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.

I. THE IMPORT OF THE EXHORTATION.

1. By the repentance to which we are exhorted we are not to understand merely an external reformation. To the. Pharisees such an exhortation would have been inappropriate and useless. Their outward conduct was exemplary. Nor can we suppose that the repentance to which we are exhorted is a mere sense of sorrow and regret on account of the afflictive and penal consequences to which our transgressions may expose us, either in the present life or in that which is to come. True repentance is "towards God" — "for the remission of sins" — "unto salvation." Putting all these explanatory terms together, we are led to the conclusion that repentance consists in a sorrowful conviction of our having grieved and provoked God, and in an earnest desire and endeavour to be reconciled to Him, and to secure by the remission of our sins the salvation of our souls. These convictions and desires must be substantially the same in character in all true penitents, but are not in all cases equal in degree. Sometimes the heart is rather melted than broken.

2. But by the faith to which we are exhorted we are not to understand merely a general belief in God as the Almighty Creator, and the gracious Governor of all things. It is not merely a faith in the Divine mission and authority of Christ, and in the truth of that system of doctrine which He taught. The exhortation is "Believe the gospel" — that which is peculiar to the gospel. Those whom our Lord addressed believed in God as the Creator, in the truth of the Old Testament Scriptures; making it a boast that they were "Moses' disciples." It must therefore have been something more particularly pertaining to the gospel which they were now exhorted to believe, namely, the doctrine of salvation by Him as their Redeemer — the testimony that "God was in Christ reconciling the world unto Himself," etc. We must do more than yield assent with the understanding to this great doctrine; as it is with a "broken and contrite heart" that man repents, so "with the heart man believeth unto righteousness." It is, in other words, to feel what we believe, or to exercise a sure trust and confidence in that which we acknowledge to be true.

3. We have already noticed the close and intimate sequence with which the exhortation to faith in the gospel follows the exhortation to repentance; and we may now further remark upon that head, that the one is thus inculcated in connection with the other —

1. Because for all true penitents there is a gospel, or a message of good news. Had it been otherwise repentance would have been a dreadful thing. Are you guilty? Here is "a fountain opened for sin." In a word, are you entirely lost? Here is a Saviour "able to save even to the uttermost," etc.

2. This faith is inculcated in connection with repentance, because it is in the act of cordially believing what the gospel says, that we receive the blessings which the gospel offers.

II. THE ARGUMENTS OR MOTIVES BY WHICH THE EXHORTATION IS SUPPORTED.

1. The exhortation to repentance may be regarded as being urged by the assurance that "the time is fulfilled." To all who bare not repented "the time is fulfilled" — the time, place, and subject we are considering are all favourable. May it not be said of you that "the time" of your own solemn promise and engagement "is fulfilled." "The time" of God's special influence and grace is "now fulfilled." In the case of some of you it may probably be said, "the time is fulfilled," as you are very near the period when lime is to be exchanged for eternity. "Your days are fulfilled, for your end is come."

2. Upon the supposition that you are already penitent, you are encouraged to faith in the gospel by the assurance that "the kingdom of God is at hand." This kingdom is at hand as all things needful for its establishment have been abundantly provided. Indeed, if truly penitent, you are already in a state of preparation for being made by faith the subjects of His "kingdom." If you are truly penitent, "the kingdom of God is at hand," for God is this moment waiting to set up that kingdom in your hearts. Let repentance and faith ever be connected. There are persons who, in a certain sense, "believe the gospel" without having ever truly repented; they have a speculative faith in the gospel. On the other hand are persons resting in repentance, and on the mere ground of their repentance are looking to be admitted into heaven. Let one follow the other in the order in which Christ has placed them.

(J. Crowther.)Remark —

I. THE INSUFFICIENCY OF REPENTANCE BY ITSELF TO PROCURE THE FORGIVENESS OF SIN.

II. THE SUITABLENESS OF FAITH TO THE BEING ASSOCIATED WITH REPENTANCE AS A CONDITION.

III. THE THOROUGH HARMONY OF DOTH CONDITIONS WITH THE BLESSED FACT THAT ETERNAL LIFE IS THE FREE GIFT OF GOD THROUGH OUR LORD JESUS CHRIST.

(H. Melvill, B. D.)

Many persons who appear to repent are like sailors who throw their goods overboard in a storm, and wish for them again in a calm.

(Mead.)A saint's tears are better than a sinner's triumphs.

(Secker.)The tears of penitents are the wine of angels.

(Bernard.)Repentance begins in the humiliation of the heart, and ends in the reformation of the life.

(Mason.)There is no going to the fair haven of glory without sailing through the narrow strait of repentance.

(Dyer.)

In 1680, Mr. Philip Henry preached on the doctrine of faith and repentance from several texts of scripture. He used to say that he had been told concerning the famous Mr. Dod, that some called him in scorn "Faith and Repentance," because he insisted so much upon these two in all his preaching. "But," says he, "if this be to be vile, I will be yet more vile, for faith and repentance are all in all in Christianity." Concerning repentance he has sometimes said, "If I were to die in the pulpit, I would desire to die preaching repentance, as if I were to die out of the pulpit I would desire to die practising repentance."

A locomotive is rushing at express speed along the main line of a railway, when suddenly, by a pointsman's mistake, it is switched off into a sideline. Instantly the brakes are applied, and the moving mass is brought to a standstill. Then the engineer lays his hand upon a lever, the motion of the engine is reversed, and the train moves back to the main line, and continues on its course. In human life, such an abandoning of the main line is transgression; such a reversal is repentance. The kingdom of God is like a walled city with a single gate, to which outsiders can only approach by one path. That gate is faith; that path is repentance. An old tower in one of the southern counties of Scotland goes by the name of The Tower of Repentance. A herd boy was one day lying in a field near it, reading his New Testament, when an irreligious gentleman of the neighbourhood stopped and asked him what book he was reading. On being informed, he said with a sneer, "Perhaps, then, you can tell me the way to heaven?" "Oh, yes," replied the boy, "you must go up through that tower." This quaint way of expressing the truth, sent the inquirer off in a more thoughtful mood than when he came. If a man is running from the kingdom of God, it is obvious that he must just turn round and run for it, if he wishes to reach it. Just as soon as it is possible for a man to reach the top of a hill by running downhill, will it be possible for the sinner to enter God's kingdom without repentance.

(Sunday School Times.)

From these words we learn what it is to preach the gospel.

I. We are to prove that Jesus of Nazareth is He that should come — He of whom all the prophets did write — the very Christ, the Saviour of the world. "The time is fulfilled and the kingdom of God is at hand."

II. We are to teach men how to receive, and how to act, under these good tidings — "Repent ye," etc.

1. Repentance: Its importance and necessity. Its nature.

2. Our Lord preached not only repentance, but also faith. So the apostles. In every saved soul these two must and do meet together. Not that God deals alike with every saved soul. "Believe the gospel," — come to Jesus, that you may have a free pardon, etc.

(R. Dixon, D. D.)

I have known instances where for years there have been right views of the evil of sin, and of the nature of holiness, and a desire after holiness — and what is this but repentance? imperfect it may be, but still repentance at least in its beginnings: imperfect, it went not far enough, inasmuch as it was without faith. I knew a man a public character, who wrote to me, in youth, many an instructive letter, a man of no common intellect, who, when only a boy, on reading Martin Luther's book on the Epistle to the Galatians, absolutely rolled in agony on the floor, under a sense of sin and the wrath of God; and though his home influence and his occupation in after life were opposed to his spiritual progress, he never lost his reverence for the Bible and his desire to be religious. It is a fact that it was his habit to read the Bible with a commentary of a night, after he had left his occupation, which was eminently worldly; and he used to say, "it was his greatest comfort in life." I have, as a boy, listened to his reverential reading of the Bible and that commentary to his family. But the error of seeking salvation by the works of the law prevented his enjoyment of peace, or sense of pardon. It was not till the later years of his life, when the providence of God had removed him from his ensnaring and worldly occupation, that he attained to what the Scripture calls faith — salvation by grace through the faith of Christ — a simple, childlike trust in Christ, as made sin for him, that he might be made the righteousness of God in Christ. For several years of his later time, Archbishop Leighton's works, especially his commentary on St. Peter's first epistle, one of the noblest works which ever came from uninspired man, was his daily companion, from which he seemed never weary of making large extracts: and he owned that he now apprehended faith as he had never done before. Like many others, in his zeal for good works he had thought that such sweeping statements about faith alone being needful for salvation were contrary to good works. Whereas he lived to see and know and feel that faith in Christ works by love, and is the fruitful source of all good and holy works. He found that the Twelfth Article of our Church is the truth of God. "Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit." I have no doubt that in the case of my departed friend, as in many others, the Holy Spirit was slowly bringing about His purpose of mercy, through the workings of repentance; and when he had been brought to see that there was no good in him, and that all his strivings after holiness were altogether vain, then came the gift of faith, and he believed to the saving of his soul. As another example of the long separation between faith and repentance, in some souls, I cannot withhold from you the case of one of our greatest literary characters, Dr. Samuel Johnson. His writings have been my companion from my youth up; I early conceived a great admiration of him, not only for his large intellectual powers, but because he stood forth in an immoral age as a friend of revealed religion, and an earnest teacher of morals. I am fully aware of the defects of his character, — they were many and great; but these imperfections were balanced by some great and noble qualities, accompanied by an intellect of the highest order, which to use his own words, at the close of his Rambler, he vigorously employed, "to give ardour to virtue and confidence to truth." Let me briefly sketch his soul's religious history. As a young man at Oxford he took up Law's Serious Call to the Unconverted, expecting to find it a dull book, and perhaps to laugh at it. But he found Law an overmatch for him, "This," he says, "was the first occasion of my thinking in earnest about religion, after I became capable of rational inquiry." Nor did he conceal his convictions. He attended church with much regularity; he was indignant when, for political reasons, there was some hesitation about giving the Highlanders of Scotland the Scriptures in Gaelic; he would allow no profane swearing in his presence, and he sternly rebuked anyone who ventured to utter in his presence impure or profane language. To a young clergyman he gave this admirable advice, that "all means must be tried by which souls may be saved"; and in one of his writings he declares, that, compared with the conversion of sinners, propriety and elegance in preaching are less than nothing. Yet, with all this honest earnestness, his religion gave him no peace. His views of the gospel were very defective, and partook very largely of that legal spirit so natural to man. He rested, as he himself says, his hope of salvation on his own obedience by which to obtain the application of the Saviour's mediation to himself, and then; o repentance to make up for the defects of obedience. "I cannot be sure," he said, "that I have fulfilled the conditions in which salvation is granted; I am afraid I may be one of those who should be condemned." He never could be sure that he had done enough. And yet no one can read his meditations and prayers and not be convinced that he had a deep sense of sin and an earnest desire for holiness, accompanied with great self-abasement before God: but all in vain; there was no peace; there was repentance, but no faith. He had yet to learn that "being justified by faith, we have peace with God." And he was taught this blessed truth by the Holy Spirit in his last illness. All his life long he had looked upon death with the greatest terror; but though late, relief was granted to him. At evening time it was light. It appears that a clergyman was the main instrument in bringing his mind to a quiet trust. In answer to the anxious question, written to him by the dying moralist, "What shall I do to be saved," the clergyman wrote, "I say to you, in the language of the Baptist, 'Behold the Lamb of God which taketh away the sins of the world.'" That passage had been often read by him, and made but a slight impression; but now pressed home by the gracious Spirit, it went straight to his heart. He interrupted the friend who was reading the letter. "Does he say so? Read it again!" Comfort came and peace. His biographer tells us, "for some time before his death all his fears were calmed and absorbed by the prevalence of his faith and his trust in the merits and propitiation of Jesus Christ." Now all those years of darkness, fear, and disquiet, would have been saved had he known and received the free grace of God in Christ — in other words, if he had not only repented, but also believed the gospel.

(R. Dixon, D. D.)

I. A motive to genuine repentance, and cordial faith in the gospel, may be drawn from the consideration of that appalling misery which awaits the impenitent and unbelieving.

II. A motive may be gathered from the riches of God's goodness, especially as dispensed through the merits and intercession of Christ.

III. A motive may be gathered from the promise of the Holy Spirit, and from the countless instances which prove that promise to have been actually fulfilled down to this day.

(J. Thornton.)

I. Christ preached the NATURE of repentance.

II. Christ preached the NECESSITY of repentance.

1. The universal necessity may be shown from the character of God, as the Ruler of the world.

2. It may be shown from the state of man.

3. From the fact that an impenitent sinner is unfit for heaven.

III. Christ preached the DUTY of repentance. He pressed it home upon every man's conscience. He enforced it by rewards and punishments (Matthew 11:20; Matthew 2:2; Matthew 12:41). He encouraged men to it.

(J. Carter.)

The whole gospel is practically reduced to repentance. Christ joins it to the hope of heaven, as being the only means of arriving there. Here are four points in His teaching.

1. That His Father does everything according to the order of His adorable designs, in the time prefixed in His eternal predestination, and in the manner described in the Scriptures, prefigured in the shadows of the law, foretold by the prophets, and included in the promises, the time where. of is now fulfilled at His coming.

2. That sin has reigned under the law, but that God is to reign under grace and by it, and that the time of this kingdom of grace and mercy is at hand.

3. That the kingdom of God, and His reign by grace, begins with repentance for past sins.

4. That it is established by submission to the yoke of faith, and of the precepts of the gospel, and by the hope and love of eternal enjoyments which it reveals and promises.

(Quesnel.)

I. Repentance is a change of mind concerning

(1)God;

(2)the law;

(3)sin;

(4)self;

(5)Christ;

(6)holiness.

II. Repentance is manifested by its effects:

(1)Contrition;

(2)confession;

(3)self-abhorrence;

(4)self- abandonment.

(W. W. Whythe.)

The signs of true repentance are —

(1)Carefulness not to fall into our former sins again;

(2)holy indignation against ourselves for our sins past;

(3)a greater hatred of all sin, than we ever had a love for it;

(4)constant striving against secret sins;

(5)thorough obedience rendered cheerfully to all God's commands.

(G. Petter.)

I. THE PREACHING OF JESUS WAS SPIRITUAL. His theme was the "kingdom of God." Galilee was full of rabbis who taught for doctrines the commandments of men. Jesus held the minds of men to spiritual themes. His coming was the setting up on earth of the kingdom of God. The countrymen of Jesus looked for that kingdom as one of worldly magnificence. Nothing could deter Him from unfolding its spiritual nature.

II. JESUS PREACHED WITH AUTHORITY. He commanded men to repent (verse 16.) He came to be King as well as Saviour.

III. JESUS REQUIRED NOT ONLY ACCEPTANCE OF HIS DOCTRINES BUT OF HIMSELF ALSO - "Come ye after Me."

IV. JESUS PROFFERS LARGE REWARD TO HIS FOLLOWERS — "I will make you fishers of men."

V. JESUS' WORDS AND ACTS WERE A REVELATION OF HIS DIVINE POWER. Rebuking the evil spirit, He bade him "hold his peace and come out of him." That word was irresistible. Lessons:

1. The way to spread the gospel is to tell what Jesus does.

2. If one agency fails to bring men to Christ, let others be employed.

3. Opportunities for greatest duties are found in the discharge of ordinary ones. Jesus was in the synagogue on the Sabbath, and while there occasion was afforded for healing a demoniac.

4. A broad estimate should he had of the kingdom of Christ. How vast was Christ's view of the kingdom He came to set up. Beings of both worlds were interested in it.

(Sermons by Monday Club.)

I. The ENTRANCE to the kingdom. For a sinful man the only way into a kingdom of righteousness, is through repentance and renewal.

II. The MINISTRY of the kingdom. Discipleship means ministry.

III. The DEMONSTRATION of the kingdom. The gospel of the kingdom is good news for the whole man; mind, heart, will, soul and body. At last the gospel of the heavenly kingdom, in its full realization, shall be only a renewal of the gospel of the kingdom that was spoken in Galilee. "And there shall be no more death, neither sorrow, nor crying."

(Sermons by Monday Club.)

Adams likens Faith to a great queen in her progress, having repentance as her messenger going before her, and works as the attendants following in her train.

(J. G. Pilkington.)

Like Janus Bifrons, the Roman god looking two ways, a true repentance net only bemoans the past but takes heed to the future. Repentance, like the lights of a ship at her bow and her stern, not only looks to the track she has made, but to the path before her. A godly sorrow moves the Christian to weep over the failure of the past, but his eyes are not so blurred with tears but that he can look watchfully into the future, and, profiting by the experience of former failures, make straight paths for his feet.

(J. G. Pilkington.)

"Sir," said a young man to Philip Henry, "how long should a man go on repenting? How long, Mr. Henry, do you mean to go on repenting yourself?" "Sir," was the reply, "I hope to carry my repentance to the very gates of heaven. Every day I find I am a sinner, and every day I need to repent. I mean to carry my repentance, by God's help, up to the very gates of heaven." May this be your divinity, and mine! May. repentance towards God, and faith towards our Lord Jesus Christ, be Jachin and Boaz — the two great pillars before the temple of our religion, the cornerstones in our system of Christianity.

(Bishop Ryle.)

Here is the sum and substance of Christ's whole teaching — the Alpha and Omega of His entire ministry; and coming from the lips of such an one and at such a time (just after His baptism), we should give the most earnest heed to it.

I. The gospel which Christ preached was, very plainly, a COMMAND. He didn't condescend to reason about it. Why is this?

1. To ensure its being attended to. Many would never venture to believe at all if it were not made penal to refuse to do so.

2. That men may be without excuse if they neglect it.

II. THIS COMMAND IS TWO FOLD. It explains itself: repent and believe.

1. Repentance. Abhorrence of one's past life, because of the love of Christ which has pardoned it. Avoidance of present sin, because not one's own, but bought with a price. Resolution to live henceforth like Jesus. This is the only repentance we have to preach and to practise: not law and terrors, not despair, not driving men to self-murder — this is the sorrow of the world, which worketh death: godly sorrow is a sorrow unto salvation through Christ.

2. Faith. That is, trust in Christ. This goes hand-in-hand with repentance. Neither will be of any use without the other. Trust Christ to save you, and lament that you need to be saved, and mourn because this need of yours has put the Saviour to open shame, frightful sufferings, and a terrible death.

III. This command is A MOST REASONABLE ONE. God only asks of you that which your heart, if it were in a right state, would rejoice to give. You can't expect to be saved while you are in your sins, any more than you can expect to have a healthy body while there is poison in your veins. And then, as to faith, God surely has a right to demand of the creature he has made, that he shall believe what He tells him:

IV. This is a command which DEMANDS IMMEDIATE OBEDIENCE. The danger is real; the necessity is urgent. Today is the time God graciously gives you; tomorrow He may claim as His own.

(C. H. Spurgeon.)

An old saint, on his sick bed, once used this remarkable expression: "Lord, sink me low as hell in repentance, but" — and here is the beauty of it — "lift me high as heaven in faith." The repentance that sinks a man low as hell is of no use except there is the faith also that lifts him as high as heaven, and the two are perfectly consistent the one with the other. Oh, how blessed it is to know where these two lines meet — the stripping of repentance, and the clothing of faith!

(C. H. Spurgeon.)

Rowland Hill, when he was near death, said he had one regret, and that was that a dear friend who had lived with him for sixty years, would have to leave him at the gate of heaven. "That dear friend," said he, "is repentance; repentance has been with me all my life, and I think I shall drop a tear as I go through the gates, to think that I can repent no more."

The sweetness of the apple makes up for the bitterness of the root, the hope of gain makes pleasant the perils of the sea, the expectation of health mitigates the nauseousness of medicine. He who desires the kernel, breaks the nut so he who desires the joy of a holy conscience, swallows down the bitterness of penance.

(Scholiast in Jerome.)

Faith and repentance keep up a Christian's life, as the natural heat and radical moisture do the natural life. Faith is like the innate heat; repentance like the natural moisture. And, as the philosopher saith, if the innate heat devour too much the radical moisture, or, on the contrary, there breed presently diseases; so, if believing make a man repent less, or repenting make a man believe less, this turneth to a distemper. Lord, cast me down (said a holy man upon his death bed) as low as hell in repentance; and lift me up by faith into the highest heavens, in confidence of Thy salvation.

(John Trapp.)

He that repents every day for the sins of every day, when he comes to die will have the sins of only one day to repent of. Short reckonings make long friends.

(M. Henry.)

The same thought as St. Paul's "fulness of time." (Galatians 4:4; Ephesians 1:10). THE KINGDOM OF GOD and of heaven. These two formulae are used with a slight difference of meaning.

I. "THE KINGDOM OF HEAVEN" STANDS OPPOSED TO THE KINGDOMS OF EARTH: the great world empires that lived and ruled by the strength of their armies and that were, in means and ends, in principles and practices, bad. These had grown out of the cruel ambitions, jealousies, and hatreds of men and States; had created war, bloodshed, famine, pestilence, the oppression which crushed the weak, and the tyranny which exalted the strong. But the kingdom from above was the descent of a spiritual power, calm and ubiquitous as the sun to light: plastic, penetrative, pervasive, silently changing from ill to good, from chaos order, both man and the world.

II. "THE KINGDOM OF GOD" HAS ITS OPPOSITE IN THE KINGDOM OF EVIL OR SATAN, the great empire of darkness and anarchy, creative of misery and death to man. It belonged to God, came from Him, existed to promote His ends, to vanquish sin, and to restore on earth an obedience that would make it happy and harmonious as heaven.

(Principal A. M. Fairbairn.)

Andrew, Ephah, Isaiah, James, Jesus, John, Simon, Zabdi, ZebedeeCapernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sea of Galilee, Wilderness of JudeaBelieve, Close, Drawn, Faith, Fulfilled, Fully, Glad, Gospel, Hearts, Kingdom, News, Nigh, Reform, Reign, Repent, Saying, Sin, 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 1:15

     2345   Christ, kingdom of
     2363   Christ, preaching and teaching
     2375   kingdom of God
     4903   time
     4909   beginning
     4915   completion
     4945   history
     5048   opportunities, and salvation
     5052   responsibility, to God
     5204   age
     5426   news
     6512   salvation, necessity and basis
     6733   repentance, nature of
     8023   faith, necessity
     8438   giving, of time
     8489   urgency
     9140   last days
     9145   Messianic age

Mark 1:14-15

     5335   herald
     6029   sin, forgiveness

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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