Dear Friends Public ministry is very important in Christian life every Christian most have a desire of leading others to Christ that most be motto and our passion. Our role model is Jesus Christ “From that time on Jesus began to preach, "Repent, for the kingdom of heaven has come near." Matthew 4:17. Our church specially we spend our time to reach every home and every individual we strongly believe on personal evangelism .
What bible says about public ministry:
Jesus: His Public Ministry - John 1:19-12:50 John reported on Jesus' life first in terms of his public life and ministry. His record includes on Jesus' geographical movements and on how he performed signs, taught his ways (the Way), and encountered both rejection and acceptance. During Jesus' ministry, those who had been given to Christ by the Father (John 6:37) responded in faith despite the rejection he encountered from the community at large. Their stories illustrate the process of becoming a true disciple and of believing all that this Gospel reveals about Jesus. This section of John's account divides into five main parts. His Kingdom Ministry: (1) its beginnings (John 1:19-51), (2) in Cana - Judea (John 2:1-4:54), (3) briefly in Jerusalem (John 5:1-47), (4) in Galilee (John 6:1-71) and (5) again in and around Jerusalem during several feasts (John 7:1-12:50).
Jesus' Kingdom Ministry Begins - John 1:19-51 Immediately after the Prologue, John opened his narrative of Jesus life with Jesus' introduction to the public through the ministry of John the Baptist (John 1:19-34). Then he turned to Jesus' selection of his first disciples (John 1:35-51). In both sections, witness is given to Jesus' heavenly origin and God's purpose for sending him. Burge reveals an interesting unity in this pericope. He says:
John 1:19-50 enjoy an interesting unity. The section can be divided into four paragraphs, each marking a successive day ("the next day,"John 1:29, 35, 43). In each section we learn something about who Jesus is and what he will accomplish; but more, we learn something about discipleship and what it means to be his witness. There is even a geographical outline. An interesting structure looks like this:
· A. One Disciple in Perea [Bethany Across the Jordan] (John 1:19-34) [Days 1-2]
o 1. Philip and Nathanael become disciples and model true discipleship.
This structure at once makes clear that the author's purpose in these verses is the nature of discipleship and what it means to meet, know, and follow Jesus. In each case, disciples are invited to have a personal contact with Jesus and to recognize who he truly is. This is a recurring theme in the Gospel: experiencing Jesus and having a correct understanding of his person. Johns literary technique is to tell a story and then exploit that story for some theological purpose: to identify Jesus for us as readers or to help us see what is transpiring in the minds of Jesus interrogators.
John the Baptist: The Voice of God - John 1:19-28 John, the writer of the Gospel of John, narrates part of the factual events of John the Baptist's witness to whom Christ is. John the Baptist was very clear whom he was and who he was not. He was not: (1) the Christ (John 1:20, 25), (2) Elijah (John 1:21, 25; cf. Mal. 4:5-6), or (3) a prophet (John 1:21, 25; cf. Deut. 18:15, 18). Rather is was "the voice of one calling in the desert, 'Make straight the way for the Lord'" (John 1:23; Isa. 40:3-5). John says he is "the voice" not "the Word" again making a distinction between him and Christ, who is the Word (John 1:1). Hughes states:
He reached back 700 years to the words prophesied inIsaiah 40:3-5) and said, "I am just a voice." He was not the substance but just the communicator. Borrowing the imagery from that Old Testament passage, he was saying, "I am merely a workman making a road for the Messiah." He moved the emphasis away from himself. Similarly, look at John 1:27: "He is the one who comes after me, the thongs of whose sandals I am not worthy to untie." He turned the conversation away from himself and pointed to Jesus Christ. Not only that, he claimed for Jesus a place so exalted that ordinary people like himself were unworthy to perform a task relegated to the lowest slave.
John knew his calling.
He was committed to it for the glory of God alone. And he was humble! As to humility Hughes says:
The Scriptures tell us much about John's spiritual commitment. He was a Nazirite from the time he was born. In accordance with that vow, he never cut his hair, he never touched a dead body, he never drank the fruit of the vine. He lived a pure, uncontaminated life. He was filled with the Holy Spirit since before birth. His mother was likewise a Nazirite before his birth. John was the greatest of all men. If there was ever a man who had the temptation, especially as he saw Jesus' rising popularity, to exalt himself, John was that man. He could have talked about his miraculous birth or how it felt to live a solitary life of self-denial in the wilderness. He could have held forth on survival tactics for the wilderness or perhaps his grasshopper diet. He could have discussed his devotional regimen or published a manual of discipline for those who wanted to follow God. He faced great temptation, but to his everlasting credit, he would have none of it. In fact he said later, "He must become greater; I must become less" (John 3:30). A witness never obtrudes himself into the picture of the one of whom he is witnessing. John was an excellent witness.
No wonder Jesus would say, "I tell you the truth: Among those born of women there has never arisen anyone greater than John the Baptist" (Matt. 11:11). John desired to preach "Jesus" (2 Cor. 4:5). "This all happened at Bethany on the other side of the Jordan, where John was baptizing" (John 1:28).