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A.T. Robertson · Citado em PreceptAustin
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Robertson says is objective genitive - but see NET Note below). Hiebert agrees that of Jesus Christ is "not here as the herald of the good news but as the subject of the good news." As one writer said "He is thinking not so much of the Gospel Jesus preached, as of the Gospel He was." I like that. In short, the good news is centered on One Person here given a three-fold designation. First, Jesus, which in Hebrew is Joshua and which means Jehovah is salvation, the One through Whom salvation is made possible. Jesus also speaks of His humanity because it was the Name given by His human parents. (Angel spoke to Joseph in Mt 1:21, and an angel spoke to Mary in Lk 1:31+) Related Resources: Wayne Grudem's Systematic Theology - Doctrine of Christ - How is Jesus Fully God and Fully Man in One Person? scroll to page 456 How can Jesus be both God and man at the same time? What does it mean that Jesus is the Son of Man? Who is Jesus Christ? Is Jesus God in the flesh? Why is it important that Jesus is God in the flesh? Why is the humanity of Jesus important? What is the meaning of the Incarnation of Christ? Is the deity of Christ biblical? Are God and Jesus the same person? NET Note - The genitive in the phrase tou euangeliou Iesou Christou, "the gospel of Jesus Christ" could be translated as either a subjective genitive ("the gospel which Jesus brings [or proclaims]") or an objective genitive ("the gospel about Jesus Christ"). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119–21; M. Zerwick, Biblical Greek, §§36–39). If so, an interplay between the two concepts is intended: The Gospel which Jesus proclaims is in fact the Gospel about Himself. Note: In an objective genitive, the genitive noun is the object of the verbal idea contained in the noun it modifies; e.g. “the love of music” – where “music” is the object of the love. She loves the music. In a subjective genitive, the genitive noun is the agent of the verbal idea contained in the noun modified; e.g. “the love of her father” – where the love is exercised by the father. Her father loved her. (Chris Engelsma) Jesus (2424)(Iesous) means Savior (Mt 1:1, 16, 21) The angel declared to Joseph "you shall call His name Jesus, for He will save His people from their sins.” (Mt 1:21) And to Mary the angel said "you shall name Him Jesus." (Lk 1:31+) and later said He "shall be called the Son of God." (Lk 1:35+) Jesus is a transliteration of the Greek Iesous (In Septuagint = "Joshua" - Josh 1:1). In fact Iesous is the transliteration of the Hebrew name Joshua (Jehoshua) or Jeshua (Yeshua) and means Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua which is contracted as Jeshua (Yeshua). Gotquestions The name Jesus, announced to Joseph and Mary through the angels (Matthew 1:21, Luke 1:31+), means “Yahweh saves” or “Yahweh is salvation.” Transliterated from Hebrew and Aramaic, the name is Yeshua. This word is a combination of Ya, an abbreviation for Yahweh, the name of Israel’s God (Exodus 3:14); and the verb yasha', meaning “rescue,” “deliver,” or “save.” The English spelling of the Hebrew Yeshua is Joshua. But when translated from Hebrew into Koine Greek, the original language of the New Testament, the name Yeshua becomes Iēsous. In English, Iēsous becomes Jesus. Thus, Yeshua and, correspondingly, Joshua and Jesus mean “Yahweh saves” or “the Lord is salvation.” Related Resources: What is the meaning of the name Jesus? Is there power in the name of Jesus? Did Jesus have a last name? What does it mean that Jesus has the name above all names? Is Yeshua Hamashiach the proper Hebrew name/title for Jesus Christ? | GotQuestions.org If His name was Yeshua, why do we call Him Jesus? | GotQuestions.org What does it mean to pray in Jesus' name? | GotQuestions.org Should we be baptized in Jesus' name (Acts 2:38), or in the name of the Father, Son, and Holy Spirit (Matthew 28:19)? Christ (Anointed One)(5547)(Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated, symbolizing appointment to a task. It is the "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint on one anointed with the holy oil, especially the priests (Lev. 4:5+, Lev 4:16+) and in Daniel 9:25+ in a Messianic Prophecy giving the exact time of the Messiah's arrival on the scene in Israel - "So you are to know and discern (THE DOUBLE EMPHASIS INDICATES THIS IS IMPORTANT AND "KNOWABLE") that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks (CLICK FOR DETAILED ANALYSIS OF THESE CRUCIAL TIME PHRASES); it will be built again, with plaza and moat, even in times of distress." Christ is a clear synonym of the name Messiah and in a few Bible translations "paraphrase" Christos as "Messiah" (NLT, NEB, REB, GNB) which is reasonable as both names mean "anointed." John Grassmick adds on Christ - It was used specifically of the Deliverer anticipated in the Jewish world who would be God’s Agent in fulfilling Old Testament prophecies (e.g., Gen. 49:10; Ps 2; Ps 110; Isa. 9:1–7; 11:1–9; Zech. 9:9–10). (BKC) Related Resources: Messiah - Anointed One Messiah = messias Is Jesus the Messiah? What does Messiah mean? Why do most Jews reject Jesus as the Messiah? Does the Old Testament truly predict a second advent of the Messiah?
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Robertson comments that Satan "deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him." And then he tempts Jesus again saying "If (SINCE) You are the Son of God, throw Yourself down." (Mt 4:6, Lk 4:9+) The demons in Mt 8:29 (cf Mk 3:11, Lk 4:41+) recognized Jesus crying out "What business do we have with each other, Son of God? Have You come here to torment us before the time?” And then in His trial "the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” (Mt 26:63) to which Jesus in effect answered "Yes" (Mt 26:64, Lk 22:70+ = "Yes, I am"). A Roman centurion watching His crucifixion declared "Truly this was the Son of God!" (Mt 27:54, Mk 15:39) He was only half correct, for the "was" is really an "is". To His mother Mary, the angel declared He "shall be called the Son of God." (Lk 1:35+) John the Baptist declared "I myself have seen, and have testified that this is the Son of God.” (Jn 1:34+). Nathanael likewise answered Jesus declaring “Rabbi, You are the Son of God; You are the King of Israel.” (Jn 1:49+) Martha testified "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.” (Jn 11:27+) Ultimately it was the title Son of God which resulted in His false conviction by the Jewish leaders (see Lk 22:70, 71+, Lk 23:1+, Mt 26:63-66, Jn 19:7+). John gives us the background writing Jesus "answered them, “My Father is working until now, and I Myself am working.” For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, (cf Son of God) making Himself equal with God. (Jn 5:17-18+) In the last use of Son of God in the Gospels John summarizes the ultimate purpose of his entire Gospel: These have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (Jn 20:31+) ESV Global on Son of God - Mark emphasizes the divine Sonship of Jesus. In NT times the Roman emperor was worshiped by many as a god or as a “son of god.” (ED: SATAN ALWAYS HAS COUNTERFEITS!) It was essential, then, for Mark to make it clear that Jesus was the Son of the one true God. Jesus is not a tribal deity only for Jews, but is to be received by all peoples and cultures as Lord of all. Son of God - Used 3x in Mark - Mk 1:1, Mk 3:11, Mk 15:39. Son of Man is used far more often than Son of God - Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; Mark Eastman - Messiah Son of God - excerpt One of the most contentious issues between modern day Jewish and Christian scholars is whether the Messiah would be the "Son of God." The Christian New Testament clearly indicates that Jesus believed he was the Son of God, and that the disciples believed this as well. However, most 20th century rabbis claim that the Messiah is simply a man. In 1992 I had a discussion about the Messiah with a Jewish physician, a man who was a Torah scholar as well. He told me that virtually all modern rabbis believe the Messiah is going to be just a man. He will be great in wisdom and stature, but he will be just a man. He will not be the Son of God, nor will he be God in the flesh. He then went on to tell me that the belief that the Messiah is the Son of God was a Christian fabrication. He told me that there is no evidence from the Old Testament or the writings of the ancient rabbis that the Messiah would be the Son of God. Even today, when one asks a modern rabbi why they reject the Messiahship of Jesus, they will often say, "Because Jesus claimed to be the Son of God!" This denial among virtually all of modern Judaism of the "Sonship" of the Messiah, is widely held. However, this has not always been so. There is abundant evidence in the writings of the ancient rabbis, as well as the Apocryphal books, that the Messiah would indeed be the Son of God. In 1992, powerful new evidence from the Dead Sea Scrolls was published that reveals the belief among first century mainstream Judaism that the Messiah was indeed the Son of God. Before we look at that evidence, let's look at the claims of Jesus, his disciples and the leaders of the Jewish nation who rejected him as their Messiah. (Messiah - Son of God) (Index to book Search for Messiah- 12 chapters) J
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Robertson comments that "Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah." Straight (2117)(euthus) when used as an adjective as it is here in Mark 1:3, euthus literally means straight or a straight line and figuratively to what is proper or right. For example, in Acts 9:11 euthus described a literal roadway "the street called Straight (euthus)" which was literally straight through Damascus. The use of euthus in Mark 1:3 is figurative calling for "straight paths" (so to speak) in one's heart and life (cf Mt 3:3+, Lk 3:4+). Euthus is used again in Luke 3:5+ (quoting the Septuagint reading of Isaiah 40:4), where we read "the crooked (skolios - "crooked" lives) will be straight (euthus)" which speaks of heart change, moral/ethical transformation. Euthus is also used as adverb meaning immediately which is a key word in the Gospel of Mark as evidenced by 11 uses in the first chapter! Joe Stowell - ADVENT PEOPLE A VOICE OF ONE CALLING: “IN THE DESERT PREPARE THE WAY FOR THE LORD; MAKE STRAIGHT IN THE WILDERNESS A HIGHWAY FOR OUR GOD.”—Isaiah 40:3 Before long, friends will be asking, “Are you ready for Christmas?” For people of the Advent, there is more to that question than most of us realize. Throughout the history of the church Christmas has been referred to as the Advent of Christ. The word advent means “coming,” and there has never been, in the history of the world, a more strategic coming than His. The Old Testament heralds His coming, and John the Baptist fulfilled the words of Isaiah the prophet when he called Israel to prepare the way for the arrival of their King. While He has already come and conquered, the celebration of Christmas is a perfect time to make a highway for our Lord in the confused and often difficult wilderness of our own lives. What better time than Christmas for us to focus on the gifts and profound grace that surround His coming and to “strike up the band” of our hearts to celebrate Him as our King; to renew our desire to make a way for Him in our relationships, wills, plans, hopes, and dreams. And while we are thinking of Advent, it’s hard to escape the thought that He is coming back again and will once and for all put away sorrow, pain, failure, and confusion; and take us to His home, where there is joy forever in His presence. Advent people purify their lives to prepare for this glorious event (1 John 3:1–3). The next time you are asked, “Are you ready for Christmas?” remember that being “ready” is about much more than your “to do” list. So set down those packages and that tangled string of Christmas lights. Fix your heart on the wonder of God’s visiting our planet, and remember that the tiny baby who entered the world so quietly on that first Christmas Day will one day come again triumphantly to take you home at last. What can you do to make ready the way of the Lord in the wilderness of your life? Be specific. Mark 1:4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. WUEST Mark 1:4 There arose John, the baptizer, in the uninhabited region, making a public proclamation of a baptism which had to do with a change of mind relative to the previous life an individual lived, this baptism being in view of the fact that sins are put away. HENDRIKSEN Mark 1:4 So John the Baptist came, baptizing in the wilderness and proclaiming a baptism of conversion (“of a complete turnabout in mind and heart”) for the forgiveness of sins NET Mark 1:4 In the wilderness John the baptizer began preaching a baptism of repentance for the forgiveness of sins. GNT Mark 1:4 ἐγένετο Ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. NLT Mark 1:4 This messenger was John the Baptist. He was in the wilderness and preached that people should be baptized to show that they had turned to God to receive forgiveness for their sins. KJV Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. ESV Mark 1:4 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. NIV Mark 1:4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. ASV Mark 1:4 John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. CSB Mark 1:4 John came baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins. NKJ Mark 1:4 John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. NRS Mark 1:4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. YLT Mark 1:4 John came baptizing in the wilderness, and proclaiming a baptism of reformation -- to remission of sins, a baptism: Mt 3:1,2,6,11 Lu 3:2,3 Joh 3:23 Ac 10:37 13:24,25 19:3,4 repentance for the forgiveness of sins : Ac 22:16 Mark 1 Resources - Multiple Sermons and Commentaries John the Baptist's Ministry - click to enlarge Holman Bible Atlas (purchase either digital or Hardcover) © 1998 B&H Publishing Group used by permission. Please do not reproduce in any way. PROPHETIC PROMISE FULFILLED John the Baptist appeared in the wilderness (See Summary of John the Baptist above) - John the Baptist is not the best translation for the Greek reads more literally "the one who baptizes" (ho baptizon). In other words, John was identified as a baptizer! Baptist is not the same word baptistes used most often by Matthew as a title as in Mt 3:1+, but is the verb baptizo which in the present tense (participle = "-ing" = baptizing) describes what John was doing, which was continually baptizing! Baptizing (and preaching) was his life! ESV, NIV, CSB, NKJV translate the Greek more literally as "John appeared, baptizing." The verb appeared means to arrive and is conceived of as his appearing or in a sense "coming into existence" in the wilderness. And so in keeping with Mark's style, he has John suddenly coming into existence so to speak, abruptly showing up on the scene in the wilderness. Preaching a baptism of repentance for the forgiveness of sins - Preaching or better proclaiming is in the present tense depicting this as John's lifestyle, indeed his life purpose! He was fulfilling his role as herald of the coming Messiah. A herald had a message to announce by his lord and was responsible to convey the message clearly, accurately, and authoritatively.
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Robertson says "The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ." Hiebert adds "Cerinthus (c. A.D. 100), a late contemporary of John the Apostle at Ephesus, separated Jesus from Christ. He taught that the “Christ spirit” came upon the man Jesus, the son of Joseph and Mary, at his baptism and empowered his ministry but left him before his crucifixion; it was only the man Jesus who died and rose again. Cerinthus thus rejected the doctrine of the incarnation and consequently obliterated the Christian doctrine of the atonement." Related Resources: Commentary notes on 1 John 4:2 What is Cerinthianism? | CARM.org Dr Wayne Grudem's outline on the The Humanity of Christ Is Jesus God in the flesh- Why is it important that Jesus is God in the flesh? Why is the humanity of Jesus important? What is the meaning of the Incarnation of Christ? What does incarnate mean? How was Jesus God incarnate? How can the Incarnation be reconciled with God's immutability? What is the hypostatic union? How can Jesus be both God and man at the same time? Cerinthus - Wikipedia = "Cerinthus distinguished between the man Jesus and the Christ. He denied the supernatural virgin birth of Jesus, making him the biological son of Joseph and Mary, and taught that the Christ descended upon Him in the form of a dove from the Supreme Ruler at baptism and left Him again at his crucifixion—never to embody the flesh.(See Irenaeus, Against Heresies, 1.26.1) Mark 1:11 and a voice came out of the heavens: "You are My beloved Son, in You I am well-pleased." and a voice came out of the heavens: Mt 3:17 Joh 5:37 Jn 12:28-30 2Pe 1:17,18 You are My beloved Son: Mk 9:7 Ps 2:7 Isa 42:1 Mt 17:5 Lu 9:35 Joh 1:34 John 3:16,35,36 John 5:20-23 6:69 Ro 1:4 Col 1:13 Mark 1 Resources - Multiple Sermons and Commentaries THE FATHER'S SEAL OF APPROVAL And a voice came out of the heavens - The text does not state it, but clearly this is the voice of God the Father in Heaven speaking to God the Son Who has become incarnated as fully Man, even as God the Spirit has just descended upon Him. There it is as clear as day - THE TRINITY. Someone said of the crucial doctrine of the Trinity - If you try to understand it, you'll lose your mind, but if you try to deny it, you will lose your soul!. That saying may be slightly exaggerated, but the gist of it is absolutely true. A good modern example of those who try to deny the Trinity is the so-called "Jesus Only" movement (see below). This is the first of three recorded occasions when the Father spoke from Heaven. The second was when Jesus was transfigured (Mt 17:5, Lk 9:28-36+), and the third was during His last week before the cross (John 12:28). Jesus declared "And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. (John 5:37) Luther wrote “Highest things. 1) The highest preacher, God. 2) The highest pulpit, the heavens. 3) The highest sermon: ‘This is my beloved Son, in whom I am well pleased.’ ”
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Robertson - And taught. Inchoative imperfect tense, began to teach as soon as he entered the synagogue in Capernaum on the Sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Luke 4:16–31+ and Mt 4:13–16. The ruins of this synagogue have been discovered...Jesus both taught (didaskō) and preached (kērussō) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (archisunagōgos). The service consisted of prayer, praise, reading of Scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Luke 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle (tōi hupēretēi) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher for over a year (Ed: See John MacArthur's summary of Jesus' first year of ministry) when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke 4:14+). David
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Robertson adds that "Mark uses para (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action." Hiebert points out that "Mark’s gospel gives no indication of any previous acquaintance with Jesus, but from John 1:35-42+ and John 3:22-30+, it is clear that they had already accepted Him as Messiah and even assisted Him in His work. The call now given them was a call to intensive training as His disciples." Also by this time most writers think that John the Baptist had been imprisoned by Herod the tetrarch (Herod Antipas) (Lk 3:19-20+) Recall also that Mark (like Matthew and Luke) passes over the so-called "year of obscurity" (See note above along with diagram) of Jesus which is found only in John 1:15-4:42 covering about 12 months). Here is the background regarding the "year of obscurity" where John describes the first meeting of Andrew and an anonymous disciple with Jesus... Again the next day John (THE BAPTIST) was standing with two of his disciples, 36 and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!” (NOW JUST IMAGINE WHAT THE TWO DISCIPLES MUST HAVE THOUGHT!) 37 The two disciples (WE KNOW ONE WAS ANDREW BUT THE SECOND IS ANONYMOUS) heard him speak, and they followed (akoloutheo = technical term describing relationship of a disciple to his teacher) Jesus. 38 And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” 39 He said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother. 41 He found first his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter). (John 1:35-42+) He saw Simon and Andrew, the brother of Simon - As explained above, this was not Jesus' first encounter with the two brothers. And so His call in verse 17 to follow Him was not a call "out of the blue". Joseph Alexander - Although it formed no part of our Lord’s personal mission to reorganize the Church, a change which was to rest upon his own death as a corner-stone, and must therefore be posterior to it, he prepared the way for this great revolution by selecting and training the men who should accomplish it. Omitting certain previous steps afterwards supplied by John (John 1:35–51+), Mark proceeds at once to the vocation of the first apostles, as if before unknown, but not expressly so described. This kind of harmonious variation is among the most familiar attributes of credible evidence in courts of justice, though absurdly represented by the German sceptics and their imitators elsewhere as an irreconcilable contradiction. The rigid application of the same rule would discredit more than half the testimony now received as valid in the courts and jury-rooms of England and America. (Commentary on the Gospel of Mark ) Geoff Thomas explains "These brothers had been prepared for this encounter by the ministry of John the Baptist. For their sake he had preached repentance and baptized those who had changed. In other words, they were the human highway on which the Lord was going to walk. They had had a whole year to hear and observe Jesus, to question him and mull over his answers. They had heard his preaching to the crowds. So when Jesus came to them at the side of the Galilean lake and invited them to follow him it was not a leap into the dark as far as they were concerned. They had thought about him for twelve months, in fact there was scarcely anything else they had talked about – this extraordinary Jesus from Nazareth. So his invitation to them to follow him was preceded by observation, information, knowledge and a heavenly revelation that he had given to them. Their response was to the Light of the World." (Sermon) THOUGHT - THOMAS MAKES AN INTERESTING POINT AS HE APPLIES THE TRUTH THAT THESE FIRST DISCIPLES HAD SOME PRIOR EXPOSURE TO JESUS - These are times of ignorance and apathy without many winds from heaven blowing across the land. 250 years ago John Wesley was able to write in his Journal, “This morning I went and offered free salvation to four felons in Newgate gaol.” He lived at a time when multitudes of people would gather to hear him and Whitefield preach. There was some knowledge of the Bible even in the minds of felons, and some work of the Spirit abroad in the land convicting men of sin and revealing Christ to them. We don’t live in such favoured times. People have not heard of the saving work of Christ. “How can they believe in the one of whom they have not heard?” (Ro 10:14+). So before you appeal to people’s wills to make a decision to accept free salvation in Christ they must be given knowledge of who Jesus is, and why he is worthy of their trust. That was Jesus’ own approach. Friendship and example and teaching preceded the command to follow him. (Sermon) Casting a net in the sea - "Casting a net is a peculiarly expressive phrase in Greek, where the verb and noun are cognate forms, the essential idea being that of throwing about or round, in reference either to the nets enclosing the fish, or to its being cast in different directions." (Alexander) J C
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Robertson adds they were "Literally casting on both sides, now on one side, now on the other." As Zodhiates says (in his note on amphiblestron = a casting net) "When skillfully thrown from over the shoulder by one standing on the shore or in a boat, it spreads out into a circle (amphibállō) as it falls upon the water, sinking swiftly by the weight of the leads attached to it and enclosing whatever is below it (Mt. 4:18; Mk 1:16; Ps 141:10; Eccl. 9:12; Hab. 1:15-17)." NET Note - The kind of fishing envisioned was net - not line - fishing which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus' point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new "catch" (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. For they were fishermen - For is a term of explanation which is straightforward in this context - explains why they were casting their nets. Were is in the imperfect tense, which strictly speaking views the action (in this case casting nets) as in progress (again and again they would throw out the circular net). Fishermen (231)(halieus from hals = the sea) is literally one who earned their living from the sea, catching fish. Jesus introduced the great figurative meaning of men who would now be catching men instead of fish. They would be evangelizing and winning disciples to Christ (Mk 1:17, Mt 4:19+). Fishermen on Galilee did not enjoy a high social standing, but their work required skill and was profitable. Halieus - fishermen(3), fishers(2). - Matt. 4:18; Matt. 4:19; Mk. 1:16; Mk. 1:17; Lk. 5:2. Septuagint = Job 41:7; Isa. 19:8; Jer. 16:16; Ezek. 47:10 Why did Jesus choose these busy fishermen who had no theological training? Someone has said that when God looks for someone to use in a special mission, He looks for the person who is already busy, the energetic individual. David Thompson adds "Jesus calls those to become part of His team who are faithfully doing their work in the secular world. God does not call lazy shirkers into His service; they call themselves into service." (Sermon) Life Beyond The Rituals They immediately left their nets and followed Him. —Mark 1:18 Today's Scripture: Mark 1:16-20 A royal dignitary was greeting residents at a nursing home, when he was surprised by the unresponsiveness of one woman who just sat there and stared at him. Finally, the dignitary asked, “Do you know who I am?”—to which the woman responded: “No. But that nurse over there helps us with those kinds of things.” Many people are confused about who Jesus is. But through His Word, God helps us know and enjoy the real Jesus. You will find Him wonderfully compelling. Tough fishermen, tax collectors, and zealots gave up everything to follow Him (Mark 1:18). Women felt safe with Him. Crowds stood in awe of His power and authority. Jesus is not content to be just our “fire insurance,” saving us from eternal punishment in hell. Rather, He wants us to know Him for who He really is, and He desires to connect with us on a deeper, more personal level. If you are weary of a religion that is about rules and regulations, then welcome to life beyond the rituals. Welcome to a relationship in which you can find companionship, comfort, wisdom, and reality. Welcome to the wonderful privilege of getting to know Jesus and the joy of following Him. Reflect & Pray Which of all our friends, to save us, Could or would have shed their blood? But our Jesus died to have us Reconciled in Him to God. —Newton To know Jesus is to love Jesus. Unlikely People They were fishermen. Then Jesus said to them, "Follow Me, and I will make you become fishers of men." —Mark 1:16-17 Today's Scripture: Mark 1:16-20 Not only was the Son of God born in an unlikely location and of unlikely parents, He chose His first followers at an unlikely place. He didn’t search the religious schools for the most learned scholars. He didn’t look among the ranks of brilliant military leaders. He stayed away from skilled statesmen and famous orators. Rather, Jesus went to the shores of Galilee and called out four common fishermen—Peter and Andrew, James and John. “Bad choice,” some might say. “Uneducated. Tough characters. What would they know about starting a worldwide movement? They couldn’t work a crowd if they had to.” Now, on behalf of fishermen everywhere, let me say that they have many positive traits. They must be resourceful, courageous, and patient. They must plan carefully and take care of their equipment. Such qualities are no doubt helpful in carrying out the Great Commission (Matthew 28:19-20), but I don’t think that’s why Jesus chose those men. I believe He wanted to demonstrate how God can transform ordinary people into “fishers of men” (Mark 1:16-17). Reflect & Pray They were fishermen. Then Jesus said to them, "Follow Me, and I will make you become fishers of men." —Mark 1:16-17 God uses ordinary people to do extraordinary work. THOUGHT - Perhaps you feel "ordinary." Perhaps you do not feel adequate. Perhaps you do not feel like Jesus would ever want to use you in His Kingdom work! Well, GOOD! You are exactly the kind of ordinary person Jesus uses for then God Alone receives all the glory. Mark 1:17 And Jesus said to them, "Follow Me, and I will make you become fishers of men." NET Mark 1:17 Jesus said to them, "Follow me, and I will turn you into fishers of people." GNT Mark 1:17 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων. NLT Mark 1:17 Jesus called out to them, "Come, follow me, and I will show you how to fish for people!" KJV Mark 1:17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. ESV Mark 1:17 And Jesus said to them, "Follow me, and I will make you become fishers of men." ASV Mark 1:17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. CSB Mark 1:17 "Follow Me," Jesus told them, "and I will make you fish for people!" NIV Mark 1:17 "Come, follow me," Jesus said, "and I will make you fishers of men." NKJ Mark 1:17 Then Jesus said to them, "Follow Me, and I will make you become fishers of men." NRS Mark 1:17 And Jesus said to them, "Follow me and I will make you fish for people." YLT Mark 1:17 and Jesus said to them, 'Come ye after me, and I shall make you to become fishers of men;' NAB Mark 1:17 Jesus said to them, "Come after me, and I will make you fishers of men." NJB Mark 1:17 And Jesus said to them, 'Come after me and I will make you into fishers of people.' fishers of men: Eze 47:10 Mt 4:19,20 Lu 5:10 Acts 2:38-41 Mark 1 Resources - Multiple Sermons and Commentaries CALL TO FOLLOW JESUS AND FISH FOR MEN And Jesus said to them, "Follow Me (Mt 4:19+, cf call of Levi/Matthew Lk 5:27+) - Literally Jesus said "Come ye after me." NIV and NLT paraphrase it using two words "Come, follow me." Alexander adds "Passing over the extraordinary draught of fishes which Luke here relates (Lk 5:3-9+), but saying nothing inconsistent with it, Mark records the call of these two brothers as a necessary link in the chain of his historical deduction. Come after me, or more exactly, hither! behind me, not only in the literal and local sense, but in the moral or figurative sense of adherence and dependence." Notice when Jesus called the men responded. There was no coaxing or coercion, just His holy call! Is Jesus calling you dear reader...into salvation...into a specific service (if you are already a believer)? It is interesting that Mark does not use the word "disciple" to describe them until Mark 2:15+. Grassmick notes that ""Come ye after me" was a "technical expression that meant "Go behind Me as a disciple." Unlike a Rabbi whose pupils sought him out, Jesus took the initiative and called His followers." (Bible Knowledge Commentary) Geoff Thomas - “Come, follow me” said the Lord Jesus, and they chose to obey him. Of course, summoned by the Saviour they obeyed. Of course, strengthened by the Holy Spirit they obeyed. But they made the decision, and they determined to follow Jesus. It was a watershed moment for them. We are often reminded of one raindrop that lands inches away from another at a peak in the Rockies. One flows to the west and ultimately arrives in the Pacific while the other flows to the east and arrives in the Atlantic. Their destinies are far apart from one another because of that watershed. Think what would have happened if Peter had said No. He would have spent the next sixty years of his life, six days a week, in the fish business, and how would he have ended his life? A viscous old man? But he didn’t: he obeyed Christ and became fisher of men. Have you obeyed the Lord Jesus? He is calling you this very moment to follow him. (Sermon) Thompson - This is a personal invitation by Jesus Christ to these men to follow Him and travel with Him. This is not the same as “believe on the Lord Jesus Christ and be saved.” This is not a Gospel message. In fact, this is a strange message. This is not our message. We may make application, but this is not our message. There were times when people believed in Him and wanted to travel with Him and He said, “No” (Mark 5:18-19). This is an unusual invitation. Related Resources: These are convicting audio messages from Dr Steven Lawson (listen if you dare!) Follow Me! Following Christ - Lawson begins speaking at 27 minutes It Will Cost You Everything! The Cost Counting the Cost Counting the Cost - part 2 J C
Marcos 1
Robertson - The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew 12:27; Acts 19:13), but here was something utterly different. Be quiet (5392)(phimoo from phimos = a muzzle) means to literally (1 Ti 5:18; 1 Cor 9:9) to tie shut (put a muzzle on), as done to an animal to prevent its snatching up grain while treading on a threshing floor. Figurative to put to silence, "stop the mouth" in order to silence, make speechless (Mt 22:34). The idea figuratively is of reducing an adversary to silence as it were,by taking the very accusation out of his mouth (1 Pe 2:15 = "by doing right you may silence the ignorance of foolish men"). Phimoo is used to describe Christ Christ commanding an unclean spirit not to speak (Mk 1:25; Lk 4:35), of commanding the raging sea ("Hush, be still [phimoo]! Mk 4:39+). Of Jesus "muzzling" the Sadducees ("the Pharisees heard that Jesus had silenced the Sadducees" Mt 22:34). Phimoo used 7x in the NT - Matt. 22:12; Matt. 22:34; Mk. 1:25; Mk. 4:39; Lk. 4:35; 1 Tim. 5:18; 1 Pet. 2:15. Phimoo is used once in the Septuagint (Lxx) - “You shall not muzzle the ox while he is threshing." (Dt 25:4) Come out is another aorist imperative command to do this immediately! Do not delay. He added no "hocus pocus or incantations!" The demon immediately obeyed the One Who had authority to make such a bold command and came out of him in (Mk 1:26) Imagine the reaction of the onlookers! NET Note - The command Come out of him! is an example of Jesus’ authority (see note on Lk 4:32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name. The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual. (Ed: And the same Jesus is our Protector!)
Marcos 1
Robertson - Without the formal testimony of the priests the people would not receive the leper as officially clean. Guzik makes an interesting point that "The elements used in the Levitical ceremony for the cleansing of a leper (cedar wood, hyssop, and scarlet) are the same elements used in cleansing someone who was defiled by a dead body (Numbers 19:6, 19:13, 19:18 and Leviticus 14:4-7). Since lepers were never healed, these priests had never conducted this ceremony. When they had to look up the procedure for this ceremony and had to carry it out for the first time, it would be a strong witness that the Messiah was among them." Indeed, to the rabbis the cure of a leper was as difficult as raising a person from the dead. Testimony (3142)(marturion/martyrion source of English "martyr") means the healed leper would be walking living proof that a miracle had been performed. And for the leper it was to be a declaration of facts which confirmed he was now clean, sort of like an emancipation proclamation for this man who had been enslaved (so to speak), bound by his leprosy undoubtedly for many years. The cleansed leper showing himself would be a visual testimony that he had no more skin spots and was cleansed. Did the priests ask who performed this miracle? The Gospel writers do not say but based on their asking about who healed the blind man in John 9:1-7, (see Jn 9:13-15), it is almost a given that they asked who performed this miracle. So the blind man knew it was "the Man who is called Jesus'' (Jn 9:11), just as did the leper who addressed Jesus as "Lord." Mark 1:45 But he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere. NET But as the man went out he began to announce it publicly and spread the story widely, so that Jesus was no longer able to enter any town openly but stayed outside in remote places. Still they kept coming to him from everywhere. GNT ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλ᾽ ἔξω ἐπ᾽ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. NLT But the man went and spread the word, proclaiming to everyone what had happened. As a result, large crowds soon surrounded Jesus, and he couldn't publicly enter a town anywhere. He had to stay out in the secluded places, but people from everywhere kept coming to him. KJV But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. ESV But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter. NIV Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere. began to proclaim it freely: Ps 77:11 Mt 9:31 Lu 5:15 Titus 1:10 Jesus could no longer publicly enter a city: Mk 2:1,2,13 Mark 1 Resources - Multiple Sermons and Commentaries CLEANSED BUT NOT COMPLIANT! But (de) is a term of contrast which sadly marks the disobedience of the man just cleansed. Cleansed by not compliant. He went out and began to proclaim it freely and to spread the news around - This is not described in the parallel accounts in Luke or Matthew. He "blazed it abroad!" NLT = "spread the word, proclaiming to everyone what had happened." KJV = "began to publish it much." ESV = "began to talk freely about it" On several occasions Jesus called for silence concerning His ministry (especially regarding the miraculous) - See Mark 1:34; 3:12; 5:43; 7:36; 8:26, 30; Mk 9:9. To proclaim like a herald or town-crier, but in this case a "herald" who went without the permission of the One in authority. This "town-crier" was to keep quiet, not shout it from the roof-tops which is what he did ("freely" is polus meaning much)! Luke 5:15+ puts it, “so much the more” A T Robertson - One of the best ways to spread a thing is to tell people not to tell. It was certainly so in this case. Soon Jesus had to avoid cities and betake himself to desert places to avoid the crowds and even then people kept coming to Jesus As