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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
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
(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.
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Summary
Mark 1:15 stands as the inaugural and programmatic declaration of Jesus' public ministry, encapsulating the urgent and transformative message of the Gospel. It announces the arrival of God's long-awaited reign, signaling a pivotal moment in salvation history, and issues a dual imperative for humanity: to turn from sin (repentance) and to embrace with trust the good news of God's saving work (belief). This concise statement sets the theological and practical foundation for all of Jesus' subsequent teachings and actions in the Gospel of Mark.
Context
Literary Context
This pivotal declaration immediately follows the preparatory ministry of John the Baptist, Jesus' baptism by John in the Jordan River (Mark 1:9), and His subsequent temptation in the wilderness (Mark 1:12-13). John's arrest (Mark 1:14) serves as the narrative catalyst for Jesus to commence His public ministry. Thus, Mark 1:15 functions as the foundational statement, introducing the core message and mission that Jesus will embody and proclaim throughout the rest of the Gospel. It is Jesus' mission statement, setting the stage for His teachings, miracles, and ultimate redemptive work.
Historical & Cultural Context
Jesus' proclamation occurred in Galilee, a region known for its diverse population and often viewed with disdain by the religious establishment in Jerusalem. The Jewish people of this era lived under Roman occupation, fostering a deep longing for the Messiah who would deliver them and restore the Davidic kingdom. There was a widespread expectation, rooted in Old Testament prophecies, for a new divine intervention. The concept of the "kingdom of God" (or "kingdom of heaven" in Matthew) was central to Jewish eschatological hopes, often envisioned as a political, earthly reign. Jesus' message, however, redefines this kingdom, emphasizing its spiritual and present reality, challenging prevailing expectations while simultaneously fulfilling ancient prophecies.
Key Themes
Mark 1:15 is rich with foundational themes that permeate the entire Gospel and indeed, the New Testament. The theme of divine timing is paramount, as "the time is fulfilled" underscores God's sovereign plan unfolding precisely as purposed, echoing Old Testament prophecies concerning the Messiah's advent, such as those found in Daniel 9:24-27. The central theme of the Kingdom of God is introduced as "at hand," signifying its imminent and present reality through Jesus' person and ministry, not merely a future hope. This kingdom is not of this world, yet it powerfully impacts it, as seen in Jesus' parables of the kingdom (e.g., Mark 4). Furthermore, the dual imperatives of repentance and belief establish the necessary human response to God's initiative. Repentance signifies a radical turning from sin and self-reliance, a theme previously emphasized by John the Baptist in Matthew 3:2. Belief, on the other hand, is the active trust in the "gospel," the good news of God's redemptive work through Jesus, which is the gateway to entering and experiencing the benefits of this kingdom, as profoundly articulated in John 3:16.
Exposition and Analysis
Key Word Analysis
This word signifies not merely chronological time (chronos) but a decisive, opportune, or appointed time – a moment of divine significance. It implies a specific, divinely ordained period when God's purposes are brought to fruition. In Mark 1:15, it emphasizes that Jesus' arrival and the inauguration of the Kingdom are not random occurrences but the culmination of God's perfect, predetermined plan.
Meaning "to make near, i.e. (reflexively) approach." This verb conveys immediacy and proximity. The Kingdom of God is not distant or merely a future hope; it has drawn near, it is present, and accessible through Jesus' person and ministry. This signifies a new era where God's sovereign rule is actively breaking into human history.
Meaning "to think differently or afterwards, i.e. reconsider (morally, feel compunction)." This is a profound call for a radical change of mind, heart, and direction. It involves a fundamental reorientation of one's life, turning away from sin and self-centeredness, and turning towards God in allegiance and obedience. It's not merely regret but a transformative shift in one's entire being.
Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)." This imperative calls for active trust and reliance. To believe the Gospel means to fully embrace its truth, to put one's confidence in Jesus and His message, and to commit one's life to Him as Lord and Savior.
Meaning "a good message, i.e. the gospel." In the Greco-Roman world, this term often referred to a proclamation of good news, such as a military victory or the birth of an emperor. Here, it refers to the supremely good news of God's saving action through Jesus Christ, specifically His life, death, and resurrection, which inaugurates the Kingdom of God and offers salvation to humanity.
Verse Breakdown
"And saying, The time is fulfilled"
This opening clause announces a monumental shift in history. The "time" (kairós) refers to the divinely appointed moment, the culmination of Old Testament prophecies and God's redemptive plan. "Is fulfilled" (plēróō) indicates that God's long-anticipated promises regarding the Messiah's advent and the establishment of His reign have now come to pass. This is not a gradual unfolding but a decisive, completed act of God.
"and the kingdom of God is at hand"
This is the core message of Jesus' ministry. The "kingdom of God" (basileía theós) refers to God's sovereign rule and reign, not merely a geographical territory. "Is at hand" (engízō) emphasizes its immediate proximity and present reality through Jesus. It means that God's kingly authority, power, and blessings are now breaking into human experience in a new and tangible way through the person and works of Jesus Christ.
"repent ye"
This is the first of two imperatives, demanding a decisive human response. "Repent" (metanoéō) signifies a radical change of mind, heart, and life direction. It involves turning away from sin, self-sufficiency, and allegiance to anything other than God, and turning towards God in a posture of humility and obedience. It is a fundamental reorientation of one's entire being.
"and believe the gospel"
This is the second imperative, inextricably linked to repentance. "Believe" (pisteúō) means to place one's complete trust and confidence in the "gospel" (euangélion), the "good news." This good news is the message of God's saving work accomplished through Jesus Christ – His life, death, and resurrection – which inaugurates the Kingdom and offers forgiveness and new life. To believe is to accept this truth and commit oneself to Jesus as the Lord and Savior.
Literary Devices
Mark 1:15 is a masterclass in concise, impactful communication, employing several literary devices to convey its profound message. The most prominent is Proclamation, as Jesus delivers a definitive, authoritative statement that signals a new era. This is reinforced by the Imperative Mood ("repent ye, and believe"), which functions as a direct command, demanding an immediate and decisive response from the audience. The verse also exhibits a strong sense of Urgency, conveyed through phrases like "the time is fulfilled" and "is at hand," creating an atmosphere where delay is not an option. Furthermore, there is a clear Juxtaposition between the divine initiative (God's time fulfilled, His kingdom at hand) and the human responsibility (repentance and belief). This structural balance highlights the synergistic relationship between God's grace and humanity's required response. Finally, the use of Conciseness allows this single verse to serve as a powerful summary of Jesus' entire mission and the core message of Christianity.
Theological and Thematic Connections
Mark 1:15 is a theological cornerstone, asserting God's sovereign control over history and His active intervention in human affairs through Jesus Christ. It reveals that salvation is not merely a future hope but a present reality accessible through a radical transformation of one's life (repentance) and a trusting embrace of God's redemptive message (belief). This verse establishes the fundamental nature of the Christian life as one of ongoing response to God's gracious initiative, emphasizing that entry into God's kingdom is predicated on a changed heart and faith in the person and work of Jesus. It underscores the urgency of the Gospel, portraying God's kingdom as an immediate, breaking-in reality that demands an immediate, decisive response.
Reflection and Application
Mark 1:15 serves as a timeless summons to every generation, echoing Jesus' inaugural call to a life transformed by the reality of God's kingdom. For us today, it is a powerful reminder that the "time" for responding to God is always "at hand." We are called to live with a perpetual posture of repentance, continually turning away from anything that distracts us from God's will and aligning our lives with His righteous standards. This isn't a one-time event but an ongoing process of spiritual realignment. Simultaneously, we are to deepen our belief in the Gospel – the good news of Jesus Christ's finished work on the cross and His victorious resurrection. This belief is not merely intellectual assent but a profound trust that shapes our identity, informs our decisions, and fuels our hope. Living out Mark 1:15 means recognizing God's active reign in the world and in our lives, and responding with humble obedience and unwavering faith, making His kingdom priorities our own.
Questions for Reflection
FAQ
What does "The time is fulfilled" specifically refer to?
"The time is fulfilled" refers to the culmination of God's redemptive plan and the prophetic expectations concerning the Messiah's arrival. The Greek word used here, kairos, denotes a divinely appointed, opportune moment, not just chronological time. It signifies that God's long-anticipated promises and preparations, foretold in the Old Testament, have now reached their decisive point of realization with the advent of Jesus Christ. This declaration marks the dawn of a new era in salvation history, where God's ultimate intervention for humanity is actively unfolding through Jesus. This fulfillment is deeply rooted in prophecies like those found in Daniel 9:24-27 concerning the timing of the Messiah.
Is the "kingdom of God" a present reality or a future hope?
The "kingdom of God" is presented in Mark 1:15 as both a present reality and a future hope. When Jesus declares it "is at hand," He signifies its immediate proximity and active presence through His own person, ministry, and works. In Jesus' teachings, healings, and exorcisms, the power and authority of God's kingdom were tangibly breaking into the world (Luke 11:20). It is a spiritual reign that transforms hearts and lives now. However, the kingdom also has a future, consummated dimension, which will be fully realized at Jesus' second coming, when God's reign will be perfectly established over all creation (Revelation 11:15). Therefore, believers live in the "already" of the kingdom's presence and the "not yet" of its full manifestation.
Why are both "repent" and "believe" necessary?
Repentance and belief are presented as two inseparable, complementary responses to the Gospel, both essential for entering and living within the Kingdom of God. "Repent" (metanoéō) signifies a turning away from sin, self-reliance, and a life alienated from God. It's a change of mind that leads to a change of direction and behavior (Acts 3:19). "Believe" (pisteúō) signifies a turning towards God, specifically trusting in Jesus Christ and the good news He proclaims. It's an active reliance on His saving work and a commitment to Him as Lord (John 3:16). One cannot truly believe without turning from what contradicts that belief, nor can one truly repent without turning to the one who offers forgiveness and new life. They are two sides of the same coin, representing the complete reorientation of a person's life towards God.
Christ-Centered Fulfillment
Mark 1:15 finds its profound Christ-centered fulfillment in the very person and redemptive work of Jesus Christ. He is the embodiment of the "time fulfilled," for His advent marks the culmination of all Old Testament prophecies and God's ultimate plan for salvation. The "kingdom of God" is not merely "at hand" but is inaugurated and made present in the world through Jesus Himself; He is the King who brings the Kingdom. His life, teachings, miracles, and ultimately His sacrificial death on the cross and glorious resurrection, are the very means by which God's reign breaks into human history with power and grace (Colossians 1:13-14). The call to "repent" is a call to turn from sin and self-rule to the perfect righteousness and sovereign rule of Christ, who offers forgiveness and new life through His atoning work (2 Corinthians 5:21). And to "believe the gospel" is to place one's complete trust and allegiance in Jesus as the divine Son of God, the Messiah, and the only way to reconciliation with God (John 14:6). Thus, Mark 1:15 is not just a command, but a declaration of who Jesus is and what He accomplished, inviting all to enter into the new reality established by the King of the Kingdom.