The Gospel of Mark 1:14-20 - Jesus begins His ministry and calls His disciples

Gospel of Mark

Nov 9

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Jesus waited for John to finish his ministry. Once He was arrested Jesus took action. He started teaching in Nazareth but was quickly rejected and His life was threatened. Knowing that His time was not yet, He moved from there to Capernaum in Galilee. He began to preach the good news of His arrival and the start of the Messianic era. He then went to call some of the disciples that He had chosen and the disciples followed Him.

Text

“Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. And Jesus said to them, “Follow me, and I will make you become fishers of men.” And immediately they left their nets and followed him. And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.”
Mark 1:14-20 (ESV)

Discussion

Before the start of Jesus’ ministry, after His baptism, John had a confrontation with Herod about his wife. John’s words were shameful to Herod and would have caused him to lose face. Even though Herod believed John was a prophet he could not let him get away with such words, and so Herod took John and put him in prison (Matthew 14:3-12). We know that at this time Jesus was about 30 years old (Luke 3:23) and John was about 6 months older than Jesus (Luke 1:36). John had probably been an orphan since he was very young (considering the age of his parents), which would explain why they seem to not know each other even though they were cousins. We do not know where John grew up, but most likely he would have lived with another family member or perhaps another priestly family. Wherever he lived, we do know that he eventually moved out to the wilderness to call Israel to repent and baptize there. Meanwhile Jesus had grown up in Galilee, in the small town of Nazareth. After John was arrested Jesus moved from Nazareth to Capernaum. Although Mark does not tell us why, Luke makes it clear that Jesus had a strong confrontation with the people in Nazareth, that resulted in them wanting to put him to death (Luke 4:16-30). It was after this, that he moved to Capernaum (Luke 4:31). It must have been heartbreaking to be rejected by those whom He grew up with, but even more so, they had sought to kill Him! Even with all this the movement to Capernaum fulfilled prophecy.

“And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.”

Matthew 4:13-16 (ESV)

The move to Capernaum was a good one, because it took Jesus out of the small back-road town of Nazareth and into a busier location. As Aubrey L. Taylor explains (Taylor 2016, 88-89).

“In Jesus’ day, Palestine had also been divided into political districts by the Roman Empire. Capernaum was in the district of Galilee, governed by Herod Antipas, but it lay on the border with the political district of Gaulanitis, part of Herod Phillip’s territory, and opposite the Decapolis, a predominantly Roman and Gentile district that controlled the whole eastern shoreline. As a result, Capernaum had a customs office and a military presence, and those living there interacted with Jews and Gentiles alike. In light of this, Jesus’ “withdrawal” is perhaps best explained as a move away from the conservative community where he was raised to a region that was more open to his message. Though likely a controversial choice, the very qualities that contributed to the Galilee’s worldly reputation allowed for a positive reception of Jesus’ message. And from Capernaum, that message found a wider audience than if he had remained in Nazareth or moved to Jerusalem, spreading along the international road and attracting people from the Decapolis, Transjordan, and even Tyre and Sidon.”

Once He moved to Capernaum, Luke makes it clear that He was readily accepted. He began to preach, teach and proclaim that the time was fulfilled. But what does this mean?

Some scholars believe that it is referring to a span of time (Marcus 2008, 172), while others believe that it is a reference to the hope and fulfillment of Scriptures (Collins and Attridge 2007, 154-155; France 2002, 91), that it is a reference to a moment in time (Edwards 2002, 47), and the ending of a period of time and the dawning of the eschatological age (Witherington III 2001, 77). However, I like how Robert A. Guelich explains it (Guelich 1989, 43) (words in brackets are added by me to help clarify).

“The appointed time has come to pass” (πεπλήρωται ὁ καιρός). The epexegetic [serving to provide further explanation or clarification to a text] use of καὶ λέγων and the ὄτι-recitative leads to the specific message setting forth the “gospel from God.” The message opens with two synthetically parallel declarations. The first speaks of the fulfillment of time; the second speaks of the coming of the Kingdom. Some have assigned these declarations to the evangelist (e.g., Bultmann, 118; Schmidt, 33; Marxsen, Mark, 132–34; Ambrozic, Kingdom, 4–6) but most today assign this material either to the tradition of Jesus’ earthly ministry (e.g., Egger, Frohbotschaft, 56–61; Pesch, 1:101–2) or at least to the tradition of the earliest Church which correctly depicted Jesus’ earthly message (Schnackenburg, “ ‘Das Evangelium,’ ” 318–21; Mussner, “Gottesherrschaft,” 82–83; Stuhlmacher, Evangelium, 1:236–38; Grundmann, 48–49; Gnilka, 1:64–65).

The first declaration is set against a prophetic-apocalyptic background that corresponds to the expectation of Dan 7:22; Ezek 7:12; 9:1; 1 Pet 1:11; Rev 1:3. The term “appointed time” (καιρός) generally connotes a decisive moment in time, an appointed time, a fixed season (cf. 11:13; 12:2) rather than an expanse or period of time. The verb πεπλήρωται thus has its redemptive historical connotation of “fulfillment” or “coming to pass” rather than “completion.” Instead of announcing a period of time reaching its conclusion, Jesus announces the coming to pass of a decisive moment in time. The voice and tense of πεπλήρωται support this meaning. The perfect tense indicates that the event has come to pass now with lasting significance, and the passive voice indicates that God is at work in bringing it to pass (Grundmann, 50; Egger, Frohbotschaft, 56). It is God’s “appointed time” that has come—the eschaton (Schweizer, 45; Gnilka, 1:66; Schmithals, 1:100).”

Jesus is announcing an appointed time, a time of God that was destined to fulfill the promises laid out by the prophets. This is further emphasized by Paul that Jesus came when the fullness of time had come! He did not come early, He did not come late, He came exactly when the time had come! To quote form Lord of the Rings film by Peter Jackson, “A wizard is never late, nor is he early, he arrives precisely when he means to.” This is also how Jesus arrived and will come again.

“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,”

Galatians 4:4 (ESV)

“In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.”

Ephesians 1:7-10 (ESV)

However, scholars all seem to agree that the tense of the Greek words indicate not something that is over, but something that continues. How does the work of Jesus continue? It continues in the hearts of men! The kingdom of God is not of this world (John 18:36), it is of heaven, but it dwells in the hearts of men. This is because the Holy Spirit dwells in us. Thus, wherever we are, the kingdom of God is there.

It was because the fullness of time had come that Jesus proclaimed that the kingdom of God was at hand. This meant that the Kingdom of God was near to them, because unlike before with other moments in time, God Himself had come down and was dwelling among the people. Even when Moses received the law and God came down it was for a very brief period of time. Now, Jesus was living among them and would continue to do so for His three-year ministry.

This led to the final call of Jesus during this time. He called Israel to repent and believe in the Gospel. This was much different from John the Baptist. For John had called Israel to repent and be baptized. Yet He offered no good news, because the good news is that Jesus had come and he was the forerunner of this coming. Why repent? Because Jesus came to seek the lost and call them to repentance.

“And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost.”

Luke 19:9-10 (ESV)

“Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” John 8:10-11 (ESV)

John 1:35-42 introduces us to two disciples the day after the baptism of Jesus, one unnamed and the other Andrew, the brother of Peter, who were at first disciples of John the Baptist. They were obviously present during the baptism of Jesus and heard John pronounce Jesus as the Lamb of God. Once John declared this, they immediately left him and went to seek Jesus. They followed Him to where He was staying and stayed the night with Him. Andrew then went and found Simon Peter and told him about Jesus. Andrew then brought Peter to Jesus and Jesus pronounces that He would be called Cephas. It appears though that Andrew and Peter then left Jesus and returned to their work. Jesus then called Phillip to follow Him and Phillip found Nathaniel.

Mark skips all this and picks up where Jesus comes to officially call Peter and Andrew. He meets them while they are fishing (this is expanded by Luke in Luke 5:1-11) and calls them to follow Him and become fishers of men (and women). I believe it is likely that Jesus is using this phrase because they were fishermen but also, as a reference to the greater exodus.

“Therefore, behold, the days are coming, declares the LORD, when it shall no longer be said, ‘As the LORD lives who brought up the people of Israel out of the land of Egypt,’ but ‘As the LORD lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land that I gave to their fathers. “Behold, I am sending for many fishers, declares the LORD, and they shall catch them. And afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks.”

Jeremiah 16:14-16 (ESV)

This would mean that Mark and Matthew, who use the term, see Jesus calling the Disciples as the beginning of the greater exodus, that is, the rescue of Israel from bondage to sin through the power of the cross. Whereas in the first exodus Israel came from Egypt to the Promised Land, now those who were being called as disciples were going from the kingdom of man to the Kingdom of God. This also may be why John highlights Jesus as the Lamb of God, as a way to compare the first exodus to the greater exodus. Whereas the first had a lamb sacrificed during Passover, the latter would have the Lamb of God sacrificed around Passover. Thus it was a greater exodus.

This results in Peter, Andrew, James, John, Phillip, and Nathaniel (Bartholomew?), and possibly another unnamed disciple, following Jesus. The story of Matthew’s (Levi’s) calling comes later, which leaves us with Thomas, James (the son of Alphaeus), Thaddaeus (perhaps the other Judas), Simon (the Zealot) and Judas (the betrayer) as possible candidates for the unknown disciple of John. It is possible that the reason he isn’t named is because he is Judas Iscariot. The idea would be that leaving him unnamed takes away the honor of being one of the first disciples to follow Jesus. I have also seen others suggest that the disciple is John, which is why He leaves out the name. This is my favorite answer, and it seems to make the most sense.

Summary

After John was arrested Jesus, being rejected in Nazareth, moved to Capernaum. He began to call people to repent and believe in the good news; that He had come as prophecy said. On His journey through Galilee He found and called Peter and Andrew, James and John, and then Phillip and Nathaniel. The call of the Gospel is ongoing, just as His kingdom is. We hear the call of Christ in our hearts to come and repent and to follow Him. His kingdom is in us, as long as we have the Spirit of God!

Life Application

When we read the Gospels and see the life and work of Jesus, it is easy to see it as something in the past. As we move through the Bible, we get to the book of Revelation, where we learn, at least somewhat, about the future coming of Christ and His kingdom. Because of this it is easy to see the kingdom of God as something that is out there, but not here. It is easy to disassociate from it and see ourselves living in daily life, and the Kingdom as something that will come one day. The reality of the words of Jesus is that we are called to see ourselves in the Kingdom now. We are not only in the Kingdom, but we are members of it. Thus, everywhere we go the kingdom is, every person we talk with has experienced (we hope) an outpouring of this kingdom. Instead of seeing the kingdom as something removed, we must instead see the kingdom as something near, something that we dwell in, and something that we are seeking to bring nearer for others around us. This means that our daily life should consist of not only providing and caring for our family but also sharing the Gospel and making disciples of Christ.

Questions to Consider

Do we regularly share the Gospel? Is sharing the good news a part of our life?
Is God calling you? If so, what does that look like and are you going to answer that call?

Connections

Matthew 4:12-22
Luke 4:16-31, 5:1-11
John 1:35-51

Outline

Jesus moves to Galilee (in Capernaum) and proclaims the Gospel.
Jesus calls them to repent and believe.
Jesus calls Simon and Andrew to follow Him.
Jesus calls James and John to follow Him.

References-

Aubrey L. Taylor, “Capernaum: A Strategic Home for the Messiah,” in Lexham Geographic Commentary on the Gospels, ed. Barry J. Beitzel and Kristopher A. Lyle, Lexham Geographic Commentary (Bellingham, WA: Lexham Press, 2016), 88–89.
Joel Marcus, Mark 1–8: A New Translation with Introduction and Commentary, vol. 27, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 172.
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 154–155.
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 91.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 47.
Ben Witherington III, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), 77.
Robert A. Guelich, Mark 1–8:26, vol. 34A, Word Biblical Commentary (Dallas: Word, Incorporated, 1989), 43.