Bill Belew

What is the kingdom of God? What is the kingdom of God? Like a mustard seed. Like a mustard seed, yeah, okay, what does that mean? What is kingdom of God? The place that God would be.

That’s right, that’s close, that’s close. The kingdom of God is God came to earth. Now, Jesus is king, we are a kingdom.

The kingdom of God is God came to this world. The man scatters seed, he sleeps, he rises, and the seed sprouts and grows. The seed sprouts and grows, although he doesn’t know the soil produces.

This is my favorite wordin the Bible, my favorite word by itself. What does this mean? 

You can’t use the same word. That’s right, so we are scientists. 

The scientist is very smart. The scientist always knows how. I put here, I put here, this happens. I go here, I make this, this happens.

The scientist always knows how. But the scientist does not know why. Why does that happen? 

Well, I don’t know. I know how it happens, but I don’t know why.

 If I see the seed and then the water comes and the seed will grow and then finally there’s a tree.

Bill Belew has raised 2 bi-cultural kids, now 34 and 30. And he and his wife are now parenting a 3rd, Mia, who is 8.

Everybody needs a coach at some time in their life.

What good is it to grow up bilingual or even bi-cultural if you don’t know how to live your life?

Jesus is my life coach, mentor and consultant. And I rely on His counsel, via the Bible when it comes to teaching my kids.

Indeed I have not always lived up to the standards that Jesus set for me. But I have always been committed to doing so.

It is often not how we live our lives that matters, but how we try to live our lives.

This mindset does not give us excuse to make mistakes. We still try to do right. We correct our mistakes. We make restitution when possible when we hurt others. In short, we do our best.

I tell my kids, “You don’t have to be the best. Just always try your best.” They do have. And it has paid off.

This past week I spoke at a Christian gathering on Jesus is my life coach, mentor and consultant. It is the first in a series that I will take me and listeners through the Gospel of Mark.

I welcome readers to listen in. And if you are in the San Jose area, please join in.

Thanks for reading.

And, tell me…where do you go for life coach advice?

Talk to Bill and others about their experiences raising bi-cultural Japanese-American kids.

The Kingdom of God. The Kingdom of God is like what? 

 

It’s like a mustard seed. A very tiny seed. A very tiny seed. A garden seed. A herb. And it will grow. The Kingdom of God will start very small and it will grow. It’s the Kingdom of God will grow. 

Topic idea. What idea, what idea do you wish everyone in the world can know? What idea do you wish everyone in the world could know? Peace. What is the best idea to tell the whole world? Jesus used many parables and then privately he explained. 

Today at chapel I am the speaker and I will tell you about the story.  We will save it. This is one of my favorite stories. I will teach you some Japanese. Ok, that’s it. We will stop there.

To explore a few of the Greek words in the Gospel of Mark 1:1–8, first I look at various Bible translations.

Then I conduct word studies on key Greek terms.

Firstly, a look at the passage in multiple versions, including the Greek text:

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Mark 1:1-8 (ESV)

1. The beginning of the gospel of Jesus Christ, the Son of God.
2. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way,
3. the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight.'”
4. John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.
5. And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins.
6. Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey.
7. And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie.
8. I have baptized you with water, but he will baptize you with the Holy Spirit.”

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Mark 1:1-8 (NIV)

1. The beginning of the good news about Jesus the Messiah, the Son of God,
2. as it is written in Isaiah the prophet: “I will send my messenger ahead of you, who will prepare your way”—
3. “a voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.'”
4. And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.
5. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River.
6. John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.
7. And this was his message: “After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie.
8. I baptize you with water, but he will baptize you with the Holy Spirit.”

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Mark 1:1-8 (Greek Text)

1. Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ [υἱοῦ τοῦ Θεοῦ].
2. Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·
3. φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ·
4. ἐγένετο Ἰωάννης ὁ βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.
5. Καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπ’ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
6. Καὶ ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον.
7. Καὶ ἐκήρυσσεν λέγων· Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ.
8. Ἐγὼ ἐβάπτισα ὑμᾶς ἐν ὕδατι· αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν Πνεύματι Ἁγίῳ.

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Word Studies of Key Greek Terms

1. 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 echoes the significance of the creation of the world, but now it is a new creation through the gospel of Jesus Christ.
2. 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.
   • 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.
3. 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.
4. 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.
5. Βάπτισμα (Baptisma) – “Baptism” (Verse 4)
   • Meaning: “Baptisma” refers to the act of immersion in water, symbolizing purification or initiation. In the context of John’s ministry, it was a sign of repentance and preparation for the coming kingdom of God.
   • Insight: Baptism here is deeply connected to repentance and the forgiveness of sins. It is a symbol of washing away the old life and entering into a new one prepared for the coming of Christ.
6. 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.

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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.

Word Studies of Key Greek Terms

1. 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 echoes the significance of the creation of the world, but now it is a new creation through the gospel of Jesus Christ.
2. 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.
   • 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.
3. 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.
4. 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.
5. Βάπτισμα (Baptisma) – “Baptism” (Verse 4)
   • Meaning: “Baptisma” refers to the act of immersion in water, symbolizing purification or initiation. In the context of John’s ministry, it was a sign of repentance and preparation for the coming kingdom of God.
   • Insight: Baptism here is deeply connected to repentance and the forgiveness of sins. It is a symbol of washing away the old life and entering into a new one prepared for the coming of Christ.
6. 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.

 

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.

 

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. Theologically, this positions Jesus as the agent of a new order, where God’s kingdom is being inaugurated, echoing themes of new creation and restoration from the Old Testament​(Sermon Writer) ​(Blue Letter Bible).

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. The term “Son of God” not only affirms Jesus’ divine sonship but also subtly critiques Roman emperor worship, where emperors were often called “sons of gods”​(Blue Letter Bible) ​(Sermon Writer).

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. His message in the wilderness ties to Israel’s journey in the wilderness during the Exodus. In the ancient world, the wilderness represented a place of testing, purification, and encounter with God. This evokes a theme of renewal: just as Israel needed to be purified in the wilderness before entering the Promised Land, so too does John call for purification through repentance in preparation for the coming of the Messiah​(StudyLight.org).

John’s appearance and message are radical. His clothing—camel’s hair and leather belt—evokes the prophet Elijah (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​(Sermon Writer)​ (Blue Letter Bible).

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” (Mark 1:8), emphasizing a transformation that goes beyond ritual cleansing to a radical spiritual renewal brought by the Messiah.

John’s statement, “I baptize you with water, but he will baptize you with the Holy Spirit” (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 from 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. John’s water baptism is a prelude to the Messianic era, wherein the Holy Spirit would not just dwell among people but in them, bringing about a new covenant community​ (Sermon Writer).

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 (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 points 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​ (Sermon Writer) ​(Blue Letter Bible).

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. John’s call in the wilderness also highlights a broader historical context of Roman oppression and the hope for divine deliverance, underscoring how the gospel message would have resonated as a declaration of a new, redemptive order that transcended Roman power​ (StudyLight.org)​ (Blue Letter Bible).

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 kingdom in motion, where the urgency of repentance is echoed in the urgency of Jesus’ message and actions​ (Sermon Writer) ​(Blue Letter Bible).

Summary for Teaching:

• New Creation: The beginning of Mark’s Gospel signals a new creation, drawing parallels with Genesis and introducing Jesus as the Messiah who ushers in a new kingdom.
• John’s Role: John as the forerunner reflects Elijah’s prophetic mission, calling people to repentance and spiritual renewal in preparation for Jesus.
• Baptism: John’s baptism of repentance anticipates the Messianic baptism with the Holy Spirit, indicating a deeper spiritual transformation to come.
• Humility and Messiahship: John’s humility sets the stage for understanding Jesus’ servanthood, a key theme in Mark’s portrayal of the Messiah.
• Prophetic Fulfillment: Mark ties John’s ministry to the prophetic hopes of Israel, signaling that God’s kingdom has arrived in Jesus.

These insights help students grasp the profound theological implications of Mark’s opening verses, bridging Jewish prophetic expectations with the inauguration of the gospel.