I baptize you with water, but He will baptize you with the Holy Spirit." Sermons 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.
There cometh one mightier than I after me. 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.) Amer. Sunday School Times. 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.) People Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, ZebedeePlaces Capernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of JudeaTopics Baptise, Baptised, Baptism, Baptize, Baptized, Ghost, Holy, Indeed, SpiritOutline 1. The office of John the Baptist.9. Jesus is baptized; 12. tempted; 14. he preaches; 16. calls Peter, Andrew, James, and John; 23. heals one that had a demon; 29. Peter's mother in law; 32. many diseased persons; 40. and cleanses the leper. Dictionary of Bible Themes Mark 1:8 1513 Trinity, mission of 2366 Christ, prophecies concerning 4293 water Library What 'the Gospel' IsThe 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 The Strong Forerunner and the Stronger Son Mighty in Word and Deed Healing and Service A Parable in a Miracle A Composite Picture. The Way to the Kingdom The Repentance of Believers The Lord and the Leper Faith and Repentance Inseparable Answer to Mr. W's First Objection. The Fellowship of Prayer Healing a Demoniac in a Synagogue. Jesus Heals a Leper and Creates Much Excitement. The Way from Sin to Perfect Salvation. Jesus' Conception of Himself John the Baptist Links Mark 1:8 NIVMark 1:8 NLT Mark 1:8 ESV Mark 1:8 NASB Mark 1:8 KJV Mark 1:8 Bible Apps Mark 1:8 Parallel Mark 1:8 Biblia Paralela Mark 1:8 Chinese Bible Mark 1:8 French Bible Mark 1:8 German Bible Mark 1:8 Commentaries Bible Hub |