Mark 1:4

Preface to the Gospel According to St. Mark With a Short Account of His Life For an explication of the word Gospel, and the title Saint, see the Preface to Matthew. Mark. This person, the second in the commonly received order of the four evangelists, was named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, Act 12:12 . This very first mention of John Mark assures us of Peter's intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, 1Pet 5:13 , is this evangelist, and that he is the same with him who is called sister's son to Barnabas, Col 4:10 , and is supposed to have been converted by Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter's own son. See his Primitive New Test. Notes at the end. He traveled from Jerusalem to Antioch with Paul and Barnabas, Act 12:25 , and some short time after he accompanied them to other countries as their minister, Act 13:5 . When they returned to the continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, Act 13:13 . Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Act 15:36-41 . Afterwards Paul and he were fully reconciled, as evidently appears from 2Tim 4:11 : Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from Plm 1:24 , where Mark is styled Paul's fellow-laborer; and from Col 4:10 , where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, a.d. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, etc. How Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens, Alexandrinus, Irenaeus, Tertullian, Origen, Eusebius, etc., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew's Gospel; and that it is not to be considered as an original work: - on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, Mar 6:27 , one of the guard; κεντυριων, Mar 15:39 , Mar 15:44 , Mar 15:46 , a centurion, a captain of one hundred men; συσσημον, Mar 14:44 , a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men. It may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned by Matthew and Luke. 1. The Preface, found in Luke and John, Luk 1:1 ; Joh 1:1 . 2. The Conception of Elizabeth, Luke 1:5-25. 3. The Salutation of Mary, Luk 1:26-38 . 4. Mary's Visit to Elizabeth, Luke 1:39-56. 5. John Baptist's Birth, Luke 1:57-79. 6. The Angel's Appearance to Joseph, Mat 1:18-25 . 7. The Birth of Christ, Mat 1:25 ; Luk 2:1-7 . 8. The Genealogy of Christ, Matthew 1:1-17; Luke 3:23-38. 9. The Appearance of the Angel to the Shepherds, Luk 2:8-20 . 10. The Circumcision of Christ, Mat 1:25 ; Luk 2:21 . 11. The Presentation of Christ in the Temple, Luke 2:22-38. 12. The Coming of the Magi, Mat 2:1-12 . 13. The Flight into Egypt, Mat 2:13-15 . 14. Herod's Murder of the Innocents, Mat 2:16-18 . 15. The Return of the Holy Family from Egypt, Mat 2:19-23 ; Luk 2:39 . 16. Christ's Journey to Jerusalem when twelve years of age, Luk 2:40-48 . From the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John, except the Preface; and that St. Luke is the most circumstantial. For other particulars relative to this Gospel, see at the end of the last chapter. The mission, preaching, and success of John Baptist, Mar 1:1-5 . His manner of life, Mar 1:6 . Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11 . The temptation of Christ, Mar 1:12 , Mar 1:13 . John being put in prison, Christ begins to preach, Mar 1:14 , Mar 1:15 . He calls Andrew and Simon, Mar 1:16-18 . James and John, Mar 1:19 , Mar 1:20 . Teaches in Capernaum, Mar 1:21 , Mar 1:22 . Casts out a demon, Mar 1:23-28 . Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31 . Heals many diseased persons, Mar 1:32-34 . Goes to the desert, and is followed by his disciples, Mar 1:35-37 . Preaches in different towns and synagogues of Galilee, and casts out devils, Mar 1:38 , Mar 1:39 . Cleanses a leper, who publishes abroad his miraculous cure, Mar 1:40-45 . Verse 1 The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel - for the meaning of the word see the preface to Matthew. Son of God - To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Mat 16:16 ; Mat 26:63 ; Luk 22:67 , etc. Verse 2 As it is written in the prophets - Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezae, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταις, the prophets, that it might comprehend both. In one of Asseman's Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, Mat 3:3 , where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading. Verse 3 The voice of one crying - See on Mat 3:1-3 (note). Verse 4 John - The original name is nearly lost in the Greek Ιωαννης, and in the Latin Johannes, and almost totally so in the English John. The original name is יהוחנן Yehochanan, compounded of יהוה חנן Yehovah chanan, the grace or mercy of Jehovah: a most proper and significant name for the forerunner of the God of All Grace. It was John's business to proclaim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world. For the remission of sins - Or, toward the remission - εις αφεσιν. They were to repent, and be baptized in reference to the remission of sins. Repentance prepared the soul for it, and Baptism was the type or pledge of it. See on Mat 3:2 (note). Verse 5 All the land - See on Mat 3:4-6 (note). Confessing their sins - It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult - a child dedicated to God by baptism must be brought up in this faith. Verse 6 John was clothed, etc. - See the note on Mat 3:4 . Verse 7 The latchet of whose shoes - The shoe of the ancients was properly only a sole tied round the foot and ankle with strings or thongs. See on Mat 3:11 (note). Verse 8 I indeed have baptized you with water - As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, Luk 3:16 . Verse 9 See the subject of these verses which contain the account of our Lord's baptism, explained. Mat 3:13-17 (note). Verse 12 The Spirit driveth him - Εκβαλλει, putteth him forth. St. Matthew says, Mat 4:1 , ανηχθη, was brought up. See this important subject of our Lord's temptation explained at large, Mat 4:1-11 (note). Verse 13 With the wild beasts - This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan. Verse 14 Preaching the Gospel of the kingdom - See the notes on Mat 3:2 ; and on the office of the preacher, or herald, at the end of that chapter. Verse 15 The time is fulfilled - That is, the time appointed for sending the Messiah; and particularly the time specified by Daniel, Dan 9:24-27 . Here are four points worthy of deep attention, in the preaching of the Son of God. 1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up. 2. That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven established in their place. 3. That the kingdom of God, and his reign by grace, begins with repentance for past sins. 4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in. Verse 16 As he walked by the sea, etc. - See on Mat 4:18-22 (note). Andrew his brother - Instead of the common reading, αδελφον αυτου, his brother, the best MSS. and versions have αδελφου του Σιμωνος, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading. Verse 21 Capernaum - See Mat 4:13 . He entered into the synagogue - Their synagogues - εν ταις συναγωγαις αυτων, according to the Syriac, which has the word in the plural. Verse 22 As one that had authority - From God, to do what he was doing; and to teach a pure and beneficent system of truth. And not as the scribes - Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people: 1. because the matter of the teaching did not come from God; and 2. because the teachers themselves were not commissioned by the Most High. See the note on Mat 7:28 . Verse 23 A man with an unclean spirit - This demoniac is only mentioned by Mark and Luke, Luk 4:33 . It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit - a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul. Verse 24 What have we to do with thee - Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ἡμιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in 2Sam 16:10 . What have I to do with you, ye sons of Zeruiah? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Mat 8:29 (note). Art thou come to destroy us? - We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art - the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power. Verse 25 And Jesus rebuked him - A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fasting, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God. Verse 26 And when the unclean spirit had torn him - And had thrown him down in the midst, Luk 4:35 , και σπαραξαν, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rages because he knows his time is but short. Verse 27 What thing is this? - Words of surprise and astonishment. And what new doctrine - I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach. For with authority - They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men! - they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself. Verse 28 And immediately his fame spread abroad - The miracle which he had performed was - 1. great; 2. evidenced much benevolence in the worker of it; and 3. was very public, being wrought in the synagogue. The many who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land. The word, ευθεως, immediately, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words. Verse 29 See this account of the healing of Peter's mother-in-law explained at large, Mat 8:14-17 (note). When the sun did set - See on Mat 8:14 (note). Verse 34 Because they knew him - To be the Christ, is added here by several ancient and respectable MSS. and versions; but it appears to be only a gloss. Verse 35 In the morning a great while before day - By πρωΐ, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night. And there prayed - Not that he needed any thing, for in him dwelt all the fullness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice. Verse 36 And Simon - followed after him - Κατεδιωξαν, followed him eagerly. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that relishes God's word is ever growing in grace by it. Verse 37 All men seek for thee - Some to hear; some to be healed; some to be saved; and some, perhaps, through no good motive. There are all sorts of followers in the train of Christ; but how few walk steadily, and persevere unto the end! Verse 38 The next towns - Κωμοπολεις properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezae, most of the versions, and all the Itala, read, Let us go into the neighboring villages, And Into The Cities. For therefore came I forth - Εις τουτο, for this purpose am I come forth - to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher - the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach. Verse 39 And he preached - He continued preaching - Ην κηρυσσων: this is the proper meaning of the words: he never slackened his pace - he continued proclaiming the glad tidings of salvation to all - there was no time to be lost - immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ should be copied by all his servants in the ministry; it is not less necessary now than it was then. Thousands, thousands of Christians, so called, are perishing for lack of knowledge. O God, send forth more and more faithful laborers into thy vineyard! Verse 40 There came a leper - See the notes on Mat 8:2 , etc. Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke. I. Consider this leper. 1. He heard of Jesus and his miracles. 2. He came to him for a cure, conscious of his disease. 3. He earnestly besought him to grant the mercy he needed. 4. He fell down on his knees, (with his face to the earth, Luk 5:12 ), thus showing his humbled state, and the distress of his soul. 5. He appealed to his love - if thou wilt; with a full conviction of his ability - thou canst; in order to get healed. II. Consider Jesus. 1. He is moved with tender compassion towards him: this is the alone source of all human salvation. 2. He stretches forth his hand, showing thus his readiness to relieve him. 3. He touches him; though this was prohibited by the law, and rendered him who did it in any common case legally unclean. 4. He proves at once his infinite love and unlimited power, by his word and by his act; I will - be thou cleansed; and immediately his leprosy was removed. But see on Mat 8:2 (note). Verse 43 Straitly charged - See the reason for this, Mat 8:4 (note). This verse is wanting in two copies of the Itala. Verse 45 Began to publish it much - Began to publish πολλα, many things; probably all that he had heard about our Lord's miraculous works. And to blaze abroad the matter - That is, his own healing; thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him. Jesus could no more openly enter into the city - A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers. And they came to him from every quarter - So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labor in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem. Introduction

Mark We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev. vi. 3 . Now let us enquire a little, I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with ( Acts xv. 37, 38 ), but afterward had a great kindness for, and not only ordered the churches to receive him ( Col. iv. 10 ), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry ( 2 Tim. iv. 11 ); and he reckons him among his fellow-labourers, Philemon 24 . We read of Marcus whom Peter calls his son, he having been an instrument of his conversion ( 1 Pet. v. 13 ); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium—Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus—Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along ( Acts i. 21 ), who had a commission like that of the apostles ( Luke x. 19 , compared with Mark xvi. 18 ), and who, it is highly probable, received the Holy Ghost when they did ( Acts i. 15 ; ii. 1-4 ), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitæ continentiâ ut omnes sectatores Christi ad exemplum sui cogeret—He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ. II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language. Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him ( ver. 1-3 ), and by the history of him, ver. 4-8 . II. Christ's baptism, and his being owned from heaven, ver. 9-11 . III. His temptation, ver. 12, 13 . IV. His preaching, ver. 14, 15, 21, 22, 38, 39 . V. His calling disciples, ver. 16-20 . VI. His praying, ver. 35 . VII. His working miracles. 1. His rebuking an unclean spirit, ver. 23-28 . 2. His curing Peter's mother-in-law, who was ill of a fever, ver. 29-31 . 3. His healing all that came to him, ver. 32 , 34 . 4. His cleansing a leper, ver. 40-45 . The Ministry of John the Baptist. 1 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 Judæa, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. We may observe here, I. What the New Testament is—the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, v. 1 . 1. It is gospel; it is God's word, and is faithful and true; see Rev. xix. 9 ; xxi. 5 ; xxii. 6 . It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ —that was but preliminary, this comes immediately to the business— the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain. II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets ( v. 2 ); for it saith no other things than those which the prophets and Moses said should come ( Acts xxvi. 22 ), which was most proper and powerful for the conviction of the Jews, who believed the Old-Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original. Quotations are here borrowed from two prophecies—that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John. 1. Malachi, in whom we had the Old-Testament farewell, spoke very plainly ( ch. iii. 1 ) concerning John Baptist, who was to give the New-Testament welcome. Behold, I send my messenger before thy face, v. 2 . Christ himself had taken notice of this, and applied it to John ( Matt. xi. 10 ), who was God's messenger, sent to prepare Christ's way. 2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ ( Isa. xl. 3 ); The voice of him that crieth in the wilderness, v. 3 . Matthew had taken notice of this, and applied it to John, ch. iii. 3 . But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howling wilderness as this is, have need to cry aloud, and not spare, and to lift up their voice like a trumpet. III. What the beginning of the New Testament was. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luke xvi. 16 . Peter begins from the baptism of John, Acts i. 22 . The gospel did not begin so soon as the birth of Christ, for he took time to increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the gospel day; for, 1. In John's way of living there was the beginning of a gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the beginning of the gospel of Christ in any soul, v. 6 . He was clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a leathern girdle; and, in contempt of dainties and delicate things, his meat was locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ. 2. In John's preaching and baptizing there was the beginning of the gospel doctrines and ordinances, and the first fruits of them. (1.) He preached the remission of sins, which is the great gospel privilege; showed people their need of it, that they were undone without it, and that it might be obtained. (2.) He preached repentance, in order to it; he told people that there must be a renovation of their hearts and a reformation of their lives, that they must forsake their sins and turn to God, and upon those terms and no other, their sins should be forgiven. Repentance for the remission of sins, was what the apostles were commissioned to preach to all nations, Luke xxiv. 47 . (3.) He preached Christ, and directed his hearers to expect him speedily to appear, and to expect great things from him. The preaching of Christ is pure gospel, and that was John Baptist's preaching, v. 7, 8 . Like a true gospel minister, he preaches, [1.] The great pre-eminence Christ is advanced to; so high, so great, is Christ, that John, though one of the greatest that was born of women, thinks himself unworthy to be employed in the meanest office about him, even to stoop down, and untie his shoes. Thus industrious is he to give honour to him, and to bring others to do so too. [2.] The great power Christ is invested with; He comes after me in time, but he is mightier than I, mightier than the mighty ones of the earth, for he is able to baptize with the Holy Ghost; he can give the Spirit of God, and by him govern the spirits of men. [3.] The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them; They shall be baptized with the Holy Ghost, shall be purified by his graces, and refreshed by his comforts. And, lastly, All those who received his doctrine, and submitted to his institution, he baptized with water, as the manner of the Jews was to admit proselytes, in token of their cleansing themselves by repentance and reformation (which were the duties required), and of God's cleansing them both by remission and by sanctification, which were the blessings promised. Now this was afterward to be advanced into a gospel ordinance, which John's using it was a preface to. 3. In the success of John's preaching, and the disciples he admitted by baptism, there was the beginning of a gospel church. He baptized in the wilderness, and declined going into the cities; but there went out unto him all the land of Judea, and they of Jerusalem, inhabitants both of city and country, families of them, and were all baptized of him. They entered themselves his disciples, and bound themselves to his discipline; in token of which, they confessed their sins; he admitted them his disciples, in token of which, he baptized them. Here were the stamina of the gospel church, the dew of its youth from the womb of the morning, Ps. cx. 3 . Many of these afterward became followers of Christ, and preachers of his gospel, and this grain of mustard-seed became a tree.

Preaching the baptism of repentance - That is, preaching repentance, and baptizing as a sign and means of it.

(d) "John did" Mt 3:1, Lk 3:3, Jn 3:23 (1) "baptism of repentance" or, "unto repentance" (e) "remission of sins" Acts 22:16