1AnfangG746 des EvangeliumsG2098 JesuG2424 ChristiG5547, des SohnesG5207 GottesG2316; 2wieG5613 geschriebenG1125 steht inG1722 Jesaias, dem ProphetenG4396: "SieheG2400, ichG1473 sendeG649 meinenG3450 BotenG32 vorG4253 deinemG4675 AngesichtG4383 her, derG3739 deinenG4675 WegG3598 bereitenG2680 wird". 3"StimmeG5456 eines RufendenG994 inG1722 der WüsteG2048: BereitetG2090 den WegG3598 des HerrnG2962, machetG4160 geradeG2117 seineG846 SteigeG5147!" 4JohannesG2491 kamG1096 und taufteG907 inG1722 der WüsteG2048 undG2532 predigteG2784 die TaufeG908 der BußeG3341 zurG1519 VergebungG859 der SündenG266. 5UndG2532 es gingG1607 zuG4314 ihmG846 hinaus das ganzeG3956 jüdischeG2453 G2449 LandG5561 undG2532 alle Bewohner von JerusalemG2415; undG2532 sieG3956 wurdenG907 imG1722 JordanflusseG4215 G2446 vonG5259 ihmG846 getauftG907, indem sie ihreG846 SündenG266 bekanntenG1843. 6JohannesG2491 aberG1161 warG2258 bekleidetG1746 mit KamelhaarenG2574 G2359 undG2532 einem ledernenG1193 GürtelG2223 umG4012 seineG846 LendenG3751; undG2532 er aßG2068 HeuschreckenG200 undG2532 wildenG66 HonigG3192. 7UndG2532 er predigteG2784 und sagteG3004: Es kommtG2064 der stärkerG2478 ist als ichG3450, nachG3694 mirG3450, dessenG3739 ich nichtG3756 würdigG2425 binG1510, ihm gebücktG2955 den RiemenG2438 seinerG846 SandalenG5266 zu lösenG3089. 8IchG1473 zwarG3303 habeG907 euchG5209 mitG1722 WasserG5204 getauftG907, er aberG1161 wirdG907 euchG5209 mitG1722 HeiligemG40 GeisteG4151 taufenG907. 9UndG2532 es geschahG1096 inG1722 jenenG1565 TagenG2250, da kamG2064 JesusG2424 vonG575 NazarethG3478 in GaliläaG1056, undG2532 wurdeG907 vonG5259 JohannesG2491 inG1519 dem JordanG2446 getauftG907. 10UndG2532 alsbaldG2112, als er vonG575 dem WasserG5204 heraufstiegG305, sahG1492 er die HimmelG3772 sich teilenG4977 undG2532 den GeistG4151 wieG5616 eine TaubeG4058 aufG1909 ihnG846 herniederfahrenG2597. 11UndG2532 eine StimmeG5456 geschahG1096 ausG1537 den HimmelnG3772: DuG4771 bistG1488 meinG3450 geliebterG27 SohnG5207, anG1722 dirG3739 habe ich WohlgefallenG2106 gefundenG2106. 12UndG2532 alsbaldG2117 treibtG1544 der GeistG4151 ihnG846 hinaus inG1519 die WüsteG2048. 13UndG2532 er warG2258 vierzigG5062 TageG2250 G1563 inG1722 der WüsteG2048 und wurde vonG5259 dem SatanG4567 versuchtG3985; undG2532 er warG2258 unterG3326 den wilden TierenG2342, undG2532 die EngelG32 dientenG1247 ihmG846. 14NachdemG3326 aberG1161 JohannesG2491 überliefertG3860 war, kamG2064 JesusG2424 nachG1519 GaliläaG1056, predigteG2784 das EvangeliumG2098 des ReichesG932 GottesG2316 15undG2532 sprachG3004 G3754: Die ZeitG2540 ist erfülltG4137, undG2532 das ReichG932 GottesG2316 ist naheG1448 gekommen. Tut BußeG3340 undG2532 glaubetG4100 G1722 dem EvangeliumG2098. 16Als er aberG1161 amG3844 SeeG2281 von GaliläaG1056 wandelteG4043, sahG1492 er SimonG4613 undG2532 AndreasG406, SimonsG846 BruderG80, die inG1722 dem SeeG2281 ein NetzG293 hin- und herwarfenG906, dennG1063 sie warenG2258 FischerG231. 17UndG2532 JesusG2424 sprachG2036 zu ihnenG846: KommetG1205 mirG3450 nachG3694, undG2532 ich werdeG4160 euchG5209 zu MenschenfischernG231 G444 machenG1096; 18undG2532 alsbaldG2112 verließenG863 sie ihreG846 NetzeG1350 und folgtenG190 ihmG846 nach. 19UndG2532 von dannenG1564 ein wenigG3641 weitergehendG4260, sahG1492 er JakobusG2385, den SohnG3588 des ZebedäusG2199, undG2532 seinenG846 BruderG80 JohannesG2491, auchG2532 sieG846 imG1722 SchiffeG4143, wie sie die NetzeG1350 ausbessertenG2675; 20undG2532 alsbaldG2112 riefG2564 er sieG846. UndG2532 sie ließenG863 ihrenG846 VaterG3962 ZebedäusG2199 inG1722 dem SchiffeG4143 mitG3326 den TagelöhnernG3411 und gingenG565 weg, ihmG846 nachG3694. 21UndG2532 sie gehenG1531 hineinG1519 nach KapernaumG2584. UndG2532 alsbaldG2112 an dem SabbathG4521 gingG1525 er inG1519 die SynagogeG4864 und lehrteG1321. 22UndG2532 sie erstauntenG1605 sehr überG1909 seineG846 LehreG1322: dennG1063 er lehrteG1321 G2258 sieG846 wieG5613 einer, der GewaltG1849 hatG2192, undG2532 nichtG3756 wieG5613 die SchriftgelehrtenG1122. 23UndG2532 es warG2258 inG1722 ihrerG846 SynagogeG4864 ein MenschG444 mitG1722 einem unreinenG169 GeisteG4151; undG2532 er schrieG349 auf 24und sprachG3004: Laß abG1436! wasG5101 haben wirG2254 mit dirG4671 zu schaffenG2532, JesuG2424, NazarenerG3479 ? Bist du gekommenG2064, unsG2248 zu verderbenG622 ? Ich kenneG1492 dichG4571, werG5101 du bistG1488: der HeiligeG40 GottesG2316. 25UndG2532 JesusG2424 bedrohteG2008 ihnG846 und sprachG3004: VerstummeG5392 undG2532 fahreG1831 ausG1537 von ihmG846! 26UndG2532 der unreineG169 GeistG4151 zerrteG4682 ihnG846 undG2532 riefG2896 mit lauterG3173 StimmeG5456 und fuhrG1831 von ihmG846 ausG1537. 27UndG2532 sie entsetztenG2284 sich alleG3956, so daßG5620 sie sichG848 untereinanderG4314 befragtenG4802 und sprachenG3004: WasG5101 istG2076 diesG3778 ? WasG5101 ist diesG5124 für eine neueG2537 LehreG1322 ? dennG3754 mitG2596 GewaltG1849 gebietetG2004 er selbstG2532 den unreinenG169 GeisternG4151, undG2532 sie gehorchenG5219 ihmG846. 28UndG1161 alsbaldG2117 gingG1831 das GerüchtG189 von ihmG846 ausG1519 in die ganzeG3650 UmgegendG4066 von GaliläaG1056. 29UndG2532 alsbaldG2112 gingenG1831 sie ausG1537 der SynagogeG4864 und kamenG2064 inG1519 das HausG3614 SimonsG4613 undG2532 Andreas'G406, mitG3326 JakobusG2385 undG2532 JohannesG2491. 30Die SchwiegermutterG3994 SimonsG4613 aberG1161 lagG2621 fieberkrankG4445 danieder; undG2532 alsbaldG2112 sagenG3004 sie ihmG846 vonG4012 ihrG846. 31UndG2532 er tratG4334 hinzu und richteteG1453 sieG846 aufG1453, indem er sieG846 bei der HandG5495 ergriffG2902; undG2532 das FieberG4446 verließG863 sieG846 alsbaldG2112, undG2532 sie dienteG1247 ihnenG846. 32Als esG1096 aberG1161 AbendG3798 geworden war, alsG3753 die SonneG2246 untergingG1416, brachtenG5342 sie alleG3956 LeidendenG2560 undG2532 BesessenenG1139 zuG4314 ihmG846 G2192; 33undG2532 die ganzeG3650 StadtG4172 warG2258 anG4314 der TürG2374 versammeltG1996. 34UndG2532 er heilteG2323 vieleG4183, die an mancherleiG4164 KrankheitenG3554 leidendG2560 warenG2192; undG2532 er triebG1544 vieleG4183 DämonenG1140 aus undG2532 erlaubteG863 den DämonenG1140 nichtG3756 zu redenG2980, weilG3754 sie ihnG846 kanntenG1492. 35UndG2532 frühmorgensG4404, als es nochG3029 sehr dunkelG1773 war, standG450 er auf und gingG1831 hinaus undG2532 gingG565 hin anG1519 einen ödenG2048 OrtG5117 und beteteG4336 daselbstG2546. 36UndG2532 SimonG4613 undG2532 die mitG3326 ihmG846 waren, gingenG2614 ihmG846 nachG2614; 37undG2532 als sie ihnG846 gefundenG2147 hatten, sagenG3004 sie zu ihmG846 G3754: AlleG3956 suchenG2212 dichG4571. 38UndG2532 er sprichtG3004 zu ihnenG846: Laßt uns anderswohin inG1519 die nächstenG2192 FleckenG2969 gehenG71, auf daßG2443 ich auchG2546 daselbst predigeG2784; dennG1063 dazuG1519 G5124 bin ich ausgegangenG1831. 39UndG2532 er predigteG2784 G2258 inG1722 ihrenG846 SynagogenG4864 inG1519 ganzG3650 GaliläaG1056 undG2532 triebG1544 die DämonenG1140 aus. 40UndG2532 es kommtG2064 ein AussätzigerG3015 zuG4314 ihmG846, bittetG3870 ihnG846 undG2532 knietG1120 vor ihmG846 niederG1120 undG2532 sprichtG3004 zu ihmG846 G3754: WennG1437 du willstG2309, kannstG1410 du michG3165 reinigenG2511. 41JesusG2424 aberG1161, innerlich bewegtG4697, streckteG1614 die HandG5495 aus, rührteG680 ihnG846 an undG2532 sprichtG3004 zu ihmG846: Ich willG2309; sei gereinigtG2511. 42UndG2532 [während erG846 redeteG2036,] wichG565 alsbaldG2112 der AussatzG3014 vonG575 ihmG846, undG2532 er war gereinigtG2511. 43UndG2532 er bedrohteG1690 ihnG846 und schickteG1544 ihnG846 alsbaldG2112 fortG1544 44undG2532 sprichtG3004 zu ihmG846: SieheG3708 zu, sageG2036 niemandemG3367 etwasG3367; sondernG235 geheG5217 hin, zeigeG1166 dichG4572 dem PriesterG2409 undG2532 opfereG4374 fürG4012 deineG4675 ReinigungG2512, was MosesG3475 gebotenG4367 hat, ihnenG846 zuG1519 einem ZeugnisG3142. 45Er aberG1161 gingG1831 weg und fingG756 an, es vielG4183 kundzumachenG2784 undG2532 die SacheG3056 auszubreitenG1310, so daßG5620 erG846 nicht mehrG3371 öffentlichG5320 inG1519 die StadtG4172 gehenG1525 konnteG1410; sondernG235 er warG2258 draußenG1854 inG1722 ödenG2048 ÖrternG5117, undG2532 sie kamenG2064 von allen SeitenG3836 zuG4314 ihmG846.
Matthew Henry - Complete Commentary 1 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, Mark 1:1. 1. It is
gospel; it is God's word, and is
faithful and
true; see
Revel 19:9;
Revel 21:5;
Revel 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 (
Mark 1:2); for it
saith no other things than those which the prophets and Moses said should come (
Acts 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, Mark 1:2. Christ himself had taken notice of this, and applied it to John (
Matt 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, Mark 1:3. Matthew had taken notice of this, and applied it to John,
Matt 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 howling wilderness as this is, have need to
cry aloud, and not spare, and to
lift up their voice like a trumpet.
III. What the
beginning of the New Testament was. 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, Luke 16:16. Peter begins
from the baptism of John, Acts 1:22. The gospel did not begin
so soon as the
birth of Christ, for he took time to
increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the
gospel day; for,
1. In John's way of
living there was the beginning of a
gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the
beginning of the gospel of Christ in any soul,
Mark 1:6. He was
clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a
leathern girdle; and, in contempt of dainties and delicate things, his meat was
locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ.
2. 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.
Repentance for the remission of sins, was what the apostles were commissioned to
preach to all nations, Luke 24:27. (3.) He preached Christ, and directed his hearers to
expect him speedily to appear, and to
expect great things from him. The preaching of Christ is pure gospel, and that was John Baptist's preaching,
Mark 1:7,
Mark 1:8. Like a true gospel minister, he preaches, [1.] The great
pre-eminence Christ is
advanced to; so high, so great, is Christ, that John, though one of the greatest that was born of women, thinks himself unworthy to be employed in the meanest office about him, even to
stoop down, and
untie his shoes. 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. And,
lastly, All those who received his doctrine, and submitted to his institution, he
baptized with water, as the manner of the Jews was to admit proselytes, in token of their
cleansing themselves by repentance and reformation (which were the duties required), and of God's
cleansing them both by remission and by sanctification, which were the blessings promised. Now this was afterward to be advanced into a gospel ordinance, which John's using it was a preface to.
3. In the success of John's preaching, and the disciples he admitted by baptism, there was the
beginning of a gospel church. He baptized
in the wilderness, and declined going into the cities; but
there went out unto him all the land of Judea, and they of Jerusalem, inhabitants both of city and country, families of them, and
were all baptized of him. They entered themselves his disciples, and bound themselves to his discipline; in token of which, they
confessed their sins; he admitted them his disciples, in token of which, he
baptized them. Here were the stamina of the gospel church, the
dew of its youth from
the womb of the morning, Pss 110:3. Many of these afterward became followers of Christ, and preachers of his gospel, and this grain of mustard-seed became a
tree. 9 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,
John 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, Luke 7:29,
Luke 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, Mark 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, Galat 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, even to him that
suffered, being
tempted; that he might experimentally sympathize with us when we are
tempted. 2. The
good spirits were
busy about him; the
angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so
born of God, that, as far as they are so,
the evil one toucheth them not, much less shall be
triumph over them.
14 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, Mark 1:16-
Mark 1:20. 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; for
all that the Father has given him, shall, without fail,
come to him. 2. The instruments Christ chose to employ in setting up his kingdom, were the
weak and
foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins
by the sea-side, that the excellency of the power might appear to be wholly
of God, and not at all
of them. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the
nobles and governors may be of ourselves, Jer 31:21. 4. Christ puts honour upon those who, though mean in the world, are
diligent in their business, and
loving to one another; so those were, whom Christ called. He found them
employed, and employed
together. Industry and unity are
good and
pleasant, and there the Lord Jesus commands the blessing, even this blessing,
Follow me. 5. The business of ministers is to
fish for souls, and
win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they
play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel,
cast the net into the waters,
Matt 13:47. Some are enclosed and brought to shore, but far the greater number escape.
Fishermen take great pains, and expose themselves to great perils, so do
ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must
leave all, to follow him; and by his grace he inclines them to do so.
Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only
their father (which we had in Matthew), but
the hired servants, whom perhaps they loved as their own brethren, being their
fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the
hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their
hands would be much
missed, and yet they
left it.
III. 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. Observe, 1. When Christ
came into Capernaum, he
straightway applied himself to his work there, and took the
first opportunity of preaching the gospel. Those will think themselves concerned not to
lose time, who consider what a deal of work they have to do, and what a little time to do it in. 2. Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the
sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the
sabbath-work, in order to which the sabbath-rest was instituted. 3. Sabbaths are to be sanctified in
religious assemblies, if we have opportunity; it is a
holy day, and must be honoured with a
holy convocation; this was the
good old way, Acts 13:27;
Acts 15:21. On the sabbath-day,
tois sabbasin -
on the sabbath-days; every sabbath-day, as duly as it returned, he
went into the synagogue. 4. In
religious assemblies on sabbath-days, the gospel is to be preached, and those to be
taught, who are willing to learn the
truth as it is in Jesus. 5. Christ was a non-such preacher; he did not preach
as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither
acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor
affected with it; it came not
from the heart, and therefore came not
with authority. But Christ taught
as one that had authority, as one that knew the mind of God, and was commissioned to declare it. 6. There is much in the doctrine of Christ, that is
astonishing; the more we hear it, the more cause we shall see to admire it.
23 As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.
In these verses, we have,
I. Christ's
casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in
Luke 4:33.
There was in the synagogue a man with an unclean spirit, en pneumati akatharto -
in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie
en to ponero -
in the wicked one. And some have thought it more proper to say, The
body is
in the soul, because it is governed by it, than the soul
in the body. He was
in the unclean spirit, as a man is said to be
in a fever, or in a frenzy, quite overcome by it. Observe, The devil is here called
an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the
Holy Spirit of God, and because with his suggestions he pollutes the spirits of men. This man
was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have,
1. The rage which the unclean spirit expressed at Christ;
He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the
devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said,
Mark 1:24, where he doth not go about to
capitulate with him, or
make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him
Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with
low thoughts of him, because no good thing was expected out of Nazareth; and with
prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him - that he is
the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles - that they were the
servants of the most high God, Acts 16:16,
Acts 16:17. Those who have only a
notion of Christ - that he is the
holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ;
Let us alone; for if thou take us to task, we are undone, thou canst
destroy us. This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have
nothing to do with Jesus Christ; for he
despairs of being
saved by him, and
dreads being
destroyed by him.
What have we to do with thee? If thou wilt let us alone, we will let thee alone. See whose language they speak, that
say to the Almighty, Depart from us. This, being an
unclean spirit, therefore hated and dreaded Christ, because he knew him to be a
holy One; for the
carnal mind is enmity against God, especially against
his holiness. 2. The victory which Jesus Christ obtained over the unclean spirit;
for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray,
Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus
commands. As he taught, so he healed,
with authority. Jesus
rebuked him; he chid him and threatened him, imposed silence upon him;
Hold thy peace; phimotheti -
be muzzled. Christ has a muzzle for that unclean spirit when he
fawns as well as when he
barks; such acknowledgments of him as this was, Christ
disdains, so far is he from
accepting them. Some confess Christ to be the
holy One of God, that under the cloak of that profession they may carry on malicious mischievous designs; but their confession is doubly an abomination to the Lord Jesus, as it sues in his name for a license to sin, and shall therefore be put to silence and shame. But this is not all, he must not only
hold his peace, but he must
come out of the man; this was it he dreaded - his being restrained from doing further mischief. But, (2.) The unclean spirit
yields, for there is no remedy (
Mark 1:26); He
tore him, put him into a
strong convulsion; that one could have thought he had been pulled in pieces; when he would not
touch Christ, in fury at him he grievously disturbed this poor creature. Thus, when Christ by his grace delivers poor souls out of the hands of Satan, it is not without a grievous toss and tumult in the soul; for that spiteful enemy will
disquiet those whom he cannot
destroy. He
cried with a loud voice, to frighten the spectators, and make himself seem terrible, as if he would have it thought that though he was conquered, he was but just conquered, and that he hopes to rally again, and recover his ground.
II. The impression which this miracle made upon the minds of the people,
Mark 1:27,
Mark 1:28.
1. It astonished them that saw it;
They were all amazed. It was evident, beyond contradiction, that the man was possessed - witness the tearing of him, and the
loud voice with which the
spirit cried; it was evident that he was
forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another,
What is this new doctrine? For it must certainly be of God, which is thus confirmed.
He hath certainly an authority to command us, who hath ability to
command even the unclean spirits, and they cannot resist him, but are forced
to obey him. The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing,
with authority he commands them. Surely it is our interest to make
him our Friend, who has the control of infernal spirits.
2. It raised his reputation among all that heard it;
Immediately his fame spread abroad into the whole adjacent region of Galilee, which was a third part of the land of Canaan. The story was presently got into every one's mouth, and people wrote it to their friends all the country over, together with the remark made upon it,
What new doctrine is this? So that it was universally concluded, that he was a
Teacher come from God, and under that character he shone more bright than if he had appeared in all the external pomp and power which the Jews expected their Messiah to
appear in; and thus he
prepared his own way, now that John, who was his harbinger, was clapped up; and the fame of this miracle spread the further, because as yet the Pharisees, who
envied his fame, and laboured to
eclipse it, had not advanced their blasphemous suggestion, that he
cast out devils by compact with the
prince of the devils. 29 In these verses, we have,
I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe,
1. When Christ had done that which
spread his fame throughout all parts, he did not then sit still, as some think that they may
lie in bed when their
name is up. No, he continued to
do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up.
2. When he
came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him.
3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him.
4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when
the fever left her, it did not, as usual, leave her
weak, but the same hand that
healed her,
strengthened her, so that she was able to
minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are
his for his sake.
II. A general account of many cures he wrought - diseases healed, devils expelled. It was on the
evening of the sabbath, when the
sun did set, or
was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it
lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe,
1. How
numerous the patients were;
All the city was gathered at the door, as beggars for a dole. That
one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the
Sun of righteousness rises with healing under his wings; to him shall the
gathering of the people be. Observe, How Christ was flocked after in a
private house, as well as in the
synagogue; wherever he is, there let his servants, his patients, be. And in the
evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house.
2. How
powerful the Physician was; he
healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were
sick of divers diseases, for his word was a
panpharmacon- a salve for every sore. And that miracle particularly which he wrought in the synagogue, he
repeated in the house at night; for he
cast out many devils, and
suffered not the devils to speak, for he made them
know who he was, and that silenced them. Or, He
suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did (
Mark 1:24),
I know thee, who thou art. III. His
retirement to his
private devotion (
Mark 1:35);
He prayed, prayed alone; to set us an example of secret prayer. Though as God he was
prayed to, as man he
prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus
it became him to fulfil all righteousness. Now observe,
1. The time
when Christ prayed. (1.) It was
in the morning, the morning after the
sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not
to the synagogue, we must go to the
throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This
morning was the morning of the
first day of the week, which afterward he sanctified, and made remarkable, by another sort of
rising early. (2.) It was early,
a great while before day. When others were asleep in their beds, he was
praying, as a genuine Son of David, who seeks God
early, and
directs his prayer in the morning; nay, and
at midnight will rise to give thanks. It has been said,
The morning is a friend to the Muses - Aurora Musis amica; and it is no less so to the
Graces. When our spirits are most fresh and lively, then we should take time for
devout exercises. He that is the
first and
best, ought to have the
first and
best. 2. The place
where he prayed; He
departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule,
When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be
alone with God; must retire into
solitude, there to converse with God, and keep up communion with him.
IV. His
return to his
public work. The disciples thought they were
up early, but found their Master was up
before them, and they enquired which way he went,
followed him to his
solitary place, and there
found him at prayer,
Mark 1:36,
Mark 1:37. They told him that he was much wanted, that there were a great many patients waiting for him;
All men seek for thee. They were proud that their Master was become so popular already, and would have him appear
in public, yet more in that place, because it was
their own city; and we are apt to be partial to the places we know and are interested in. No, saith Christ, Capernaum must not have the monopoly of the Messiah's preaching and miracles.
Let us go into the next towns, the
villages that lie about here,
that I may preach there also, and work miracles there,
for therefore came I forth, not to be constantly resident in one place, but to
go about doing good. Even the
inhabitants of the villages in Israel shall
rehearse the righteous acts of the Lord, Judg 5:11. Observe, Christ had still an eye to the end
wherefore he came forth, and closely pursued that; nor will he be drawn by importunity, or the persuasions of his friends, to decline from that; for (
Mark 1:39) he
preached in their synagogues throughout all Galilee, and, to illustrate and confirm his doctrine,
he cast out devils. Note, Christ's doctrine is Satan's destruction.
40 We have here the story of Christ's
cleansing a leper, which we had before,
Matt 8:2-
Matt 8:4. It teaches us,
1.
How to apply ourselves to Christ; come as this leper did, (1.) With great
humility; this leper came
beseeching him, and kneeling down to him (
Mark 1:40); whether giving divine honour to him as God, or rather a less degree of respect as a
great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of
his power; Thou canst make me clean. Though Christ's outward appearance was but
mean, yet he had this faith in his power, which implies his belief that he was
sent of God. He believes it with application, not only in general,
Thou cast do every thing (as
John 11:22), but,
Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case;
Thou canst do this for me. (3.) With submission to the will of Christ;
Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him.
2.
What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was
moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our
misery makes us the objects of his
mercy. And what he does for us he does with all possible tenderness. (2.) He
put forth his hand, and touched him. He
exerted his power, and directed it to
this creature. In healing souls, Christ
toucheth them, 1Sam 10:26. When the queen toucheth for the evil, she saith,
I touch, God heals; but Christ
toucheth and healeth too. (3.) He said,
I will, be thou clean. Christ's power was put forth in and by a
word, to signify in what way Christ would ordinarily work spiritual cures;
He sends his word and heals, Pss 107:20;
John 15:3;
John 17:17. The poor leper put an
if upon the will of Christ;
If thou wilt; but that
doubt is soon put
out of doubt; I will. Christ most readily
wills favours to those that most readily
refer themselves to his will. He was confident of Christ's
power; Thou
canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority,
Be thou clean. And power accompanied this word, and the cure was perfect in an instant;
Immediately his leprosy vanished, and there remained no more sign of it,
Mark 1:42.
3.
What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him,
he strictly charged him; the word here is very significant,
embrimesamenos -
graviter interminatus- prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (
Mark 1:44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured,
John 5:14,
Sin no more, lest a worse thing come unto thee; for the
leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he
warned him, he
threatened him with the fatal consequence of it if he should
return to sin again. He also appointed him, (1.) To
show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah,
Matt 11:5. (2.) Till he had done that, not to
say any thing of it
to any man: this is an instance of the
humility of Christ and his self-denial, that he did not seek his own honour,
did not strive or cry, Isa 42:2. And it is an example to us, not to
seek our own glory, Prov 25:27. He must not
proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to
do good to all, to as many as came; but he would do it with as little
noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's
publishing it, and
blazing it abroad, I know not; the concealment of the good characters and good works of good men better become
them than
their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he
proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he
could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into
desert places, to a
mountain (
Mark 3:13), to the
sea-side, Mark 4:1. This shows how
expedient it was for us, that Christ should
go away, and
send the Comforter, for his bodily presence could be but in one place at a time; and those that
came to him from every quarter, could not get
near him; but by his spiritual presence he is with his people wherever they are, and comes to them to
every quarter.