The Call of the Disciples

Mark 1:14-17 forms a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) focusing upon the time is filled in Mark 1:15:

• A. Jesus (Mark 1:14)
  • B. Galilee (Mark 1:14)
    • C. the gospel of God (Mark 1:14)
      • D. the time is fulfilled (Mark 1:15)
    • C'. the kingdom of God (Mark 1:15)

  • B'. Galilee (Mark 1:16)
• A'. Jesus (Mark 1:17)

John was put into prison. Hendriksen says:

The time of Christ's departure from Judea to Galilee (see John 4:1-3, 43) had something to do with the imprisonment of John the Baptist. When John had been taken into custody (Mark 1:14), and the Pharisees, with headquarters in Jerusalem, had heard that Jesus was gaining and, through his disciples, was baptizing more disciples than John, the Master left Judea and started on his way to Galilee. He was aware of the fact that his own great popularity in the country region of Judea would bring about such keen resentment on the part of the religious leaders of the Jews that in the natural course of events this hatred would lead to a premature crisis. As soon as the appropriate moment for his death would arrive Jesus would voluntarily lay down his life (John 10:11, 14, 15, 18; 13:1). He was going to do this then, but not before then. Besides, Galilee, too, has lost sheep that must be brought into the fold.

In Mark 1:15, we observe the phrase, "The time has come." This could also be translated "the time is fulfilled." Though God's eternal plan is never early, neither is it ever late (Gal. 4:4). His Covenant of Grace is right on schedule. He works all things "according to the purpose of his will, to the praise of his glorious grace " (Eph. 1:3-11). See "The Covenants of Works and Grace: What Is Covenant Theology?" below.

Events in past times, especially God's acts of salvation for his people Israel, reached their climax in this time of salvation through Jesus.

Jesus says, "The kingdom of God is near." Ultimately, the Kingdom of God is that final state of affairs wherein God reigns unopposed over the transformed universe and his redeemed people are glorified. The Kingdom is near in the sense that the coming of Jesus has begun to bring about its full realization. God requires repentance and belief from all those who hope to enjoy life in this Kingdom (cf. Mark 1:4). See "The Kingdom of God: Is God's Kingdom Now or Later?" below. See WCF 15.1.

The importance of this "Kingdom" concept may not be overstated. Hendriksen remarks:

In its broadest connotation the terms "the kingdom of heaven," "the kingdom of God," or simply "the kingdom" (when the context makes clear that what is meant is "the kingdom of heaven or of God") indicate God's kingship, rule or sovereignty, recognized in the hearts and operative in the lives of his people, and effecting their complete salvation, their constitution as a church, and finally a redeemed universe. Note especially the four concepts:

• a. God's kingship, rule, or recognized sovereignty. That may be the meaning in Luke 17:21, "The Kingdom of God is within you," and is the meaning in Matt. 6:10, "Thy kingdom come, thy will be done."

• b. Complete salvation, i.e., all the spiritual and material blessings - that is, blessings for soul and body - which result when God is King in our hearts, recognized and obeyed as such. That is the meaning, according to the context, in Mark 10:25, 26, "It is easier than for a rich man to enter the kingdom of God. And they said, 'Then who can be saved?'"

• c. The church: the community of men in whose hearts God is recognized as King. Kingdom of God and church when used in this sense are nearly equivalent. This is the meaning in Matt. 16:18, 19, "and upon this rock will I build my church I will give unto you the keys of the kingdom of heaven."

• d. The redeemed universe: the new heaven and earth with all their glory; something still future: the final realization of Gods saving power. Thus in Matt. 25:34, "inherit the kingdom prepared for you."

These four meanings are not separate and unrelated. They all proceed from the central idea of the reign of God, his supremacy in the sphere of saving power. The kingdom or kingship (the Greek word has both meanings) of heaven is like a gradually developing mustard seed; hence, both present and future (Mark 4:26-29). It is present; study Matt. 5:3; 12:28; 19:14; Mark 10:15; 12:34; Luke 7:28; 17:20, 21; John 3:3-5; 18:36. It is future; study Matt. 7:21, 22; 25:34; 26:29.

The gospel is the good news. It is the announcement that the kingdom of God is near! In its fullest sense the kingdom of God is the eternal rule of God among his people in the new heavens and new earth. Jesus could proclaim its nearness because as the Messianic King he offered its blessings. In the storyline of the four gospels the kingdom is present in the ministry of Jesus, but the fullness of its presence will not be realized until his return in glory. See the article on the kingdom of God. The proper response to that good news is to believe and repent. See WCF 15.1

Jesus, as he walked beside the Sea of Galilee (an inland lake twelve miles long and six miles wide. It is also known in the New Testament as the Lake of Gennesaret or the Sea of Tiberias), saw Simon and Andrew. Jesus says to them "Come, follow me and I will make you fishers of men." Here we see the Gospel effectual call in all its power (John 6:44, 65). See "Predestined . . . called . . . justified . . . glorified - Romans 8:30." Peter (Simon) and Andrew follow immediately. As to Jesus declaring that he would make them fishers of men, this phrase was a metaphor used by the Old Testament prophets for the gathering of people for judgment (Jer. 16:14-16; Amos 4:2). Garland states:

Jesus does not call them to be shepherds, gathering in the lost sheep of the house of Israel, or to be laborers, bringing in the sheaves (Matt 9:36-38), but to be fishers. Old Testament prophets used this metaphor for gathering people for judgment (Jer. 16:14-16; Ezek. 29:4; 47:10; Amos 4:2; Hab. 1:14-17), and one should not assume that Jesus uses fishing as a benign reference to mission. When the fisherman hooks a fish, it has fatal consequences for the fish; life cannot go on as before. This image fits the transforming power of God's rule that brings judgment and death to the old, yet promises a new creation (see Rom. 6:1-11). The disciples are called to be agents who will bring a compelling message to others that will change their lives beyond recognition. Jesus' call has the same effect on them.

So, Mark's Gospel immediately draws attention to the fact that Jesus called his disciples in order that they would call others. Seeking the lost became a primary goal of the embryonic Church.

James and John were then called; that is called "without delay." Cooper says, "The price of discipleship is further illustrated in their actions. They not only left their livelihood; they also broke family ties and tradition by leaving their father." They too were lowly fishermen. Ryle says:

It is clear from these words that the first followers of our Lord were not the great of this world. They were men who had neither riches, nor rank, nor power. But the kingdom of Christ is not dependent on such things as these. His cause advances in the world "'not by might nor by power, but by my Spirit,' says the LORD Almighty" (Zechariah 4:6). The words of St. Paul will always be found true: "Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong" (1 Corinthians 1:26-27). The church which began with a few fishermen, and yet spread over half the world, must have been founded by God.

The Sea of Galilee is a lake about 12 miles long and 7 miles wide. In Jesus' day it was the center of a prosperous fishing industry.

From the moment Jesus called the disciples Mark emphasized two things. First, the call to follow was a call to be with Jesus. Second, it was a call to be ambassadors for Jesus, carrying out the ministry he gave them. The disciples were with Jesus learning from him in an intimate setting, and they became fishers of men.

Mark used the word immediately over 40 times in this gospel. Often it indicates speed or urgency. That is clearly the case here. The disciples immediately left their vocation and the family business. In this way Mark highlighted the question, Who is this man Jesus who speaks with such authority? The fact that the family of James and John employed hired servants makes it clear that at least some of Jesus' disciples came from a higher economic and social class than much of the population of Galilee. If John is the unnamed disciple of John 18:15 this helps explain how he knew the High Priest and gained admission to the inner court at Jesus' trial.