I. THE GRAND RELIGIOUS NEED OF MAN IS PURIFICATION. The existence of so many ceremonial religions is a presumption in favor of this. They all speak of offenses in man which require expiation. But the knowledge of the true character of sin is revealed by the Law (Romans 3:19). Sin itself, of course, exists anterior to the knowledge of the Law of Moses, because of the "law of God written upon the heart." In Psalm 14 the universal depravity of the Jews of the age in which the psalmist wrote is very absolutely, declared; and St. Paul, in Romans 3:10, etc., quotes it freely, in proof that Jews as well as Gentiles are under the power of sin. "As his argument is at this point addressed particularly to the Jew, he reasons, not from the sense of sin or the voice of conscience, but from the Scriptures, whose authority the Jew acknowledged. The Jew would, of course, admit the inference as to the state of the Gentile world" (Perowne). The first aim, therefore, of every real religion must be the removal of sin, because:

1. The sense of guilt estranges man from God. Under this feeling of alienation the heart hardens, and the tendency is to cast off the authority of all Divine sanctions.

2. Indwelling sin corrupts and perverts the moral mature. The vision of God is obscured, and as he is the Fountain of moral obligation and perception, moral distinctions become uncertain and confused. Right and truth are not desired for their own sakes; there is no genuine enthusiasm for them. On the contrary, the heart is already biased and bribed on behalf of evil. "Evil, be thou my good," expresses the final stage to which the corruption of the heart may attain; and:

3. Sinful habit and inherited tendency enfeeble the will. This moral weakness may coexist with the clearest perceptions of right and wrong (Romans 7:14-19).

II. RELIGIOUS MINISTRIES ARE TO BE TESTED BY THEIR POWER TO EFFECT THIS,

1. It is the general pretension which they make in common. There may be supernatural evidences, etc., to recommend them, but the practical ground upon which they base their claim to reception is really that, in some way or other, they can settle the question of sin between man and God. To judge them upon this point is not, therefore, to do them an injustice.

2. The standard is common and within human experience. In the measure in which they wean man from sin and reconcile him to the Divine Being, they prove their ability to make good their pretension. A religion whose followers have low moral ideas, or are not in the habit of practising what they profess, must be discredited as a moral power.

3. There are various respects in which this purifying power may show itself:

(1) Spiritual rest. This arises from a sense of forgiveness and of reconciliation with God. In other words, when the consciousness of guilt is removed and the sanctions of righteousness have been honored, the soul is satisfied and loses its fear and dislike to God, trusting, and in time loving, him.

(2) Moral inspiration. If sin has truly been overcomes and the relations of the soul with God are satisfactory, there will be hopefulness and vigor in the discharge of duty, resignation and patience in suffering, and a disposition to do good.

(3) Change of character and conduct. He who did evil and delighted in it will then find his joy in righteousness and holiness. There will he manifest "the fruits of the Spirit," and there will be "no fellowship with the unfruitful works of darkness."

III. How THE SUPERIORITY OF THE CHRISTIAN RELIGION IN THIS RESPECT IS TO BE EXPLAINED.

1. Because it was spiritual and not ceremonial. John anticipated the explanation in his prophecy concerning Christ. He was not, like himself, to baptize with water, but with the Holy Spirit. Now, John's baptism was most significant, perhaps the most significant of the rites of the ceremonial law. Enforced by his moral earnestness, it also exercised a powerful spiritual effect. But it did not produce that which he preached, viz. repentance, in any inward and enduring manner. It was only indirectly spiritual. Duty was powerfully suggested by the symbol, and, where spiritual influence was at work, in many instances a morn! change was produced. But there was, so to speak, no command over that spiritual influence, no ensuring its operation upon the heart. What was needed was something that would go directly to the heart, and renew the moral nature. It is only in the communication of greater spiritual power than existed before that this can take place. A strong moral nature like John's was felt whilst it appealed to men, but, when its immediate influence was withdrawn, the impulses and emotions to which it gave rise died down again. Christ, on the other hand, furnished moral power in the communication of truth under vital and vivid representations. From the fullness of his own spiritual life also there was a constant overflowing of grace and strength. He spake as never man spake; his authority was felt; his example inspired. It was the meaning and spirit of everything he revealed. The conscience was strengthened, and the moral nature filled with new light and life. "Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and know that thou art the Holy One of God" (John 6:68).

2. Because it was the communication of Divine life and power. He "baptized with the Holy Ghost." An awful and mysterious expression? The Spirit of God was set free by the atoning work of the Saviour to operate upon the heart and conscience of man. By purifying the outward man John sought to impress men with the sense of their spiritual impurity, and their need of forgiveness and inward cleansing. But only Christ could give purity of heart. He gave life; he inspired. The inward man was renewed, "created after God, in righteousness and true holiness." "I can do all things through Christ which strengtheneth me." - M.

This not then apparent. As the two met on the banks of the Jordan it appeared the reverse: John the embodiment of matured strength; mighty in word, wondrously successful; the great man of the epoch. Jesus had given no evidence of greatness. But things are not what they seem. Jesus is mightier than John.

I. In HIS PERSON. "The power of God."

II. In HIS PREACHING. Neither in manner nor matter did John "astonish" as Christ did. Christ's words were spirit and life.

III. In HIS WORKS. John did no miracle.

IV. In THE PERMANENCE OF HIS MINISTRY. We hear the last of John's disciples in Acts 19:1-7. Christ's disciples are an ever-increasing belly today.

V. In HIS DEATH. Christ's death really began His ministry: John's closed his.

VI. In HIS POWER OVER THE HUMAN HEART. John could only move its fears while he was here; Christ can win its love and devotion now that He has gone.

(Anon.)

The custom of loosing the sandals from off the feet of an Eastern worshipper was ancient and indispensable. It is also commonly observed in visits to great men. The sandals, or slippers, are pulled off at the door, and either left there or given to a servant to bear. The person to bear them was an inferior domestic, or attendant upon a man of high rank, to take care of and to return them to him again. This was the work of servants among the Jews, and it was reckoned so servile that it was thought too mean for a scholar or disciple to do. The Jews say: "All services which a servant does for a master, a disciple does for his master, except unloosing his shoes." John thought it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man.

(Burder.)

The highest buildings have the lowest foundations. As the roots of a tree descend so the branches ascend. The lower the ebb the higher the tide. Those upon the mountains see only the fog beneath them, whilst those in deep pits see the stars above them. The most fruitful branches bow the lowest. The best trees refused to be king, but the bramble affected it (Judges 9).

(Trapp.)

He retired with dignity and ease, and with a glowing tribute to our Lord's Divinity. He had the instinct of the true teacher. That one who would not rather see his disciple surpass him in memorable service for humanity is far too small for his position. Michael Angelo's monument in the Westminster Abbey of Florence is magnificent, and attracts all eyes; but his humble teacher lies beneath a slab of the church floor, and the very name is worn by the feet of worshippers during the centuries. Who will complain that the two are misplaced? The teacher did his work well, and shines too in the fame of the master. But the disciple had what the master never had. So He who had been baptized by John, possessed what John did not have, and the beauty of John's ministry lay in a recognition of this fact. He knew as well how to close his life as he had known how to begin it.

(Amer. Sunday School Times.)

This is what John understood, and what you must understand, that it is an honour to be permitted to do the humblest work for Jesus Christ. If when the queen was riding through our streets, with soldiers before her and soldiers behind, and crowds of people all along the way, you stood there with a little bunch of flowers in your hand and offered them to her, and she took them and thanked you with a smile, I fancy you would be very proud because the queen had been pleased to accept your little service. It was so John the Baptist felt: he felt that there were great, strong angels who would have reckoned it an honour to be allowed to untie the Lord's shoe latchets, and while the Lord could have such pure servants as these, he felt that he was unworthy the honour.

(J. R. Howat.)

Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, ZebedeeCapernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of JudeaBaptise, Baptised, Baptism, Baptize, Baptized, Ghost, Holy, Indeed, Spirit1. 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.

Mark 1:8

     1513   Trinity, mission of
     3040   Holy Spirit, promise of
     3242   Holy Spirit, baptism with
     3257   Holy Spirit, gift of
     7907   baptism, practice

Mark 1:2-9

     5098   John the Baptist

Mark 1:7-8

     2366   Christ, prophecies concerning
     5624   witnesses, to Christ

Mark 1:8-11

     4293   water
     7906   baptism, in Gospels

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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