DID our Lord’s ministry begin in Galilee? If so, why did He not Himself set the example of "beginning at Jerusalem?" As a matter of fact we learn from the fourth Gospel that He did begin at Jerusalem; and that it was only after He was rejected there that He changed the scene of His labours to the North. Why then do the three Evangelists not mention this earlier ministry in the South? The answer to this question seems suggested by the stress laid by each of the three on the fact of John’s imprisonment, as giving the date after which Christ commenced His work in the North. Here, for example, (#Mt 4:12) it is put thus: "Now when He heard that John was delivered up, He withdrew into Galilee." Their idea, then, seems to be that the Judean ministry of Christ belonged rather to the closing months of John’s career; and that only after John’s mission, the sphere of which had been mainly in the South, had closed, could the special work of Christ be regarded as having begun.

If we review the facts we shall see how natural and accurate was this view of the case. John was sent to prepare the way of the Lord, to open the door of Jerusalem and Judea for His coming. At first the herald meets with great success. Jerusalem and Judea flock out to him for his baptism. The way seems ready. The door is opened. The Messiah has come; and John has pointed Him out as "the Lamb of God that taketh away the sin of the world." Now the Passover is at hand. People will be gathered together from all parts of the land. What better time for the Lord to come to His temple? And, as we are told in the fourth Gospel, Jesus takes the opportunity, goes up to Jerusalem, enters into the Temple, and at once begins to cleanse it. How is He received? As one whose way has been prepared, whose claims have been duly authenticated by a prophet of the Lord, as all acknowledge John to be? Not at all. Forth step the Temple officials and ask Him by what authority He does these things. He has come unto His own; His own receive Him not. He does not, however, too hastily accept their suicidal refusal to receive Him. He gives them time to think of it. He tarries in the neighbourhood, He and John baptising in the same region; patiently waiting, as it would seem, for signs of relenting on the part of the rulers and Pharisees, -one of whom, indeed, has come by night and made inquiries; and who can tell what the result will be—whether this Nicodemus may not be able to win the others over, so that after all there will be waiting for the King the welcome He ought to have, and which He is well entitled to expect after the reception given to His herald? But no: the impression of John’s preaching and baptism is wearing off: the hardness of heart returns, and passes into positive bitterness, which reaches such a height that at last Herod finds the tide so turned that he can hazard what a few months before would have been the foolhardy policy of seizing John and shutting him in prison. So ends the mission of John—beginning with largest hope, ending in cruellest disappointment.

The early Judean ministry of Christ, then, as related by St. John, may be regarded as the opportunity which Christ gave to the nation, as represented by the capital and the Temple, to follow out the mission of John to its intended issue—an opportunity which the leaders of the nation wasted and threw away, and which therefore came to nothing. Hence it is that the three Evangelists, without giving any of the details which were afterwards supplied by St. John, sum up the closing months of the forerunner’s ministry in the one fact which suggests all, that John was silenced, and shut up in prison. We see, then, that though Jesus did in a sense commence His work in Galilee, He did not do so until He had first given the authorities of the city and the Temple the opportunity of having it begin, as it would seem most natural that it should have begun, in the centre of the old kingdom.

But though it was His treatment in the South which was the immediate cause of this withdrawal to the North and the beginning of the establishment of the new kingdom there, yet this was no unforeseen contingency—this too was anticipated in the prophetic page, for herein was fulfilled the word of Isaiah the prophet, spoken long ago of this same northern land: "The land of Zabulon and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."

It is the old story over again. No room in the inn, so He must be born in a manger; no safety in Judea, so He must be carried to Egypt; no room for Him in His own capital and His Father’s house, so He must away to the country, the uttermost part of the land, which men despised, the very speech of which was reckoned barbarous in the polite ears of the metropolitans, a region which was scarce counted of the land at all, being known as "Galilee of the Gentiles," a portion of the country which had been overrun more than any other by the foreign invader, and therefore known as "the region and shadow of death"; here it is that the new light will arise, the new power be first acknowledged, and the new blessing first enjoyed one of the many illustrations of the Lord’s own saying, "Many of the last shall be first, and the first last."

Here, then, our Lord begins the work of setting up His kingdom. He takes up the same message which had seemed to return void to its preacher in the South. John had come saying, "Repent ye; for the kingdom of heaven is at hand." The people of the South had seemed to repent; and the kingdom seemed about to come in the ancient capital. But the repentance was only superficial: and though it still remained true that the kingdom was at hand, it was not to begin in Jerusalem.

So, in the new, and. to human appearance, far less promising field in the North, the work must be begun afresh; and now the same stirring words are ringing in Galilee, as rang a few months before in Judea: "Repent; for the kingdom of heaven is at hand."

It is now in fact close at hand. It is interesting to note its first beginnings. "And Jesus walking by the sea of Galilee,1 saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them and they immediately left the ship and their father, and followed Him."

Observe in the first place that, though John is in prison, and to all human appearance failure has been written on the work of his life, the failure is only seeming. The multitudes that had been stirred by his preaching have relapsed into their old indifference, but there are a few whose souls have been permanently touched to finer issues. They are not of the lordly Pharisees or of the brilliant Sadducees; they cannot even claim to be metropolitans: they are poor Galllean fishermen: but they gave heed when the prophet pointed them to the Lamb of God, the Messiah that was to come; and though they had only spent a short time in His company, yet golden links had been forged between them; they had heard the Shepherd’s voice: had fully recognised His Kingly claims; and so were ready, waiting for the word of command. Now it comes. The same Holy One of Nazareth is walking by the shores of their lake. He has been proclaiming His kingdom, as now at last beginning; and, though the manner of its establishment is so entirely different from anything to which their thoughts have been accustomed in the past, their confidence in Him is such that they raise no doubt or question. Accordingly, when they see Him coming alone and unattended, without any of the trappings or the suits of royalty, without any badge or sign of office, with a simple word of command, -a word of command, moreover, which demanded of them the sacrifice of all for His sake, the absolute trusting of themselves and all their future to His guidance and care, -they do not hesitate for a single moment; but first Andrew and Simon his brother, and a little further on James and John his brother, straightway leave nets, father, friends, home, everything, and follow Him.

Such was the first exercise of the royal authority of the new King. Such was the constitution of His—Cabinet shall we call it?—or of His Kingdom itself, shall we not rather say? for, so far as we can see, His cabinet at this moment was all the kingdom that he had. Let us here pause a moment and try to realise the picture painted for us in that grey morning time of what we now call the Christian Era. Suppose some of our artists could reproduce the scene for us: in the background the lake with the deserted boats upon the shore, old Zebedee with a half sad, half bewildered look upon his face, wondering what was happening, trying to imagine what he would do without his sons, and what his sons would do without him and the boat and the nets; and, in the foreground, the five men walking along, four of them without the least idea of where they were going or of what they had to do. Or suppose that, instead of having a picture of it now, with all the light that eighteen centuries have shed upon it, we could transport ourselves back to the very time and stand there on the very spot and see the scene with our own eyes; and suppose that we were told by some bystander, That man of the five that looks like the leader of the rest thinks himself a king: he imagines he has been sent to set up a kingdom of Heaven upon the earth; and he has just asked these other four to join him, and there they are, setting out upon their task. What should we have thought? If we had had only flesh and blood to consult with, we should have thought the whole thing supremely ridiculous; we should have expected to see the four men back to their boats and nets again in a few days, sadder but wiser men. How far Zebedee had a spiritually enlightened mind we dare not say; perhaps he was as willing that his sons should go, as they were to go; but if he was, it could not have been flesh and blood that revealed it to him; he as well as his sons must have felt the power of the Spirit that was in Christ.

But if he did not at all understand it or believe in it, we can fancy him saying to the two young men when they left: "Go off now, if you like; you will be back again in a few days, and foolish as you have been, your old father will be glad to take you into his boat again."

It is worth while for us to try to realise what happened in its veriest simplicity; for we have read the story so often, and are so thoroughly familiar with it, that we are apt to miss its marvel, to fail to recognise that it is perhaps the most striking illustration in all history of the apostle’s statement, "God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, that no flesh should glory in His presence,"

Where was ever a weaker thing in this world than the beginning of this kingdom? It would be difficult to imagine any commencement that would have seemed weaker in worldly eyes. Stand by once again and look at it with only human eyes; say, is it not all weakness together?—weakness in the leader to imagine He can set up a kingdom after such a fashion, weakness in the followers to leave a paying business on such a fool’s errand. But "the foolishness of God is wiser than men: and the weakness of God is stronger than men." And now that we look back upon that scene, we recognise it as one of the grandest this earth has ever witnessed. If it were painted now, what light must there be in the Leader’s eye, what majesty in His step, what glory of dawning faith and love and hope in the faces of the rest—it must needs be a picture of Sunrise, or it would be utterly unworthy of the theme!

Now follow them: where will they go, and what will they do? Will they take arms and call to arms the countryside? Then march on Jerusalem and take the throne of David, and thence to Rome and snatch from Caesar the sceptre of the world? "And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the people." Teaching—preaching—healing: these were the methods for setting up the kingdom. "Teaching"—this was the new light; "preaching the Gospel of the Kingdom"—this was the new power, power not of the sword but of the Word, the power of persuasion, so that the people will yield themselves willingly or not at all, for there is to be not a shadow of constraint, not the smallest use of force or compulsion, not the slightest interference with human freedom in this new kingdom; and "healing,"—this is to be the great thing; this is what a sick world wants, this is what souls and bodies of men alike are crying out for—"healing all manner of sickness and all manner of disease among the people." Heavenly light, heavenly power, heavenly healing—these are the weapons of the new warfare: these the regalia of the new kingdom. "And the report of Him went forth into all Syria; and they brought unto Him all that were sick, holden with divers diseases and torments, possessed with devils, and epileptic, and palsied; and He healed them" (R.V). Call to mind, for a moment, how in the extremity of hunger He would not use one fraction of the entrusted power for His own behoof. "Himself He cannot save." But see how He saves others. No stinting now of the heavenly power; it flows in streams of blessing: "They brought unto Him all that were sick . . .  and He healed them."

It is daybreak on the shores of Galilee. The Sun of Righteousness has risen with healing in His wings.