This is the beginning of the gospel of Jesus Christ, the Son of God.
respect and acceptance as being connected with the highest aspirations and purest sentiments of morality.
I. THE SUBJECT STATED. "The gospel of Jesus Christ, the Son of God." This title, if title it ought to be called, is very full and felicitous. It is Jesus who is the great subject of the "gospel." The latter is used here in a transitional sense, i.e. not simply of "good news," or "glad tidings," but rather of" account," "history," of the great facts of salvation.
1. The gospel concerns a great Personality. His name, which was to be "as ointment poured forth," is twofold. Jesus is his ordinary human name; his official dignity is indicated by the term "Christ" or "the Christ," i.e. the Anointed. As Messiah, he occupied relations more than human, and therefore the addendum (supported by preponderating manuscript authority), "the Son of God." The Hope of Israel was, if prophetic language is subject to reasonable canons of interpretation, more than a saint or a seer; he was partaker of the Divine nature as truly as of the human, and thus fitted to mediate between the Father and his alienated children.
2. The existence and gradual manifestation of this Person are of great and gladsome consequence to the world. It is worth while to know what he was, did, and suffered, as thereby may be discovered the meaning and the method of salvation. For this reason the account of them is preserved and commended to men.
II. UNDER WHAT ASPECT IT IS REGARDED. As something coming into existence, beginning to be, in time. We are invited, so to speak, to consider how it grew. The greatest religions have not been sudden inventions. Christianity is no exception to the rule. The interest of the mind is excited by the prospect of tracing the genesis of so great and so remarkable a phenomenon, as one might seek to follow a river to its source, or speculate as to the origin of a world. One knows, must know, more about the nature of a thing when it is thus studied. But it would be easy to lose one's self in curious conjecture, in myth and legend of the prehistoric past, without any extension of actual knowledge. In the various ways in which the evangelists account for or trace out the origin of the gospel, there is always a use more or less apparent. In practical subjects speculative researches usually turn out to be aberrations. But Mark, who is the most realistic in his tendency of any of the New Testament writers, save perhaps James, contents himself with indicating proximate origins, but in such a way as to suggest in the strongest possible way the supernatural as the only possible explanation or key.
1. It was foretold. The coming of this Person was the chief burden of prophecy. He was the Hope of the ages. The many statements of the prophets are, however, passed over by Mark in favor of two, one being introductory (ver. 2) and the other of chief importance (ver. 3). It is said, "in Isaiah the prophet," because the attention of the writer went through and beyond the first quotation, which is from Malachi, and riveted itself upon the second, from Isaiah. That such words should have been spoken so long ago was a proof of the Divine character of Christ's mission.
2. Moral preparation was needed for it. John the Baptist's work was a preparatory one, upon the heart and conscience. As a whole it is termed, from its chief rite, "the baptism" of John; and its end was repentance.
3. The personal preparation of its great subject was also essential. His fulfilling of the Law in John's baptism, and his inward spiritual endowment and illumination, ensuring moral victory, spiritual maturity, and the fullness of the Messianic consciousness, are therefore described. All these are a very small portion of the whole gospel as given by Mark; he passes with light, firm touch over each, and then launches his readers upon the great river of Christ's doings and sayings, issuing inevitably, as he ever hints and suggests, in the tragedy of Golgotha. The fullness and intensity of the narrative sensibly increase as the great catastrophe is approached, and the end throws its light back upon the faintest and most obscure "beginning." - M.
And again He entered into Capernaum.
I. WHERE CHRIST IS DESIRED CHRIST COMES. He visits with equal readiness every willing heart. In penitent and submissive natures He finds His favourite haunts.
II. Christ's presence in the house CANNOT BE CONCEALED. Holy influences emanate from Him, freely as light from the sun.
III. CHRIST BINDS TOGETHER ALL CLASSES.
IV. HUMAN LIMITS ARE TOO NARROW FOR CHRIST'S KINGDOM. God's plans are expansive; let us beware of trying to contract them. We must enlarge our ideas, until they are commensurate with God's truth; we must enlarge our sympathies until they embrace every human need.
V. CHRIST IMPROVES EVERY OCCASION. Whatever is needed, He is ready to supply. Each individual in that crowd had some special want, but not one was making special application. But Christ could not be idle. His business was to minister. If they did not want a word of healing, they all wanted a word of instruction.
(D. Davies, M. A.)I. HOUSES WHERE CHRIST WILL DWELL.
1. The human heart.
2. The Christian family.
3. A spiritual Church.
II. THE CHIEF GLORY OF A CHRISTIAN CHURCH — not the building, nor the form of service, nor the social position of its members, nor the eloquence of the preacher, nor its past history — but the CHRIST who dwells within it.
III. THE SELF-MANIFESTING NATURE OF TRUE RELIGION. If Christ be within the heart, the family, or the Church — the fact will be known abroad. Though the rose is not seen its fragrance is perceived. Its glitter betrays the presence of gold. Clouds cannot conceal the sun, for the daylight declares its ascendency.
IV. THE CHIEF DRAWING POWER OF CHRISTIANITY. If we would draw the multitude we must do it, not so much by eccentricities — advertisements, as by obtaining the presence of Jesus Christ. He will draw all men unto Him. Christ within will attract the multitude without.
(M. Henry.)I. WHEN CHRIST MAY BE SAID TO BE IN THE HOUSE.
1. When the Bible is there.
2. When a good man enters it and carries with him the savour of Christ.
3. When He dwells in the heart of anyone in the family — parent, child, servant, etc.
4. Into whatever house a Christian family enters, Christ enters with it, etc.
II. SOME OF THE ADVANTAGES OF HAVING CHRIST IN THE HOUSE.
1. If it be noised that Christ is in the house, good men will be drawn to it and bad men will keep away.
2. There will be a witness for God there.
3. There is a direct communication between it and the house not made with hands, eternal in the heavens.
4. That house is under the peculiar protection of Divine Providence.
5. The sympathies of good men are drawn towards it. Conclusion: We should seek Christ on our own account; and we should seek Him on account of others.
(G. Rogers.)1 Timothy 5:4), "I will tell you of a place where you can show forth all that is beautiful and glorious in the Christian character, and that place is the domestic circle; "Let them first learn to show piety at home." Indeed, if a man does not serve God on a small scale, he never will serve Him on a large one.
(J. N. Natron.)
(J. N. Natron.)
"'That house shall be preserved, and never shall decay,
Where the Almighty God is worshipped, day by day. A.D. 1558.'"
(J. N. Natron.)
(C. H. Spurgeon.)I. That Christ in the house is an ATTRACTION — "Many were gathered together."
II. That Christ in the house is an INSTRUCTION — "He preached the word unto them."
III. That Christ in the house is a BENEDICTION.
1. A benediction of healing.
2. A benediction of pardon.
1. That Christ is willing to dwell in the homes of men.
2. That when Christ dwells in the home it is visible to the world that He does so.
3. That the home life should be a perpetual but silent sermon.
(J. S. Exell, M. A.)
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