One of many proofs of the wide influence of the Baptist's ministry. He came from Nazareth of Galilee. The multitudinous baptism of John was a fit occasion and background for the special and peculiar baptism of Jesus. The awakened national conscience represented for the nonce the general confession of sin by the individuals of mankind saved through the gospel. Christ's baptism was -

I. A FULFILMENT OF LEGAL RIGHTEOUSNESS. It was one ceremony of the Law taken as representative of the spirit and essence of the whole ceremonial system. Inasmuch as it involved a confession of sin, he by undergoing it

(1) humiliated himself; and

(2) identified himself with the sinful nature of the race.

Whilst condemning in his pure spirit the sin of man, he yet takes his place with sinners, as one with them in their penalty and their hope.

II. A FULFILMENT OF SPIRITUAL CONSCIOUSNESS.

1. Through plenary reception of the Holy Spirit. This was the same Spirit in which he had already been living, but given now "without measure." Inspiration ensues upon conscious acts of obedience and righteousness; true spiritual baptism is given to those who submit willingly to the positive requirements of God's Law. This was

(1) the completion of the Divine-human consciousness; and

(2) the communion of God and man, of heaven and earth. The (violently and suddenly) rent heaven symbolized this.

2. Through Divine attestation. It was a voice to John, but much more to Jesus himself. Through this experience he realized that the attitude he had assumed, and the career upon which he was about to enter, were approved of his Father. The favor and acceptance therein declared were also, by implication, a recognition of his perfect personal purity. It was not as a sinner that he submitted to baptism, but as the sinner's Friend and intending Saviour. - M.

1. Its seclusion. It lies in a narrow cleft in the limestone hills which form the boundary of Zabulon, entirely out of the ordinary roads of commerce, so that none could say that our Lord had learnt either from Gentiles or from rabbis.

2. Its beauty and peacefulness. The flowers of Nazareth are famous, and the appearance of its inhabitants shows its healthiness. It was a home of humble peace and plenty. The fields of its green valley are fruitful, and the view from the hill which over. shadows it is one of the loveliest and most historically striking in all Palestine.

(F. W. Farrar, D. D.)

The village of Nazareth is reached by a narrow, steep, and rough mountain path. But the distant view of the village itself, in spring, is beautiful. Its streets rise in terraces on the hill slopes toward the northwest. The hills rise above it in an amphitheatre around to a height of five hundred feet, and shut it in from the bleak winds of winter. The flat-roofed houses, built of yellowish-white limestone of the neighbourhood, shine in the sun with a dazzling brightness, from among gardens and fig trees, olives, cypresses, and the white and scarlet blossoms of the orange and pomegranate.

(C. Geikie, D. D.)

Oh how much hidden worth is there, which, in this world, is either lost in the dust of contempt and cannot be known, or wrapt up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.

(M. Henry.)

I. There is here an intimation of the fact, that Christ had hitherto RESIDED IN THE CITY OF NAZARETH, in lower Galilee.

1. The name of this city attached itself to Jesus Christ as a term of reproach.

2. In this city Christ lived thirty years in seclusion, etc. — discharging the humble and homely duties of His station — thus obeyed the law in all its precepts.

II. WHEN CHRIST WAS ABOUT TO SHOW HIMSELF TO ISRAEL, HE CAME TO JOHN TO BE BAPTIZED. He thus acknowledged the appointment of John, and honoured his office. He was made subject to the law. He thus dedicated Himself to the service of God.

III. The baptism of Christ was signalized BY SEVERAL MIRACULOUS AND STRIKING ACCOMPANIMENTS.

1. The heavens were opened.

2. The Spirit descended.

3. There was a voice from heaven.

(Expository Outlines.)

It is not possible for us to understand the whole mystery of this act, but we may reverently consider some of the motives which prompted the amazing condescension.

1. It may have been to consecrate water for the remission of sins. Just as the brooding of the Spirit of God upon the face of the waters at the first creation reduced order out of chaos, and prepared that element for all the purifications of the first dispensation; so when the moral re-creation of the world was inaugurated the operation of the same Blessed Agent, descending upon our Lord in the river Jordan, sanctified water to the mystical washing away of sin.

2. It may also have been that He designed thereby to be made one with His brethren, or to taste for their sakes at the outset of His ministry that curse of sin which He felt in all its intolerable burden at the close, before His cry of desolation.

3. Another motive He has expressly revealed. When the Baptist shrank back from an act that must have seemed profane, He pointed out that it was incumbent on Him to show an example of perfect obedience to His Father's will.

4. Underlying this resolution of obedience was the consciousness of a deep humiliation. His self-abasement reached its lowest depth in His baptism. To be misinterpreted and misunderstood at every step was bad enough; but to be told that by His own confession He was a sinner, one with publicans and harlots, and that by His own act and deed He admitted His guilt and sought to have it removed — such self-abasement is more than man can either measure or conceive.

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

I. THAT IT EMERGED FROM COMPARATIVE OBSCURITY. "From Nazareth of Galilee." Christ's coming from Nazareth would tend —

1. To correct the proud nations of those to whom He came.

2. It would be a means of self-discipline.

II. THAT IT WAS CHARACTERIZED BY TRUE HUMILITY.

1. Humility was shown in appreciating the worth of another man's work.

2. By giving preeminence to a man of inferior moral worth.

3. By submitting to the ceremonialisms of life.

III. THAT IT WAS FAVOURED WITH HAPPY VISIONS — "He saw the heavens opened."

1. Christ was favoured with a revelation of the unseen world.

2. This revelation was given in the performance of a comparatively trivial duty.

IV. CHRIST WAS HONOURED BY A DIVINE COMMENDATION. "This is my beloved son," etc.

1. This commendation was paternal.

2. It was sympathetic.Learn:

1. Comparative solitude is the best preparation for a life of public usefulness.

2. That men are not to be judged by the surroundings of their childhood.

3. That humility is the true adornment of a young man about to commence public life.

4. The happy interchange of sympathy between heaven and a truly pious soul.

(Joseph S. Exell, M. A.)

Note,

I. The TIME of it — "In those days," A.D. 28, Jesus thirty years of age, the age at which the Levites began their ministry.

II. The PLACE of it. Either the ancient ford at Succoth or near Jericho.

III. The MANNER of it. Of John. In Jordan. To fulfil all righteousness.

IV. The BLESSING that followed it. Credentials of Messiahship. Anointing for ministry with power (Cf. Romans 1:4; Acts 10:38). Tranquility (Dove; see Isaiah 6:6). Expression of Divine favour.

(H. Thorne.)

Jesus was baptized by His forerunner, who was both the representative of the old economy and the preacher of repentance for the new.

I. In the former relation the Baptist performed on the person of the Christian High Priest the washing which preceded His anointing with the Holy Spirit. The typical high priests were washed before their anointing.

II. In the latter relation the preacher of repentance administered the pledge of penitent washing for the Messiah to One who was also the representative of sinful man. Two ends were thus accomplished.

1. Christ was baptized as the Head and Surety of the human race; assuming in its symbol the transgression of mankind.

2. He was designated as the Messiah, in whom were combined all the offices to which His types were of old anointed. In the former sense, His baptism represented a sin assumed but not shared; He was "numbered with the transgressors," and "came by water" before He came by "blood." In the latter it represented the perfect purity which His preeminent ministry required; the water represented not the cleansing, but the absense of the need of purification.

(W. B. Pope, D. D.)

If we can distinguish between the important and the unimportant in this scene, between the transient and the permanent, we shall not study it in vain. Essential truths do not grow old.

1. Applying this test we find that one of the unessential truths concerning Christ's baptism is its mode. The exact mode could not be reproduced; none of us can have the Jordan ford for our baptismal font.

2. The heavenly phenomena accompanying the baptism are not among its essential features. The accessories cannot, from their very nature, be universal What then were the essential features?

I. CHRIST OUR LORD THERE SET FOR US A PERFECT EXAMPLE OF PERFECT OBEDIENCE. Baptism was an ordinance of God; Christ will not exempt Himself from any duty. Why should I be baptized? Because God commands it. Have you less need than Christ? The King of Glory did not despise it as "a mere form of the Church." He received baptism as ratifying the mission of His great forerunner, and He also received it as the beautiful symbol of moral purification and the humble inauguration of a ministry which came "not to destroy the law but to fulfil."

II. THAT IT WAS HIS WAY OF PUBLICLY RENOUNCING SIN AND PUBLICLY PROFESSING RELIGION. Christ is our Example as well as Redeemer. Every true follower of Christ must publicly renounce his sins and confess his faith.

III. THE EVIDENT APPROVAL OF THE FATHER IN HEAVEN.

(Sermons by the Monday Club.)

I. THE BAPTISM OF JESUS WAS THE SIGN OF THE CLOSE OF JOHN'S COMMISSION AS THE FORERUNNER. Every ministry has its culmination. Well if it be borne with John's self-abnegation and humility!

II. THE BAPTISM OF JESUS WAS THE SIGN OF THE OPENING OF CHRIST'S COMMISSION AS THE REDEEMER.

III. THE BAPTISM OF JESUS WAS THE SIGN OF A NEW ERA OF SPIRITUAL INFLUENCE. This gift now was the prelude and foretoken of that great pentecostal bestowment.

IV. THE BAPTISM OF JESUS WAS THE SIGN OF THE SPEEDY FULFILMENT OF THE FATHER'S GREAT DESIGN OF REDEEMING LOVE.

V. PRACTICAL LESSONS.

1. It should enhance our love to Jesus to see Him identifying Himself with all His sinful people.

2. We have an example of reverance for all God's ordinances.

3. Baptism significant in connection with Christ's own baptism. When it is more than a mere ceremony it is our burial with Christ into His death, pledges us to fulfil all righteousness.

4. Christ kept His baptismal vow. He has fulfilled all righteousness, not for Himself alone, but for His people also.

(Anon.)

I. OUR LORD WAS CONSECRATED TO HIS WORK BY HIS BAPTISM BY THE FORERUNNER. The inferior started the superior on His public work. Many a man has received the first open recognition of his mission from one mentally and spiritually lower than himself.

II. OUR LORD WAS CONSECRATED TO HIS WORK BY PRAYER. St. Luke, who calls attention frequently to the prayers of Jesus, alone mentions this important fact. No great work should be entered on without prayer, especially no work connected with God's kingdom.

III. OUR LORD WAS CONSECRATED TO HIS WORK BY THE GIFT OF THE SPIRIT. Outward ordinances, as the laying on of hands, etc., are for this end, etc.

IV. OUR LORD WAS CONSECRATED TO HIS WORK BY THE APPROVAL OF THE FATHER. The approval and blessing of God are essential to a true work.

(Anon.)

The baptism was, on His part, the assumption of His Messianic office; and on God's, His anointing or coronation as the King. There are three stages in this lesson: The preliminary dialogue, which explains the paradox of the baptism of the sinless by and with the sinful, the Divine anointing of the King, and the Divine proclamation.

I. THE BECOMINGNESS OF THE APPARENTLY UNBECOMING BAPTISM. The stern preacher bows in lowliest abasement before his carpenter cousin, and feels that his own character shows black against that lustrous whiteness. Who would have thought, when John was flashing and thundering against sin, that such sense of his own evil underlay his boldness? He clearly feels that Jesus is his superior, and needs no baptism of repentance. How had he come to this conviction? Difficulties have been raised as to the consistency of these words with his declaration that he "knew Him not." But, not to dwell on the fact that anticipations and expectations are not knowledge, why should this insight into the character of Jesus not have then been granted to him by prophetic intuition, as he gazed on the gentle face? Why should not the Divine voice have then for the first time sounded in John's heart, "Arise, anoint Him: for this is He"? It is a pure assumption that John had previous knowledge of Jesus. The city in the hill country of Judaea where his boyhood had possibly been passed, was far from Nazareth, and he had very early betaken himself to the desert and its isolation. The circumstances of the nativity may, or may not, have been known to him; but there is no reason to explain this conviction of the inappropriateness of his baptism of Jesus by previous knowledge. The other explanation seems to me both more probable and more accordant with his prophetic office. Christ accepts without demur the place which John gives Him. He always accepted the highest place which any man put Him in, and never rebuked any estimate of Himself as enthusiastic or too lofty. If Jesus had not up till that moment lived a perfectly sinless life, He committed a black sin in tacitly endorsing this estimate of Him. If He had lived such a life, on what theory of His nature is it explicable? A sinless man must be more than man. The same consciousness of blamelessness is put into plain words in His answer to John, which is Jesus' own explanation of His baptism. It was an act of obedience to a Divine appointment, and therefore it "became" Him. It was the fulfilment of "righteousness;" that is to say, Jesus did not confess sin, but professed sinlessness in His baptism, and submitted to it, not because He needed cleansing, but because it was appointed as the duty for the nation of which He was a member. Why, then, was He baptized? For the same reason for which He was found in the likeness of the flesh of sin, and submitted to other requirements of the law from which as Son He was free, and bore the sorrows which were not the issue of His own sins, and went down at last to the other baptism with which He had to be baptized, though His pure life had for itself no need to pass through that awful submersion beneath the black, cold waters of death. The whole mystery of His identification of Himself with sinful men, and of His being "made sin...for us, who knew no sin," lies in germ in His baptism by John. No other conception of its meaning does justice to the facts.

II. WE HAVE NEXT THE DIVINE ANOINTING OR CORONATION. The symbol of the dove seems to carry allusions to the grand image which represents the Spirit of God as "brooding over chaos, and quickening life, as a bird in its nest by the warmth of its own soft breast; to the dove which bore the olive branch, first messenger of hope to the prisoners in the ark; to the use of the dove as clean, in sacrifice; to the poetical attribution to it, common to many nations, of meek gentleness and faithful love. Set side by side with that, John's thought of the Holy Spirit as fire, and we get all the beauty of both emblems increased, and understand hew much the stern ascetic, whose words burned and blistered, had to learn. He knew "what manner of spirit" the King possessed and bestowed Meekness is throned now. Gentleness is stronger than force. The dove conquers Rome's eagles and every strong-taloned, sharp-beaked bird of prey. "The Prince of the kings of the earth" is anointed by the descending dove, and His second coronation is with thorns, and a reed is His sceptre; for His kingdom is based on purity and meekness, is won by suffering, and wielded in gentleness. As is the King, so are His subjects, whose only weapons He has assigned when He bids them be "harmless as doves." The purpose of this descent of the Spirit on Jesus was twofold. In John's Gospel it is represented as principally meant to certify the Baptist of the identity of the Messiah. But we cannot exclude its effect on Jesus. For Him it was the Divine anointing for His mediatorial work. A king is king before he is anointed or crowned. These are but the signs of what we may call the official assumption of His royalty. We are not to conceive that Jesus then began to be filled with the Spirit, or that absolutely new powers were given to Him then. No doubt the anointing did mark a stage in His human development, and the accession to His manhood of all that was needed to equip it for His work. But the Spirit of God had formed His pure manhood ere He was born, and had dwelt in growing measure in His growing spirit, through all His sinless thirty years. Since He was a man, He needed the Divine Spirit. Since He was a sinless man, He was capable of receiving it in perfect measure and unbroken continuity. Since His baptism began His public career, He needed then, and then received, the anointing which at once designated and fitted Him for His work of witnessing and atonement.

III. WE HAVE FINALLY THE DIVINE PROCLAMATION. GOD HIMSELF TAKES THE HERALD'S OFFICE. The coronation ends with the solemn recitation of the style and title of the King. Two Old Testament passages seem to be melted together in it: that in the second Psalm, which says to the Messianic King, "Thou art My Son;" that in Isaiah 42:1, which calls on the nations to "behold...Mine elect, in whom My soul delighteth." God speaks from heaven, and quotes a psalm and a prophet. Why should He not speak from heaven an illuminating word, which interprets whole regions of the Old Testament? This Divine testimony touches first the mystery of our Lord's nature. "Son of God" is not merely a synonym of Messiah, but it includes the distinct conception of Divine origin and of consequent Divine nature. The name implies that the relation between Him and the Father is unique. The voice attests the Divine complacency in Him. The form of the verb in the Greek implies a definite past delight of the Father in the Son, and carries back our thoughts to that wonderful intercourse of which Jesus lets us catch some faint glimpse when He says, "Thou lovedst Me before the foundation of the world." From eternity the mysterious depths of the Divine nature moved in soft waves of love, and in its solitude there was society. Nor can we leave out of view the thought that the Father's delight in the Son is through the Son extended to all who love and trust the Son. In Jesus, God is well pleased towards us. That complacent delight embraces us too, if we become sons through faith in the only begotten Son. The dove that rested on His head will come and nestle in our hearts, and brood there, over their chaos, if we have faith in Christ.

(A. McLaren, D. D.)

Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, ZebedeeCapernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of JudeaBaptised, Baptism, Baptized, Galilee, John, Jordan, Nazareth, Pass1. 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 1:9

     2036   Christ, humility

Mark 1:2-9

     5098   John the Baptist

Mark 1:8-11

     4293   water

Mark 1:9-11

     2078   Christ, sonship of
     2422   gospel, confirmation
     2510   Christ, baptism of

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

Mark 1:9 NIV
Mark 1:9 NLT
Mark 1:9 ESV
Mark 1:9 NASB
Mark 1:9 KJV

Mark 1:9 Bible Apps
Mark 1:9 Parallel
Mark 1:9 Biblia Paralela
Mark 1:9 Chinese Bible
Mark 1:9 French Bible
Mark 1:9 German Bible

Mark 1:9 Commentaries

Bible Hub