TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 1:14–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,
1.When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.
2.What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.
Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.
(2.)The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it - repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.
II.Christ appearing as a teacher, here is next his calling of disciples, Mar 1:16-20. Observe,
1.Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him.
2.The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them.
3.Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer 31:21.
4.Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me.
5.The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Mat 13:47. Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on.
6.Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it.
III.Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful. Observe,
1.When Christ came into Capernaum, he straightway applied himself to his work there, and took the first opportunity of preaching the gospel. Those will think themselves concerned not to lose time, who consider what a deal of work they have to do, and what a little time to do it in.
2.Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the sabbath-work, in order to which the sabbath-rest was instituted.
3.Sabbaths are to be sanctified in religious assemblies, if we have opportunity; it is a holy day, and must be honoured with a holy convocation; this was the good old way, Act 13:27; Act 15:21. On the sabbath-day, tois sabbasin - on the sabbath-days; every sabbath-day, as duly as it returned, he went into the synagogue.
4.In religious assemblies on sabbath-days, the gospel is to be preached, and those to be taught, who are willing to learn the truth as it is in Jesus.
5.Christ was a non-such preacher; he did not preach as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor affected with it; it came not from the heart, and therefore came not with authority. But Christ taught as one that had authority, as one that knew the mind of God, and was commissioned to declare it.
6.There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.
Historical interpretation
Six Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Or, then the beasts dwell with us in peace, as in the ark clean animals with the unclean, when the flesh lusts not against the spirit. After this, ministering Angels are sent to us, that they may give answers and comforts to hearts that watch.
When the shadow ceases, the truth comes on; first, John in prison, the Law in Judæa; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.
For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, Repent, He subjoins, and believe the Gospel. For unless ye have believed, ye shall not understand.
(Vict. Ant. e Cat. 1 Marc.) The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, But after that John was put into prison, Jesus came, &c. After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.
(Vict. Ant. e Cat. in Marc.) He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.
(Vict. Ant. Cat. in Marc.) Since then the time was fulfilled, when the fulness of time was come, and God sent his Son, it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, for the kingdom of heaven is at hand. (Orig. in Matt. tom. x. 14. v. Orig. de Orat. 25, 26. in Matt. t. 12 14). But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. For by the kingdom of God is to be understood that in which God reigns; (non occ. v. Chrys, in Matt. Hom. 19. in c. 6:9.). and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmatione of those who put on the likeness of things above, which are signified by the heavens. () For it is clear enough that the kingdom of God is confined neither by place nor by time.
After John had been arrested, Jesus came into Galilee, preaching the Gospel of the kingdom of God, etc. With John having been arrested, it was appropriate that he himself began to preach. With the law ceasing, consequently the Gospel arises. If, however, the Savior preaches the same things which John the Baptist had previously said, he shows himself to be the son of the same God, of whom that one is a prophet. Let no one think, however, that the tradition of John into prison happened immediately after the forty-day fast and the temptation of the Lord. For anyone who has read the Gospel of John will find that before his arrest the Lord both taught and performed many miracles. After all, you have in his Gospel: "This beginning of miracles Jesus did in Cana of Galilee" (John 2). And again: "For John was not yet cast into prison" (John 3). They say, moreover, that when John read the books of Matthew, Mark, and Luke, he indeed approved of the text of the history and confirmed them as speaking the truth, but maintained that they narrated the history of only one year, in which he also suffered, after the imprisonment of John. Therefore, passing over the year whose events had been expounded by the three, he narrated the deeds of the previous time, before John was shut up in prison, as it will be clear to those who carefully read the four volumes of the Gospels. This matter also resolves the discordance that seemed to be with John compared to the others. When Mark had stated that Jesus came into Galilee preaching the Gospel of the kingdom of God, he added and said: And saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the Gospel." The time is fulfilled, he says. Namely, that which the Apostle says: "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law" (Galatians 4). Therefore, the times are fulfilled, repent. How long it has been since this has been proclaimed, and may it someday be heard: The times are fulfilled, and the kingdom of God has drawn near! Repent and believe in the Gospel. Renounce dead works, believe in the living God. What does it profit to believe without good works? It was not the merit of good works that brought you to faith, but faith begins, so that good works might follow.
(ubi sup.) John being put in prison, fitly does the Lord begin to preach: wherefore there follows, Preaching the Gospel, &c. For when the Law ceases, the Gospel arises in its steps.
(ubi sup.) Let no one, however, suppose that the putting of John in prison took place immediately after the forty days' temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, This beginning of miracles did Jesus; (John 2:11) and afterwards, for John was not yet cast into prison. (John 3:24) Now it is said, that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that Jesus came into Galilee, preaching the Gospel of the kingdom, he subjoins, saying, Since the time is fulfilled, &c.
(ubi sup.) Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
And to show us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.
Or else, the Lord means that the time of the Law is completed; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which is not meat and drink, but righteousness and peace and joy in the Holy Ghost? (Rom. 14:17)
The next word is, Repent.
Continue studying Mark 1:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Mark 1:14 marks the definitive commencement of Jesus' public ministry in the Gospel of Mark, immediately following the imprisonment of John the Baptist. This pivotal verse establishes the geographical setting in Galilee and succinctly encapsulates the core message of Jesus' inaugural proclamation: the "gospel of the kingdom of God." It signals a divine transition in redemptive history, where the preparatory work of John gives way to the direct, authoritative declaration of God's active reign breaking into the world through Jesus Christ.
Context
Literary Context
Mark 1:14 serves as a crucial turning point in Mark's fast-paced narrative. The preceding verses (Mark 1:1-13) establish John the Baptist's preparatory ministry, Jesus' baptism by John, and His temptation in the wilderness. John's imprisonment, mentioned here, acts as a narrative trigger, signifying the completion of his prophetic role and the immediate commencement of Jesus' public ministry. This abrupt transition underscores Mark's emphasis on Jesus as the active, authoritative Son of God whose mission begins without delay. The subsequent verse, Mark 1:15, immediately expands on the content of Jesus' preaching, calling for repentance and belief in the gospel.
Historical & Cultural Context
John the Baptist's imprisonment by Herod Antipas (as detailed later in Mark 6:17-29) was a significant political and religious event. It removed the prominent prophetic voice that had been preparing Israel for the Messiah, creating a vacuum that Jesus immediately filled. Jesus' move into Galilee was also significant. Galilee, particularly the region around the Sea of Galilee, was a diverse area, populated by both Jews and Gentiles, and often viewed with some disdain by the religious elite in Judea (John 1:46). By beginning His ministry there, Jesus demonstrated the universal scope of His message, reaching beyond the traditional religious centers and engaging ordinary people in their daily lives.
Key Themes
This verse introduces several foundational themes central to Mark's Gospel and the broader New Testament. The primary theme is the inauguration of Jesus' public ministry, marking the shift from preparation to proclamation. Closely related is the transition of divine authority from John to Jesus, signaling the arrival of the Messiah. The geographical shift to Galilee highlights the universal reach of the gospel, extending beyond Judea. Most importantly, the verse introduces the "gospel of the kingdom of God" as the core content of Jesus' message. This phrase encapsulates God's active, sovereign rule breaking into human history through Jesus, demanding a response of repentance and faith (as seen in Mark 1:15).
Exposition and Analysis
Key Word Analysis
A region of Palestine, literally "the heathen circle." This geographical designation is significant as it highlights Jesus' ministry beginning in a diverse, often less esteemed region compared to Judea. It underscores the broad scope of His mission, reaching beyond the perceived religious heartland.
A good message, i.e., the gospel. This term signifies a proclamation of good news, often associated with a joyous announcement of victory or a royal decree. In the context of Jesus' ministry, it is the supreme good news of God's redemptive work.
Royalty, i.e., rule, or a realm. This term refers not merely to a geographical territory but primarily to the active reign, kingship, or sovereign rule of God. Jesus' preaching of the "kingdom of God" signifies the present breaking in of God's authoritative rule into human history.
Verse Breakdown
"Now after that John was put in prison,"
This opening clause establishes the chronological and theological context for Jesus' ministry. John's imprisonment by Herod Antipas (Mark 6:17-29) marks the conclusion of his preparatory work and serves as the divine signal for Jesus to step forward. It signifies a passing of the torch, from the forerunner to the Messiah, indicating God's precise timing in redemptive history.
"Jesus came into Galilee,"
This clause specifies the geographical location where Jesus' public ministry formally begins. His move to Galilee, a region known for its diverse population and distance from the religious establishment in Jerusalem, highlights the expansive and inclusive nature of His mission. It suggests a strategic choice to reach a broader audience and to demonstrate that God's kingdom is not confined to a single religious or political center.
"preaching the gospel of the kingdom of God,"
This is the core declaration of the verse, summarizing the essence of Jesus' inaugural message. "Preaching" (kērýssō) implies a public, authoritative proclamation, like a herald announcing a royal decree. The content of this proclamation is the "gospel" (good news) of "the kingdom of God." This signifies that God's sovereign rule, His active kingship, is not a distant future hope but is actively breaking into the present reality through Jesus' person, words, and deeds. It is a message of divine intervention, calling for a response from humanity.
Literary Devices
Mark's concise style is evident here, employing Conciseness to convey a profound theological shift in a single sentence. The phrase "after that John was put in prison" functions as a Narrative Trigger, signaling the immediate commencement of Jesus' ministry and highlighting divine timing. The mention of "Galilee" serves as Geographical Symbolism, indicating the universal scope of Jesus' mission beyond the traditional Jewish heartland. The entire verse acts as a Thematic Introduction, succinctly presenting the central message of Jesus' ministry: the "gospel of the kingdom of God," which will be unpacked throughout the Gospel.
Theological and Thematic Connections
Mark 1:14 is profoundly theological, marking the decisive shift from prophetic anticipation to messianic fulfillment. The "gospel of the kingdom of God" is not merely a moral code or a set of teachings, but the announcement of God's active, sovereign reign breaking into human history through Jesus. This "good news" implies that God is reclaiming His rightful authority over creation, confronting the powers of sin and darkness, and offering humanity a way to enter into His benevolent rule. It calls for a radical reorientation of life, characterized by repentance and belief, and promises the transformative power of God's presence. This foundational declaration sets the stage for all of Jesus' subsequent miracles, teachings, and ultimately, His atoning work on the cross and triumphant resurrection, all of which demonstrate the reality and power of this invading kingdom.
Reflection and Application
Mark 1:14 serves as a powerful reminder that the good news of God's kingdom is not a static concept but a dynamic, active reality. Just as Jesus stepped into a specific time and place to proclaim God's active reign, so too are believers called to live and proclaim this kingdom in their contemporary contexts. This means recognizing God's sovereignty in all areas of life, submitting to His will, and participating in His redemptive work in the world. It compels us to embody the values of the kingdom—justice, mercy, righteousness, and peace—in our daily interactions and to share the transformative message of salvation through Christ. Our lives should be a living testament to the truth that God's kingdom has drawn near, inviting others to repent and believe in the good news that God is indeed King.
Questions for Reflection
FAQ
What is the significance of John the Baptist's imprisonment in this verse?
John the Baptist's imprisonment (G3860, paradídōmi, "put in prison") is highly significant as it marks a divinely orchestrated transition. John's ministry was preparatory, clearing the way for the Messiah. His removal from the public scene signaled the completion of his prophetic role and served as the direct catalyst for Jesus (G2424, Iēsoûs) to step into the spotlight and formally begin His public ministry. It underscores God's precise timing and the continuity of His redemptive plan, moving from anticipation to fulfillment.
Why did Jesus begin His ministry in Galilee, rather than Jerusalem or Judea?
Jesus' decision to begin His ministry in Galilee (G1056, Galilaía) was strategic and theologically significant. Galilee was a diverse region, often viewed as less religiously pure than Judea, and populated by both Jews and Gentiles. By starting there, Jesus demonstrated the universal scope of the "gospel" (G2098, euangélion) of the "kingdom of God" (G932, basileía), indicating that His message was not exclusively for the religious elite or confined to the traditional centers of power. It allowed Him to reach a broader audience and establish a base away from the immediate scrutiny of the Jerusalem authorities, fulfilling prophetic expectations (Isaiah 9:1-2).
Christ-Centered Fulfillment
Mark 1:14, with its declaration of Jesus "preaching the gospel of the kingdom of God," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. He is not merely the messenger of the kingdom; He is the embodiment and inaugurator of the kingdom. The "good news" (G2098, euangélion) is that God's "kingdom" (G932, basileía) has drawn near precisely because the King, Jesus Christ, has arrived (Luke 17:21). His life, teachings, miracles, and ultimately His death and resurrection are all demonstrations of God's active reign breaking into a fallen world. Through His atoning sacrifice on the cross, Jesus defeated the powers of sin and death, establishing the spiritual reality of the kingdom and opening the way for all who believe to enter into it (Colossians 1:13-14). His ascension and enthronement at the right hand of God signify His present reign as King of kings and Lord of lords (Ephesians 1:20-23), and His promised return will bring the kingdom to its glorious, consummated state (Revelation 11:15). Thus, Jesus is the gospel of the kingdom, the one through whom God's sovereign rule is made manifest and accessible to humanity.