Marcos 1
R.C.H. Lenski · Citado em PreceptAustin
Marcos 1
Lenski adds "Jesus was baptized by John because he regarded this as the right way in which to enter upon his great office. He, the Sinless One, the very Son of God, chose to put himself by the side of all the sinful ones, for whom this sacrament of John's was ordained. He thus connects himself with all of John's baptisms, for it is his mediation that makes these baptisms truly efficacious for sinners. In thus by his own baptism joining himself to all these baptisms of John he signifies that he is now ready to take upon himself the load of all these sinners, i.e., to assume his redemptive office. (The Interpretation of St. Mark's Gospel) Brian Bell on why Jesus was baptized by John - He was sinless, He needed no baptism. But in is baptism He associated with us sinners and placed Himself among the guilty --- Not for His own salvation but for ours. Not for His own guilt but for ours. Not because He feared the wrath to come, but to save us from it. (Sermon) John Broadus - Importance of Baptism: Not as carrying with it regeneration, or procuring remission, but (1) an imitation of Christ’s example; (2) an act of Christ’s own appointment Mt 28:19; (3) an oath of allegiance to Christ, ‘in the Name’; (4) a symbol of purification from sin through Christ, Acts 22:16; (5) a symbol of burial and resurrection in union with Christ, Ro 6:4+. (Commentary on Matthew 3) A B Bruce makes an interesting observation on the meaning of Jesus' baptism - “In accordance with the symbolic significance of the rite as denoting death to an old life and rising to a new, Jesus came to be baptized in the sense of dying to the old natural relations to parents, neighbors, and earthly calling, and devoting Himself henceforth to His public Messianic vocation.” (Expositor's Greek Testament - Matthew) Chris Benfield on what Jesus' baptism signifies... The baptism of Jesus signaled the beginning of His public ministry. He publicly identified Himself as the promised Messiah, the One who came to redeem and save from sin. His baptism also publicly revealed His total submission to the sovereign will of God to provide the means of salvation for humanity. Also the baptism of Jesus stood as a profound picture of the Gospel message He would preach and fulfill. It pictured His death as the sacrificial atonement for sin and resurrection from the dead! (ED: WHEN WE BAPTIZE A BELIEVER TODAY WE USUALLY SAY SOMETHING LIKE "BURIED WITH HIM IN BAPTISM TO DEATH AND RAISED TO WALK IN NEWNESS OF LIFE." IN SHORT OUR BAPTISM PICTURES OUR IDENTIFICATION WITH JESUS' DEATH, BURIAL AND RESURRECTION ON OUR BEHALF.) Life Application Study Note - Theologians have long been troubled by Jesus’ allowing himself to be baptized by John. After all, this baptism was for sinners. Why, then, did Jesus do it? He did it because he is both God and human—he underwent baptism and even death as only a human could; he lived a sinless life and rose from the dead as only God could. This baptism by John in the Jordan River was another step in his identification with us sinful people; and the arrival of the dove signifies God’s approval. Now Jesus would officially begin his ministry as God’s beloved Son walking the dusty roads of Israel. When you are hurting, depressed, broken, remember: You have a Savior who understands your humanity. When you sin, remember: He has paid the price for your disobedience. (Reference) Why was Jesus baptized? Why was Jesus' baptism important? - Gotquestions.org Answer: At first glance, it seems that Jesus’ baptism has no purpose at all. John’s baptism was the baptism of repentance (Matthew 3:11), but Jesus was sinless and had no need of repentance. Even John was taken aback at Jesus’ coming to him. John recognized his own sin and was aware that he, a sinful man in need of repentance himself, was unfit to baptize the spotless Lamb of God: “I need to be baptized by You and You are coming to me?” (Matthew 3:14). Jesus replied that it should be done because “it is fitting for us to fulfill all righteousness” (Matthew 3:15). There are several reasons why it was fitting for John to baptize Jesus at the beginning of Jesus’ public ministry. Jesus was about to embark on His great work, and it was appropriate that He be recognized publicly by His forerunner. John was the “voice crying in the wilderness” prophesied by Isaiah, calling people to repentance in preparation for their Messiah (Isaiah 40:3). By baptizing Him, John was declaring to all that here was the One they had been waiting for, the Son of God, the One he had predicted would baptize “with the Holy Spirit and fire” (Matthew 3:11). Jesus’ baptism by John takes on an added dimension when we consider that John was of the tribe of Levi and a direct descendant of Aaron. Luke specifies that both of John’s parents were of the Aaronic priestly line (Luke 1:5). One of the duties of the priests in the Old Testament was to present the sacrifices before the Lord. John the Baptist’s baptism of Jesus could be seen as a priestly presentation of the Ultimate Sacrifice. John’s words the day after the baptism have a decidedly priestly air: “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ baptism also showed that He identified with sinners. His baptism symbolized the sinners’ baptism into the righteousness of Christ, dying with Him and rising free from sin and able to walk in the newness of life. His perfect righteousness would fulfill all the requirements of the Law for sinners who could never hope to do so on their own. When John hesitated to baptize the sinless Son of God, Jesus replied that it was proper to “fulfill all righteousness” (Matthew 3:15). By this He alluded to the righteousness that He provides to all who come to Him to exchange their sin for His righteousness (2 Corinthians 5:21). In addition, Jesus’ coming to John showed His approval of John's baptism, bearing witness to it, that it was from heaven and approved by God. This would be important in the future when others would begin to doubt John’s authority, particularly after his arrest by Herod (Matthew 14:3-11). Perhaps most importantly, the occasion of the public baptism recorded for all future generations the perfect embodiment of the triune God revealed in glory from heaven. The testimony directly from heaven of the Father’s pleasure with the Son and the descending of the Holy Spirit upon Jesus (Matthew 3:16-17) is a beautiful picture of the trinitarian nature of God. It also depicts the work of the Father, Son, and Spirit in the salvation of those Jesus came to save. The Father loves the elect from before the foundation of the world (Ephesians 1:4); He sends His Son to seek and save the lost (Luke 19:10); and the Spirit convicts of sin (John 16:8) and draws the believer to the Father through the Son. All the glorious truth of the mercy of God through Jesus Christ is on display at His baptism. Matt Slick has an interesting thought regarding why Jesus received the baptism of John asking "Have you ever wondered why Jesus was baptized into John's baptism of repentance? Some say it was to identify with us; there is much truth in that. Others say it was to be an example; there is also much truth there, too. Probably the main reason that Jesus was baptized was because it was at His baptism that He began His ministry and entered into the Melchizedek priesthood so He could become the High Priest and be the Holy Sacrifice. Amos 3:7 "Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets." Exodus 29:1,4-7 "This is what you are to do to consecrate them, so they may serve me as priests:... (after offering a blood sacrifice) 4 Then bring Aaron and his sons to the entrance to the Tent of Meeting and wash them with water. 5 Take the garments and dress Aaron with the tunic, the robe of the ephod, the ephod itself and the breast piece. Fasten the ephod on him by its skillfully woven waistband. 6 Put the turban on his head and attach the sacred diadem to the turban. 7 Take the anointing oil and anoint him by pouring it on his head" (NIV). Numbers 4:3 "Count all the men from thirty to fifty years of age who come to serve in the work in the Tent of Meeting" (NIV). So Jesus was probably 30 years old when He began His ministry (ED: Lk 3:23+) . (Carm.org Reference) Mark 1:10 Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; Immediately coming up out of the water: Mt 3:16 Joh 1:31-34 the Spirit like a dove descending upon Him Isa 42:1 Lu 3:22 Joh 1:32 Mark 1 Resources - Multiple Sermons and Commentaries JESUS' MINISTRY INAUGURATED Immediately The Greek word translated “immediately” occurs in the Gospel of Mark more often than in the rest of the NT combined. The frequent use of the word stresses the importance of an event and helps to show that Christ’s ministry has a divine purpose and plan behind it. Swindoll feels this repetition of immediately throughout Mark's Gospel "keeps the knowledgeable reader’s mind continually looking ahead to the cross and the resurrection....(and it gives) a sense that Jesus’ time on earth was short and that there was much to accomplish in His few years of ministry." THOUGHT - What would my Christian life look like is I had the Greek word euthus "stamped" on my eyes and heart? Would it make any difference in what I look at this next week, how many hours I spend watching mindless television shows or playing often times godless (even ungodly) video games, surfing the web (even landing in places my eyes should not land), etc? Would it impact how I use my spare time - for temporal tasks or eternal endeavors? If the Spirit were to make "immediately" my true mindset in light of the brevity of this earthly life and the length of my eternal life, would I spend more time reading, memorizing and meditating on the Word which will last throughout eternity? We need to live as if we truly believe Jesus' words "Heaven and earth will pass away, but My words will not pass away." (Mt 24:35) John said "The world is passing away, and also its lusts; but the one who does the will of God lives forever." (1 Jn 2:17) Don't you want to live forever? Don't you want abundant life even now? Then begin to live life with an "immediately" mindset like Jesus in this first occurrence in Mark. And then as you study Mark's Gospel, ask the Spirit of God to jog your memory banks and stir your affections EVERY time you encounter the word IMMEDIATELY. By Chapter 16 you will have trained yourself for godliness, Paul explaining that " bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1 Ti 4:8) Did you catch that phrase "holds promise for the present life and also for the life to come?" What we do TODAY has a ripple effect throughout ETERNITY. O God, grant all reading this, that by Your Holy Spirit, You would supernaturally enable us to begin to life daily with an "IMMEDIATELY MINDSET," which would bring great glory and honor to your Name, in Jesus' Name. Amen and Amen. Adoniram Judson, the great missionary to Burma, wrote "A life once spent is irrevocable. It will remain to be contemplated through eternity… If it has been a useless life, it can never be improved. Such will stand forever and ever. The same may be said of each day. When it is once past, it is gone forever. All the marks which we put upon it, it will exhibit forever… Each day will not only be a witness of our conduct, but will affect our everlasting destiny (Note: Not in loss of salvation but of rewards - cp 1Co 3:11, 12, 13, 14, 15, Jn 15:5, 2Co 5:10+, cp 1Ti 4:7, 8+). No day will lose its share of influence in determining where shall be our seat in heaven. How shall we then wish to see each day marked with usefulness! It will then be too late to mend its appearance. It is too late to mend the days that are past. The future is in our power. Let us, then, each morning, resolve to send the day into eternity in such a garb as we shall wish it to wear forever. And at night let us reflect that one more day is irrevocably gone, indelibly marked. (AMEN AND AMEN!)(See page 33-34 of A memoir of the life and labors of the Rev. Adoniram Judson) Immediately (2117)(euthus) when used as an adjective literally means straight or a straight line and figuratively to what is proper or right. The uses below will give you a good sense of these literal and figurative meanings of euthus.Euthus is used in Mark's Gospel as adverb to mean immediately, right away, at once. The use of euthus with the meaning of immediately is a key word in the Gospel of Mark as evidenced by 11 uses just in the first chapter! Mark has by far the most NT uses of euthus in the NT - it is used in 41v in Mark and 60v in the entire NT: Mk. 1:3; Mk. 1:10; Mk. 1:12; Mk. 1:18; Mk. 1:20; Mk. 1:21; Mk. 1:23; Mk. 1:28; Mk. 1:29; Mk. 1:30; Mk. 1:42; Mk. 1:43; Mk. 2:8; Mk. 2:12; Mk. 3:6; Mk. 4:5; Mk. 4:15; Mk. 4:16; Mk. 4:17; Mk. 4:29; Mk. 5:2; Mk. 5:29; Mk. 5:30; Mk. 5:42; Mk. 6:25; Mk. 6:27; Mk. 6:45; Mk. 6:50; Mk. 6:54; Mk. 7:25; Mk. 8:10; Mk. 9:15; Mk. 9:20; Mk. 9:24; Mk. 10:52; Mk. 11:2; Mk. 11:3; Mk. 14:43; Mk. 14:45; Mk. 14:72; Mk. 15:1; Coming up out of the water - Jesus was ascending and the Spirit was descending! This phrase would also tend to support those who say the practice of Christian was by immersion (under the water). While I certainly favor full immersion, the mode seems far less important than the meaning, for we can spend so much time debating the mode that we lose the meaning of Christian baptism amongst all the trees in the forest! I was forced to baptize my aunt in bed after she accepted Christ as her Savior (I am aware "death bed conversions" can be suspect) and so I ask her if she would like to be baptized and would like to share communion, now that she understood what those acts truly meant. In any event, in the present passage Jesus was clearly in the water and not on the shore being sprinkled by John (although again I don't have a problem with "sprinkling") if the true significance of the baptism is understood. Related Resources: What is the proper mode of baptism? See map that refers to Jesus' Baptism by John Coming up (305)(anabaino) indicates movement towards a destination. The first use of anabaino describes Jesus coming up out of the water after baptism (Mt 3:16, Mk 1:10) and later Jesus "went up to the mountain" (Mt 5:1) in preparation for one of the greatest sermons in history (Sermon on the Mount). In Mt 14:23 Jesus again "went up on the mountain" but this time to pray to His Father and in Mk 3:13 Jesus "went up on the mountain" and named His 12 disciples. In Lk 9:28+ Jesus took Peter and John with Him as He went up to the mountain to pray at which time He was transfigured (Lk 9:29+). All uses of anabaino in Mark - Mk. 1:10; Mk. 3:13; Mk. 4:7; Mk. 4:8; Mk. 4:32; Mk. 6:51; Mk. 10:32; Mk. 10:33; Mk. 15:8; He saw the heavens opening - He saw describes an objective reality, not some impression in Jesus' inner consciousness! The heavens were parting (present tense which vividly describes the incredible process), being split apart like a garment (cf use in Lk 5:36+, King Hezekiah in Lxx of Isa 37:1 = "tore his clothes"). Humanistic rationalization speculates this was everything from flashes of lightning to clouds moving and exposing the sun. No, it was not natural but supernatural! God "tore" open the heavens! Imagine what must have gone through the minds of all those present to witness this dramatic event! Matthew 3:16 says "behold, the heavens were opened," and Lk 3:21+ ("while He was praying, heaven was opened") where opened in both cases is anoigo. The verb schizo used by Mark is more vivid than the other two synoptists and is the same verb used for tearing of the Temple veil from top to bottom (Mt 27:51, Mk 15:38. Lk 23:45+). THOUGHT - Regarding Luke's note (Lk 3:21) "while He was praying" - John
Marcos 1
Lenski writes "Kairos is a season, a brief period of time that is marked in some special way, while chronos is merely time running along day after day irrespective of what takes place in it. Jesus says: "Fulfilled has been the season," with the emphasis on the verb. Kairos is not so much a succession of minutes (Greek chronos 5550), but a period of opportunity. Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time. Kairos, on the other hand, refers to a specific and often predetermined period or moment of time and so views time in terms of events, eras, or seasons, such as the times of the Gentiles. In other words, kairos defines the best time to do something, the moment when circumstances are most suitable, the psychologically "ripe" moment. The point is that Jesus’ ministry took place according to God’s sovereign timetable. Hiebert - Time, denoting a favorable season for a particular undertaking, stressed that it was the opportune moment for the establishment of God’s kingdom in the acceptance of the messianic Servant. It was “a time heavy with eternal significance.” (Mark Commentary) I like Lenski's description of time is fulfilled as "The figure is that of a vessel into which the days are poured until the vessel is full to the top. The thought is that the time has now fully arrived for the spread of the Messianic gospel." (The Interpretation of St. Mark's Gospel) MacArthur feels that time is fulfilled "indicated that His coming marked the turning point of salvation history." (MacArthur New Testament Commentary) Fulfilled (4137)(pleroo) of a set span of time meaning that it is complete, has reached an end. Pleroo conveys the idea of attaining a standard of measurement or reaching the saturation point or level of containment. The idea of totality or fullness is always present. The perfect tense means the time or season has now been filled full and remains in that state. Note - Twelve times in the Gospel of Matthew OT prophecies are said to be fulfilled in the life of Jesus (Mt 1:22, 2:15, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14, 35; Mt 21:4; 27:9). This is a major theme in Matthew's Gospel and is designed to speak to the Jewish audience who were (or should have been) familiar with these OT prophecies (e.g., they had some understanding of Zechariah 9:9 and Ps 118:26 as they acclaimed Jesus King as He entered Jerusalem to begin Passion Week.) THE KINGDOM OF GOD And the kingdom of God is at hand - "As close as your hand." While the Kingdom of God has several meanings depending on the context, the simplest meaning is the Kingdom is at hand because the King Himself is present in their midst. And He comes with a message of good news describing victory over spiritual enemies and not over national enemies like Rome. The Kingdom of God can be a somewhat complex subject but suffice it to say that it has a PRESENT REALITY which awaits a FUTURE REVELATION. The PRESENT REALITY is that the King is reigning in the hearts of those who have repented and believed in Him. The FUTURE REVELATION is the return of the King of kings to defeat His enemies and establish His Messianic rule on Earth (Millennium). It is predominantly this latter aspect of the Kingdom of God the nation was expecting and hoping for (cf (2 Sa 7:8-17; Isa. 11:1-9+; Isa 24:23; Jer. 23:5-6; Mic 4:6-7+; Zech 9:9-10; Zech 14:9+; cf. Mt. 20:21; Mk 10:37; Mk 11:10; Mk 12:35-37; Mk 15:43; Luke 1:31-33+; Lk 2:25+, Lk 2:38+; Acts 1:6+) THOUGHT - All who live in the PRESENT REALITY are eagerly, expectantly looking for the FUTURE REVELATION, a mindset that motivates us to order our steps in a manner which is pleasing to the Lord. What (Who) you are looking for will (should) impact what (Who) you are living for beloved! That is why the Spirit inspired the writers of the NT to pen 1 in 30 verses either directly or indirectly describing the Second Coming o f the King! The first century church is said to have greeted one another with the watch word Maranatha. God grant that the church in these last days would do the same, and live accordingly. In Jesus' Name. Amen AN ESCHATOLOGICAL OR PROPHETIC VIEW OF THE KINGDOM OF GOD - One interpretation of Kingdom of God is that Jesus the King has arrived and fulfilled the prophecy of Daniel in Da 9:25+ "So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress." This passage prophesies the time when Messiah would come to Israel. Israel should have known this was the time from this prophecy, for Jesus Himself said “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes." (Lk 19:42+). And again Jesus declared "you did not recognize the time of your visitation." (Lk 19:44+). The tragedy recorded in all four Gospels is that when Jesus entered Jerusalem to begin His last week of life the Jewish crowds hailed Him as King "shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD (QUOTING Ps 118:26); Peace in heaven and glory in the highest!” (Lk 19:38+, Mt 21:9-11, Mk 11:8-10+, Jn 12:13+). The problem was that Israel was expecting the Messiah to be a conquering King, defeating the Romans, failing to recognize that He first had to be a Suffering Servant (Mk 10:45+, Isaiah 53:1-12+) and failing to understand that in that role He did in fact conquer the even more deadly enemies of death (1 Cor 15:55-56, 57), the devil (Heb 2:14-15+), Sin (the sinful flesh) (Ro 6:11+) and the fallen, godless, evil world (Gal 6:14+). And He will return as King of kings and Lord of lords (Rev 19:16+) to conquer all world powers arrayed against Him, His Kingdom and His people. (Rev 19:11-21+, cf Da 2:34-35+, Da 2:44-45+). Kingdom of God - 66x in 65 verses - Matt. 12:28; Matt. 19:24; Matt. 21:31; Matt. 21:43; Mk. 1:15; Mk. 4:11; Mk. 4:26; Mk. 4:30; Mk. 9:1; Mk. 9:47; Mk. 10:14; Mk. 10:15; Mk. 10:23; Mk. 10:24; Mk. 10:25; Mk. 12:34; Mk. 14:25; Mk. 15:43; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Jn. 3:3; Jn. 3:5; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Rom. 14:17; 1 Co. 4:20; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 5:21; Col. 4:11; 2 Thess. 1:5 Matthew alone uses the essentially synonymous term kingdom of Heaven - 32x in 31 verses - Matt. 3:2; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:19; Matt. 5:20; Matt. 7:21; Matt. 8:11; Matt. 10:7; Matt. 11:11; Matt. 11:12; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:23; Matt. 19:12; Matt. 19:14; Matt. 19:23; Matt. 20:1; Matt. 22:2; Matt. 23:13; Matt. 25:1 Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, kingship, royal rule, dominion. Involved in the term is the sovereign authority of a ruler, the activity of ruling, and the realm of rule including its benefits. Basileia thus can refer to the territory or people over whom a king rules. There are two kingdoms at war, the kingdom of this world (cf "present evil world" Gal 1:4KJV+, James 4:4+, 1 Jn 2:15-17+) headed by Satan (see Lk 4:5-6+, see especially verse 6, cf 1 Jn 5:19+) and the Kingdom of God headed by Jesus (cf Jn 18:37+, Rev 19:16+). THOUGHT - Believers are members of the Kingdom of God and are subject to the King, Jesus Christ. Are you still attempting to rule your life or have you willingly submitted yourself to Jesus with the inherent desire to do His will on earth as it is in Heaven? In Luke 17 Jesus spoke of the Kingdom of God... Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” (Luke 17:20-21-see comments for detailed discussion of the Kingdom of God) Comment - This was the prevalent Jewish expectation (or at least certainly their hope) in Jesus' day -- the Kingdom of God was going to appear immediately. And this expectation explains the events that accompanied His "Triumphal Entry" (see significance of this entry) into Jerusalem described by the writers of the Gospels. Later Luke records in chapter 19 the expectation of the Jews that the Messiah was going to inaugurate the Kingdom of God on earth "While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately." (See in depth comments on the Kingdom of God in notes on Lk 19:11). Hiebert on Kingdom of God - the kingdom announced here by Jesus would naturally be understood by His hearers as denoting the eagerly expected messianic kingdom (ED: SEE JEWISH EXPECTATION OF MESSIANIC KINGDOM). The kingdom of God was a familiar concept to Jesus’ hearers. It was a common theme in the Old Testament and was widely discussed by the rabbinical teachers. (Mark Commentary) Grassnick on Kingdom of God - This concept was familiar to the Jews of Jesus' day. In light of Old Testament prophecy (cf. 2 Sa 7:8-17; Isa. 11:1-9+; Isa 24:23; Jer. 23:4-6; Micah 4:6-7+; Zechariah 9:9-10; Zechariah 14:9+) they were expecting a future messianic (Davidic) kingdom to be established on earth (cf. Mt 20:21; Mk 10:37; Mk 11:10; Mk 12:35-37; Mk 15:43; Lk 1:31-33; Lk 2:25, 38; Acts 1:6-see commentary). So Jesus' hearers naturally understood His reference to the kingdom of God to be the long-awaited messianic kingdom. (Bible Knowledge Commentary) The Jews longed for the spiritual fulfillment of passages like Isaiah 11:9+ They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the LORD As the waters cover the sea. The Jews also longed for political fulfillment in passages like Daniel 7:22+ until the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints (IN CONTEXT OF DANIEL A JEWISH BOOK THE SAINTS REFER TO BELIEVING JEWS - THE CHURCH WAS NOT EVEN KNOWN) took possession of the kingdom. (Messianic Kingdom) One item that remained foremost on the minds of the 11 disciples after being taught a 40 day seminar on the Kingdom of God (Acts 1:3+) was still the question So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?”(Acts 1:6+) Comment - Jesus did not refute nor rebut their query! A literal reading of the question indicates that they are not asking when would Jesus restore the Kingdom to the "Church" but to Israel! Could these Jewish men have been any clearer? They still believed that God had a plan for the nation of Israel (cf Israel of God)! It is interesting that I have now read several articles by those who do not feel God has a plan for the literal nation of Israel, attempting to prove by word games that they do not believe in replacement theology/ supersessionism and should not be so classified. Here is my simplistic summary of the Kingdom of God/Heaven: THE KINGDOM OF GOD/HEAVEN Internal Invisible In Hearts of Believers Present Age (Between 1st & 2nd Comings) External Visible Literal On earth Messianic Age (After 2nd Coming) External Visible Literal New Earth Eternal Age (After Christ gives Kingdom to Father) Internal, Invisible - in hearts of believers only - in this present age (between Christ's First and Second Comings) External, Visible - literal earthly Kingdom - will include both believers ("internal" aspect of Kingdom) and unbelievers - in the next age (After Christ's Second Coming) External, Visible - literal heavenly Kingdom - only believers ("internal" aspect of Kingdom) - following age #2 (After Christ gives the Kingdom to His Father) Henry Morris on Kingdom of God in Mark 1:15 - Compare Matthew 4:17, where the same incident is recorded. The "kingdom of heaven" is used by Matthew instead of "kingdom of God." It is clear that the two are synonymous. (Defender's Study Bible) Vance Havner - The Kingdom was coming then in the Person of the Saviour; it was a spiritual Kingdom, the reign of God in the hearts of men. The Kingdom is coming soon; it will be a visible Kingdom when the King returns (ED: TO SET UP HIS MESSIANIC KINGDOM FOR 1000 YEARS) and once again our message should be "Repent ye, for the kingdom of heaven is at hand." Christ's message to the church for this hour is "Repent." But who dares to call the average Sunday‑morning congregation to repentance? Said Joseph Parker: "The man whose message is Repent sets himself against his age and will be battered mercilessly by the age whose moral tone he challenges. There is but one end for such a man… off with his head! You had better not preach repentance until you have pledged your head to heaven." Related Resources: Expectation of the Jews Regarding the Kingdom of God In depth comments on the Kingdom of God See commentary on the Kingdom of God in Luke 17:21 What is the kingdom of God What is the difference between the Kingdom of God and the Kingdom of Heaven? Walter Wessel explains that "the Lord's kingship is both a present reality (God is exercising his authority now) and a future hope (God will reign in the eschaton—the End—when he finally puts down all opposition to his reign). (Expositor's Bible Commentary – Volume 8: Matthew, Mark, Luke) Grassnick - Jesus said God's rule "is near" (ēngiken, "has come near" or "has arrived"; cf. same verb form in Mark 14:42 ["Here comes"]). But it was not near in the form the Jews expected. Rather it had arrived in the sense that Jesus, the Agent of God's rule, was present among them (cf. Luke 17:20-21+). This was "the good news from God." (Ibid) (Bolding added) Hiebert agrees that "Jesus presented the kingdom as being at hand in Himself. The messianic kingdom, which in the Old Testament was in the future, had now come close to mankind in His own person and work. In Him, it was now “in the midst of” them (Luke 17:21+, ASV marg.). He Himself was the center and substance of the good news concerning the kingdom. Thus, Ridderbos observes, “Jesus’ self-revelation as the Messiah, the Son of man and Servant of the Lord, constitutes both the mystery and the unfolding of the whole gospel.” His presence as the personal embodiment of the kingdom produced an unavoidable crisis. Men’s response to Him determined their relationship to the kingdom. His presence also precipitated the conflict of righteousness with evil. His miracles and His power over the demonic world established the presence and triumph of God’s kingdom over the kingdom of Satan. In Him the kingdom of God invaded this present evil world (Gal 1:4KJV+) and has established a present, spiritual reign in those who accept Him as their Sovereign. However, the presence of the kingdom in Him did not result in the immediate abolition of the existing world order. The result is a present conflict between good and evil, but “the sons of the kingdom” and “the sons of the evil one” (Mt 13:38) continue to grow side by side until the time of the coming harvest (Mt 13:37–43). The presence of the kingdom in the world is now veiled: its coming is “not with observation” (Luke 17:20–21+); it is not observed as a visible, cataclysmic event. Jesus also spoke of the kingdom as still future (Mt. 6:10+; Mt 7:21–23+; Mk 9:47–48; Lk 22:18+). The kingdom will yet come “with observation” (Luke 17:22–24+), as a critical visible event beheld everywhere, when the King will return to establish His authority over all the world. The triumphant cataclysmic establishment of the divine kingdom over the earth which the Old Testament revelation portrayed (Da 2:31–45+; Da 7:13-14+) is still future. Those who have given their allegiance to Christ as their King now eagerly await His return in glory. (Mark Commentary) (Bolding added) At hand (1448)(eggizo) means to draw near and here the verb is in the perfect tense which means it has drawn near and is now present. With the King now on the scene the day has arrived.
Marcos 1
Lenski adds the "idea is not that it (THE KINGDOM) is still a little way off, still has to be waited for for a while; but it is so close to the hearers of Jesus that they may enter it at this very moment. How they may enter is, therefore, told them in the very next words: by repentance and faith." (Ibid) REPENT AND BELIEVE The command "About Face" is describes the act of pivoting 180 degrees, especially in a military formation (see diagram above). Another English definition says it is "a reversal of direction, of attitude, behavior, or point of view." This is a good picture of repentance that Jesus commands. Jesus continues the call to repentance made by John in Mark 1:4+. Repentance is to leave The sins we loved before, And show that we in earnest grieve, By doing so no more. Repent and believe in the Gospel - The question is how do we gain entrance to the Kingdom of God? Jesus gives us the answer in this passage! Repent of your sin. Believe in the Savior! (This is only time in NT we find the phrase "believe in the Gospel!) Both verbs are commands in the present imperative calling for these two attributes to be our lifestyle. Yes we need repentance the first time we believe and are saved (that's the once for all justification, perfect positional righteousness of Christ imputed or placed on our spiritual ledger so to speak). But the present tense signifies that we need to keep on repenting, that repenting needs to be our habitual practice, that repenting needs to be our lifestyle! Luther said it this way "When our Lord and Master Jesus Christ said ‘Repent’ he called for the entire life of believers to be one of repentance."Why? Because we keep on sinning because we fall prey to the wiles and seductions and lures of our fallen flesh, saying "Go ahead. You'll enjoy it. No one will know. So what's your hang-up. Just do it!" That's not a lie from the pit of hell, but a lie from the pit of our stomach, from our fallen nature that continually wages war against our soul (1 Peter 2:11+). And so if we fail to depend on the Spirit's enabling power to take that thought captive and to destroy that deceitful lust, we fall and commit sin. So we come back to repentance as our lifestyle. All true believers are lifelong repenters. The Christian who has stopped repenting has stopped growing. In truth we will never outgrow (become so spiritually mature) our need of repentance (coupled with confession). Indeed "When a person becomes a Christian, the repentant sinner becomes a repenting saint." (Blanchard)
Marcos 1
Lenski says "the imperfect tense indicates the steady practice of Jesus." Jesus immediately began to teach and the reactions were immediate - (1) amazement by the Jews (2) irritation of the demons. Luke gives us a clue as to why Jesus teaching was so powerful. After being tempted by the devil, Luke records that "Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. And (DON'T MISS THE "AND" - IT CLEARLY TIES JESUS' TEACHING WITH THE EMPOWERMENT BY THE SPIRIT) He began teaching in their synagogues and was praised by all." (Lk 4:14-15+) We see the same pattern with Saul in Acts 9:20 (quoted above)