Last week we saw how Jesus called out the first leaders for his new community – Simon, Andrew, James and John. The story of Jesus’ early ministry in Capernaum continues today with Jesus teaching and casting out a demon in their synagogue.
Let’s begin with some –
Capernaum was a fishing town. As I said before there was a booming fishing industry around the sea of Galilee as this time. It had a significant North-South trade route running through it and so it had a customs office for taxes. And there was also a small Roman garrison there.
Here’s a map . . .
This is a picture of the 4th century synagogue, with the floor of the first century synagogue under it, where Jesus was teaching and ministering in our story today.
Let’s look at our story –
21And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. 22And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.
Jesus and his new disciples come into the city and are attending the weekly worship service at the synagogue. Jesus must have taught enough that the local synagogue leader had heard of him and asked him to teach, as was the custom to do with traveling teachers.
Mark doesn’t tell us what he taught. We know it had something to do with his basic message in chapter 1:15 – “the time is fulfilled and the kingdom of God is at hand. Repent and believe the good news.” And it would probably depend on what the Scripture reading was in the synagogue service that day (Luke 4:17ff).
Mark’s focus isn’t on what he taught, but how he taught – “as one who had authority.” The scribes taught based on citing tradition and various teaching authorities. So and so said this and so and so said that. Their authority came from being a scholar and they simply placed their opinion alongside others in expounding on the Law.
Jesus taught based on his own authority as Messiah and Son of God. Perhaps a part of his teaching here is like what we find in the Sermon on the Mount in Matthew 5-7, where he says several times, “you have heard that it was said to those of old. . ., but I say to you . . .” – and then he clarified and raised the standard of Old Testament teaching.
Jesus spoke clearly and authoritatively about God’s will to the people. As he said in Matthew 7:24, “Everyone who hears these words of mine and does them . . .” will make it through the final judgment. His words determined one’s eternal destiny.
The result of his teaching was that they were “astonished”; it blew them away.
Well, if Jesus’ authority in comparison to the scribes stood out to his audience, certainly his authority, or as it can also be translated “power” stands out in the next episode in relation to demons.
23And immediately there was in their synagogue a man with an unclean spirit. And he cried out, 24“What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are – the Holy One of God.”
An unclean spirit is another way of saying “demon” (e.g. Mark 5:2; 15) Demons are spirits that are in rebellion against God and under the dominion of Satan (3:22-23). Paul, referencing Deuteronomy 32:17 (also Psalm 106:37) tells us that demons are the spirits behind the idols that pagans worship (1 Corinthians 10:20-21).
It’s unclean in that it’s contaminated by sin and evil and thus it makes the man unclean. Here the spirit has control of the man so that it speaks through him.
Now we want to avoid two extremes in talking about demons. The first is saying that demons don’t exist because in our culture we only believe what we see. The second is thinking that demons are behind every bush; that they’re the cause of anything that’s bad.
Let me give you an example in relation to the second extreme. Scripture tells us that demons can cause physical problems – being deaf or unable to speak. But not all such physical problems are related to demons. And Jesus heals people in numerous cases, where there’s no exorcism involved. The key is that when a demon is involved, it means there’s a personal, destructive, supernatural force at work. And this force has to be dealt with for the symptoms to be resolved.
The demon asks, “What have you to do with us?” This comes from a Hebrew idiom. (Literally, “What to us and to you.” It is used several times in Scripture). It means ‘what business do we have with each other?’ Or even, ‘get out of my face.’
Notice that this demon speaks for his comrades too. “Have you come to destroy us?” It’s threatened and defensive. And it should be, because it knows who Jesus is. All the demons know who he is (1:34) since they are from the Spirit world. And though they cause people to fear, Jesus causes them to fear.
The title “holy one of God” is likely the same as saying, “the Son of God,” which is what the other demons in Mark call Jesus (3:11; 5:7).
25But Jesus rebuked him, saying, “Be silent, and come out of him!” 26And the unclean spirit, convulsing him and crying out with a loud voice, came out of him.
Jesus’ authority stands out here. Others at times cast out demons (9:38). But not like this. They relied on magic, incantations and spells. Or they prayed to God who acted for them. Jesus casts out the demon with a simple command. Not even a prayer to God. And there’s really no struggle. Jesus speaks and the demon has to obey, even though it tries to resist.
Why silence the demon??? It’s not that what they say is wrong. Mark expects us as readers to take into account what they say, because demons do know who he is (1:34). It’s that Jesus wants to reveal the fullness of who he is in his own time and in his own way.
In terms of the bigger picture and in answer to the demon’s question – Jesus has come to defeat and destroy them. Jesus proclaimed that the kingdom of God has come with his coming – and wherever it comes there is a clash with the kingdom of Satan. And so here we see, right at the beginning of his ministry (and will continue to see) that God’s kingdom will win this war.
27And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.”
The people recognize that this is really different. And they are amazed. What’s going on? A new teaching backed up by a demonstration of God’s power through Jesus in the casting out of a demon. Here is someone who speak with God’s authority, clearly, about God’s will. And backs it up with actions that show that God is working powerfully through him.
28And at once his fame spread everywhere throughout all the surrounding region of Galilee.
Jesus becomes a celebrity. As we will see, crowds begin to swamp him.
As we will also see later, just because people are amazed by Jesus doesn’t mean that they believe in him or accept his message “to repent and believe the good news.” In fact, many of these same people will turn on him and reject him (Matthew 11:23-24).
And isn’t this true today? Many are amazed by Jesus in various ways, but never give their life to him. Jesus is popular; he’s famous, but no one does what he says or trusts in him with their very lives. Being amazed and believing in him and obeying him are quite different things.
Let me end by sharing –
– I want you to take with you and put into practice.
Jesus speaks clearly and authoritatively to us about God’s will for our lives. He teaches us how to live.
And as the crowd said, it’s “a new teaching.” In his teaching Jesus revealed God as God had never been revealed before. He gives us the highest and final revelation of God. It is in accord with what came before, but it goes above and beyond it.
Do you build your life based on his teaching (Matthew 7:24-27)? Or do you pick and choose what you accept? And then add in some of what this person teaches, some of what that person teaches and, of course, what you think is right?
Jesus is our teacher and authority for all of life. Build your life on his teaching. Study it. Understand it. Put it into practice.
The second truth is this – Jesus sets us free from Satan and his demons! We need not be under Satan’s power.
We see today what happens when an unclean, unholy spirit comes up against the Holy One of God – anointed with the Holy Spirit, indeed, the anointed one. Jesus wins. And he wins every time!
We can be free and we can be free of our fears of demons and all the power of evil, for Jesus not only sets us free, he protects us and cares for us. Trust in him; call out to him and he will deliver you.
Alright, we’re back in Mark. John the Baptist has come and prepared the way. Jesus has been revealed to Israel in his baptism and has committed to his mission. And Jesus has successfully overcome the testing of Satan.
Mark tells us in 1:14-15 that “Jesus came into Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the good news.” This tells us that Jesus is going around Galilee preaching this.
And now today we begin to see him in action in specific stories, here ministering to two sets of brothers – Peter and Andrew, and James and John. Let’s look at these two parallel calling stories of these four fishermen.
And we begin with some background
“16Passing alongside the Sea of Galilee . . .”
The sea of Galilee is really an inland fresh lake. It’s 12.5 miles long and 7 miles wide at its widest point. Jesus is around or even on the Sea of Galilee for most of his ministry in Galilee. This is the central setting all the way through chapter 8 of Mark.
Fish was the staple meat item in the ancient Greco-Roman world. And there was a booming fishing industry at this time in Galilee – with fish even being exported to Syria and Egypt. As we will see, James and John’s father Zebedee had a boat and hired hands to work. And Luke 5:10 tells us that Simon and Andrew and James and John were business partners. So, they were not dirt poor laborers, as they are sometimes portrayed – but more like middle class, business-people.
The calling of Simon and Andrew
16. . . Jesus saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. 17And Jesus said to them, “Follow me, and I will make you become fishers of people.” 18And immediately they left their nets and followed him.
Simon, or as he’s nicknamed by Jesus, Peter (3:16) and Andrew are originally from Bethsaida (John 1:44) but now live and work in Capernaum. (It’s not clear whether they were on the shore or in a boat).
Jesus calls them to “follow me.” Literally he says, “come after me.” He’s inviting them to become his disciples and full time apprentices (France). They are being called to join him in his mission of proclaiming the kingdom of God.
He specifically says, “I will make you become fishers of people.” The idea seems to be that just as they cast their nets and gather together fish, so they will come to gather together people for the kingdom of God. (Fishing references in the OT are all negative – Amos 4:2; Habakkuk 1:14-17; Jeremiah 16:16; Ezekiel 29:4-5). (See Jesus’ positive image of net fishing as gathering in people for the kingdom in Matthew 13:47-50) (The negative view of the Sea and the deep may be in the background here. It represents chaos, evil and death. The “fish” are delivered from this.)
And Jesus will train them to do this, “I will make you become” this. This is why they need to follow him and learn from him. And we see them doing just this, especially after Jesus’ death and resurrection in the book of Acts.
There’s no need to think that this is the first time they met Jesus. As Mark indicates, Jesus has been preaching the good news in Galilee (1:14-15). And the Gospel of John tells us that Andrew and Peter knew Jesus before this, with Andrew, at least, being a disciple of John the Baptist. (The way Luke tells the story in 5:1-11, Jesus is first in Simon’s house and there is also a miracle involved on the boat before they leave everything).
So their response, “immediately they left their nets and followed him” wasn’t done on a whim. They knew who Jesus was and had considered his message. (Most commentators go on about how Jesus’ authoritative presence and call is the explanation for them immediately leaving their nets to follow him. But, of course, many didn’t listen to Jesus, including the rich young ruler – Mark 10:17-22. His authority is rather displayed by his call to “follow me.” More below.)
The calling of James and John
19And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. 20And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.
There are several people named James connected to Jesus. This is not James the son of Alphaeus, one of the 12 (3:18). And it’s not James the brother of Jesus, who later led the Jerusalem church. James the son of Zebedee is the one who was killed by Herod Agrippa as described in Acts 12:1-2. So this was a fateful decision for him. He died for his choice here to follow Jesus.
As with Peter and Andrew, Jesus engages them in the midst of their work of fishing. Here, it says, “he called them.” If Peter and Andrew’s calling emphasized leaving career behind, here the emphasis includes not just the family business but also leaving family behind. It says, “they left their father Zebedee.”
These four disciples remained important for the Christian movement. They are the first four names on all the lists of the 12 apostles in the New Testament (See also Mark 13:3). And the three – Peter, James and John became the inner core of his disciples (Mark 5:37; 9:2; 14:33), with Peter being the leader.
Now, let’s look at some –
Key themes and challenges
– from this passage.
First, there’s a real emphasis in this first part of Mark’s Gospel on Jesus’ authority or power. As we will see in the next few chapters – Jesus has authority over demons, to forgive sins, to heal, to perform miracles, to rule on proper Sabbath observance and so on.
This shows up in our story in that Jesus operates differently than Jewish rabbis did. They waited for students to seek them out. But here Jesus calls those he desires. And he does so in a distinctive way. He doesn’t say, ‘come follow God,’ or ‘follow the Law.’ He says “follow me.” He is the focus. (There are some similarities with Elijah’s prophetic call of Elisha in 1 Kings 19:19-21).
Well, Jesus is our authority. It’s not Moses, but Jesus. As he says in Matthew 23:10 – “You have one instructor, the anointed one” or “Christ.” And it’s Jesus who gives us the highest revelation of God’s will and purpose for our lives – not just as a fellow human being, but as God incarnate. Jesus is our authority and we are to follow him as well.
A second theme is just this, following Jesus. As I said, Jesus calls these four fisherman to be his full time apprentices. This meant that they had to leave their occupations behind and their family, so that they could travel with him. They literally followed Jesus around Galilee and beyond, learning from him.
As Peter later reflected in Mark 10:28, speaking to Jesus, he said “we have left everything and followed you.” Now this didn’t mean they sold everything they had, like Jesus asked the rich young ruler. Peter and Andrew still had their boat and fishing gear as we see in John 21:3. And likely the boat Jesus uses at various times during his ministry was theirs (or James and John’s). And they kept their house; it doubled as a house church. And they still saw their family. As we will see soon, Peter and Andrew’s house in Capernaum becomes their home base.
But it was a severe disruption and change in their lives. In that sense they are models for those called to lead and to proclaim the good news of Jesus today. These first leaders in Jesus’ newly forming community had a change of vocation and a change in their family life.
Now all Christians are called to follow Jesus in a more general way, as Jesus says in Mark 8:34 – “If anyone would come after me, let them deny themselves and take up their cross and follow me.” Whether you are a leader or not, following Jesus will change everything about your life. Just think for a moment about what it means to deny yourself and to take up your cross. And in this sense these four followers of Jesus are models for all Christians.
A third theme is Jesus’ new community. The ‘authorities that be’ have already rejected John the Baptist, who was to turn their hearts to God. And soon they will reject Jesus as well.
And so right away Jesus begins to build an alternative people of God; a remnant. And this means selecting and training leaders. A few verses from ours today (1:29-34) he also plants his first house church. These are the ones who will support him and these leaders as they minister.
But what I want to highlight is the priority Jesus places on the church; his community. It’s right at the top. And so I ask you, ‘Do you prioritize the church, God’s new people, God’s new nation on this earth?’ It’s absolutely central to God’s plan for the kingdom. We are the people God has chosen to use to transform the world and no other. Is it central to you?
And then one final theme, people fishing. These four fisherman were called to “become fishers of people” as leaders among his people. But all of us are to be involved in this in whatever way we can; it’s the call of the whole church, not just its leaders.
And so I ask, ‘How are you doing gathering people in for the kingdom?’ With the gifts that God has given you and with the circumstances of life that God has put you in, how’s it going?
This story shows us that Jesus didn’t come to do everything for us. He came to do what only he could do, but what we can do he came to empower us to do. We are a part of God’s kingdom plan and we can’t be passive; we can’t sit on the sidelines. We must also, like these disciples join in and follow Jesus and take up the work.
Series: Mark’s prologue
This morning, we’re coming to the end of our study of Mark’s introduction to his Gospel. And to finish I want us to revisit the first verses and the prophecy there from Isaiah 40:3 and in particular Malachi 3:1. And I want us to focus on the question, ‘Who is Jesus?’
So let’s look at these verses once again:
1The beginning of the good news of Jesus the anointed one, the Son of God – 2as it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, 3the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’”
- We have seen how Mark is combining together Malachi 3:1 and Isaiah 40:3.
- And we have seen how these prophecies set out the basic logic of this introduction – the messenger, John the Baptist comes first to prepare, and then comes the Lord, who is Jesus.
Now let’s explore more deeply than we have, what these prophecies say about who Jesus is. Specifically, we are looking at the divine identity of Jesus.
We begin with –
As I have said before, this verse promises the coming of a messenger and then the Lord. It says, “The voice of one crying in the wilderness, ‘prepare the way of the Lord, make straight the paths of our God.’” (follows the LXX, except at the end)
The Lord here, in Hebrew is “Yahweh,” God’s personal name. Yet in Mark, Jesus is the one who comes. So, according to Mark “the Lord” in Isaiah 40:3 is a reference to Jesus. In fact, this whole first sentence in Mark is addressed to Jesus, as the Lord. So Mark is saying that Jesus shares in God’s divine identity. That is to say, when Jesus comes, it is God who comes.
[Mark changes the Isaiah quote at the end from “the paths of our God” to “his paths.” This allows the word “Lord” in the verse to refer to Jesus. In early Christian practice, the word “Lord” in the Old Testament was sometimes taken as a reference to Jesus, but not usually the word “God.”]
This same dynamic is going on in –
In context Malachi’s audience is wanting God’s intervention to bring about the promises. And so Malachi prophesies that first will come a messenger to prepare, and then the Lord will come.
And once again, in the context of Mark, it is Jesus who comes. So this is quite the claim concerning Jesus’ divine identity. When Jesus comes, it is God who comes.
But there is something more here that we haven’t looked at yet; a further distinction that’s important. And if I may, I will ask your patience as I lay this out.
Here in Mark and also in Matthew 11:10, where Jesus quotes it, the translation of Malachi 3:1 is a little different than what shows up in your Bibles. (Matthew 11:10 and Luke 7:27 also add at the end “before you.”).
Let’s begin with the traditional rendering of Malachi 3:1 – “Behold, I send my messenger and he will prepare the way before me/my face.” It looks like there are only two points of reference here – God and the messenger. But there are really three. More literally in Malachi the phrase “before me” is “before my face.”
And God’s face is spoken of in some interesting ways, for instance in Exodus 33. If you’ll remember, this is where, because of the golden calf incident God says he will not go with Israel to the promised land. He will send his angel (Exodus 14:19; 23:20, 23; 32:34; 33:2), but he himself will not go. This leads Moses to intercede for Israel, because this would be a disaster!
And God responds to Moses in Exodus 33:14, and literally it says, “My face will go with you and I will give you rest.” Face is usually translated as “presence”, but literally it says face. As the passage goes on we learn that God’s face is God – 33:16. For to have God’s face go with them, means that God himself goes with them.
But God’s face can be differentiated from God – 33:15. Moses prays in this verse, again literally, “if your face will not go with me, do not bring us up from here.” So Moses can speak to God in prayer and in the process refer to God’s face in the third person, as if it is somehow distinguishable from God.
Well, Jesus and the early Christians, including Mark in our passage, I believe, are seeing something similar going on in Malachi 3:1. When it says, “Behold, I send my messenger and he will prepare the way before my face,” they are reading God’s face as something or someone who can be spoken of in distinction to God, but yet who is God.
And to highlight this distinction, they say “before your face” and “will prepare your way” – making God’s face a person. In Mark 1:2: It goes like this – “Behold I send my messenger before your face, who will prepare your way.” So God is speaking to God’s face here.
[In Malachi it would be as if, drawing on the imagery of the throne room from Isaiah and Revelation, God is on his throne saying, “I will send my messenger before my face,” while pointing to his face as a separate person standing there. In Malachi God is speaking to Israel. In Mark God is speaking to his face.] (Why it says “your face” and not just “you” is hard to understand, unless here, in contrast to the Malachi text, it means simply “before you” which is the simple rendering of this idiom. Whatever the case may be, the sense is not that God’s face is also being interpreted as having a face!).
[Some include Exodus 23:20 as a part of the composite quote in Mark 1:2. The language is close and has in it Mark’s phrase, “before your face.” In some Jewish interpretation Malachi 1:3 and Exodus 23:20 are connected (Exodus Raba 32:9; Deuteronomy Raba 11:9.) And some see Malachi 3:1 as a reflection on Exodus 23:20 (Beth Glazier-McDonald.) But it doesn’t line up with what Mark is saying. The “you” in Exodus 23 is Israel, not Jesus. And in Exodus 33, see above, the angel is distinguished from God’s face, who is Jesus.]
Drawing on the title in v. 1 and what God the Father says in v. 11 to Jesus at his baptism, we will call “God’s face” God’s Son.
Let me draw out several implications of this for the question –
Who is Jesus?
As Mark (and Jesus) present this, we have in Malachi a conversation between God the Father and his face or God the Son. And when does this conversation take place? It takes place before Jesus was born! This shows us that the Son of God is preexistent.
So although “son of God” language can be used in reference to human Israelite kings and even heavenly beings or angels – this Son of God is in a category by himself. He is uniquely God’s son and all the rest are a lesser reflection of him.
That the Son is preexistent shows us that Jesus is not merely a human messiah. And it shows us that Jesus didn’t attain his unique status as the Son of God at some point in history. The Son was God’s Son before Jesus walked the earth.
We also learn that the Son of God is in some sense the same as God. They are the same in that they are both God. Just as God’s face is God. And that’s why Isaiah can say God will come, and then in Mark it’s Jesus who comes.
And as well, the Son of God is not exactly the same as God the Father. There is differentiation. One is the Father and one is the Son. There is God and there is God’s face, who can be spoken of as distinct from God. And in the baptism scene we can distinguish between God’s voice which speaks from heaven and the Son who is in the wilderness being baptized. And also here the Spirit is differentiated from the Father and the Son, who is sent from the Father, and descends upon Jesus. We’re talking about the Trinity here.
So, even though Mark’s introduction is usually seen as more mundane that Matthew’s or Luke’s with their stories of the birth of Jesus, and much more mundane that John’s introduction, which speaks of the preexistent Word who “was with God and who was God” – actually Mark’s introduction is quite similar to John’s. He also teaches that the preexistent Son was with God and was God. That there is sameness in that both are God and that there is differentiation in that one is the Son and one is the Father.
But going beyond Malachi 3:1 in Mark’s introduction we are talking about the incarnation, which is a fancy word that speaks of how the preexistent Son of God has become a human, Jesus of Nazareth.
We see this in the story as Mark narrates it. It is Jesus who comes to fulfill the promises of God’s coming.
And looking ahead in the introduction and beyond this is what John the Baptist expected. He saw himself fulfilling Isaiah 40:3. He is the messenger preparing for the coming of the Lord.
But he expected the Lord, God to come as a human. We see this in two ways: 1) He says in v. 8 – “After me comes one who is mightier than I . . .” It would be unnecessary to speak of “one mightier than I” if this is a simple reference to God. Of course. Duh! But it makes sense if God comes as a human, who is thus more mighty than any other human. 2) And then later, when John was in prison he asked Jesus if he was this coming one, “or shall we look for another?” (Matthew 11:3). Clearly John is looking for a human, since Jesus was a human, whose coming fulfills the prophesy that God has come.
Let me just say two things at the end here –
1. Scripture is deep and profound and you will never exhaust it. Scripture is God’s truth which anyone can read and get the basic message. But you can also spend your entire life studying it and never be able to fully expound it. We have seen some of that here this morning.
2. When we worship Jesus, we do so rightly. He is truly God – God’s Son. And he is also truly human, who came to bring to pass God’s promises of salvation. And the best response to this is not to continue to talk about it. The best response is to worship him for who he is and what he has done for us.
[I am indebted especially to Richard Bauckham and Matthew Bates]
We’ve been studying the introduction to the Gospel of Mark and how in accordance with the prophecies of Isaiah 40:3 and Malachi 3:1, the messenger comes first, who is John the Baptist, and then comes the Lord, who is Jesus. In our passage today, we come to the end of Mark’s introduction, which gives us some very important insight into what Jesus is all about.
Let’s look at these verses –
14Now after John was arrested, Jesus came into Galilee, proclaiming the good news of God, 15and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the good news.”
Let me first highlight, in terms of the story line, that this is the key transition where John’s ministry comes to an end and Jesus comes fully onto the scene. The baton is passed.
We’ll learn more about what happens to John in Mark 6. But with regard to our verse, I want to point out that when Mark says John was “arrested” it says literally, he was “handed over,” which is foreshadowing of what’s to come. This same word is used in relation to Jesus’ arrest, for instance in Mark 9:31, and also the coming persecution of Jesus’ disciples, in Mark 13:9. So Jesus begins his ministry on a note of persecution that hangs over all that he and his followers will do.
Second, we have in this passage a summary of Jesus’ message that tells us in simple form what he taught, what he stood for, what he was about. The rest of the Gospel gives content to this, but this is where it’s all brought together and so it’s really important to notice and understand this.
If you had to boil the gospel down to just a few words, how would you say it? Or if you had to summarize the whole message of the Bible in a phrase, what would that phrase be? Well, this is exactly what Jesus is doing here. And since it comes from him – this is how he summarizes it all, we should take notice and seek to understand what he’s saying. Which is what I want us to do for the rest of our time together this morning.
Let’s read v. 15 together – “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the good news” – v. 15. (See also Matthew 4:17; Luke 4:43)
First, we look at –
The coming of the kingdom
And we begin with the question, ‘What is it?’
1. The kingdom of God, to say it simply, is God’s promised salvation. It’s more than this, since it brings together most, if not all of the Bible, but it is this.
Our world lives in rebellion against God and is in misery because of this. But Scripture speaks of a day when the earth will once again be under the dominion and blessings of heaven, where God rules unhindered; a day when all the prophecies will be fulfilled.
For now, the world is characterized by three things:
- Slavery to Satan, the leader of the rebellion. [The people of God came back from exile but were really still in exile, enslaved to the powers of the nations, or the spirits (demons) behind idolatry, led by Satan.] But the promise is that God will set us free – Isaiah 61:1. That’s what the kingdom is about.
- It is characterized by condemnation for sin and rebellion. But the promise is that God will forgive our sins and he will be close to us – Jeremiah 31:31-34. That’s what the kingdom is about.
- It is characterized by subjection to death. But the promise is that God will give us new life – Isaiah 25:7-8. We will be whole and at peace. Death itself will be overcome. This is the reality of the kingdom.
So taking this into account, Jesus is saying here that with his coming –
2. The kingdom has arrived. This is made clear in our verse. Jesus said, “the time is fulfilled.” The word “time” here is not about ordinary calendar time. It’s about God’s providential time. Jesus is saying, this is the moment; the appointed time. The word “fulfilled” has to do with fulfilling the many prophecies that were made. Jesus has come to bring them to pass.
Jesus also teaches us in this verse that the kingdom it is “at hand.” This means that it has drawn near. So something new is happening, something powerful, something long promised, something desperately needed.
3. This is why this is good news. We saw previously that the phrase “good news” in both a Roman and Jewish context (Isaiah) has to do with a royal announcement. And here it’s royal as well. It relates to the coming of the kingdom of God and indeed its king.
We saw how in his baptism Jesus is shown to be “the anointed one” or the Messiah. And he is proclaimed by God to be his Son – a royal designation. The gospel is an announcement that there’s a new king, God’s Son! God’s promised kingdom is here!
4. God’s kingdom and Jesus are intertwined. That’s why the rest of the Gospel is about Jesus – his teaching, ministry, life, death and resurrection. But it is summarized here as about the kingdom of God. That’s why in v. 1 it’s “the good news of Jesus” and here it’s “the good news” of “the kingdom of God.” (The good news of God [v. 14] is that what he has promised, the kingdom, he is bringing about through Jesus.)
The king and his kingdom are interchangeable. God’s kingdom is where Jesus is, and it’s where he rules.
5. There is more of the kingdom yet to come. Jesus talks about this, for instance in Mark 13:26 when he says the world will see him “coming in clouds with great glory and power.” That is, at the end of all things.
Most of his hearers would have expected the kingdom to come all at once. But Jesus teaches that there is an ‘already, not yet’ element to the coming of the kingdom. As he taught in Mark 4, the kingdom is like a mustard seed that starts out small, but eventually covers the whole world. It’s already here with his coming, but it’s not yet all the way here. That will await his second coming.
Now let’s look at –
How Jesus brings the kingdom
1. In his ministry we see the in-breaking of the kingdom
- He sets people free from Satan through exorcisms, for instance a little later in Mark 1.
- He forgives people their sins and gives them a new relationship with God. An example here is Levi the tax collector in Mark 2.
- He heals people, making them whole, including raising people from the dead. He raised a 12-year-old girl in Mark 5.
In all these ways Jesus is communicating that the kingdom is here! And it is being made known through him. The promises are beginning to be fulfilled.
2. In his death and resurrection he establishes the kingdom
- He overthrows Satan’s authority over this world. He is now Lord. (Matthew 28:18, which was likely how Mark originally ended)
- He provides for our forgiveness on the cross – Mark 14:24
- He defeats death in his resurrection from the dead – Mark 16. Death couldn’t hold him. And he pours out the Spirit to give us new life – Mark 1:8.
3. At his second coming he will complete the kingdom
- Satan will be judged and destroyed
- We will have a very close relationship with God
- We will be resurrected to live forever – Mark 13:27
Finally, in this short verse, Jesus tells us –
How to enter the kingdom
Jesus uses the phrase “entering the kingdom” many times. This has to do with how we receive the promises of God’s salvation, made known with the coming of the kingdom. Jesus summarizes this in two words:
1. Repent – This means to have a change of heart and mind that leads us to do God’s will from now on. We turn away from our old lives and walk in a new path according to Jesus’ teaching and example. For instance we love God with all that we are; we love our neighbor as our self; we honor our marriage vows; we take up our cross and serve others and suffer for this.
2. Believe – This means that we trust in God and God’s promises. We believe that the promise of the kingdom is here and we believe in Jesus, the king who provides God’s grace to us – freedom from Satan, forgiveness and new relationship with God and new life, which includes the promise the Spirit and culminates in our resurrection.
And these two things, repentance and faith, are two sides of the same coin: For if you believe in the good news, you will do what Jesus tells you to, which is repent. And if you repent you show that you have believed in Jesus.
Some questions for us
Do you know how to communicate the gospel? It’s good to know Jesus’ way of doing this, although he was speaking to people who were steeped in the Scriptures.
How would we say it today? Much of what we can share is our testimony. We say to others in various ways that through Jesus God has given me freedom, forgiveness and new life. The fuller framework can be picked up after someone chooses for themselves to become a follower of Jesus.
How is your repentance and faith? It’s not a one-time thing. It’s lifelong. Are you still believing? Are you holding to God’s promises even when it’s hard?
Are you still turning away from sin to follow Jesus? It’s a lifelong process. We live a life of repentance. We learn more as we grow in life what God wants from us. It’s like peeling an onion. We make progress but there’s always another layer to deal with. Have you stopped along the path? Is God waiting for you back where we went off the path?
Repent and believe is what we do to enter the kingdom both now, and in its fullness on the final day.
Is God making his kingdom known through us? God still sets people free from Satan. Are people being set free here and in our outreach? God still forgives and gives new relationship. Are people coming to know God here? God still gives new life. Are people becoming alive to God here?
Is God working among us in these ways? These are signs of the kingdom’s presence. They aren’t the only ones, but they are important. How are we doing?