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<p>Here is, I. A general account of Christ’s preaching in Galilee. John gives an account of his preaching in Judea, before this (<a class="bibleref" title="John.2.1" href="/passage/?search=John.2.1">John 2:1</a>-<a class="bibleref" title="John.3.36" href="/passage/?search=John.3.36">3:36</a>), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,</p>
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<p class="tab-1">1. When Jesus began to preach in Galilee; <i>After that John was put in prison</i>. When he had <i>finished</i> his testimony, then Jesus <i>began</i> his. Note, The silencing of Christ’s ministers shall not be the suppressing of Christ’s gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.</p>
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<p class="tab-1">2. What he preached; <i>The gospel of the kingdom of God</i>. Christ came to set up the kingdom of God among men, that they might be brought into <i>subjection to it</i>, and might obtain <i>salvation in it</i>; and he set it up by the preaching of his gospel, and a power going along with it.</p>
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<p class="tab-1">Observe, (1.) The great <i>truths</i> Christ preached; <i>The time is fulfilled, and the kingdom of God is at hand</i>. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; “The time prefixed is now <i>at hand</i>; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence.” Note, God keeps time; when <i>the time is fulfilled</i>, the <i>kingdom of God is at hand</i>, for the vision is <i>for an appointed time</i>, which will be punctually observed, though it tarry past our time.</p>
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<p class="tab-1">(2.) The great <i>duties</i> inferred from thence. Christ gave them to <i>understand the times</i>, that they might know <i>what Israel ought to do</i>; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that <i>kingdom of God</i> was <i>at hand</i>, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must <i>repent, and believe the gospel</i>. They had broken the <i>moral law</i>, and could not be saved by a <i>covenant of innocency</i>, for both Jew and Gentile are concluded <i>under guilt</i>. They must therefore take the benefit of a <i>covenant of grace</i>, must submit to a <i>remedial law</i>, and this is it—<i>repentance towards God, and faith towards our Lord Jesus Christ</i>. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to <i>save us from our sins</i>. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God’s commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a <i>life of repentance</i> and a <i>life of faith</i>.</p>
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<p class="tab-1">II. Christ appearing as a teacher, here is next his <i>calling of disciples</i>, <a class="bibleref" title="Mark.1.16-Mark.1.20" href="/passage/?search=Mark.1.16-Mark.1.20">Mark 1:16-20</a>. Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for <i>all that the Father has given him, shall</i>, without fail, <i>come to him</i>. 2. The instruments Christ chose to employ in setting up his kingdom, were the <i>weak</i> and <i>foolish things of the world</i>; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins <i>by the sea-side, that the excellency of the power</i> might appear to be wholly <i>of God</i>, and not at all <i>of them</i>. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the <i>nobles and governors may be of ourselves</i>, <a class="bibleref" title="Jer.31.21" href="/passage/?search=Jer.31.21">Jer. 31:21</a>. 4. Christ puts honour upon those who, though mean in the world, are <i>diligent in their business</i>, and <i>loving to one another</i>; so those were, whom Christ called. He found them <i>employed</i>, and employed <i>together. Industry</i> and unity are <i>good</i> and <i>pleasant</i>, and there the Lord Jesus commands the blessing, even this blessing, <i>Follow me</i>. 5. The business of ministers is to <i>fish for souls</i>, and <i>win them to Christ</i>. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they <i>play therein</i>; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, <i>cast the net</i> into the waters, <a class="bibleref" title="Matt.13.47" href="/passage/?search=Matt.13.47">Matt. 13:47</a>. Some are enclosed and brought to shore, but far the greater number escape. <i>Fishermen</i> take great pains, and expose themselves to great perils, so do <i>ministers</i>; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must <i>leave all</i>, to follow him; and by his grace he inclines them to do so. <i>Not that we must needs go out of the world</i> immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only <i>their father</i> (which we had in Matthew), but <i>the hired servants</i>, whom perhaps they loved as their own brethren, being their <i>fellow-labourers</i> and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the <i>hired servants</i> with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their <i>hands</i> would be much <i>missed</i>, and yet they <i>left it</i>.</p>
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<p class="tab-1">III. Here is a particular account of his preaching in Capernaum, one of the <i>cities</i> of Galilee; for though John Baptist chose to preach <i>in a wilderness</i>, and did <i>well</i>, and did <i>good</i>, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the <i>way of their duty</i>, and both useful. Observe, 1. When Christ <i>came into Capernaum</i>, he <i>straightway</i> applied himself to his work there, and took the <i>first</i> opportunity of preaching the gospel. Those will think themselves concerned not to <i>lose time</i>, who consider what a deal of work they have to do, and what a little time to do it in. 2. Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the <i>sabbath-rest</i>, yet (which was far better) by applying himself to, and abounding in, the <i>sabbath-work</i>, in order to which the sabbath-rest was instituted. 3. Sabbaths are to be sanctified in <i>religious assemblies</i>, if we have opportunity; it is a <i>holy day</i>, and must be honoured with a <i>holy convocation</i>; this was the <i>good old way</i>, <a class="bibleref" title="Acts.13.27,Acts.15.21" href="/passage/?search=Acts.13.27,Acts.15.21"><span class="bibleref" title="Acts.13.27">Acts 13:27</span>; <span class="bibleref" title="Acts.15.21">15:21</span></a>. On the sabbath-day, <b><i>pois sabbasin</i></b>—<i>on the sabbath-days</i>; every sabbath-day, as duly as it returned, he <i>went into the synagogue</i>. 4. In <i>religious assemblies</i> on sabbath-days, the gospel is to be preached, and those to be <i>taught</i>, who are willing to learn the <i>truth as it is in Jesus</i>. 5. Christ was a non-such preacher; he did not preach <i>as the scribes</i>, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither <i>acquainted</i>with it (Paul himself, when a Pharisee, was ignorant of the law), nor <i>affected</i> with it; it came not <i>from the heart</i>, and therefore came not <i>with authority</i>. But Christ taught <i>as one that had authority</i>, as one that knew the mind of God, and was commissioned to declare it. 6. There is much in the doctrine of Christ, that is <i>astonishing</i>; the more we hear it, the more cause we shall see to <i>admire it</i>.</p>
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