Marcos 1
J.C. Ryle · Citado em PreceptAustin
Marcos 1
Ryle - Let us observe, in the last place, what clear doctrine characterized John the Baptist's preaching. He exalted CHRIST--"There comes one mightier than I after me." He spoke plainly of the HOLY SPIRIT--"He shall baptize you with the Holy Spirit." These truths had never been so plainly proclaimed before by mortal man. More important truths than these are not to be found in the whole system of Christianity at this day. The principal work of every faithful minister of the Gospel, is to set the Lord Jesus fully before His people, and to show them His fullness and His power to save. The next great work He has to do, is to set before them the work of the Holy Spirit, and the need of being born again, and inwardly baptized by His grace. These two mighty truths appear to have been frequently on the lips of John the Baptist. It would be well for the church and the world, if there were more ministers like him. Let us ask ourselves, as we leave the passage, "How much we know by practical experience of the truths which John preached?" What do we think of Christ? Have we felt our need of Him, and fled to Him for peace? Is He king over our hearts, and all things to our souls? What do we think of the Holy Spirit? Has He wrought a saving work in our hearts? Has He renewed and changed them? Has He made us partakers of the Divine nature? Life or death depend on our answer to these questions. "And if anyone does not have the Spirit of Christ, he does not belong to Christ." (Ro 8:9+) (Commentary) Question: What is the baptism of the Holy Spirit? Answer: The baptism of the Holy Spirit may be defined as that work whereby the Spirit of God places the believer into union with Christ and into union with other believers in the body of Christ at the moment of salvation. The baptism of the Holy Spirit was predicted by John the Baptist (Mark 1:8) and by Jesus before He ascended to heaven: “For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:5). This promise was fulfilled on the Day of Pentecost (Acts 2:1–4); for the first time, people were permanently indwelt by the Holy Spirit, and the church had begun. 1 Corinthians 12:12–13 is the central passage in the Bible regarding the baptism of the Holy Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). Notice that we “all” have been baptized by the Spirit—all believers have received the baptism, synonymous with salvation, and it is not a special experience for only a few. While Romans 6:1–4 does not mention specifically the Spirit of God, it does describe the believer’s position before God in language similar to the 1 Corinthians passage: “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” The following facts are necessary to help solidify our understanding of Spirit baptism: First, 1 Corinthians 12:13 clearly states that all have been baptized, just as all been given the Spirit to drink (the indwelling of the Spirit). Second, nowhere in Scripture are believers told to be baptized with, in or by the Spirit, or in any sense to seek the baptism of the Holy Spirit. This indicates that all believers have had this experience. Third, Ephesians 4:5 seems to refer to Spirit baptism. If this is the case, Spirit baptism is the reality for every believer, just as “one faith” and “one Father” are. In conclusion, the baptism of the Holy Spirit does two things, 1) it joins us to the body of Christ, and 2) it actualizes our co-crucifixion with Christ. Being in His body means we are risen with Him to newness of life (Romans 6:4). We should then exercise our spiritual gifts to keep that body functioning properly as stated in the context of 1 Corinthians 12:13. Experiencing the one Spirit baptism serves as the basis for keeping the unity of the church, as in the context of Ephesians 4:5. Being associated with Christ in His death, burial, and resurrection through Spirit baptism establishes the basis for our separation from the power of indwelling sin and our walk in newness of life (Romans 6:1-10; Colossians 2:12). (Source: GotQuestions.org) Mark 1:9 In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Jesus came from Nazareth in Galilee: Mt 3:13-15 Lu 3:21 Map of ministry of John the Baptist Mark 1 Resources - Multiple Sermons and Commentaries THE INAUGURATION OF JESUS' PUBLIC MINISTRY Chris Benfield entitles Mark 1:9-15 "The Submission of the Servant," Mark 1:9-11 - The Affirmation of Jesus Mark 1:9 - The Son’s Acceptance Mark 1:10 - The Spirit's Anointing Mark 1:11 - The Father's Approval ORDER OF EVENTS 1. Jesus leaves his home town of Nazareth in Galilee. (Mk 1:9) 2. At the Jordan he is baptized by John. (Mk 1:10) 3. He is led into the desert for 40 days where he is tempted. (Mk 1:12) 4. After the arrest of John, Jesus goes north to Galilee. (Mk 1:14) 5. Inset: Near Bethsaida, Jesus calls Simon and Andrew, James, and John to follow him. (Mk 1:16-20) 6. They arrive at Capernaum, where Simon and Andrew live. Jesus preaches and does many works of healing—including healing Simon’s mother-in-law. (Mk 1:21-31) 7. From here Jesus first goes out into Galilee, preaching and casting out demons. (Mk 1:32-39). Source: Nelson's 3D Bible Mapbook R C Foster writes "The almost complete silence of the Gospel writers concerning the first thirty years of Jesus' life causes the reader to focus his attention on the first public appearance of Jesus. The scant but startling information furnished concerning the birth and infancy of Jesus and His visit to the temple at the age of twelve add profound emphasis to the question—How will Jesus begin His great work? What will be the first significant act which biographers will record?" (Studies in the Life of Christ) J C Ryle - This passage is singularly full of matter. It is a striking instance of that brevity of style, which is the peculiar characteristic of Mark's Gospel. The baptism of our Lord, His temptation in the wilderness, the commencement of his preaching, and the calling of His first disciples are related here in eleven verses. (Commentary) Brian Bell - He was prophesied by Malachi & Isaiah (Mark 1:2,3). He was announced by John the Baptist. He was commended by both the Father and the Holy Spirit. (Mark 1:10) Imagine John's reaction for he had been explaining that Jesus' baptism would be much greater than his, and now suddenly Jesus came to him and asked to be baptized! John in fact reacted "John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?”" (Mt 3:14) In those days - What days? In context this would be in the days when the ministry of the forerunner John the Baptist was fully active, "at the height of his activity." (Lenski) Hiebert adds "this rather indefinite time indication links this event with the preceding announcement by John of the coming Messiah." (Mark Commentary) John
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Ryle - THE Gospel of St. Mark, which we now begin, is in some respects unlike the other three Gospels. It tells us nothing about the birth and early life of our Lord Jesus Christ. It contains comparatively few of His sayings and discourses. Of all the four inspired histories of our Lord’s earthly ministry, this is by far the shortest. But we must not allow these peculiarities to make us undervalue St. Mark’s Gospel. It is a Gospel singularly full of precious facts about the Lord Jesus, narrated in a simple, terse, pithy, and condensed style. If it tells us few of our Lord’s sayings, it is eminently rich in its catalogue of His doings. It often contains minute historical details of deep interest, which are wholly omitted in Matthew, Luke, and John. In short, it is no mere abridged copy of St. Matthew, as some have rashly asserted, but the independent narrative of an independent witness, who was inspired to write a history of our Lord’s works, rather than of His words. Let us read it with holy reverence. Like all the rest of Scripture, every word of St. Mark is “given by inspiration of God,” and every word is “profitable.” (Mark 1 Commentary) Stier adds that "St. Mark has the special gift of terse brevity, and of graphic painting in wonderful combination. While on every occasion he compresses the discourses, works, and history into the simplest possible kernel, he on the other hand, unfolds the scenes more clearly than St. Matthew does, who excels in the discourses. Not only do single incidents become in his hands complete pictures, but even when he is very brief, he often gives, with one pencil stroke, something new and peculiarly his own.” (Stier’s Words of the Lord Jesus) J C Ryle - The Gospel of Mark, which we now begin, is in some respects unlike the other three Gospels. It tells us nothing about the birth and early life of our Lord Jesus Christ. It contains comparatively few of His sayings and discourses. Of all the four inspired histories of our Lord's earthly ministry, this is by far the shortest. But we must not allow these peculiarities to make us undervalue Mark's Gospel. It is a Gospel singularly full of precious facts about the Lord Jesus, narrated in a simple, terse, pithy, and condensed style. If it tells us few of our Lord's SAYINGS, it is eminently rich in its catalogue of His DOINGS. It often contains minute historical detail of deep interest, which are wholly omitted in Matthew, Luke and John. In short, it is no mere abridged copy of Matthew, as some have rashly asserted, but the independent narrative of an independent witness, who was inspired to write a history of our Lord's WORKS, rather than of His WORDS. Let us read it with holy reverence. Like all the rest of Scripture, every word of Mark is "given by inspiration of God," and every word is "profitable." Let us observe, in these verses, what a full declaration we have of the dignity of our Lord Jesus Christ's person. The very first sentence speaks of Him as "the Son of God." These words, "the Son of God," conveyed far more to Jewish minds than they do to ours. They were nothing less than an assertion of our Lord's divinity. They were a declaration that Jesus was Himself very God, and "equal with God." (John 5:18+.) There is a beautiful fitness in placing this truth in the very beginning of a Gospel. The divinity of Christ is the citadel and keep of Christianity. Here lies the infinite value of the atoning sacrifice He made upon the cross. Here lies the peculiar merit of His atoning death for sinners. That death was not the death of a mere man, like ourselves, but of one who is "over all, God blessed forever." (Rom. 9:5.) We need not wonder that the sufferings of one person were a sufficient propitiation for the sin of a world, when we remember that He who suffered was the "Son of God." Let believers cling to this doctrine with jealous watchfulness. With it, they stand upon a rock. Without it, they have nothing solid beneath their feet. Our hearts are weak. Our sins are many. We need a Redeemer who is able to save to the uttermost, and deliver from the wrath to come. We have such a Redeemer in Jesus Christ. He is "the mighty God." (Isaiah 9:6+.) (Commentary) The beginning of the gospel of Jesus Christ, the Son of God - Mark gets right to the point. The gospel is good news, the good news about Jesus Christ, the Son of God. Notice that Mark says this is not the beginning of his book, but the beginning of the message of good news. The word beginning implies that there will be a continuation of this good news and certainly we see that the book of Acts which itself is in a very reals sense being written daily as lost souls hear the Gospel of Jesus Christ and believe and are saved. Lenski on beginning of the gospel - Mark considers this beginning of the gospel to start with the work of the Baptist and the baptism of Jesus and to extend to his resurrection and glorification....Mark uses "beginning" in the stricter sense, as starting with Jesus' assumption of his Messianic office. Hence he leaves out the birth and the childhood of Jesus, which Matthew and Luke include. (The Interpretation of St. Mark's Gospel) Hiebert - In Galatians 4:4–6+, Paul viewed the gospel story as in two parts, God’s sending “his Son” and the sending of “the Spirit of his Son.” The full apostolic message thus included the sending of the Holy Spirit. Mark covers the first of these two sendings. The story of the sending of the Son of God had its historical beginning with the coming of John the forerunner. (Mark Commentary) NET Note on beginning - The first verse of Mark's Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (arche) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the "good news" of the coming of Christ, God is commencing a "new beginning." (ED: AN INTERESTING THOUGHT CONSIDERING GENESIS 3+ BROUGHT A "BAD BEGINNING"!) THOUGHT - Alexander Whyte, the Scottish preacher, once said “Life is made up of new beginnings." Considering the fact that we daily sin and should die, because of our being safe in Christ we can confess, repent and experience a "new beginning." And once you commence that "new beginning," don't replay the tapes of your sin against God. If you have genuinely confessed and repented (not just regretted) then you are "white as snow" and ready for your "new beginning!" The enemy will try to shoot flaming missiles like "You're not even saved!," "You don't deserve to have personal communion with a holy God." "What if everyone knew about your sin?" and on and on and on. Beloved, by God's gracious and great Spirit may we be enabled to take every one of those thoughts captive (2 Cor 10:5) grasping our shield of faith to deflect the lies of the roaring lion (Eph 6:17, 1 Pe 5:8)! Ralph Martin commenting on Whyte's quote about new beginnings wrote "This is true because God is always starting something fresh—in history, in his church, in human lives. Mark 1:1 can be linked with Gen 1:1; and themes such as “God’s new work,” “Life’s new beginnings,” “A fresh start—with God” are suggested as sermon topics. (Mark Commentary) Beginning (746)(arche) refers to the commencement of something as an action, process, or state of being. Here in Mark it is used without the definite article which is felt to indicate it was intended as a title. Arche is used 4x in Mark - Mk. 1:1; Mk. 10:6; Mk. 13:8; Mk. 13:19; Other books in the Bible begin with the words, “The beginning” or “In the beginning.” Genesis 1:1: “In the beginning God created the heavens and the earth.” “In the beginning” of what? Time. Time began when God created the heavens and earth. Before TIME began is known as “Eternity Past.” John 1:1-2+: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” Here, John takes Jesus back to the beginning of Eternity Past. That is, Jesus always was. He had no beginning and He will have no end. 1 John 1:1+: “That which was from the beginning.” In the context of verses 1-4, the phrase refers to the beginning of gospel preaching when the readers first heard about Jesus. (See 1 John 2:7, 24+) The "time phrase" beginning of the gospel conveys the sense that more is coming, which indeed proved the case at Pentecost when the Holy Spirit promised in the OT (e.g., Ezekiel 36:37+) was bestowed on believers, which would indeed empower them to proclaim the Gospel "both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8+) Gospel (2098)(see below on euaggelion). Euaggelion originally meant a reward for good news, then simply the good news itself. Mark begins with a "royal pronouncement" proclaiming the arrival of the King and His Kingdom. (See notes on Mark 1:15) It is the good news of salvation in Jesus Christ, the Son of God. By the time Mark wrote this book, the word gospel had become a technical term referring to the announcement of the Christian good news, the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe. It wasn’t until much later that the church began to refer to the four books that dealt with the life and teaching of Jesus as the ‘Gospels’. Note that we commonly use the word “gospel,” to refer to a book, like the Gospel of Matthew, Mark, Luke, or John, but the NT never uses Gospel to refer to one of these 4 books but only to refer to the message of salvation.
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Ryle - These words, “the Son of God,” conveyed far more to Jewish minds than they do to ours. They were nothing less than an assertion of our Lord’s divinity. They were a declaration that Jesus was Himself very God, and “equal with God.” (see discussion below) Hiebert comments on Son of God - Mark’s use of the designation Son of God in the very title of his book serves to draw immediate attention to his high Christology. It is his testimony to the unique nature of the subject of his story and is the counterpart in Mark to the nativity story in Matthew and Luke. Son of God - Jesus is God and has always been God so He is not the Son of God in the sense a human father begets a son. This title for Jesus (Yeshua) is not found in the Old Testament (there He is called "Son of Man" in Da 7:13+). The Gospels give multiple witnesses to the fact that Jesus is the Son of God, that His is indeed divine! The Father’s voice gave testimony that Jesus was indeed the Son of God at His baptism (Mk 1:11) and then reaffirmed this truth at His transfiguration (Mk 9:7+). As noted below it was because Jesus was the Son of God that He was condemned and crucified, but it was by His resurrection that He was vindicated as the Son of God! The first use of Son of God is interesting because in this use Satan acknowledges Jesus deity tempting Him "If (= SINCE = FIRST CLASS CONDITION = ASSUMED TRUE) You are the Son of God, command that these stones become bread" (Mt 4:3, Lk 4:3+) A T
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Ryle - Let us observe...how the beginning of the Gospel was a fulfillment of Scripture. John the Baptist began his ministry, "as it is written in the prophets." There was nothing unforeseen and suddenly contrived in the coming of Jesus Christ into the world. In the very beginning of Genesis we find it predicted that "the seed of the woman should bruise the serpent's head." (Ge 3:15+.) All through the Old Testament we find the same event foretold with constantly increasing clearness. It was a promise often renewed to patriarchs, and repeated by prophets, that a Deliverer and Redeemer should one day come. His birth, His character, His life, His death, His resurrection, His forerunner, were all prophesied of, long before He came. Redemption was worked out and accomplished in every step, just "as it was written." We should always read the Old Testament with a desire to find something in it about Jesus Christ. We study this portion of the Bible with little profit, if we can see in it nothing but Moses, and David, and Samuel, and the prophets. Let us search the books of the Old Testament more closely. It was said by Him whose words can never pass away, "These are the Scriptures that testify about Me," (John 5:39+.) (Commentary) "GOD'S BULLDOZER" Any great work of God begins with great preparation. John wonderfully fulfilled this important ministry of preparing hearts. And as Ray
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Ryle wrote… There can be no true repentance without faith. You may cast away your old habits, as the serpent casts off his skin—but if you are not resting all upon the Lamb of God who takes away the sins of the world, and looking to be saved by simple faith in Him, you may be wise in your own eyes—but you are just ignorant of the root and fountain, the Alpha and the Omega, the beginning and the end, the first and the last, in all true gospel religion. You may tell us you have repented—but if you have not at the same time laid hold on Christ, you have hitherto received the grace of God in vain. Related Resource: Great quotes on repentance primarily from Puritan writers Forgiveness (859)(aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = put in motion, send) literally means to send away or to put apart, a letting go, a leaving behind, a removal. Aphesis refers to a remission as when one remits (pardons, cancels) a debt, or releases then from an obligation. To release from captivity. Remission (see definition of English word) of sins means once and for all taking them away, removing the guilt, punishment and power of sin. And so to release one’s sins, is not just release from the ("legal" or forensic) charge and the just penalty of sin but also release from the power and dominion of sin (and in Heaven the release from the presence of sin and the pleasure of sin). And so we see that Wuest translates Col 1:14+ as "the putting away of our sins" (Wuest) There are 2 uses of aphesis in Mark - Mark 1:4, Mark 3:29+. The picture of God "putting away our sins" or sending our sins away was beautifully illustrated in the Old Testament by the scapegoat being sent away on the Day of Atonement (Yom Kippur): Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness. (Lev 16:21, 22+). Sins (266) (hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Ray
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Ryle has a few words of warning regarding repentance - We must carefully bear in mind that no repentance can make atonement for sin. The blood of Christ, and nothing else, can wash away sin from man's soul. No quantity of repentance can ever justify us in the sight of God. "We are accounted righteous before God, only for the sake of our Lord Jesus Christ, by faith, and not for our own works or deservings." It is of the utmost importance to understand this clearly. The trouble that men bring upon their souls, by misunderstanding this subject, is more than can be expressed. But while we say all this, we must carefully remember that without repentance no soul was ever yet saved. We must know our sins, mourn over them, forsake them, abhor them, or else we shall never enter the kingdom of heaven. There is nothing meritorious in this. It forms no part whatever of the price of our redemption. Our salvation is all of grace, from first to last. But the great fact still remains, that saved souls are always penitent souls, and that saving faith in Christ, and true repentance toward God, are never found asunder. This is a mighty truth, and one that ought never to be forgotten. Do we ourselves repent? This, after all, is the question which most nearly concerns us. Have we been convinced of sin by the Holy Spirit? Have we fled to Jesus for deliverance from the wrath to come? Do we know anything of a broken and contrite heart, and a thorough hatred of sin? Can we say, "I repent," as well as "I believe?" If not, let us not delude our minds with the idea that our sins are yet forgiven. It is written, "Except you repent, you shall all likewise perish." (Luke 13:3+) Mark 1:5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. And all the country of Judea was going out to him: Mt 3:5,6 4:25 they were being baptized by him Joh 1:28 3:23 Confessing their sins: Lev 26:40-42 Jos 7:19 Ps 32:5 Pr 28:13 Ac 2:38 19:18 1Jn 1:8-10 Map of ministry of John the Baptist Mark 1 Resources - Multiple Sermons and Commentaries John the Baptist "THE TALK OF THE TOWN" A POPULAR PREACHING PROPHET And all the country of Judea was going out to him - While John was indeed in the wilderness, he was not a hermit or recluse, but was fully willing for the crowds come out to see and hear him. Why did John elicit such a response? As Matthew says in his Gospel the people "all regard John as a prophet." (Mt 21:26) And Israel had been without a prophet since Malachi, and so many responded because they knew that a prophet came with a message from God. Who wouldn't want to hear a man with a message from God? Little did they know that this message would be a call to repent from their sins! The country does not refer to the land of Judea but to the people of Judea as the context clearly shows -- it would be difficult for "the country" to go out to John if it were land. Country is therefore a figure of speech known as metonymy which is when one uses the name of one object or concept for that of something else with which it is associated (e.g., "I spent the evening reading Shakespeare." You read his writings not Shakespeare himself so you have used Metonymy is a figure of association.) The verb going out is imperfect tense which vividly pictures a steady stream of men and women going out to him. While we cannot know how many in Israel came out, some commentators have estimated that at least a million people came to see and hear him! And perhaps John became a bit too popular for the likes of jealous King Herod. The Jewish historian Josephus writes "Now, when [many] others came in crowds about him, for they were greatly moved by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death." (Antiquities 18.5.2). Hiebert - "Although located in Judea, Jerusalem is distinguished from the province. This is a common practice in the Gospels." (Mark Commentary) And all the people of Jerusalem - Although Mark says "all" this is hyperbole, but in any event indicates that this strange "hairy" prophet was quite the attraction and many journeyed from the city to the river! And they were being baptized by him in the Jordan River - Were being baptized is in the imperfect tense which indicates that John was repeatedly baptizing Jerusalemites - one can picture them coming one after another! It would have been quite a scene! He was not simply baptizing all comers, performing a mechanical act, but was baptizing those who confessed their sins. Were they are saved? I don't think so, although those who confessed, repented and believed in Jesus were saved. Faith as always is the key that opens the door into the Kingdom of God. John
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Ryle addresses John's popularity in Israel and how great were the effects of his ministry at least for a time in the nation of Israel. We are told that, "People from Jerusalem and from all over Judea traveled out into the wilderness to see and hear John. And when they confessed their sins, he baptized them in the Jordan River." The fact here recorded is one that is much overlooked. We are apt to lose sight of him who went before the face of our Lord, and to see nothing but the Lord Himself. We forget the morning star in the full blaze of the Sun. And yet it is clear that John's preaching arrested the attention of the whole Jewish people, and created an excitement all over Palestine. It aroused the nation from its slumbers, and prepared it for the ministry of our Lord, when He appeared. Jesus Himself says, "He was a burning and a shining light--you were willing to rejoice for a season in his light." (John 5:35.) We ought to remark here how little dependence is to be placed on what is called "popularity." If ever there was one who was a popular minister for a season, John the Baptist was that man. Yet of all the crowds who came to his baptism, and heard his preaching, how few, it may be feared, were converted! Some, we may hope, like Andrew, were guided by John to Christ. But the vast majority, in all probability, died in their sins. Let us remember this whenever we see a crowded church. A great congregation no doubt is a pleasing sight. But the thought should often come across our minds, "How many of these people will reach heaven at last?" It is not enough to hear and admire popular preachers. It is no proof of our conversion that we always worship in a place where there is a crowd. Let us take care that we hear the voice of Christ Himself, and follow Him. (Commentary) Were being baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. Mark uses baptizo 4x in this section (Mk 1:4, 5, 8, 9 - twice in v8). All of Mark's uses - Mk. 1:4; Mk. 1:5; Mk. 1:8; Mk. 1:9; Mk. 6:14; Mk. 6:24; Mk. 10:38; Mk. 10:39; Mk. 16:16 The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. In some contexts baptizo meant to wash ceremonially for purpose of purification (washing of cups - Mk 7:4, Lk 11:38+ = This custom before meals, prescribed by the Pharisees, was not required by the original Mosaic law. See Ritual Washing in Judaism). Jesus used this verb figuratively to alert his disciples to a coming baptism of suffering ("They [disciples] said to Him, “We are able.” And Jesus said to them, “The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized." (Mk 10:39+). This describes them in a sense as “immersed” or “covered over” with suffering (cf Lk 12:50+)! The baptism of John the Baptist was for repentance and was associated with John calling for the people to believe in Jesus (Acts 19:4+) (cf, Mt 3:6, Mk 1:4, 5). In Lk 7:29+ "When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John." This suggests that they were saved. Contrast those in Lk 7:30+ "But the Pharisees and the lawyers rejected [atheteo] God’s purpose [boule] for themselves, not having been baptized [baptizo] by John." Note that it was not the fact that John baptized in water that they were saved but those who were in fact saved were saved based on their repentance and their belief in Jesus (Who was coming). Those who were genuinely saved exercised faith in the truth they knew of Messiah (before the Cross), which is how all Old Testament saints were saved. (See comments by Bock and MacArthur below) IDENTIFICATION - James Montgomery Boice helps understand this figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) Warren
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Ryle - That voice was the voice of God the Father. It declared the wondrous and ineffable love which has existed between the Father and the Son from all eternity. "The Father loves the Son, and has given all things into His hand." (John 3:35+) It proclaimed the Father's full and complete approbation of Christ's mission to seek and save the lost. It announced the Father's acceptance of the Son as the Mediator, Substitute, and Surety of the new covenant. There is a rich mine of comfort, in these words, for all Christ's believing members. In themselves, and in their own doings, they see nothing to please God. They are daily sensible of weakness, shortcoming, and imperfection in all their ways. But let them recollect that the Father regards them as members of His beloved Son Jesus Christ. He sees no spot in them. (Song 4:7.) He beholds them as "in Christ," clothed in His righteousness, and invested with His merit. They are "accepted in the Beloved," and when the holy eye of God looks at them, He is "well pleased." (Commentary) You are - Note the verb are is present tense signifying Jesus is continually God's Son. He does not say He "became" My beloved Son. There is absolutely no suggestion (as some of the cults deceptively propound) that Jesus BECAME the Son of God by experience or any other way. He eternally has been the Son of God. John writes "In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being." (John 1:1-3+) The other synoptic Gospels record the testimony of the Father regarding His Son at His transfiguration... While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen (present imperative) to Him!” (Mt 17:5) Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen (present imperative) to Him!” (Luke 9:35+) THOUGHT - Note the addition of the command "Listen to Him" (calling for this to be a lifestyle) which would have been directed to the 3 disciples (Peter, James and John) who were with him. By application, this command should be obeyed by us today as His disciples! Are you listening to Him? Are you daily in the Word, so that you might hear His voice? Are you relying on the Spirit to enable you to obey the command? Or are you vainly trying to obey the command by relying on your own natural power? If so, you are destined to fail. Only as we learn to rely wholly on the Holy Spirit will we be enabled to successfully keep this command (and for that matter any of the 100's of commands in the NT!) See discussion of the Need for the Holy Spirit to obey NT commands. Peter writes of the similar words he heard when in the mountain when Jesus was transfigured... For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”– and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. (2 Peter 1:17-18+) Beloved (27)(agapetos from agapao = to love, agape = unconditional love borne by Spirit - Gal 5:22+) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos describes "one who is in a very special relationship with another" (BDAG) and in secular Greek is used mostly of a child, especially an only child to whom all the love of his parents is given (cf use by the Father describing His only Son and Abraham describing his "only son" in Ge 22:2). In the context of the New Testament agape love speaks of God’s divine and infinite love, a love that seeks the ultimate spiritual welfare of the one loved. NET Note on beloved Son - Grk "my beloved Son," or "my Son, the beloved [one]." The force of agapetos is often "pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished." The first 7 uses of agapetos in the NT are of God the Father speaking of Jesus, His beloved Son (Mt. 3:17; Mt 12:18; Mt 17:5; Mk. 1:11; Mk 9:7; Mk 12:6; Lk. 3:22+) and as Friberg says these uses describe "One not only greatly loved but also unique, the only one of a class." This usage by God to describe His only Son, the Son of His love, gives you some idea of the preciousness of the word beloved! This truth makes it even more incredible that believers are referred to as "beloved of God." (Ro 1:7+). It is so easy to forget this incomprehensible truth! In You I am well-pleased - Jesus is personally affirmed by the Father. Psalm 2:7 “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. Isaiah 42:1 “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. Jesus' baptism is a clear example of the three members of the Trinity, the Father, the Son and the Holy Spirit.
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Ryle applies this truth to believers today - There is a rich mine of comfort, in these words, for all Christ's believing members. In themselves, and in their own doings, they see nothing to please God. They are daily sensible of weakness, shortcoming, and imperfection in all their ways. But let them recollect that the Father regards them as members of His beloved Son Jesus Christ. He sees no spot in them. (Song 4:7.) He beholds them as "in Christ," clothed in His righteousness, and invested with His merit. They are "accepted in the Beloved," and when the holy eye of God looks at them, He is "well pleased." (Commentary) L O Richards adds that well pleased means, "among other things, that Jesus was fulfilling the Messianic role to which God had called him. In contrast, God was not pleased with the sacrifices and offerings of the OT system (Heb 10:6, 8+). They could not be established in His purpose as a way to cleanse humanity from sin." (Expository Dictionary of Bible Words) Related Resources: What does the Bible teach about the Trinity? What are some popular illustrations of the Holy Trinity? How can there be subordination / hierarchy in the Trinity? How is the doctrine of the Trinity not tritheism? What is Trinitarianism? Is Trinitarianism biblical? HERESY - DECEITFUL SPIRITS AND DOCTRINES OF DEMONS - "Jesus Only" or Oneness Pentecostalism teaches there is no Trinity, just different "modes" but a verse like this shows how utterly ridiculous, foolish and deceived such a belief actually is! Is Jesus a ventriloquist, throwing His voice into the clouds so that it speaks words of affirmation to Himself? This shows how far some cults go to twist the truth of Scripture. What is dangerous about the Oneness Movement is it looks so much like the "real thing," and it is easy to fall into this cultish system! It is always best to let the Scriptures speak for themselves and in this passage a simple reading/understanding of the text shows that Jesus is not the Father and the Father is not Jesus. Could it be more clearly/plainly portrayed? I think not! Gotquestions adds "The "Jesus Only" movement, also known as Oneness Pentecostalism or oneness theology, teaches that there is only one God, but denies the tri-unity of God. In other words, oneness theology does not recognize the distinct persons of the Godhead: Father, Son, and Holy Spirit. It has various forms—some see Jesus Christ as the one God, who sometimes manifests Himself as the Father or the Holy Spirit. The core doctrine of Oneness Pentecostal / Jesus Only is that Jesus is the Father and Jesus is the Spirit. There is one God who reveals Himself in different "modes." As an aside a popular singing group in Christian contemporary music is named Phillips, Craig and Dean, a group which has apparently espoused teachings of the Jesus Only movement (See discussion of their doctrinal beliefs). The point is that in these "last days" every true believer needs to be a BEREAN (Acts 17:11+) who is taking in solid food (PURE MILK OF THE WORD - 1 Pe 2:2+) which is "for the mature, who because of practice have their senses trained to discern good and evil." (Hebrews 5:14+). What are the Beliefs of Jesus Only/Oneness Pentecostals? What is Sabellianism (Modalism)? Dr Wayne Grudem's discussion of the Trinity and Modalism in his online text Systematic Theology) - "Modalism gains its attractiveness from the desire to emphasize clearly the fact that there is only one God." (Grudem) Mark 1:12 Immediately the Spirit impelled Him to go out into the wilderness." NET Mark 1:12 The Spirit immediately drove him into the wilderness. GNT Mark 1:12 Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. NLT Mark 1:12 The Spirit then compelled Jesus to go into the wilderness, KJV Mark 1:12 And immediately the Spirit driveth him into the wilderness. ESV Mark 1:12 The Spirit immediately drove him out into the wilderness. ASV Mark 1:12 And straightway the Spirit driveth him forth into the wilderness. CSB Mark 1:12 Immediately the Spirit drove Him into the wilderness. NIV Mark 1:12 At once the Spirit sent him out into the desert, NKJ Mark 1:12 Immediately the Spirit drove Him into the wilderness. NRS Mark 1:12 And the Spirit immediately drove him out into the wilderness. YLT Mark 1:12 And immediately doth the Spirit put him forth to the wilderness, NAB Mark 1:12 At once the Spirit drove him out into the desert, NJB Mark 1:12 And at once the Spirit drove him into the desert GWN Mark 1:12 At once the Spirit brought him into the desert, BBE Mark 1:12 And straight away the Spirit sent him out into the waste land. Immediately the Spirit impelled Him: Mt 4:1-11 Lu 4:1-4 FROM A MOUNTAINTOP EXPERIENCE TO A WILDERNESS EXPERIENCE! Immediately - The testing occurred on the heels of blessing. All three synoptic Gospels record the temptation of Christ and all three are "coincidentally" (aka, providentially) followed the baptism of Jesus and approval of the Father. God is showing us an important pattern for our lives. Principle - Notice the word “immediately,” which is one of Mark’s favorite words. There is no lag time between the triumph and the temptation. You are never more vulnerable than when you’re coming out of a great victory. Sometimes (often) after we experience some of our greatest spiritual victories, we face our greatest challenges. Adrian Rogers said “Be prepared. As soon as God opens the windows of Heaven to bless us, the devil will open the doors of Hell to blast us.” That's a principle we find throughout the Word of God. First, the blessing, then the battle – that's always the way it is. Right after the moment of blessing is the moment of testing. Heaven had opened; now Hell opened. Satan loves to attack us when we think we are the strongest. "After a high time often comes a hard time; on the heels of a triumph, trouble often follows." God’s Word gives clear warning declaring “Let him who thinks he stands take heed lest he fall” (1 Cor. 10:12). It therefore behooves all of us as followers of Jesus is to continually seek to be filled with His Spirit (Eph 5:18+) and walking by His spirit (Gal 5:16+) so that we are spiritually alert to the wiles of our fallen flesh after we have experienced a "spiritual mountaintop." Elijah experienced this. He saw the fire of God consume the sacrifice on the top of Mount Carmel. 450 prophets of Baal are put to death. He prayed and it rained for the first time in three and a half years. He outran the chariot of King Ahab. Everything’s going great. Less than 24 hours later, he runs away from Jezebel, he becomes depressed and asks God to let him die. He went from the mountain of victory to the valley of mourning. (Read 1 Ki 18:1-46, 1 Ki 19:1-4) Immediately (2117) see preceding discussion on euthus) used 11x in chapter 1 - Mk. 1:10; Mk. 1:12; Mk. 1:18; Mk. 1:20; Mk. 1:21; Mk. 1:23; Mk. 1:28; Mk. 1:29; Mk. 1:30; Mk. 1:42; Mk. 1:43 (One other use in Mk 1:3 means "straight"). The Spirit impelled Him to go out into the wilderness - Now the sense of that is not that Jesus was forced against His will to go out into the wilderness, but rather He was under strong compulsion to go out into the wilderness. And clearly this was the plan of the Father for Jesus clearly stated "I do not seek My own will but the will of Him Who sent Me." (Jn 5:30, cf Jn 5:19, Jn 8:28) The will of the Father was that the Son be tempted in the wilderness. What is the point of application to believers today? The Holy Spirit sends us into trials (or allows us to enter trials) so that we can learn to stand up to temptation and so that we will mature in our faith (cf James 1:2-4). When (not if) trials come into the believer's life, they call for a decision. Will I trust God and rely on His Spirit to navigate this trial or will I grumble and complain to the point that the trial becomes a temptation to do evil? Of course we need to emphasize that God may direct us into trials, He does not lead us into temptation, for James 1:13+ says "Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone.". His goal when putting us into trials is that we might be strengthened spiritually. "The devil tempts that he may ruin; God tests that He may crown" Related Passages: (Mt 4:1+) "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil." (Lk 4:1+) "Jesus, full of the Holy Spirit (Wuest ="Jesus, in the control of the Holy Spirit"), returned from the Jordan and was (being) led around by the Spirit in the wilderness." Impelled (drove) (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). It is interesting that ekballo is used here of the Holy Spirit casting Jesus (so to speak) into the wilderness and then in Mk 1:34, 39 is used of Jesus casting unholy spirits out! In another fascinating parallel in the Septuagint ekballo describes driving Adam who sinned out of the garden (Ge 3:24+) Ekballo is used of casting unbelievers into outer darkness (hell) (Mt 8:12, Mt 22:13, Mt 25:30) and of Jesus driving out the moneychangers from the temple in Matthew 21:12. Ekballo in Mark -Mk. 1:12; Mk. 1:34; Mk. 1:39; Mk. 1:43; Mk. 3:15; Mk. 3:22; Mk. 3:23; Mk. 5:40; Mk. 6:13; Mk. 7:26; Mk. 9:18; Mk. 9:28; Mk. 9:38; Mk. 9:47; Mk. 11:15; Mk. 12:8; Mk. 16:9; Mk. 16:17 In the Septuagint ekballo describes driving Adam who sinned out of the garden (Ge 3:24), casting out Cain after killing Abel (Ge 4:14), Sara asking Abram to drive Hagar and Ishmael out of the household (Ge 21:10), of Pharaoh driving Israel out of Egypt (Ex 6:1, 10:11, 11:1, 12:33, 39), of casting disobedient Israel out of their land (Dt 29:28, Hos 9:15), of casting Jonah into the sea (Jonah 1:15), of the fish "casting out" Jonah on the shore (Jonah 2:10), casting out idols in that future day when Jesus returns in triumph (Isa 2:20 compare Isa 2:12, 16, 18) Wilderness (secluded, desolate, desert) (2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. Mark's uses of eremos - Mk. 1:3; Mk. 1:4; Mk. 1:12; Mk. 1:13; Mk. 1:35; Mk. 1:45; Mk. 6:31; Mk. 6:32; Mk. 6:35. See also The Wilderness - R W Funk - Journal of Biblical Literature - Sept, 1959 (allows you to read up to 6 articles free each month) Rogers - When Satan tempted Jesus, Satan said to Jesus in Luke 4:5, 7, after he showed him all the kingdoms of the world. He said, "All of this I will give you if you will bow down and worship me." Jesus never said to him, it's not yours to give. Jesus never did deny that it had been turned over to him. Jesus had another plan. Not to take the kingdoms from Satan by worshiping Satan, but to absolutely, totally destroy Satan. What is he saying? He's saying, "They're mine! They were delivered unto me." How were they delivered unto him? Adam delivered them unto him. They were given to Adam. When God created Adam and Eve, God said, "I give you dominion." Adam and Eve gave that dominion to Satan, and Jesus never said to Satan, "Satan, you don't have that dominion." Jesus knew that it was legally lost, and it had to be legally regained; and, Jesus knew that He would suffer, bleed, and die upon that cross. But, in the meanwhile, to those who refuse what Jesus did on the cross, to those who are ignorant of it, or to those who rebel against it, they are still the pawns of Satan. Hebrews 4:15+: "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin." You say, "Nobody knows how I feel." Jesus was identified with sinners in His baptism. Now we see He was identified with sinners in their temptations. Jesus knows dear child of God, but He has been there. He was tempted. He was rejected. He was despised. He was cast off. Do we ever experience any of these things? Of course we do, and when we do and flaming missiles of doubt about the goodness of God coming flying into our mind, we need to take those thoughts captive and replace them with the truth about God that "We have not an high priest who cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin." This is another reason we should practice the discipline of memorizing, of hiding God's Word in our hearts! Related Resources: Meditate; Primer on Biblical Meditation Memorizing His Word; Memory Verses by Topic Hebrews 2:18+ For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. 1 Cor 10:13+ No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. Courson - Why? Not to damage the car, but to show you what it can do. So, too, in driving Jesus to the wilderness, the Father was saying, “Watch My Son. No matter what Satan throws at Him, He will come through beautifully.” And the same thing is true of you and me. You see, only what the Father allows can come into our lives. Therefore, when temptations, trials, difficulties, wilderness experiences, hard times come our way, it is because the Father has allowed them in order to silence Satan’s accusation that you only serve God in easy times, and to show you off to a doubting world. William
Marcos 1
Ryle - We read that he came saying, "Repent, and believe the Gospel." This is that old sermon which all the faithful witnesses of God have continually preached, from the very beginning of the world. From Noah down to the present day the substance of their address has been always the same--"Repent and believe." The apostle Paul told the Ephesian elders, when he left them for the last time, that the substance of his teaching among them had been "repentance towards God, and faith towards our Lord Jesus Christ." (Acts 20:21+) He had the best of precedents for such teaching. The Great Head of the Church had given him a pattern. Repentance and faith were the foundation stones of Christ's ministry. Repentance and faith must always be the main subjects of every faithful minister's instruction. We need not wonder at this, if we consider the necessities of human nature. All of us are by nature born in sin and children of wrath, and all need to repent, be converted, and born again, if we would see the kingdom of God. All of us are by nature guilty and condemned before God, and all must flee to the hope set before us in the Gospel, and believe in it, if we would be saved. All of us, once penitent, need daily stirring up to deeper repentance. All of us, though believing, need constant exhortation to increased faith. Let us ask ourselves what we know of this repentance and faith. Have we felt our sins, and forsaken them? Have we laid hold on Christ, and believed? We may reach heaven without learning, or riches, or health, or worldly greatness. But we shall never reach heaven, if we die impenitent and unbelieving. A new heart, and a lively faith in a Redeemer, are absolutely needful to salvation. May we never rest until we know them by experience, and can call them our own! With them all true Christianity begins in the soul. In the exercise of them consists the life of religion. It is only through the possession of them, that men have peace at the last. Church-membership and priestly absolution alone save no one. They only die in the Lord who "repent and believe." (Commentary) J Edwin Orr asks "Does repent and believe the gospel imply that the sinner must do two things to be saved, and not one only? The exhortation is really only one requirement. The instruction, “Leave London and go to Los Angeles,” sounds like a two-fold request, but it really is only one; it is impossible to go to Los Angeles without leaving London."
Marcos 1
Ryle - We read that our Lord called Simon and Andrew, when they were "casting a net into the sea," and James and John while they were "mending their nets." It is clear, from these words, that the first followers of our Lord were not the great of this world. They were men who had neither riches, nor rank, nor power. But the kingdom of Christ is not dependent on such things as these. His cause advances in the world, "not by might, nor by power, but by my Spirit, says the Lord of hosts." (Zech. 4:6.) The words of Paul will always be found true--"Not many wise men after the flesh, not many mighty, not many noble are called. But God has chosen the foolish things of the world to confound the wise, and God has chosen the weak things of the world to confound the things which are mighty." (1 Cor. 1:26, 27.) The church which began with a few fishermen, and yet overspread half the world, must have been founded by God. We must beware of giving way to the common notion, that there is anything disgraceful in being poor, and in working with our own hands. The Bible contains many instances of special privileges conferred on working men. Moses was keeping sheep when God appeared to him in the burning bush. Gideon was threshing wheat, when the angel brought him a message from heaven. Elisha was ploughing, when Elijah called him to be prophet in his stead. The apostles were fishing, when Jesus called them to follow Him. It is disgraceful to be covetous, or proud, or a cheat, or a gambler, or a drunkard, or a glutton, or unclean. But it is no disgrace to be poor. The laborer who serves Christ faithfully is far more honorable in God's eyes, than the nobleman who serves sin. (Commentary) Casting (293)(amphiballo from amphi = round about + ballo = to throw) literally means to throw around and was a technical fishing term for throwing out a circular or "tent-shaped" net. The fishermen would throw the net out, let it sink (because of weights) and then draw in the rope that closed the neck of the net securing the fish inside.
Marcos 1
Ryle - "Follow Me, and I will make you fishers of men." The meaning of this expression is clear and unmistakable. The disciples were to become fishers for souls. They were to labor to draw men out of darkness into light, and from the power of Satan to God. They were to strive to bring men into the net of Christ's church, so that they might be saved alive, and not perish everlastingly. We ought to mark this expression well. It is full of instruction. It is the oldest name by which the ministerial office is described in the New Testament. It lies deeper down than the name of bishop, elder, or deacon. It is the first idea which should be before a minister's mind. He is not to be a mere reader of forms, or administrator of ordinances. He is to be a "fisher" of souls. The minister who does not strive to live up to this name has mistaken his calling. Does the fisherman strive to catch fish? Does he use all means, and grieve if unsuccessful? The minister ought to do the same. Does the fisherman have patience? Does he toil on day after day, and wait, and work on in hope? Let the minister do the same. Happy is that man, in whom the fisherman's skill, and diligence, and patience, are all combined! Let us resolve to pray much for ministers. Their office is no light one if they do their duty. They need the help of many intercessions from all praying people. They have not only their own souls to care for, but the souls of others. No wonder that Paul cries, "Who is sufficient for these things?" (2 Cor. 2:16.) If we never prayed for ministers before, let us begin to do it this day. (Commentary) And I will make you become fishers of men - Become (ginomai) means to emerge, transitioning from one point to another, signifying a change in their state from fishermen to fishers of men! Become implies movement or growth and as is clearly illustrated in the use in 2 Pe 1:4+ which says God "has granted to us His precious and magnificent promises, so that (PURPOSE OF HIS PROMISES) by them you may become (ginomai) partakers (koinonos - gives us our word fellowship) of the divine nature, having escaped the corruption that is in the world by lust." Our becoming partakers of His divine nature begins at a point in time (new birth, moment of justification), but will continue as a process (progressive sanctification, progressive growth in Christ-likeness) the rest of our life on earth. The NET Note on 2 Peter 1:4+ agrees writing "The implication is that through inheriting and acting (ED: I LIKE THAT - PROMISES ARE DORMANT UNLESS ACTED UPON IN FAITH!) on these promises the believers will increasingly become partakers of the divine nature." So too these fisherman would in one sense become fishers of men the day Jesus called them but they would learn over time by watching the Master's example how to become more effective, efficient fishers of men. Faith in Christ is not just a single step. It is a lifelong walk with Him. Related Resource: The Training of the Twelve - classic work by A B Bruce Note that JESUS is the only One Who could make these men become skilled fishers of men, even as "the sanctifying work of the Spirit" of Christ (1 Pe 1:2+, 2 Cor 3:18+) is the only One Who can make us as Jesus followers grow in Christ-likeness. And so clearly the becoming of fishers of men would not be an immediate transformation, but would be a gradual process. Jesus would undertake to make fishers of men (soul winners) out of fishermen. In an analogous way many preachers are made out of laymen who hear Jesus' clarion call and willingly obey by leaving their secular work for Christ's work with His sheep. THOUGHT - In a very real sense the call to fish for men is Jesus' call to every believer. We are no longer our own but "God’s OWN POSSESSION, so that we may proclaim the excellencies of Him who has called us out of darkness into His marvelous light" (1 Pe 2:9+, see also Titus 2:14+, Ro 14:7-9+, 1 Co 6:19,20+, 2 Co 5:15+, 2 Pe 2:1+, Rev 1:6+; Rev 5:10+, Ex 19:5, Dt 7:6; 14:2). We are His vessels, sanctified, useful to Him and prepared for and by Him for His good work (2 Ti 2:21+), the good work which He preordains for us (Eph 2:10+) and enables us to accomplish through His Spirit (cf Eph 3:16+, Php 4:13+). THOUGHT from DAVID THOMPSON - Just because one believes in Jesus Christ or starts to follow Christ does not mean he instantly is a fisher of men. One of the real tragedies that you will see is that some famous athlete or entertainer gets saved, and they stick him or her up in front of people thinking they really are in a position to be a great spokesman for Jesus Christ. Someone who is just saved does not know sound doctrine. In fact, someone just saved doesn’t even know what just happened to them. They really are in no position to lecture the family of God on Biblical subjects or themes. What they really need is to sit down and be taught. What really needs to happen to all of us is that we need to listen and learn before we speak. Becoming a fisher of men is a process that does not occur overnight.