and applied it to John, Mat 3:3. But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howli…
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9–13
We have here a brief account of Christ's baptism and temptation, which were largely related Mt. 3 and 4.
I. His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth. O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.
1. See how humbly he owned God, by coming to be baptized of John; and thus it became him to fulfil all righteousness. Thus he took upon him the likeness of sinful flesh, that, though he was perfectly pure and unspotted, yet he was washed as if he had been polluted; and thus for our sakes he sanctified himself, that we also might be sanctified, and be baptized with him, Joh 17:19.
2. See how honourably God owned him, when he submitted to John's baptism. Those who justify God, and they are said to do, who were baptized with the baptism of John, he will glorify, Luk 7:29, Luk 7:30.
(1.) He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too.
(2.) He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat.
(3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still." [2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him.
II. His temptation. The good Spirit that descended upon him, led him into the wilderness, Mar 1:12. Paul mentions it as a proof that he had his doctrine from God, and not from man - that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal 1:17. Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. Mark observes this circumstance of his being in the wilderness - that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among - no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness,
1. The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, eve…
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14–22
Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,
1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.
2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.
Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.
(2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it - repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.
II. Christ appearing as a teacher, here is next his calling of disciples, Mar 1:16-20. Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; fo…
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John Calvin
1
Mark 1:1-6
Matthew 3:1-6
Mark 1:1-6
Luke 3:1-6
1. Now in those days John the Baptist comes, preaching in the wilderness of Judea, 2. And saying, Repent: [243] for the kingdom of heaven is at hand, 3. For this is he, of whom it has been spoken by Isaiah the prophet, who says, The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 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. 5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan. 6. And were baptized in Jordan by him, confessing their sins.
1. The beginning of the gospel of Jesus Christ, the Son of God; 2. As it is written in the prophets, Lo, I send my messenger before thy face, who shall prepare thy way before thee. 3. The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 4. John was baptizing in the wilderness, preaching the baptism of repentance, for the forgiveness of sins. 5. And all the country of Judea, and the inhabitants of Jerusalem, went out to him, and were all baptized by him in the river Jordan, confessing their sins. 6. And John was clothed with camel's hair, and with a leathern girdle about his loins, and he ate locusts and wild honey.
1. And in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the country of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, 2. While Annas and Caiaphas were high priests, the word of the Lord came to John, the son of Zacharias, in the wilderness. 3. And he came into all the country surrounding Jordan, preaching the baptism of repentance for the forgiveness of sins. 4. As it is written in the book of the words of the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. 5. Every valley shall be filled up, and every mountain and hill shall be laid low, and those things which are crooked shall become straight, and those which are rough shall become plain ways. 6. And all flesh shall see the salvation of God.
Mark 1:1. The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the Prophets then came to an end, (John 1:17.) "The Law and the Prophets were until John: since that time the kingdom of God is preached," (Luke 16:16.) And with this agrees most fully the quotation which he makes from the Prophet Malachi, (3:1.) In order to inflame the minds of his people with a stronger desire of the promised salvation, the Lord had determined to leave them, for a time, without new prophecies. We know that the last of the true and lawful prophets was Malachi.
That the Jews, in the meantime, may not faint with hunger, he exhorts them to continue under the Law of Moses, until the promised redemption appear. He mentions the law only, (John 1:17,) because the doctrine of the Prophets was not separate from the law, but was merely an appendage and fuller exposition of it, that the form of government in the Church might depend entirely on the Law. It is no new or uncommon thing in Scripture, to include the Prophets under the name of the Law: for they were all related to it as their fountain or design. The Gospel was not an inferior appendage to the Law, but a new form of instruction, by which the former was set aside.
Malachi, distinguishing the two conditions of the Church, places the one under the Law, and commences the other with the preaching of John. He unquestionably describes the Baptist, when he says, "Behold, I send my messenger," (Malachi 3:1:) for, as we have already said, that passage lays down an express distinction between the Law and the new order a…
Source · Public Domain (CC Public Domain Mark 1.0)
7
Mark 1:7-8
Matthew 3:11-12
Mark 1:7-8
Luke 3:15-18
11. I indeed baptize you with water to repentance: but he who cometh after me is stronger than I, whose shoes I am not worthy to carry: he shall baptize you with the Holy Ghost and with fire. 12. Whose winnowing-fan is in his hand, and he will thoroughly cleanse his thrashing-floor, and will collect the wheat into his barn: but he will burn up the chaff with unquenchable fire.
7. And he preached, saying, One cometh after me, that latchet of whose shoes I am not worthy to stoop down and loose. 8. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
15. And while the people were waiting, and while all were thinking in their hearts about John, whether he was the Christ: 16. John answered to all, saying, I indeed baptize you with water, but there cometh one stronger than I, the latchet of whose shoes I am not worthy to loose: he shall baptize you with the Holy Ghost and with fire. 17. Whose winnowing-fan is in his hand, and he will cleanse his thrashing-floor, and will collect the wheat into his barn: but he will burn up the chaff with unquenchable fire. 18. And exhorting also as to many other things, he preached the Gospel [281] to the people.
The three Evangelists relate the Baptist's discourse in the same words. In one respect, Luke's account is more full: for he opens it by explaining the occasion on which this discourse was delivered. It arose from the people being in danger of being led, by a false opinion, to convey to him the honor which was due to Christ. To remove, as soon as possible, every occasion of such a mistake, he expressly declares, that he is not the Christ, and draws such a distinction between Christ and himself as to maintain Christ's prerogative. He would have done this of his own accord, by handing them over, to use a common expression, as disciples to Christ: but he takes up the matter at an earlier stage, lest, by remaining silent any longer, he should confirm the people in an error.
He who cometh after me is stronger than I Christ is thus declared to be so far superior in power and rank, that, with respect to him, John must occupy a private station. [282] He uses ordinary forms of speech to magnify the glory of Christ, in comparison of whom he declares that he himself is nothing. The chief part of his statement is, that he represents Christ as the author of spiritual baptism, and himself as only the minister of outward baptism. He appears to anticipate an objection, which might be brought forward. What was the design of the Baptism which he had taken upon himself? For it was no light matter to introduce any innovation whatever into the Church of God, and particularly to bring forward a new way of introducing persons into the Church, which was more perfect than the law of God. He replies, that he did not proceed to do this without authority; but that his office, as minister of an outward symbol, takes nothing away from the power and glory of Christ.
Hence we infer, that his intention was not at all to distinguish between his own baptism, and that which Christ taught his disciples, and which he intended should remain in perpetual obligation in his Church. He does not contrast one visible sign with another visible sign, but compares the characters of master and servant with each other, and shows what is due to the master, and what is due to the servant. It ought not to have any weight with us, that an opinion has long and extensively prevailed, that John's baptism differs from ours. We must learn to form our judgment from the matter as it stands, and not from the mistaken opinions of men. And certainly the comparison, which they imagine to have been made, would involve great absurdities. It would follow from it, that the Holy Spirit is given, in the present day, by ministers. Again, it would follow that John's baptism was a dead sign, and had no efficacy whatever. Thirdly, it would follow, that we have not the same b…
Source · Public Domain (CC Public Domain Mark 1.0)
9
Mark 1:9-11
Matthew 3:13-17
Mark 1:9-11
Luke 3:21-23
13. Then cometh Jesus from Galilee to Jordan to John, that he might be baptized by him. 14. But John forbade [289] him, saying, I have need to be baptized by thee, and dost thou come to me? 15. And Jesus answering said to him, Suffer it now: for thus it becometh us to fulfil all righteousness. Then he suffers him. 16. And Jesus, having been baptized, went up immediately from the water: and, lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him. 17. And, lo, a voice from heaven, saying, This is my be loved Son, in whom I am well pleased.
9. And it happened in those days, Jesus came from Nazareth of Galilee, and was baptized by John in Jordan. 10. And immediately, when he was going up out of the water, he saw the heavens cleft assunder, and the Spirit descending as a dove, upon him. 11. And a voice came from heaven, Thou art my beloved Son, in whom I am well pleased.
21. And it happened, that, while all the people were being baptized, [290] when Jesus had been baptized and was praying, the heaven was opened, 22. And that the Holy Spirit descended in a bodily appearance, [291] as a dove, upon him, and a voice came from heaven, saying, Thou art my beloved Son: in thee I am well pleased. 23. And Jesus himself began to be about thirty years of age.
Matthew 3:13. That he might be baptized by him. For what purpose did the Son of God wish to be baptized? This may be learned, in some measure, from his answer. We have already assigned a special reason. He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are "buried with him in baptism," that they may rise to "newness of life," (Romans 6:4.) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. "Say nothing for the present," said our Lord, "about my rank: [292] for the question before us is not, which of us deserves to be placed above the other. [293] Let us rather consider what our calling demands, and what has been enjoined on us by God the Father." The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him.
14. I have need to be baptized by thee. It is certain, that John acknowledged Christ to be not only a distinguished prophet, as many foolishly dream, but the Son of God, as he really was: for otherwise he would have dishonored God by lowering his holy calling to a mortal man. How he came to know this, the reader will learn by consulting John's Gospel, (1:15,33.) There was, no doubt, plausibility in this ground of refusal, that Christ had no need of his baptism: but John was mistaken in not considering, that it was for the sake of others that baptism was asked. [294] And so Christ bids him consider, what was suitable to the character of a servant, (Philippians 2:7,) which he had undertaken; for a voluntary subjection takes nothing from his glory. Though the good man [295] remained ignorant, for a time, of some part of his public duty, this particular error did not prevent him from discharging, in a proper and lawful manner, his office of Baptist. This example shows, that we do not act rashly, in undertaking the commission which the Lord has given us, according to the light we enjoy, though we do not immediately comprehend all that belongs to our calling, or that depends upon it. We must also observe his modesty, in giving up his opinion, and immediately obeying Christ.
16. And, l…
Source · Public Domain (CC Public Domain Mark 1.0)
12
Mark 1:12-13
Matthew 4:1-4
Mark 1:12-13
Luke 4:1-4
1. Then Jesus was led into the wilderness by the Spirit, that he might be tempted by the devil; 2. And when he had fasted forty days and forty nights, he at length was hungry. 3. And when he who tempteth had approached to him, he said, If thou art the Son of God, command that these stones may become loaves. [301] 4. But he answering said, It is written, Man shall not live by bread alone, but by every word which proceedeth from the mouth of God.
12. And immediately the Spirit drove him into the wilderness, 13. And he was in the wilderness forty days and forty nights; and was tempted by Satan, and was with the wild beasts. [302]
1. And Jesus, full of the Holy Ghost, returnined from Jordan, and was driven by the Spirit into the wilderness. 2. Forty days he was tempted by the devil; and he ate nothing in those days, afterwards he was hungry. [303] 3. And the devil said to him, If thou art the Son of God, command this stone that it may become bread. 4. And Jesus replied to him, saying, It is written, Man shall not live by bread alone, but by every word of God.
Matthew 4:1. Then Jesus was led. There were two reasons why Christ withdrew into the wilderness. The first was, that, after a fast of forty days, he might come forth as a new man, or rather a heavenly man, to the discharge of his office. The next was, that he might be tried by temptation and undergo an apprenticeship, before he undertook an office so arduous, and so elevated. Let us therefore learn that, by the guidance of the Spirit, Christ withdrew from the crowd of men, in order that he might come forth as the highest teacher of the church, as the ambassador of God, -- rather as sent from heaven, than as taken from some town, and from among the common people.
In the same way Moses, when God was about to employ him as his agent in publishing his law, was carried into Mount Sinai, withdrawn from the view of the people, and admitted, as it were, into a heavenly sanctuary, (Exodus 24:12.) It was proper that Christ should be surrounded by marks of divine grace and power -- at least equally illustrious with those which were bestowed on Moses, that the majesty of the Gospel might not be inferior to that of the Law. If God bestowed singular honor on a doctrine which was "the ministration of death," (2 Corinthians 3:7,) how much more honor is due to the doctrine of life? And if a shadowy portrait of God had so much brightness, ought not his face, which appears in the Gospel, to shine with full splendor?
Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh? [304] It is mere folly, therefore, to appoint a forty days' fast, (as it is called,) in imitation of Christ. There is no more reason why we should follow the example of Christ in this matter, than there formerly was for the holy Prophets, and other Fathers under the law, to imitate the fast of Moses. But we are aware, that none of them thought of doing so; with the single exception of Elijah, who was employed by God in restoring the law, and who, for nearly the same reason with Moses, was kept in the mount fasting.
Those who fast daily, during all the forty days, pretend that they are imitators of Christ. But how? They stuff their belly so completely at dinner, that, when the hour of supper arrives, they have no difficulty in abstaining from food. What resemblance do they bear to the Son of God? The ancients practiced greater moderation: but even they had nothing that approached to Christ's fasting, any more, in fact, than the abstinence of men approaches to the condition of angels, who…
Source · Public Domain (CC Public Domain Mark 1.0)
13
Mark 1:13
Matthew 4:5-11
Mark 1:13
Luke 4:5-13
5. Then the devil taketh [313] him into the holy city, and placeth him on the pinnacle [314] of the temple, 6. And saith to him, If thou art the Son of God, throw thyself down: for it is written, He will command his angels concerning thee, and they will carry thee in their hands, lest at any time thou dash thy foot against a stone. 7. Jesus said to him, Again it is written, Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh him to a very high mountain, and pointeth out to him all the kingdoms of the world, and the glory of them; 9. And saith to him, All these things I will give thee, if, falling down, thou shalt adore me. 10. Then Jesus saith to him, Depart, Satan, for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 11. Then the devil leaveth him, and lo, angels approached, and waited on him.
13. And angels waited on him.
5. And the devil conducted him to a high mountain, and showed him all the kingdoms of the world in a moment. 6. And the devil saith to him, I will give thee this universal power, and the glory of them: for they have been delivered to me, and to whomsoever I will, I give it. 7. If, therefore, bowing down before me, thou shalt worship, all things shall be thine. 8. And Jesus answering said to him, Go behind me, Satan: for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 9. And he led him to Jerusalem, and placed him on a parapet of the temple, and said to him, If thou art the Son of God, throw thyself down hence: 10. For it is written, that he will command his angels concerning thee, that they may preserve thee: 11. And that they will support thee with their hands, lest thou dash thy foot against a stone. 12. And he answering said to him, It is said, Thou shalt not tempt the Lord thy God. 13. And all the temptation having been finished, the devil departed from him for a time.
Matthew 4:5. Then the devil taketh him. It is not of great importance, that Luke's narrative makes that temptation to be the second, which Matthew places as the third: for it was not the intention of the Evangelists to arrange the history in such a manner, as to preserve on all occasions, the exact order of time, but to draw up an abridged narrative of the events, so as to present, as in a mirror or picture, those things which are most necessary to be known concerning Christ. Let it suffice for us to know that Christ was tempted in three ways. The question, which of these contests was the second, and which was the third, need not give us much trouble or uneasiness. In the exposition, I shall follow the text of Matthew.
Christ is said to have been placed on the pinnacle of the temple. It is asked, was he actually carried to this elevated spot, or was it done in vision? There are many, who obstinately assert, that the body was really and actually conveyed: for they consider it to be unworthy of Christ, that he should be supposed to be liable to the delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in supposing, that this took place by the permission of God and the voluntary subjection of Christ; provided we hold that within, -- that is, in his mind and souls, -- he suffered no delusion. What is next added, that all the kingdoms of the world were placed in the view of Christ, -- as well as what Luke relates, that he was carried to a great distance in one moment, -- agrees better with the idea of a vision, than with any other supposition. In a matter that is doubtful, and where ignorance brings no risk, I choose rather to suspend my judgment, than to furnish contentious people with an occasion of debate. It is also possible, that the second temptation did not follow the first, nor the third the second, in immediate succession, but that some interval of time elapsed. This is even more probable, though the words of Luke might lead to the conclusion, that there was no lon…
Source · Public Domain (CC Public Domain Mark 1.0)
14
Mark 1:14-15
Luke 3:19-20; Luke 4:Matthew 4:12, 17
Mark 1:14-15
Luke 3:19-20
12. And when Jesus heard that Jesus had been delivered up, [317] he withdrew into Galilee. 17. From that time Jesus began to preach, and to say, Repent ye: for the kingdom of heaven is at hand.
14. Now after that John had been imprisoned, Jesus came into Galilee, preaching the Gospel of the kingdom of God: 15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel.
19. Now Herod the tetrarch, when he was reproved by him for Herodias, his brother's wife, and for all the wicked actions which Herod did, 20. Added also this above all, and shut up John in prison.
Luke 4:14-15
14. And Jesus returned by the power of the Spirit into Galilee, and a report went out through the whole country concerning him. 15. And he taught in their synagogues, and was glorified by all.
Luke 3:19. Now Herod the tetrarch. Luke alone explains the reason why Herod threw John into prison: though we shall afterwards find it mentioned by Matthew 14:3, and Mark 6:17. Josephus says, (Ant. 18, v. 2,) that Herod, dreading a popular insurrection and a change of the government, shut up John in the castle of Macherus, (because he dreaded the man's influence;) [318] and that Herodias was married, not to Philip, who was Salome's husband, but to another Herod. But as his recollection appears to have failed him in this matter, and as he mentions also Philip's death out of its proper place, the truth of the history will be obtained, with greater certainty, from the Evangelists, and we must abide by their testimony. [319] It is well known, that Herod, though he had been married to a daughter of Aretas, King of Arabia, fell in love with Herodias, his niece, and carried her off by fraud. This injury might possibly enough remain unrevenged by his brother Philip, to whom the same Josephus bears testimony, that he was a person of a mild and gentle disposition, (18:4:6.)
This history shows clearly, what sort of reward awaits the faithful and honest ministers of the truth, particularly when they reprove vices: for scarcely one in a hundred bears reproof, and if it is at all severe, they break out into fury. If pride of this sort displays itself in some of the common people, we have no reason to wonder, that cruelty to reprovers assumes a more hideous form in tyrants, [320] who brook nothing worse than to be classed with other men. We behold in John an illustrious example of that moral courage, which all pious teachers ought to possess, not to hesitate to incur the wrath of the great and powerful, as often as it may be found necessary: for he, with whom there is acceptance of persons, does not honestly serve God. When Luke says, he added this to all the evil actions which he did, he means, that Herod's malice is become desperate, and has reached its utmost height, when the sinner is enraged by remedies, and not only refuses correction, but takes vengeance on his adviser, as if he had been his enemy.
Matthew 4:12. When Jesus had heard. These words appear to be at variance with the narrative of the Evangelist John, who declares, that John and Christ discharged the office of public teachers at the same time. But we have to observe, that our three Evangelists pass over in silence that short space of time, because John's course was not yet completed, and because that course was intended to be a preparation for receiving the Gospel of Christ. And, in point of fact, though Christ discharged the office of teacher within that period, he did not, strictly speaking, begin to preach the Gospel, till he succeeded to John. Most properly, therefore, do the three Evangelists admit and declare, that the period, during which John prepared disciples for Christ, belonged to his ministry: for it amounts to this, that, when the dawn was passed, the sun arose. It is proper to observe the mode of expression employed by Luke, that Jesus came in the power, or, by the pow…
Source · Public Domain (CC Public Domain Mark 1.0)
16
Mark 1:16-20
Matthew 4:18-25
Mark 1:16-20
Luke 5:1-11
18. And Jesus, walking near the sea of Galilee, saw two brothers, Simon surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19. And he saith to them, Follow me, and I will make you fishers of men. 20. And they, having left their nets, immediately followed him. 21. And advancing thence, he saw other two brothers, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending their nets: and he called them. 22. And they immediately, having left the ship and their father, followed him. 23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every disease, and every illness among the people. 24. And the report of him spread into the whole of Syria: and they brought to him all who were ill and afflicted with various diseases and torments, and demoniancs, and lunatics, and those that had palsy, and he healed them. 25. And great multitudes followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the country beyond Jordan.
16. Now, as he was walking near the sea of Galilee, he seeth Simon and Andrew his brother, casting a net into the sea: for they were fishers. 17. And Jesus said to them, Follow me, and I will make you to become fishers of men. 18. And immediately having left their nets, they followed him. 19. And advancing thence a little, he saw James the son of Zebedee, and John his brother, who themselves also were mending their nets in the ship. 20. And immediately he called them: and they, having left their father Zebedee in the ship with the workmen, [333] followed him.
1. And it happened, while the crowd was pressing upon him, that they might hear the word of God, and he stood near the lake of Gennesaret, 2. And he saw two ships standing [334] at the lake: and the fishers had gone down out of them, and were washing their nets. 3. And entering into one of the ships, which was Simon's, he asked him to draw it a little from the land: and sitting down, he taught the multitudes out of the ship. 4. And when he ceased to speak, he said to Simon, Pull out to the deep, and loose your nets for catching. 5. And Simon answering said to him, Master, laboring through the whole night, we have taken nothing: yet at thy word I will loose the net. 6. And when they had done this, they inclosed a great multitude of fishes: and their net was broken. 7. And they made signs to their companions, who were in the other ship, that they might come and help them. And they came, and filled both the ships, so that they were sinking. 8. Which when Simon Peter had seen, he fell down at Jesus' knees, saying, Depart from me, O Lord, for I am a sinful man. [335] 9. For astonishment had overpowered him, and all were with him, on account of the draught of fishes which they had taken: 10. And in like manner James and John, sons of Zebedee, who were companions of Simon. And Jesus saith to Simon, Fear not: for henceforth thou shalt catch men. 11. And having brought the ships to land, and having left all, they followed him.
Matthew 4:18. And Jesus walking. As this history is placed by Luke after the two miracles, which we shall afterwards see, an opinion has commonly prevailed, that the miracle, which is here related by him, was performed some time after that they had been called by Christ. [336] But the reason, which they allege, carries little weight: for no fixed and distinct order of dates was observed by the Evangelists in composing their narratives. The consequence is, that they disregard the order of time, and satisfy themselves with presenting, in a summary manner, the leading transactions in the life of Christ. They attended, no doubt, to the years, so as to make it plain to their readers, in what manner Christ was employed, during the course of three years, from the commencement of his preaching till his death. But miracles, whic…
Source · Public Domain (CC Public Domain Mark 1.0)
21
Mark 1:21-28
Mark 1:21-28
Luke 4:31-36
21. And they entered into Capernaum, and immediately on the Sabbaths, entering into the synagogue, he taught. 22. And they were astonished at his doctrine; for he was teaching them, as one invested with authority, and not as the Scribes. 23. And there was in their synagogue a man liable to an unclean spirit, who cried out, 24. Saying, Ah! what have I to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 25. And Jesus rebuked him, saying, Hold they peace, and go out of him. 26. And when the unclean spirit had torn him, and had cried with a loud voice, he went out from him. 27. And all were astonished, so that they inquired among themselves, saying, What is this? What new doctrine is this? for with authority he commandeth even the unclean spirits, and they obey him. 28. And immediately his fame went out into every part of Galilee.
31. And he went down to Capernaum, a city of Galilee, and there he taught them on the Sabbath-day: 32. And they were astonished at his doctrine: for his word was accompanied with power. 33. And there was in the synagogue a man having a spirit of an unclean devil: and he cried out with a loud voice, 34. Saying, Ah! what have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 35. And Jesus rebuked him, saying, Holy thy peace, and go out of him. And when the devil had thrown him down in the midst, he went out of him, and hurt him nothing. 36. And trembling came upon all, and they talked among themselves, saying, What speech is this? for with authority and power he commandeth the uclean spirits, and they go out.
This demoniac was probably one of that multitude, which was mentioned, a little before, by Matthew 4:24. Yet the narrative of Mark and Luke is not superfluous: for they relate some circumstances, which not only present the miracle in a more striking light, but also contain useful instruction. The devil dexterously acknowledges, that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion, that there was some secret understanding between him and Christ. By such a trick he has since endeavored to make the Gospel suspected, and, in the present day, he is continually making similar attempts. That is the reason why Christ rebukes him. It is, no doubt, possible, that this confession was violently extorted from him: but there is no inconsistency between the two suppositions, that he is forced to yield to the power of Christ, and therefore cries out that he is the Holy One of God, -- and yet that he cunningly attempts to shroud in his own darkness the glory of Christ. At the same time, we must observe that, while he flatters Christ in this manner, he indirectly withdraws himself from his power, and in this way contradicts himself. For why was Christ sanctified by the Father, but that he might deliver men from the tyranny of the devil, and overturn his kingdom? But as Satan cannot endure that power, which he feels to be destructive to himself, he would desire that Christ should satisfy himself with an empty title, without exercising it on the present occasion. [344]
Mark 1:22; Luke 4:32. And they were astonished at his doctrine The meaning of the Evangelists is, that the power of the Spirit shone in the preaching [345] of Christ with such brightness, as to extort admiration even from irreligious and cold hearers. Luke says, that his discourse was accompanied with power, that is, full of majesty. Mark expresses it more fully, by adding a contrast, that it was unlike the manner of teaching of the Scribes As they were false expounders of Scripture, their doctrine was literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute of majesty. The same kind of coldness may be now observed in the speculative theology of Popery. Those masters do indeed thunder out whatever they think proper in a…
Source · Public Domain (CC Public Domain Mark 1.0)
Jamieson–Fausset–Brown
2
As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3).
Source · Public Domain (CC Public Domain Mark 1.0)
3
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mat 11:10; Luk 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENÆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on Mat 3:1-6, Mat 3:11.
Source · Public Domain (CC Public Domain Mark 1.0)
21
HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
And they went into Capernaum--(See on Mat 4:13).
and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.
Source · Public Domain (CC Public Domain Mark 1.0)
22
And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it.
for he taught them as one that had authority, and not as the scribes--See on Mat 7:28-29.
Source · Public Domain (CC Public Domain Mark 1.0)