Resultados para: "Salome"

When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself. And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call - those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church. Now we may observe here, I. Where they were called - by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise. II. Who they were. We have an account of the call of two pair of brothers in these verses - Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (Joh 1:40, Joh 1:41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them, 1. That they were brothers. Note, It is a blessed thing, when they who are kinsmen according to the flesh (as the apostle speaks, Rom 9:3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the same family, are of God's family. 2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness. III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing. IV. What the call was (Mat 4:19); Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (Joh 1:37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe, 1. What Christ intended them for; I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ. They watch for your souls (Heb 13:17), and seek not yours, but you, Co2 12:14, Co2 12:16. (2.) It is Jesus Christ that makes them so; I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ. 2. What they must do in order to this; Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would preach Christ, must first learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by accompanying Christ all the time that he went in and out among them, Act 1:21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be workers together with him. V. What was the success of this call. Peter and Andrew straightway left their nets (Mat 4:20); and James and John immediately left the ship and their father (v. 22); and they all followed him. Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Luk 14:26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now, 1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word! He speaks, and it is done. The same power goes along with this word of Christ, Follow me, that went along with that word, Lazarus, come forth; a power to make willing, Psa 110:3. 2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.

Among which was Mary Magdalene--(See on Luk 8:2). and Mary the mother of James and Joses--the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on Mat 13:55-56. and the mother of Zebedee's children--that is, Salome: compare Mar 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body. The Taking Down from the Cross and the Burial (Mat 27:57-60). For the exposition of this portion, see on Joh 19:38-42. The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mat 27:61).

When Jesus . . . saw his mother, and the disciple whom he loved, standing by, he saith to his mother, WOMAN, BEHOLD THY SON! Then saith he to the disciple, BEHOLD THY MOTHER!--What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words! from that hour . . . took her to his own home--or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present (Mar 15:40). See on Mat 13:55. Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour" (Mat 27:45). No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare Exo 10:21, Exo 10:23). Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, ELI, ELI, LAMA SABACHTHANI . . . My God, My God, why hast Thou forsaken Me?" (Mat 27:46). As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (Psa 22:1) full of the last "sufferings of Christ and the following glories" (Pe1 1:11). "FATHER," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge--innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too--the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin" (Pe1 2:22). But that is not the point now. In Him there was no cause at all (Joh 14:30) and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias" (Mat 27:47).