November 2024

Fish as Amulets and Protective Symbols 

Fish were not only a source of sustenance but also had a role in ritual magic and folk religion in the ancient Near East. Fish symbols represented life, renewal, and abundance. Fishermen, as primary handlers of these creatures, sometimes participated in crafting amulets or charms using fish scales or bones, which were believed to offer protection from drowning or bring good fortune. These items, found in ancient marketplaces, suggest that fishermen may have sold such objects to sailors or traders. 

Fish Liver in Healing Rituals 

The Book of Tobit, popular in the first century, tells the story of the angel Raphael instructing Tobit to use a fish liver to cure his father’s blindness. This reflects a belief in the medicinal and magical properties of fish, particularly in healing. Fishermen may have quietly contributed to local folk medicine by supplying fish parts for these rituals. 

Fish in Magic and Sorcery 

Fish and fishing tools were sometimes used in ancient magical practices, blending folklore with the everyday life of fishermen. Ancient Jewish magical texts, such as those from the Cairo Geniza and Qumran, mention fish liver, guts, and scales in healing rituals. Though rooted in local folklore, these practices were similar to those found in Greco-Roman magical traditions. Fishermen could serve as informal healers or suppliers of magical ingredients, giving them a semi-secret role in the community. 

Amulets and Charms 

Some fishermen made and sold amulets or charms from fish parts, capitalizing on superstitions of those fearing long voyages or the dangers of the sea. These items reflect the fisherman’s role as both provider of sustenance and creator of protective talismans, playing on the fears and beliefs of their customers. 

Mystery of the Lake’s Depths 

The depths of the Sea of Galilee were often viewed with fear and mystery. Some Jews believed that Leviathan, the primeval sea monster, dwelled in these deep waters. Fishermen who worked in these areas, particularly during storms, may have shared these mythic fears, associating the lake’s depths with danger and the unknown. This belief in unseen powers lurking beneath the water likely influenced their perception of risk and reward in fishing. 

The Feast of Leviathan 

In Jewish texts, particularly those with apocalyptic themes, Leviathan is often associated with cosmic chaos. In the messianic age, it was believed that the righteous would feast on Leviathan, symbolizing the triumph of good over evil. For Galilean fishermen, who faced the daily challenges of the lake, this image of a divine banquet involving fish could have served as a powerful symbol of ultimate redemption and justice, where the dangers of the sea would be conquered. 

Fishermen as Rebels in the Jewish Revolts 

Role in the First Jewish-Roman War 

During the First Jewish-Roman War (66–73 CE), many fishermen from the Sea of Galilee joined the rebellion against Roman rule. Their knowledge of the lake and its surroundings made them effective insurgents, using their boats to transport weapons, supplies, and people, and engaging in naval skirmishes on the lake. 

Fishing Boats Repurposed as War Vessels 

Jewish historian Josephus documented battles where fishermen’s boats were adapted for combat. Although these smaller vessels were no match for Roman warships, fishermen played a crucial role in resistance efforts. After a significant battle, many fishermen and rebels were killed or drowned, with bodies washing ashore—a tragic loss for fishing communities, as numerous families lost their men to the war. 

 

 

We’re in your 60s. But not all week, it depends, the worst thing you can do for your thumbs is texting. Seriously, texting, you go like this, you know, that’s what you’re rubbing on the back.

So what’s the best thing you know? Swipe. You swipe your new text for your thumb. Yeah, if you can learn to swipe, you will save your thumbs.

Nobody else can do that. Swiping will go save your thumbs. That’s what killed my thumbs.

Can I hold it? Did I start texting? I gave it to everybody else. No, I didn’t expect it to happen. But look, it goes over the back.

It’s kind of running around with bones where I’ve been getting the bones. Yeah, man, you take your thumb like it’s broken, you see, you and I just hit each other. That’s what it feels like all the time.

Yeah, you and your back. But what I’m going to do, better than not getting it all the way back. On my way here, I saw this.

I walked here and I said, I just put a picture on the window. Somebody’s house got a bunch of Halloween stuff. Wait a minute.

What was it? What was it? What was it? What was it? What was it? No, this is where you were there. Do you know that Americans spend $12 billion each year on Halloween? Really? $12 billion. Wow.

Oh, probably this is a thing. Can you hear me in decorations and costumes and parties and all that kind of stuff? But even more of them, they’ll spend $4 billion on buying costumes for their pets. Did you have to have pets? Yeah, you have to work for me out of a snake with them.

Stop. Did you buy costumes for it? Did you give it a treat or anything? You didn’t even give it a trick or treat or nothing? I just got told I’m like a cat. So Americans spend $4 billion each year buying costumes for your pets.

Americans spend more money on costumes for their pets than they give to charity. They give more money on buying costumes for their pets than they give to charity. Or do you buy clothes for a few people? Actually, charity, we give less to people who need it than to earn it to buy them a costume.

There’s a story about a woman that’s running in Southern California. She had it attacked by a mountain lion. She had four kids.

All the daughters took up the offering and they got $4,000 to donate to the kids. Yeah. And then a couple weeks later, they found a dead mountain lion.

And the cubs were all buying it. The point was they take care of the mountain lion’s cubs. They took up an offering and got $20,000.

More people gave money for the mountain cubs’ mother than for the real people’s mother. They said it was goofy here, right? And they asked, what in the world are you all? I’m not going to get down. You guys have that way, how are you? Yeah, good, good, good.

He looks like a man. He can make fun of them too. And they were going to go trick or something.

I need to offer her friends back. And I want to go back. And now you can be too big.

People are scared of it. Sometimes I don’t. So she’ll make me more kind of happy.

All right. So, let us try. God, I love you very much.

We’re thankful that all time, God, I love you. Do not have to get a good get. I know where it’s sat, and all you guys love is right down there.

I wonder how I used to go. Thank you for our church for giving. I’m doing it again again.

I thank you for Ching this bizarre sample to me. So, so what you guys, Jesus got mad. You’ve got mad memoric? Jesus has no.

But if you got angry, he was able to cheat his emotions. we learn that Jesus starts his day with God. I said, we prioritize in this time.

We learn that Jesus respects everyone. Remember the level. That’s because all people have got out of it.

And everybody grows from the level. Jesus didn’t run. And Jesus gave his soul.

Jesus traded places with the level. Remember when that happened? Remember, if you guys are sick or something, actually, you’re always on Facebook. Like I said, you win and you get out of it.

I’m winning this scale. I’m literally there. But this is what we’re going to work and do.

We like to learn about control and emotions. If everybody is, I couldn’t control myself. I couldn’t help myself.

That’s stupid. You can’t help yourself. You can’t help myself.

I couldn’t help myself. But no, we are able to control our emotions. We are able to spend time with God.

The first thing Jesus did in the morning was go off into the bushes and try. Well, at least we like to go off the bushes that we know. That’s scary.

We learn how to respect God. We’ve got students all the time, how to respect God. Nothing wrong with that.

That doesn’t mean we have to improve it very well. And then finally, we can learn to get out of all the people. Alright, I have a song for you.

There we go. Old. We have a new child as a person.

She can’t. We have a new child, as a person. We see plans filed in thin air.

So the number one tactician in the military side, every animal, I have a flying machine impossible. Really, Steve Jobs, the description models for music. I’ll take that.

Second, is he right? Okay. You have subscriptions for music? Spotify, you don’t use Spotify, you don’t use Spotify. You don’t use Spotify, you don’t use Spotify.

Steve Jobs, get it right? Not so. And then you got to put it down. Internet.

Did you get it right? The number one act of recruitment, like this is like 25 years ago, where you’re warm enough. I made it. You’ve never heard of that magazine? No, I couldn’t.

Do you think anybody would ever buy something and you couldn’t touch everyone? Wait a minute, I got two more. Can’t see. Look.

No, no, no, no, no. Steve Boneman, this Steve Boneman. That’s true.

That’s Joe Gates’s part. Joe Gates created Microsoft. His part was Steve Boneman.

The two of them built Microsoft, like the number one or number two, the most expensive company in the world right now. Apple’s like 3 trillion, Microsoft’s 3.2, they’re kind of fighting. And one of them is going to be trying to undermine Nvidia and Nvidia and Nvidia, and provide to the Steve Boneman, one of the best wanting, I have no chance.

That’s going to work. In the network, then you never need it. And then we have one more.

Tell everybody what work. So when we read the experts say, it doesn’t mean experts are all right. Experts.

You used to be an expert, so my career was done with convictions. Even we don’t do this guy. We don’t do the time.

That is a one-loop. He didn’t know that. Who’s this guy? He said about this guy.

Can’t decide that this is for better or for worse. The one thing is for certain, he did not leave things the way he came. He did something and things were not the same method.

Who’s that? Edison, Thomas Edison said to about Henry Ford. That was what he said. Edison said about Ford.

So Ford did what he invented, the mass-produced car. He invented the mass-production car. Edison, they were just kind of afraid.

Thomas Edison’s electricity on that Ford. Ford’s best friend was Harvey Firestone, the tire maker. They said, well, we don’t know whether the world’s going to be better than we have cars, but the world is not going to be the same.

Because we can’t. What’s that called? When things are totally not the same as they will be formed. It was at the time of destruction.

He disrupted. So we’ll talk a little bit about this question. The photos.

You guys thought we were going to wipe it out self-funded. Remember, I mean, maybe when you’re looking at it. When you’re talking to someone.

Recently? Yeah, since then. Yeah, since then. I’ve got to be a handy-tandy fix-up.

I remember when phones only lived on walls. I remember using paper. If you put a paper, a nickel, and a diamond, phone calls, or a diamond.

I figured you haven’t seen it. When was the last time you saw a diamond? You had 10 cents in there? Yeah, you had a diamond? A lot. Yeah, please.

We just don’t have changes. Nobody cares. You pick up money when you see it on the ground? I pick up quarters.

How much? I have to get quarters. Because I’m in here? They’ve ever seen the gold pay phones. They had a quarter.

I mean, they had a diamond nickel and a penny. You could take a penny. You could drop a penny.

Depending on assignment at the same time, you never think it was a diamond. We don’t have to make phone, but we don’t have a cheap machine. So I, I mean, just pick something like that.

No, it wouldn’t work. It wouldn’t be comfortable. But I remember this life before someone’s.

There was that. Then we had the kind of silent tables. Then we had to kind of, you could kick it up.

Then we had to kind of put the very long cords. Then we had to kind of wear, wear like a antenna. But the antenna was coming.

The antenna was right. But three fingers were trying to pull it out and hold it. The antenna got away from the receiver.

You couldn’t use it anymore. I remember the life before there were cell phones. Then we got Amazon.

We had to see all my shopping is not going to work. I look by the window. I remember when you couldn’t take things back at the time, I didn’t even bother to give it back.

If you bought it, it didn’t work. That’s it. That’s you.

Who’s this guy? You guys ever heard of Blockbuster? Yes. You remember Blockbuster? Yes. You remember Blockbuster? I remember Blockbuster.

I remember life before Blockbuster. Yes. Do you remember the story about how Netflix got started? Yes.

We tasted the guy who owns Netflix. He went to Blockbuster. He got into Blockbuster.

Then he went into the little DVD, the chemical envelope. Took the DVD old poem. Then he watched the movie.

Now I’m going to take this back. We went back and he was late. Then they charged him $5 for $10 for a big later recording.

He got mad. We didn’t have to take that out. I don’t know if nobody else was using it.

He got so mad. He said, I’m going to create a system where people can order phones. Then they order movies.

Then they show up in their house. They send it back and they want it. That’s how Netflix got started.

Then they never see Netflix on Netflix. At least they come in a little bit of an envelope. They have Amazon boxes.

We didn’t do a slide. At that, whenever you see this little bit of envelope by the size of DVD, cartridge, they were sold. Then they show up on your mail.

Oh, look at that. You see how I get to watch movies. They did that for so long.

It wasn’t for like a year ago. Netflix stopped sending physical music. They didn’t have the music before.

They stored all of this in the class. There’s some little oodle type of sitting in Netflix. You know Netflix is that? It’s what I’m hearing.

It’s right in your wheelchair. If you cross the bridge, you’ll think about it on your chest. Oh, there it is.

There’s the little Netflix. Somebody sat over there and they kept watching movies all day long and recording movies and putting them on lines of things like that. That’s right.

You guys can’t remember why I can’t do it. This is about November last year. Even you also went to life before that.

That’s the last time I’ve ever found out. What’s that? A spot? A spot? Have you got a distance about the past? Yes. I was out in the middle of France.

I mean nowhere. Way out in the bushes. There was nothing.

There was nothing. What was this giant wooly gaze for the air of that? There was no tower in the cell phone. There was nothing in the whole world except giant fans for kind of any electricity that worked.

But I couldn’t seem to spot it. All right. I remember you guys know VHS.

There’s a movie. You got an A track? A track. It’s about the size of a book.

A book about this thing. You would have an A track player in your car and you would stick it in there and in the odd. It would only go one way.

You couldn’t be blinded on something. You’d have to wait until it got done. You wouldn’t be blinded on anything.

You wouldn’t be blinded on yourself. I need to listen to it again. My first car was a beetle.

There were little beetles. No gasketing. No.

You drive? Not yet. Did you want to drive it? Yeah. Why not? Next year.

Next year. Okay. The head of the head of a gauge when you got gas, right? My car didn’t have one of those.

I went before those gas cases but they weren’t many yet. It was 1960 Volkswagen. So what do you do? Seriously, that could be drive that thing.

Then you’d have to push it. But it would drive you. It went out again.

And on the side, there’s a little lever. It had the emergency tank in it. It flipped the emergency tank out.

It was good for 10 miles. If you didn’t get to a gas station within 10 miles, you had to push the tank. I pushed that and it’s stolen.

Sorry, I almost pushed it in my car here. But that car didn’t have a gas gauge in it. It didn’t have a radio in it.

So I remember last before music was in a car. And we had a track. And then we had a cassette.

And then we had CDs. And then we had USB plugs. But now you can stream it on your phone.

You can catch your phone with your dashboard off your phone. Things change. Things move.

And these tiny big things happen. It’s called a what? It’s called a disruption. It’s called a disruption.

Things are not the way they use computer. So, we’ll talk about how Jesus disrupted. There was life before Jesus.

And then there was life after Jesus. Life, of course, was different back then. They didn’t have lights.

They didn’t get up and it was light outside. Did you all change the clock that time? Oh, yeah. Really? So, their life was different.

In the first century, it was much more central to how they enjoyed life. And then now we have a friend who’s going to go to the wall. We have to do whatever.

I didn’t do that. They didn’t have any of that stuff back. They don’t just get around people’s house.

Or they’ll get around the synagogue. And that’s how they get to do it. So, Jesus comes back to Capernaum.

This is where Peter and his friends were. Peter is telling this for him. When the people heard that he was there, they all came.

Now, where we left Jesus out exactly was he traded places with a debtor. This leper was so filthy, so repulsive that he had screamed out. I’m throwing out loads of people I got away from.

Jesus, please, you are. That man went to live in the city. And Jesus had to go out and live in the countryside.

Because so many people attacked him. They wanted him to do miracles. They wanted Jesus to be a magic trick.

They wanted to control how Jesus and what Jesus did. And Jesus would have him develop. He wouldn’t do it.

I went to his sign in the house. There were so many people who showed up. Jesus, when there was no space in the house, there was no space in the hangout.

He couldn’t even get inside the house. The house was packed with people. What’s the most people you ever had in your house? Five hundred? Five hundred? I don’t know.

Their main house is about as big as this room. Because there was this stuff with people. People sticking their heads into the windows.

People climbing up in the room. People running around outside of it. They were everywhere.

And Jesus decided to walk in it. And then, this and four dollars. You had to get through this right here.

Four dollars showed up with their body. He was laying on a foot hole. You had to go to foot holes? It’s like a run foot hole.

It’s a foot hole. It’s like a mat laying there. They were tie ropes around each of the corners.

Tie rope around this corner, around this corner, around this corner. And so they could hold up by the corners. It looked like a funky, what’s that called? That’s something between two trees.

Hamlet. Look at that funky hamlet. They put the guy.

I lay them down. And they would… That’s how they carried it. Two guys put ropes over there.

They just walked down the road. They fell off. And everybody told the story.

One of them was friends, cool. Well, they probably are. But this is not about the friends.

Aren’t they loyal? Yeah, they probably won’t. But this story is not about their loyalty. It’s not about those people.

It’s about Jesus. So they couldn’t carry through the crowd. And they went up on the roof.

They had steps on up outside of it. Maybe up on top of it. The other guy mixed her up.

Really, you grew up. Now, man, what do people think of it? What do you think of it? Somebody just told the roof about it right now. What do you guys do out there? I’m just going to fix that.

They told the roof down. About where Jesus was headed. So they made it over things like a lower command.

A lower command.

When I was a student in Bible college long ago, I was challenged to approach Bible reading with 3 questions.  

In this, or whatever, passage what does God want me: 

• to know 

• to do 

• to pray 

God is most certainly telling me something. He definitely wants me to do something. Consequently, I am to pray in response. 

If I approach my Bible reading by asking – “God, what do you want me to know, to do?” then read, think, even write my responses, and close with a prayer, “God help me to …” I am effectively having a conversation with God. The conversation usually breaks down when we, okay I, do not pause long enough to think about/listen to what God wants me to do. 

In this coming commentary, I will attempt to ask those three questions. I will, however, only give you some of my answers. I will also challenge you to ask, listen and respond. Only you will know whether you are doing that. 

Let’s dive in. 

Mark 1:1-8 – Paraphrase 

The good news about Jesus, the deliverer, the Son of God starts here, as it was told it would a long time ago by Isaiah: “I am going to send a pre-runner, he’ll prepare the way for you; you’ll hear him bellowing out from way out in the sticks, ‘Get ready for the Lord, give him a direct path to you and your heart.’” 

John the Baptist appeared out in those boonies, preaching a baptism for everyone to promise to turn theirr life around. People from all over the entire Judean countryside as well as folks from Jerusalem came out to John. They fessed up to their sins and were baptized in the Jordan River. 

John was decked out in clothes made from camel’s hair, with a leather belt wrapped around his waist, and he lived off of locusts and wild honey. 

What he said was, “Someone’s coming after me who is more powerful than I; I’m not worthy to get on my knees before him to latch or unlatch his sandals. I baptize you with water, but he baptizes with the Holy Spirit.” 

Mark 1:1-8 – Greek Word Studies 

The Greek often gives nuances that aren’t readily understood when reading English. 

Word Studies of Key Greek Terms: 

Ἀρχὴ (Archē) – “Beginning” (Verse 1) 

• Meaning: This word refers to the “beginning” or “origin.” In Greek, “archē” signifies not just the start of something but also its foundational principle or cause. Here, it implies more than just the first part of a story; it signals the beginning of a new era—the inauguration of the gospel message. 

• Insight: This word evokes the creation account in Genesis 1:1 (“In the beginning…”). The use of “archē” to start Mark’s Gospel reminds us that it all started at Creation. When Jesus comes there will be new creations. Jesus has good news, also. 

εὐαγγέλιον (Euangelion) – “Gospel” or “Good News” (Verse 1) 

• Meaning: “Euangelion” means “good news” or “gospel.” It was commonly used to announce a victory or the ascension of a ruler in the ancient world. In Mark, it refers specifically to the good news about Jesus Christ, who is a new ruler, a new king. 

• Insight: This term was politically charged, as it was often associated with proclamations about Roman emperors. By using “euangelion” for Jesus, Mark is presenting Jesus as the true King, challenging the political and religious systems of the time. 

Μετανοίας (Metanoias) – “Repentance” (Verse 4) 

• Meaning: “Metanoia” means “a change of mind” or “repentance.” It implies more than regret; it suggests a transformative change in one’s way of thinking and living. 

• Insight: John’s call to “repentance” is not just about feeling sorry for sins, but about turning around and embracing a new way of life aligned with God’s will. It’s a radical reorientation toward God’s kingdom. 

Ἄφεσις (Aphesis) – “Forgiveness” (Verse 4) 

• Meaning: “Aphesis” means “release” or “forgiveness,” particularly a release from bondage or imprisonment. In this context, it refers to the forgiveness of sins. 

• Insight: The word conveys the idea of being set free, not just from the guilt of sin, but from the power and bondage of sin itself. This freedom aligns with the new life offered through the gospel. 

Βάπτισμα (Baptisma) – “Baptism” (Verse 4) 

• Meaning: “Baptisma” refers to the act of immersion in water. In the context of John’s ministry, it was as a result of repentance and allowed for the recipient to enter the coming kingdom of God. 

• Insight: Baptism here is deeply connected to repentance and the forgiveness of sins. It is the washing away the old life and entering into a new one prepared for the coming of Christ. 

Ἱκανός (Hikanos) – “Worthy” (Verse 7) 

• Meaning: “Hikanos” means “sufficient” or “worthy.” In Mark 1:7, John the Baptist uses this word to express his unworthiness compared to the coming Messiah. 

• Insight: John uses this term to show extreme humility. Despite his important role, he recognizes that he is not even worthy to perform the lowly task of untying Jesus’ sandals, an act normally done by the lowest servant. 

These Greek words highlight deeper layers of meaning in the text. For example, “archē” connects the beginning of the Gospel to the creation, emphasizing the cosmic scope of Jesus’ mission. “Metanoia” shows that repentance is a profound transformation, not merely an emotional response and is the first step to enter the new creation. 

Mark 1:1-8 – Key Points 

When teaching Mark 1:1-8, several key insights from both Biblical and secular commentaries help unpack the deeper meaning of this passage: 

1. The Prophetic Fulfillment in John the Baptist: John the Baptist is often presented as fulfilling the prophecy of Isaiah (Isaiah 40:3), acting as the “voice crying in the wilderness” and preparing the way for Jesus. His ministry in the wilderness carries deep significance, symbolizing a return to the place where Israel became a nation and was led by God (Exodus). The wilderness also echoes themes of spiritual testing, repentance, and renewal 

1. John as the New Elijah: John’s appearance and actions reflect those of the prophet Elijah, particularly his simple clothing and wilderness ministry (2 Kings 1:8). John’s role as a forerunner to Jesus aligns with prophecies such as Malachi 4:5, which foretold the return of Elijah before the coming of the Messiah. His call to repentance was not just for the Gentiles, as traditional Jewish rituals like proselyte baptism would suggest, but was directed at the Jews themselves. This bold message indicated that even they needed spiritual renewal, just as much as Gentile converts 

1. Repentance and Baptism: John’s baptism was a unique combination of Jewish ritual washings and proselyte baptism, yet it introduced a new element. Unlike traditional Jewish cleansings, which were often repeated, John’s baptism was a one-time act symbolizing complete repentance (metanoia, meaning “change of mind”). This baptism pointed forward to the greater baptism that Jesus would offer—baptism by the Holy Spirit. John made it clear that his baptism was preparatory, leading people to the deeper transformation that Christ would bring

1. The Emphasis on Action in Mark’s Gospel: Mark’s Gospel is action-packed, with Jesus constantly moving and performing deeds of service. It highlights the immediate and active nature of Jesus’ ministry. In the introduction, John’s role in preparing the way sets the stage for this action, and Mark wastes no time introducing Jesus as the one with authority and power, greater than John, who will baptize with the Holy Spirit

These points emphasize John’s role as both a forerunner and a bridge between the Old and New Testaments. His ministry prepares the way for Jesus’ transformative work, setting up themes of repentance, baptism, and divine fulfillment. 

The Kingdom of God is coming and we must meet the King. In the first century a forerunner was sent to announce good news about what was going on with the king, or the emperor. John was the forerunner for a new king in a new kingdom – a new creation. 

Mark 1:1-8 – Deep Insights 

To explore Mark 1:1-8 more deeply, it is important to focus on the theological and literary context, exploring the implications of John’s role, the prophetic fulfillment, the nature of baptism, and the Messianic expectations embedded in this text. 

1. Theological Depth: The Gospel’s Beginning as New Creation 

The opening phrase, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1), carries immense theological weight. The word “Ἀρχὴ” (Archē, “beginning”) mirrors Genesis 1:1, suggesting that just as creation began with God’s word, so does the new creation begin with the revelation of Jesus as the Messiah. Jesus is the Word of God made flesh. Theologically, this positions Jesus as the agent of a new order, where God’s kingdom is being inaugurated, echoing themes of new creation. We learn (see 2 Corinthians  5:17) – “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” And again (see Galatians 6:15) – “Neither circumcision nor uncircumcision means anything; what counts is the new creation.” 

The use of “gospel” (εὐαγγέλιον, euangelion) connects Jesus’ coming with the announcement of good news common in Roman political discourse, especially about the emperor. Mark’s use of this term reclaims its meaning to declare that Jesus, not Caesar, is the true King, marking the start of a new reign under God’s kingdom. Later Jesus’ disciples and many of his followers thought he was going to be a political leader. Perhaps the confusion is partially to be blamed on a misunderstanding of this term.  

The term “Son of God” not only affirms Jesus’ divine sonship but also is in direct conflict to Roman emperor worship, where emperors were often called “sons of gods”

2. John the Baptist’s Role as the Forerunner 

John the Baptist serves as the new Elijah (see Malachi 4:5-6) whose role was to prepare the way for the Messiah.  

John’s appearance and message are radical. His clothing—camel’s hair and leather belt—evokes the prophet Elijah (see 2 Kings 1:8). His diet of locusts and wild honey signifies his detachment from earthly concerns and his commitment to a prophetic mission. His baptism, rooted in repentance, underscores moral renewal. Repentance, as “μετάνοια” (metanoia), refers not merely to a change of behavior but a complete transformation of heart and mind, and a new life’s direction. 

3. The Nature of Baptism: Symbolism and Eschatology 

John’s baptism is not merely a Jewish purification rite, nor is it akin to proselyte baptism, which was used to initiate Gentiles into Judaism. His baptism symbolizes an eschatological preparation. This rite looks forward to the one who would baptize “with the Holy Spirit” (see Mark 1:8), emphasizing a transformation that goes beyond ritual cleansing to a radical spiritual renewal, a new creation brought by the Messiah. When Jesus’ ministry begins, the last days are entered into. 

John’s statement, “I baptize you with water, but he will baptize you with the Holy Spirit” (see Mark 1:8), marks a clear distinction between John’s preparatory ministry and the coming of the Kingdom of God. The “Holy Spirit” baptism is linked to prophetic fulfillment (see Joel 2:28-29 and Ezekiel 36:25-27), which speak of a future outpouring of the Spirit, bringing renewal and empowerment to God’s people in the last days. John’s water baptism is a prelude to the Messianic era, wherein the Holy Spirit would in people, bringing about a new covenant community. 

4. Messianic Expectation and Humility 

John’s humility is emphasized in his declaration that he is not even worthy to untie the sandals of the coming one (see Mark 1:7). In Jewish culture, untying sandals was a task reserved for the lowest servant. John’s refusal to claim any honor or position, even as a revered prophet, contrasts starkly with contemporary expectations of religious figures. This humility may point directly to Jesus’ own model of servanthood. 

John’s statement also draws attention to the immense authority and divinity of Jesus. As John, a figure of great spiritual authority, presents himself as unworthy, he highlights the unparalleled nature of Jesus’ ministry. This foreshadows the servant leadership Jesus himself would demonstrate, culminating in his ultimate act of humility—the cross. 

5. Prophetic Literature and Historical Context 

Mark’s use of Isaiah 40:3 demonstrates the fulfillment of Israel’s prophetic hopes. The call to “Prepare the way of the Lord” evokes imagery of a royal procession, where the path for a king would be cleared and made smooth. In an eschatological sense, this preparation points to spiritual readiness for God’s kingdom to come.   

6. Mark’s Unique Literary Style 

Mark’s Gospel is known for its sense of urgency and action, with the word “immediately” (εὐθὺς) recurring throughout. The rapid pacing reflects the intensity of Jesus’ mission and emphasizes the immediacy of God’s kingdom. John the Baptist’s ministry is the launching point for this ‘up there’ to come ‘down here.’ God’s kingdom come. 

To introduce a “wow factor” that will grab your listeners’ attention, consider tying together historical context, prophetic symbolism, and Jesus’ radical nature. Here’s a powerful way to do that:

“The Hidden Kingship of Jesus and a Radical New Beginning”

Imagine this: the gospel begins by declaring Jesus as the Son of God. But this wasn’t just any title—it was a direct challenge to Roman imperial power.

The term “gospel” (Greek: euangelion) wasn’t invented by Christians; it was originally used by the Romans to announce the good news of the emperor’s victories and the birth of heirs. When Mark starts by saying this is the beginning of the gospel of Jesus Christ, he’s making a subversive, world-shaking claim: Jesus—not Caesar—is the true King, and His coming is the real victory.

And here’s where it gets even more jaw-dropping. John the Baptist, dressed like the prophet Elijah, announces Jesus’ arrival, saying, “I’m not even worthy to untie His sandals.”

In their culture, that was an act so low it was reserved for slaves. But here’s the twist: Jesus, the one with power beyond any emperor, would come not to dominate but to serve—He would kneel down, untying our sandals, washing feet, and ultimately giving His life.

The kicker? John’s baptism with water was merely a shadow of what was to come. He points to Jesus, who would baptize not just with water but with the Holy Spirit.

This was something radically new—a transformative outpouring of God’s own presence within His people, prophesied centuries earlier but now coming to life. It wasn’t just a ritual—it was God, personally empowering His people to live in His kingdom, starting a revolution from within.

So, the next time you think of Jesus, think of this: He’s not just a figure from ancient history. He is the King who subverted the world’s greatest empire, came not to be served but to serve, and changed the world by transforming hearts from the inside out. Now that’s something to gasp at.

This intro connects historical, prophetic, and cultural threads into a coherent, stunning image of Jesus’ hidden kingship and radical purpose, making listeners rethink what they thought they knew.

Mark 1:9-13 (Various Translations)

New International Version (NIV):

At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.

English Standard Version (ESV):

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.” The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.

King James Version (KJV):

And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

Key Greek Words and Word Studies

1. σχίζω (schizo) — “torn open” (v. 10)
   • Greek: σχιζομένους τοὺς οὐρανούς
   • Translation: “The heavens being torn open”
   • Word Study: The verb σχίζω (schizo) means “to split” or “to tear apart” violently. The imagery here is one of sudden and forceful action. In classical Greek, this word often describes physical objects being split (like fabric or wood), but Mark uses it to describe the heavens being torn apart, signifying a divine breakthrough, an opening of the barrier between heaven and earth. This suggests the significance of the moment, highlighting that God’s presence is dramatically breaking into human history with the advent of Jesus’ ministry.
2. εὐδοκέω (eudokeó) — “well pleased” (v. 11)
   • Greek: Εἰς σὲ εὐδόκησα
   • Translation: “In you I am well pleased.”
   • Word Study: The verb εὐδοκέω (eudokeó) comes from two roots: “eu” (good) and “dokeo” (to think or to seem). It carries the sense of taking delight or finding satisfaction. This isn’t merely a passive feeling; it conveys a deep, active pleasure that God takes in His Son. The word suggests more than approval—God’s profound delight in Jesus’ person and mission is being declared.
3. ἐκβάλλω (ekballo) — “sent him out” or “drove” (v. 12)
   • Greek: Καὶ εὐθὺς τὸ Πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον
   • Translation: “And immediately the Spirit drove him out into the wilderness.”
   • Word Study: The verb ἐκβάλλω (ekballo) means “to cast out,” “drive out,” or “forcefully send.” This term often carries a sense of urgency or compulsion. In Mark, it’s notable because it doesn’t suggest a gentle leading by the Spirit but a forceful sending. This word is also used elsewhere in the New Testament to describe casting out demons (e.g., Mark 1:34). The use here emphasizes the intensity of Jesus being thrust into the wilderness to face temptation.
4. πειράζω (peirazó) — “tempted” (v. 13)
   • Greek: πειραζόμενος ὑπὸ τοῦ Σατανᾶ
   • Translation: “Being tempted by Satan.”
   • Word Study: The verb πειράζω (peirazó) means “to test” or “to tempt.” In the context of Scripture, this word can carry the dual sense of testing someone’s character or enticing someone to sin. Here, the testing of Jesus is not just about temptation to sin but a proving of His identity and mission. The word highlights the adversarial role of Satan, but the larger theological implication is that Jesus, unlike Adam, successfully overcomes the test.
5. διάκονος (diakonos) — “ministered” or “attended” (v. 13)
   • Greek: οἱ ἄγγελοι διηκόνουν αὐτῷ
   • Translation: “And the angels ministered to him.”
   • Word Study: The verb form διηκόνουν (diakonoun) comes from διάκονος (diakonos), meaning “servant” or “minister.” This word is often used to describe active service, especially in a context of caring for or attending to someone’s needs. The angels here are portrayed as divine attendants, providing for Jesus after His ordeal. The use of this word emphasizes God’s care for His Son, even in the wilderness, reinforcing the image of Jesus as the Son of God under divine protection.

Deeper Insights from the Word Studies

• The violent tearing of the heavens (σχίζω) suggests that Jesus’ baptism is a world-altering event where God’s presence breaks into the earthly realm.
• God’s delight (εὐδοκέω) in Jesus reveals the unique and intimate relationship between Father and Son, with Jesus as the beloved Son who perfectly fulfills His mission.
• The Spirit’s forceful driving (ἐκβάλλω) of Jesus into the wilderness shows the urgency and necessity of His confrontation with Satan, setting up Jesus as the new Adam who will not fall into temptation.
• The temptation (πειράζω) Jesus undergoes is not merely an internal struggle but a direct confrontation with Satan, highlighting His role as the one who will conquer evil.
• The ministering (διάκονος) angels show that, even in the wilderness, God’s provision is present, signifying Jesus’ divine support in His trials.

These word studies provide a deeper theological richness to the text that can be missed when only reading the passage in English. Each word adds layers of meaning about Jesus’ identity, mission, and the nature of His relationship with God and the forces of evil.

Here’s a way to introduce a “wow factor” that will captivate your listeners:

Did you know that the moment Jesus was baptized and the heavens tore open wasn’t just a spiritual event—it was the beginning of a cosmic battle and the restoration of the entire creation?

Think about this: the tearing of the heavens (Mark 1:10) is no small detail. This same verb (σχίζω) is used when the temple veil is torn at His crucifixion (Mark 15:38). The “tearing” signals that something monumental is happening—the separation between God and humanity is being shattered. It’s like the heavens weren’t just opening; they were ripping apart, allowing God’s Spirit to descend on Jesus and begin His mission to undo the curse of the fall.

And immediately after, Jesus didn’t retreat to a place of comfort—He was driven by the Spirit into the wilderness, not just to fast, but to battle with Satan in a desolate, hostile land. It wasn’t a quiet, spiritual retreat; it was a war zone where He faced off with Satan himself, surrounded by wild beasts. The wilderness represents chaos, a place where wild animals roamed and where, symbolically, the forces of evil ruled unchecked.

But here’s what’s mind-blowing: not only does Jesus resist Satan’s temptations, but He’s at peace with the wild beasts (Mark 1:13). This alludes to restoration of the harmony between humanity and creation, as prophesied in Isaiah 11:6, where wild animals live peacefully with humans. Jesus, the new Adam, is re-establishing what was lost in Eden, taming both spiritual and natural chaos.

The imagery here suggests that Jesus was not only defeating Satan in a spiritual sense, but also reclaiming the world itself, preparing for a time when all creation will be restored under His reign.

This explanation not only highlights the cosmic significance of these events but also connects the dots between Jesus’ actions and the restoration of Eden, something few listeners may have ever realized! It portrays Jesus not merely as a teacher or healer, but as the one who enters the wilderness to conquer chaos and bring peace.

Mark 1:9-13 covers Jesus’ baptism and His subsequent temptation in the wilderness, revealing key aspects of His mission and identity. Here are the main insights from biblical and secular commentaries on this passage:

Jesus’ Baptism and Divine Identity: The baptism of Jesus is a pivotal moment, marked by the heavens being “torn apart” and the Spirit descending on Him. This signifies a divine commissioning, confirming Jesus as God’s beloved Son (Mark 1:10-11).

While Matthew and Luke make this event public, Mark’s account suggests that the vision may have been for Jesus alone, emphasizing His relationship with the Father. The descent of the Spirit also represents the empowerment of Jesus for His mission, confirming His messianic identity as both fully human and fully divine​.

Center for Excellence in Preaching

The Spirit’s Role in the Temptation: Following His baptism, Jesus is “driven” by the Spirit into the wilderness, where He faces Satan’s temptations (Mark 1:12-13). This reveals that even though Jesus is empowered by the Spirit, He is immediately led into a testing time. The use of the Greek word “Caballo” (to drive out) indicates that this was a forceful action by the Spirit, underscoring the necessity of the experience as part of Jesus’ messianic mission.​

The Wilderness Experience: The wilderness, traditionally a place of hardship and testing, is where Jesus spends 40 days in the presence of wild beasts, with angels ministering to Him. This evokes themes of Eden and the fall, where wild animals were part of a peaceful creation before sin entered the world. Jesus’ peaceful coexistence with these animals and His resistance to Satan’s temptations symbolize His role as the second Adam, restoring humanity’s intended harmony with creation​.

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Temptation as Preparation: Mark’s account is notably more succinct than Matthew and Luke, who describe the specific temptations in detail. However, this brevity emphasizes the universal aspect of Jesus’ temptation—He faced the full range of human trials and overcame them, setting the pattern for resisting sin through trust in God. This testing immediately following His baptism highlights the contrast between divine affirmation and human struggle​

Christ’s Role as Mediator: Jesus’ baptism and temptation together demonstrate His mediatory role between heaven and earth. The imagery of heaven opening during the baptism shows the removal of the barrier between the divine and the human realms. Jesus’ encounter with both spiritual beings (angels) and wild beasts in the wilderness further illustrates His role in reconciling all creation, as He embodies the connection between the physical and spiritual worlds​.

Center for Excellence in Preaching

These themes underscore Jesus’ identity as the Son of God, His empowerment by the Holy Spirit, and His mission to restore humanity and creation. When teaching this passage, focusing on the divine commissioning at the baptism and the testing that solidifies His role as the Redeemer will provide deeper understanding of Jesus’ purpose and the example He sets for His followers.

Mark 1:14-15 in Different Bible Translations:

NIV (New International Version):
“After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. ‘The time has come,’ he said. ‘The kingdom of God has come near. Repent and believe the good news!'”

ESV (English Standard Version):
“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.'”

KJV (King James Version):
“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.'”

Greek (SBLGNT):
“Μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ Θεοῦ, καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ Θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.”

Word Studies from the Greek

1. Καιρός (Kairos) – “The Time”
   • Greek Text: Πεπλήρωται ὁ καιρὸς
   • Meaning: Kairos is one of two Greek words for “time” (the other is chronos). While chronos refers to chronological or sequential time, kairos refers to a specific, appointed moment or an opportune time. In Mark 1:15, Jesus is proclaiming that the right or critical moment in God’s plan has arrived. It’s a concept of “God’s timing” that points to a significant moment of action, not just a random time.
   • Deeper Insight: The use of kairos suggests a divine appointment or fulfillment of prophecy. It speaks of the “decisive moment” in history where God’s intervention in the world is breaking forth. This adds weight to Jesus’ proclamation, emphasizing that what He is announcing is not just another event but the culmination of God’s plan.
2. Μετανοεῖτε (Metanoeite) – “Repent”
   • Greek Text: μετανοεῖτε
   • Meaning: This verb comes from metanoia, which is a compound of meta (after or beyond) and noeo (to think). Metanoeite means “to change one’s mind” or “to change one’s way of thinking.” It involves more than just feeling regret for past sins; it indicates a transformative change in thought and behavior.
   • Deeper Insight: In the context of Mark 1:15, Jesus is calling for a radical reorientation of life, thoughts, and actions toward God’s kingdom. Repentance is not just a sorrowful response but an active turning towards something new—specifically, the kingdom of God. It’s an invitation to realign one’s entire life under the rule of God.
3. Πιστεύετε (Pisteuete) – “Believe”
   • Greek Text: πιστεύετε
   • Meaning: From the root pistis (faith), this verb means “to believe” or “to trust.” It implies not merely intellectual assent but a deep trust and reliance upon something or someone. In this context, Jesus is calling people to trust in the good news (gospel) of God’s kingdom.
   • Deeper Insight: The belief that Jesus is referring to here is active and relational, not just acknowledging facts but placing trust in the message of the gospel. This kind of belief requires commitment and loyalty, shaping how a person lives in response to the truth of the kingdom.
4. Εὐαγγέλιον (Euangelion) – “Good News” or “Gospel”
   • Greek Text: εὐαγγέλιον
   • Meaning: This word, from which we get “evangelism,” means “good news” or “good tidings.” It was often used in the ancient world to describe the announcement of a new king or the proclamation of victory in battle.
   • Deeper Insight: In the biblical context, euangelion refers to the announcement of the coming kingdom of God and the salvation that comes through Jesus. The use of this term in the Roman context would have resonated strongly, as it was often associated with imperial decrees. Here, it signifies the coming of a new kind of reign—God’s reign—brought through Jesus, which surpasses any earthly power or authority.
5. Βασιλεία (Basileia) – “Kingdom”
   • Greek Text: βασιλεία τοῦ Θεοῦ
   • Meaning: Basileia refers to “kingdom” or “reign.” It can denote both the physical realm of a king’s rule and the authority and power of that rule. In the New Testament, it often points to God’s sovereign rule over all creation, inaugurated by the coming of Jesus.
   • Deeper Insight: Jesus’ proclamation that the basileia of God has come near refers not just to a future reality but to the present arrival of God’s reign through His own ministry. The kingdom is both “already” here in Jesus’ presence and “not yet” fully realized, inviting people to enter into God’s rule now by following Him.

Conclusion:

The words Jesus uses in Mark 1:14-15 carry deep theological significance. Words like kairos emphasize the appointed timing of God’s intervention in human history, while metanoeite and pisteuete call for a transformative response. These terms, along with basileia and euangelion, highlight the radical nature of Jesus’ message: the kingdom of God is not just a future hope but a present reality that demands both a change in allegiance and trust in the “good news” that God’s reign has come.