Our text reminds us of the significant fact that Jesus began his ministry in Galilee, and not in Jerusalem, as the Jews might have expected of their Messiah. In the city where the sacred temple stood there was far less of the earnestness and simplicity which our Lord sought for than among the rural peasants and fishermen. Hence his work was begun and was largely continued in a district which was poor and despised. This, however, was only in harmony with much that we know of God's methods; for "his ways are not as our ways." As the Creator of all things, he has placed some of the most beautiful products of nature in obscure spots. We find them in secluded dells, or in the depths of the earth and sea, or they are hidden under the curl of a leaf, or buried in a pool among the rocks. Some of the noblest Christians are to be found in quiet spheres of which the world knows nothing; and some of the highest work has been done for our Lord in obscure villages, or in lands out of the range of tours and trades. Besides this, the selection of Galilee as the earliest scene of our Lord's ministry was an indication of its nature. It was a tacit rebuke to the carnal expectations current among the people concerning their Messiah; and, in giving an opportunity to the degraded and despised provincials, it showed that he had come "to seek and save that which was lost." Several significant facts respecting his ministry are suggested by the text, namely -

I. THIS MINISTRY FOLLOWED UPON A TIME OF TERRIBLE TEMPTATION. The verse immediately preceding this puts in vivid contrast temptation in solitude and ministry in public. Loneliness of spirit is a fit preparation for publicity of life; and our Lord, who was in all points made like unto his brethren, deigned to share this experience. Joseph was a solitary prisoner before he became a ruling prince. Moses passed from the splendours of Egypt to the quietude of Midian before he became a leader and lawgiver. David was a persecuted exile before he was ready for enthronement. Paul was three years in Arabia before he was the apostle to the Gentiles. Our Lord spoke of such inward preparation for outward work when he said to his disciples, "What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the housetops." Public work is only safe when preceded by private prayer. True teaching can only come from those who are first taught of God. Without personal experience of inward struggles and victories, we shall never speak to others with power or sympathy. But if we would get the benefit of solitude, if we would achieve victory over self and sin in our own hour of temptation, we must be like our Lord, who was baptized before he was tempted, who was filled with the Holy Spirit before he fought with the evil spirit. Then out of such an experience we can speak lovingly and helpfully to others.

II. THIS MINISTRY SUCCEEDED THE SILENCING OF JOHN. Our text very pointedly suggests that the public appearance of the Lord occurred immediately after the ending and completion of the Baptist's work. The words are significant: "After that John was cast into prison, Jesus came." God will never let his work fall to the ground. If one noble witness to the truth is removed, another springs up in his place. If persecution silences one voice, another at once takes up the testimony. So when the disciples of John were most helpless and disheartened, and were beginning to scatter, suddenly the Lord of life stepped down into their midst, and rallying them round about himself, proved that he could do far more towards the victory than any fabled Achilles among his Greeks. Therefore let us reflect that when we or our fellow-workers fail or are removed, God can raise up others to accomplish his purpose; and let us cheer ourselves with the thought that when heart and flesh fail he himself will appear amongst us. It was "when John was cast into prison" that "Jesus came."

III. THIS MINISTRY STRUCK THE KEY-NOTE OF MERCY. We must remember that our Lord came forth amongst the people as one humanly and divinely great, endued with power beyond all others. Yet by that wonderful self-restraint which always characterized him (Matthew 26:53; John 18:36) he brought no immediate retribution on those who were foes both of God and man. Herod, for example, by his imprisonment of John, had done a wrong against conscience and against God, as well as against that faithful servant of the Most High. But Christ raised no revolt against the tyrant, which would have hurled him from the throne he desecrated; nor did he threaten or curse him and his followers. He came preaching "the gospel," proclaiming the glad tidings, calling upon all - ay, even Herod himself - to repent and believe, and so receive salvation. This was 'the key-note of his ministry, and was heard throughout it, even to its last chord; for on the cross he prayed, "Father, forgive them; for they know not what they do."

IV. THIS MINISTRY PROCLAIMED THE ESTABLISHMENT OF A KINGDOM. "The time is fulfilled, and the kingdom of God is at hand." The long waiting for deliverance was over. God, in the person of his Son, had come to establish a kingdom, in which the Divine love and power and will would be revealed as never before. The forerunner had been making the way straight, and now the King had come and was ready to rule over all who would welcome him. This kingliness of Christ is one of the special characteristics of the revelation given to us through Mark. Matthew presents the Messiah who fulfilled ancient predictions; Luke describes the Son of man in his pitifulness and graciousness; John proclaims the Divine Word, who was in the beginning with God, and who himself was God; but Mark, instructed possibly by Peter, who dwells so much on the kingdom in his Epistles, begins by announcing "the kingdom of God is at hand." Christ shall reign for ever, over all nations and kindreds and tongues; and each one of us is invited to bow to his scepter and submit ourselves to his gracious rule, that ours may be the bliss of those who shouted "Hosanna!" and not the curse of those who cried "Crucify him!" To enter that kingdom we are called upon to "repent and believe the gospel;" to change our minds and ways, to turn from sin to God, from self to Christ, and to trust and follow him in whom the glad tidings are incarnate. - A.R.

But John had been doing a good work, doing an important work, doing the very work that God had planned for him to do. Why did the Lord let him be put in prison? Just such interruptions as that to the best men's work, and just such trials as this to the best of men, are in the Lord's plan of the progress of his work, and of the training of His people. When old Father Mills, of Torringford, Connecticut, heard that his son, Samuel J. Mills, "the father of foreign missions in America," had died at sea while his work was at its brilliant starting, the quaint old Yankee preacher said wonderingly: "Well, I declare! The fat's all in the fire again." And it did look that way, didn't it? We can't understand all this; but we can see its commonness. John the Baptist was a child of promise and a child of prophecy. Jesus says of him: "Among them that are born of women there hath not arisen a greater than John the Baptist." Yet just as he was fairly inaugurating the Messiah's dispensation, and his work seemed more important than almost anyone's else on earth, "John was put in prison." Until you can see just why that thing was permitted, don't worry yourself over some of your little hindrances, or those of your neighbours, asking — as if half in doubt whether or not there is a God, or whether He cares for the interests of His cause and its best friends "What did the Lord let this happen for?"

(Sunday School Times.)

Out of the ashes of a Faithful God raises up a Hopeful; for the immortal dreamer says: "Now I saw in my dream that Christian went not forth alone; for there was one whose name was Hopeful who joined himself unto him." Though the enemy burn a John Huss, God is able to raise up a Martin Luther to take his place: end the martyrdom of Ridley and Latimer does but "light a candle in England which shall never be put out." The casting of the Baptist into prison signalized the commencement of that ministry which unhinged the gates of hell.

(Anonymous.)

I. WE SEE A ROYAL AMBASSADOR SILENCED.

II. WE SEE A WORTHIER ENVOY SUBSTITUTED.

III. WE SEE THE DEATHLESS ENERGY OF TRUTH. No power known on earth can stop her silvery tongue.

(D. Davies, M. A.)

John's position had been one of honour. We now contemplate him as the occupant of a dungeon.

I. THE HISTORY OF JOHN'S CONNECTION WITH HEROD IS VERY INSTRUCTIVE. It shows —

1. The feeling of the world in certain cases towards the truth of its teachers — they "hear it gladly."

2. The experience of the faithful reprovers of human sin — a prison.

3. A leading feature of that kingdom which John introduced.

4. This was fitted to undeceive the Jews. Are you satisfied with the gospel economy?

II. No sooner was John cast into prison THAN JESUS HIMSELF BEGAN TO PREACH THE GOSPEL.

1. When a servant of God has finished his work, he must be satisfied to retire. We think experience, etc., lost; but no.

2. The world will never succeed in suppressing the truth. Let us not be oppressed with anxiety!

III. The Evangelist records the SUBSTANCE as well as the fact of Christ's preaching.

IV. As soon as Christ began to preach the gospel HE CALLED HIS DISCIPLES.

1. On the fact of His calling His disciples we may remark:

(1)He made provision for the perpetuity of His kingdom;

(2)He brought those who were to be main pillars in the Church under His own training — spiritually;

(3)He placed the apostles in circumstances which qualified them to be witnesses to facts.

2. On the manner of His calling His disciples, we may remark:

(1)He honoured diligence in humble employment;

(2)He chose seemingly weak instruments;

(3)He taught that we must leave all in order to follow Him;

(4)He furnished an example of effectual calling. Have you "left all"?

(Expository Discourses.)

The season was the spring, with its bright heaven, its fresh sweet earth, its gladsome, soft, yet strengthening air, its limpid living water. And within as without all was springtime, the season of million-fold forces, gladly and grandly creative, of sunlight now clear and blithesome, and now veiled with clouds that came only to break in fruitful showers.

(Principal A. M. Fairbairn.)

I. THAT GOOD MEN ARE OFTEN MADE THE SUBJECT OF SOCIAL REPROACH. "John was put in prison."

1. Because the inner meaning of their lives is frequently misunderstood.

2. Because the moral beauty of their character excites the envy of the wicked.

3. Because they are often called to rebuke the wickedness of those around them.

II. THAT USEFUL MEN ARE OFTEN RENDERED INCAPABLE OF WORK THROUGH THE TYRANNY OF OTHERS.

1. The power of regal authority to hinder the labours of the morally useful is only partial.

2. It is often capable of wise explanation —

(1)It proved that the Baptist was capable of suffering as well as work;

(2)That the history of the Baptist might the more easily merge into that of our Lord;

(3)To give him rest before entering the solemnities of eternity.

3. It is deeply responsible.

III. THAT THOUGH ONE SERVANT OF TRUTH MAY BE REMOVED ANOTHER IS IMMEDIATELY FOUND TO TAKE HIS PLACE.

IV. THAT THE MINISTRY CALLED FORTH BY THE EMERGENCY IS OFTEN BETTER THAN THE ONE REMOVED.

(Joseph S. Exell, M. A.)

I. THE KINGDOM HERE SPOKEN OF.

1. It was the kingdom of God.

2. It was at that time to be established.

II. WHAT MUST WE DO TO BECOME SUBJECTS OF THIS KINGDOM?

1. Repent of sin.

2. Believe the gospel. Application:

(1)Inquiry;

(2)Humiliation;

(3)Thankfulness.

(C. Simeon, M. A.)

This term is used in various senses in the New Testament.

1. The presence of Christ upon earth.

2. The second coming of Christ.

3. His influence upon the heart.

4. Christianity as a Church.

5. Christianity as a faith.

6. The life eternal.It points out sin to be turned from in sorrow: Christ to be believed in with joy.

(T. M. Lindsay, D. D.)

There is great meaning in the words that Jesus was continually using to describe the work that He did for men's souls. He brought them into "the kingdom of God." The whole burden of His preaching was to establish the kingdom of God. The purpose of the new birth for which He laboured was to make men subjects of the kingdom of God. Is it not clear what it means? The kingdom of God for any soul is that condition, anywhere in the universe, where God is that soul's king, where it seeks and obeys the highest, where it loves truth and duty more than comfort and luxury. Have you entered into the kingdom of God? Oh, how much that means! Has any love of God taken possession of you, so that you want to do His will above all things, and try to do it all the time? Has Christ brought you there? If He has, how great and new and glorious the life of the kingdom seems. No wonder that He said you must be born again before you could enter there. How poor life seems outside that kingdom. How beautiful and glorious inside its gates! If I tried to tell you how Christ brings us there, I should repeat to you once more the old, familiar story. He comes and lives and dies for us. He touches us with gratitude. He sets before our softened lives His life. He makes us see the beauty of holiness, and the strength of the spiritual life in Him. He transfers His life to us through the open channel of faith, and so we come to live as He lives, by every word that proceedeth out of the mouth of God. How old the story is, but how endlessly fresh and true to Him whose own career it describes.

(Phillips Brooks, D. D.)

Many people seem to suppose this means some realm after death, where those who have done nothing but mortify themselves here shall do nothing but enjoy themselves hereafter. But what Christ meant by the kingdom of heaven was a life begun here, passing through the grave and gate of death without any breach of spiritual continuity. Unchanged in essence was the life of His kingdom — changeable only in outward accidents. Its essence depended always not on where, but on what you were. The kingdom of heaven was always a state within, not a place, though it worked itself out here below in a visible Church.

(H. R. Haweis, M. A.)

I. WHEN. After John's imprisonment. One witness of the truth silenced; but another raised up. After Moses, Joshua; after Stephen, Paul.

II. WHERE. Galilee. Where could He find work so readily as amidst the ceaseless toil and turmoil of these teeming villages?

III. WHAT.

1. Gospel of kingdom of God. Spiritual (1 Corinthians 15:50); righteous (Romans 14:17); near (Luke 21:31); inward (Luke 17:20, 21).

2. Repentance and faith: thus completing the work of John.

(H. Thorne.)

I. THE PREACHER — "Jesus." But Jesus differed from all other preachers.

1. He was Divine.

2. He was infallible.

3. He was sympathetic.

4. He was most clear and simple. "Common people heard him gladly," etc.

5. He was most interesting.

6. Most faithful and earnest.

7. He preached most affectionately and tenderly. One of His very last appeals — "O Jerusalem," etc. He wept over it, etc.

II. HIS THEME. The gospel.

1. He was the subject of His own ministry.

2. He also proclaimed the kingdom of God.

3. The near approach of this kingdom.

4. The sphere of His ministry at this time was Galilee. Now the world is the field of the gospel — "Go ye into all the world," etc.

III. THE SPECIAL APPEAL HE MADE.

1. He urged repentance.

2. He demanded faith. The gospel news must be heard and received as true.Learn:

1. We have the same Saviour.

2. The same gospel — now complete by His resurrection and gift of the Holy Spirit.

3. Its blessings are ours on the same terms.

4. Men perish by not believing the gospel of Christ.

(J. Burns, D. D.)

Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, ZebedeeCapernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of JudeaArrested, Custody, Delivered, Delivering, Galilee, Glad, God's, Gospel, John, Kingdom, News, Preaching, Prison, Proclaiming, Reign, Thrown, Tidings1. 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 1:14

     2428   gospel, descriptions
     5461   prisoners

Mark 1:13-14

     2376   kingdom of God, coming

Mark 1:14-15

     5335   herald
     5369   kingship, divine
     6029   sin, forgiveness
     6734   repentance, importance
     7135   Israel, people of God
     7725   evangelists, identity
     7726   evangelists, ministry
     7756   preaching, content
     7950   mission, of Christ
     8425   evangelism, nature 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

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