Mark 1:5
People went out to him from all of Jerusalem and the countryside of Judea. Confessing their sins, they were baptized by him in the Jordan River.
Sermons
Confessing SinQuesnel.Mark 1:5
Efficiency More than Refinement in Work for GodSermons by the Monday ClubMark 1:5
John the BaptistSermons by the Monday ClubMark 1:5
Secret of John Baptist's InfluenceH. M. Luckock, D. D.Mark 1:5
The Baptist's AudienceH. M. Luckock, D. D.Mark 1:5
The Crowd Going Out to the Lonely ManH. R. Haweis, M. A.Mark 1:5
The Inspiration of Work for GodSermons by the Monday ClubMark 1:5
The Necessity of Confession of SinsG. Petter.Mark 1:5
What Induced Them to Flock to Him ThusG. Petter.Mark 1:5
Glad TidingsE. Johnson Mark 1:1-8
The Beginning of the Gospel of Jesus ChristR. Green Mark 1:1-8
The Ministry of John the BaptistJ.J. Given Mark 1:1-8
Christ Entering JerusalemC. S. Robinson, D. D.Mark 1:1-11
Christ Entering JerusalemJ. R. Danford.Mark 1:1-11
Honouring ChristE. H. Chaplin, D. D.Mark 1:1-11
The Triumphal EntryJ. R. Thomson.Mark 1:1-11
Who is This?J. Jowett, M. A.Mark 1:1-11
A Happy TownTrapp.Mark 1:1-12
Christ in the HouseG. Rogers.Mark 1:1-12
Christ in the HouseJ. S. Exell, M. A.Mark 1:1-12
Christly Influence in the HomeC. H. Spurgeon.Mark 1:1-12
Family WorshipJ. N. Natron.Mark 1:1-12
How Christ Enters the HouseJ. N. Natron.Mark 1:1-12
It was Noised that He was in the HouseL. Palmer.Mark 1:1-12
Jesus in the House: Piety At HomeJ. N. Natron.Mark 1:1-12
Piety in the House Proved by Virtue in the ChildrenArnot.Mark 1:1-12
ShilohM. Henry.Mark 1:1-12
The General Ministry of ChristD. Davies, M. A.Mark 1:1-12
The King and His CourtAnon.Mark 1:1-12
The Ministry of JohnA.F. Muir Mark 1:4-8














I. OF WHAT IT CONSISTED. In each Gospel the descriptions are very general, and look as if they had been foreshortened in order to give due prominence to the gospel narrative that had to follow. Yet a fairly complete impression may be received of his main doctrines and rules of discipline. Generally in his ministry there are four elements discoverable.

1. Exhortation. A direct appeal to the moral sense, the chief note of which was "Repent." It is a sharp word often repeated, refinement upon it being likely only to dull its edge. It meant, primarily, "to think after another," then "to change one's mind or opinion," the faculty addressed being that of moral reflection (nous). Accordingly we read of repentance "unto acknowledgment of the truth" (2 Timothy 2:25), "toward God "(Acts 20:21), "from dead works" (Hebrews 6:1), and "unto life" (Acts 11:18), or "unto salvation" (2 Corinthians 7:10). The two last expressions correspond with that of Mark, "unto remission of sins." The idea involved is intellectual as well as moral, thought being exercised as well as feeling. The mind is to be twisted back upon itself; spiritual resolution is demanded according to new principles. "Take a right view of sin - your sin - and quit it." John thus prepared men for Christ by making them prepare themselves, casting down every imagination and every high thing that stood in the way the coming King was to use for his glorious "progress."

2. Ceremony. There was but one rite - baptism; not created for the occasion, but simply adopted out of the multiform ceremonial of Judaism. Its use is explained by its symbolic suggestiveness of the spiritual change John sought to produce. The physical purifying set forth the spiritual, and was ineffectual without it.

3. Example. He himself was what he desired others to be. His habitat - the wilderness - was a protest against the corruption of the cities, and indeed of the whole social fabric. He dwelt apart, as being thus better able to seek God and serve him. His personality, too, was eloquent of the same truth. With clothing the coarsest and least comfortable, and food the simplest and cheapest, he maintained a strong, flee, independent life, consecrated in Nazarite-like vows to God.

4. Prophecy. Not only a backward but also a forward look was implied in his teaching. It was by virtue of the coming of Another that all these moral acts were to be rendered valid and effectual. The atonement of Christ, as a prospective thing, is therefore the key-stone of all John's preaching. Not the baptism, the ascetic life, not even the "repentance," was in itself a saving principle. These only availed as they brought men to him who baptized not with water but with the Holy Spirit. His whole ministry did not confer, but simply prepared for, "the remission of sins."

II. ITS RELATIVE, SIGNIFICANCE. It was, therefore, not of absolute or independent value, but only auxiliary to the advent of Christ. He stood midway between the Lair and the Gospel. In this light, his recognition of the "Lamb of God, which taketh away the sin of the world" is at once the linking on of his ministry to Christ's, and its consummation and disappearance in it.

III. ITS RESULTS. Not substantive or permanent. A deep effect was produced upon Jewish life, but it did not last. Yet, in many instances, notably within the circle of the apostles, it was the preliminary stage, the "strait gate and narrow way," into the Divine life which Jesus brought. John's message exerted a far-reaching influence, thrilled the nation in all its classes and tribes, and then died away in ever fainter echoes, amidst the returning indifference or spiritual opposition to the Truth. It was not, therefore, useless; rather in the highest sense was it effectual only as it succeeded in making itself unnecessary for the further progress of those who received it. "He must increase, but I must decrease." - M.

And there went out to him all the land of Judaea.
It was a mixed multitude of almost every class. The other Evangelists help us to realize its heterogeneous character. There were Pharisees, whose scrupulous routine of external observance had woven around them a web of self-satisfied pride; and Sadducees, whose reaction from superstition had landed them in a cold and heartless infidelity. Among these there would be followers of Shammai, cleaving to tradition and rigidly orthodox; sympathisers also with his opponent Hillel, just emerging from that slavery to the letter which had taken the very life out of their religion. There were soldiers, too, who, through the lawless rapacity of their generals, had learned to think only of loot and plunder; and the bated publicans, with their overreaching and fraudulent exactions, the byword for all that was lowest and most contemptible — all were there, and for all he had the same message, "Repent." The Rabbis have a wonderful comment on the import of that message. "If," they say, "Israel would repent, they would be redeemed."

(H. M. Luckock, D. D.)

? —

1. The excellency of his person.

2. The novelty of his doctrine.

3. The zeal and earnestness of his preaching.

4. The strangeness of the place where he preached.

5. The austerity and strictness of his life.

(G. Petter.)

Notice, the man of the crowd goes to the man of the desert. The publican, the soldier, even the Pharisee. Strange attraction this, yet recurrent. He who knows most of himself, he who has learned himself in solitude, will know most of others. It has ever been thus. The world has gone to the cloister, not the cloister to the world; the city finds solace in the desert, never the desert in the city. A few years ago, all Paris flocked to the Cure d' Ars an obscure provincial priest, without much learning or preaching power either, but they found in him the fresh springs of comfort, the word of prophecy, the call to repentance, which in every soul's solitude is the cry most certain to pierce.

(H. R. Haweis, M. A.)

In one word, it was "reality." In an age of hollowness and hypocrisy never equalled before or since, such a characteristic was bound to startle men and arrest their attention. The Baptist, if anyone, practised what he preached. His protest against sin was embodied by his example. Take a single illustration from his habit and dress. He came to denounce luxury and soft clothing and sumptuous fare, and he was a living example of the austerity which he called for.

(H. M. Luckock, D. D.)

Steps towards conversion.

1. To seek an enlightened guide.

2. To open our heart to him, by acquainting him with our manner of life.

3. To receive directions concerning repentance from him.

4. To baptize ourselves, as it were, by his advice, in tears and works of mortification.It is an instinct and a duty which is, so to speak, natural, for a man to confess his sins, and to humble himself for them, when once he is touched with a true contrition; but to do this is not at all natural to human pride. Repentance is a pool, or rather a river, which carries our impurities far from us, so as never to be resumed again. Lord, Thou art the only one who can put us into it!

(Quesnel.)

There is a two- fold confession of sins necessary in the practice of repentance.

I. TO GOD.

1. It must come from a feeling heart, touched with sense of sin and grieved for it: not verbal, or from the teeth outward.

2. It must come from a hatred and loathing of the sins confessed, not from fear of punishment merely. Saul. Pharaoh.

3. From hope of mercy, else we witness against ourselves. Judas.

4. Free and voluntary, not forced from us. God requires a freewill offering, else it is not pleasing to Him.

5. It must not be only in general terms, but there must be a laying open of our particular known sins, so far as we can remember them.

II. TO MEN. Not always necessary, but in some cases only.

1. When by our sins we have offended and scandalized men — either the Church in general, or some particular persons.

2. When any sin lies heavy on our conscience, so that we cannot find ease or comfort. In this case, it is necessary to open our hearts, and to acknowledge that sin which troubles us, to some faithful pastor, or other Christian brother, who may minister spiritual advice and comfort to us.

(G. Petter.)

Sermons by the Monday Club.
I. THE PREACHER. Fearless, honest, earnest; and these characteristics are sure to attract public notice and confidence. The secret of his power over men seems to have been that he was fully convinced that he was sent on a Divine mission, and was so engrossed in fulfilling it, that he cared little for anything else. What John the Baptist was was quite as effective preaching as anything he said.

II. But if the preacher was notable, his PREACHING was equally so. The man's words caught the colour of his character. They were positive, straightforward, unmistakable, he aimed directly at the great need of his generation. It was not a pleasing style of address. When the Church preaches the simple gospel, men stop to listen and prepare themselves to welcome Christ. The majority of men are not influenced by mere doctrinal speculation, any more than a sham fight can determine the fortunes of a nation.

(Sermons by the Monday Club.)

Sermons by the Monday Club.
When he is conscious that he is sent of God as a messenger of glad tidings to the poor and needy, how relatively unimportant all other business appears! When he realizes that all the wealth and blessings of the kingdom of God are to be his forever, how trifling are the few temporary burdens he is called to bear! how petty the sacrifices he is asked to make! It is said that when Pliny saw from a distance the eruption of Vesuvius, he forsook his occupation and launched his boat and rowed toward the flaming mountain, forgetting the labour and the peril in the fascination of the sight; and when one sees, even from afar, the light of the city of God, there is such longing to get nearer the brightness, that approach, at any cost, seems cheap. You remember the old legend, which has been so beautifully done into verse by one of our poets, of the monk who was charmed from his cell door by the singing of a bird, and, though the sweetness of the song was such that it seemed to him that he only walked an hour, yet on his return he found that a hundred years had passed. When we are in such spiritual condition that we hear heavenly voices calling us, no way of duty seems long or hard. The most exhausting service is a delight. What the Church wants is to know, like John the Baptist, that its responsibility is its privilege, and then it will have zeal enough for its opportunity. What the individual Christian wants is to realize the grandeur of his position and the greatness of his mission, and he will need no other urgency to faithfulness.

(Sermons by the Monday Club.)

Sermons by the Monday Club.
Napoleon was once told by certain professionals that his impetuous methods were uncivil and contrary to all military traditions. His reply to his critics was: "Gentlemen, battles are not to be won by compliance with the rules of etiquette, by postponing action until the enemy is drawn up in line, and his officers, having put on their gloves, stand hat in hand, saying, 'We are ready. Will you please to fire first?' — and to win the battle is what I am after." There is danger that the Church may lay so much stress on what it calls the amenities and proprieties, that it may fail to win the battle — the one thing which God has put it into the world to do.

(Sermons by the Monday Club.)

People
Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, Zebedee
Places
Capernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of Judea
Topics
Baptised, Baptism, Baptized, Classes, Confessing, Confession, Countryside, District, Forth, Inhabitants, Jerusalem, Jordan, Judaea, Judea, Making, Open, Ranks, Region, River, Saying, Sinners, Sins
Outline
1. The office of John the Baptist.
9. Jesus is baptized;
12. tempted;
14. he preaches;
16. calls Peter, Andrew, James, and John;
23. heals one that had a demon;
29. Peter's mother in law;
32. many diseased persons;
40. and cleanses the leper.

Dictionary of Bible Themes
Mark 1:5

     8151   revival, corporate

Mark 1:1-6

     6735   repentance, examples

Mark 1:2-9

     5098   John the Baptist

Mark 1:3-5

     7240   Jerusalem, history

Mark 1:4-5

     4260   rivers and streams
     7906   baptism, in Gospels

Library
What 'the Gospel' Is
The beginning of the gospel of Jesus Christ.--Mark i. 1 My purpose now is to point out some of the various connections in which the New Testament uses that familiar phrase, 'the gospel,' and briefly to gather some of the important thoughts which these suggest. Possibly the process may help to restore freshness to a word so well worn that it slips over our tongues almost unnoticed and excites little thought. The history of the word in the New Testament books is worth notice. It seldom occurs in those
Alexander Maclaren—Expositions of Holy Scripture

Christ's Touch
'Jesus put forth His hand, and touched him.'--Mark i. 41. Behold the servant of the Lord' might be the motto of this Gospel, and 'He went about doing good and healing' the summing up of its facts. We have in it comparatively few of our Lord's discourses, none of His longer, and not very many of His briefer ones. It contains but four parables. This Evangelist gives no miraculous birth as in Matthew, no angels adoring there as in Luke, no gazing into the secrets of Eternity, where the Word who afterwards
Alexander Maclaren—Expositions of Holy Scripture

The Strong Forerunner and the Stronger Son
'The beginning of the gospel of Jesus Christ, the Son of God; 2. As it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. 3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. 4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in
Alexander Maclaren—Expositions of Holy Scripture

Mighty in Word and Deed
'And they went into Capernaum; and straightway on the Sabbath day He entered into the synagogue, and taught. 22. And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes. 23. And there was in their synagogue a man with an unclean spirit; and he cried out, 24. Saying, Let us alone; what have we to do with Thee, Thou 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,
Alexander Maclaren—Expositions of Holy Scripture

Healing and Service
'Simon's wife's mother lay sick of a fever; and straightway they tell Him of her: 31. And He came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.'--Mark i. 30, 31, R. V. This miracle is told us by three of the four Evangelists, and the comparison of their brief narratives is very interesting and instructive. We all know, I suppose, that the common tradition is that Mark was, in some sense, Peter's mouthpiece in this Gospel. The truthfulness of that
Alexander Maclaren—Expositions of Holy Scripture

A Parable in a Miracle
'And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, If Thou wilt, Thou canst make me clean. 41. And Jesus, moved with compassion, put forth His hand, and touched him, and saith unto him, I will; he thou clean. 42. And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed.'--Mark i. 40-42. Christ's miracles are called wonders--that is, deeds which, by their exceptional character, arrest attention and excite surprise. Further,
Alexander Maclaren—Expositions of Holy Scripture

A Composite Picture.
It may be helpful to make the following summary of these allusions. 1. His times of prayer: His regular habit seems plainly to have been to devote the early morning hour to communion with His Father, and to depend upon that for constant guidance and instruction. This is suggested especially by Mark 1:35; and also by Isaiah 50:4-6 coupled with John 7:16 l.c., 8:28, and 12:49. In addition to this regular appointment, He sought other opportunities for secret prayer as special need arose; late at night
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

The Way to the Kingdom
"The kingdom of God is at hand: repent ye, and believe the gospel." Mark 1:15 These words naturally lead us to consider, First, the nature of true religion, here termed by our Lord, "the kingdom of God," which, saith he, "is at hand;" and, Secondly, the way thereto, which he points out in those words, "Repent ye, and believe the gospel." I. 1. We are, First, to consider the nature of true religion, here termed by our Lord, "the kingdom of God." The same expression the great Apostle uses in his Epistle
John Wesley—Sermons on Several Occasions

The Repentance of Believers
"Repent ye, and believe the gospel." Mark 1:15. 1. It is generally supposed, that repentance and faith are only the gate of religion; that they are necessary only at the beginning of our Christian course, when we are setting out in the way to the kingdom. And this may seem to be confirmed by the great Apostle, where, exhorting the Hebrew Christians to "go on to perfection," he teaches them to leave these first "principles of the doctrine of Christ;" "not laying again the foundation of repentance
John Wesley—Sermons on Several Occasions

The Lord and the Leper
The Lord Jesus Christ at this day has all power in heaven and in earth. He is charged with a divine energy to bless all who come to him for healing. Oh, that we may see today some great wonder of his power and grace! Oh, for one of the days of the Son of Man here and now! To that end it is absolutely needful that we should find a case for his spiritual power to work upon. Is there not one here in whom his grace may prove its omnipotence? Not you, ye good, ye self-righteous! You yield him no space
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Faith and Repentance Inseparable
I. I shall commence my remarking that the gospel which Christ preached was, very plainly, a command. "Repent ye, and believe the gospel." Our Lord does condescend to reason. Often his ministry graciously acted out the old text, "Come, now, and let us reason together; though your sins be as scarlet, they shall be as wool." He does persuade men by telling and forcible arguments, which should lead them to seek the salvation of their souls. He does invite men, and oh, how lovingly he woos them to be
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Answer to Mr. W's First Objection.
I WILL first consider all Mr. W's objections to these literal stories. Mr. W. says in his preamble, before he comes to propose his objections in form: That these three miracles are not equally great, but differ in degree, is visible enough to every one that but cursorily reads, and compares their stories one with another.--The greatest of the three, and indeed the greatest miracle, that Jesus is supposed to have wrought, is that of Lazarus's resurrection; which, in truth, was a most prodigious miracle,
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

The Fellowship of Prayer
THE FELLOWSHIP OF PRAYER "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God." -- Phil. 4:6 This timely exhortation stresses the fact that God's people should consult with Him in every matter pertaining to life. Unless they see the imperative necessity of prayer, and give it an important place in daily life, they cannot expect to be maintained by the ample resources of a generous Saviour. It is apparent that we cannot obtain
T. M. Anderson—Prayer Availeth Much

Healing a Demoniac in a Synagogue.
(at Capernaum.) ^B Mark I. 21-28; ^C Luke . IV. 31-37. ^b 21 And they [Jesus and the four fishermen whom he called] go into { ^c he came down to} Capernaum, a city of Galilee. [Luke has just spoken of Nazareth, and he uses the expression "down to Capernaum" because the latter was on the lake shore while Nazareth was up in the mountains.] And ^b straightway on the sabbath day he entered into the synagogue and taught. { ^c was teaching them} ^b 22 And they were astonished at his teaching: for he taught
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

The Way from Sin to Perfect Salvation.
We have learned that sin entered this world and that all mankind have sinned. We have also learned that Jesus came to save man from his sins. Now the question may arise in the mind of some, what must I do to be saved? We hope in this chapter to quote such scriptures as will plainly teach you the way of salvation, or how to be fully saved, and also the scriptures describing each experience. Repentance. The first step for the sinner is to repent. When on Pentecost men were pricked in their hearts
Charles Ebert Orr—The Gospel Day

Jesus' Conception of Himself
252. When Jesus called forth the confession of Peter at Caesarea Philippi he brought into prominence the question which during the earlier stages of the Galilean ministry he had studiously kept in the background. This is no indication, however, that he was late in reaching a conclusion for himself concerning his relation to the kingdom which he was preaching. From the time of his baptism and temptation every manifestation of the inner facts of his life shows unhesitating confidence in the reality
Rush Rhees—The Life of Jesus of Nazareth

John the Baptist
Matt. iii. 1-17; iv. 12; xiv. 1-12; Mark i. 1-14; vi. 14-29; Luke i. 5-25, 57-80; iii. 1-22; ix. 7-9; John i. 19-37; iii. 22-30. 72. The first reappearance of Jesus in the gospel story, after the temple scene in his twelfth year, is on the banks of the Jordan seeking baptism from the new prophet. One of the silent evidences of the greatness of Jesus is the fact that so great a character as John the Baptist stands in our thought simply as accessory to his life. For that the prophet of the wilderness
Rush Rhees—The Life of Jesus of Nazareth

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