Mark’s mention of John’s imprisonment is meant to point to Jesus (Mark 1:14). In this verse he used a Greek word, paradidomai (was put in prison; G3860), to terminate John’s ministry that he often used to refer to Jesus’ betrayal (G3860)[1] or of delivering him up (G3860)[2] to the gentiles to be crucified. The other Gospel writers also use this word to refer to Jesus’ betrayal, but Mark is the only one who also uses the word to refer to how John ended up in Herod’s prison. He was handed over, betrayed, no doubt by the Pharisees who also sought Jesus. Thus, Jesus had to immediately flee Judea with his disciples and enter Galilee by way of the land of the hated Samaritans, which the Pharisees strenuously avoided (John 4:1-4). In fact, in these two verses of Mark, he encapsulates the whole of Jesus’ public ministry, which is found in his account, going forward. First, we have Jesus’ fate inferred in the fate of John—betrayal (Mark 1:14). Secondly, we have Jesus’ message, which is “the time is fulfilled… the Kingdom of God has drawn near… repent and believe the Gospel” (Mark 1:15), which, in point of fact, are the first words Jesus spoke in Mark’s Gospel, thus beginning his public ministry!
According to Jewish understanding at that time, the Kingdom of God wasn’t supposed to arrive, until the end of the age or the end of the, then present, arraignment. Therefore, the Kingdom of God is eschatological in its context. That is, it pertained to the end of the age. All other religions of the day saw life or history in circular terms. Their religions were based upon the seasons of the year—planting and harvest, birth and death. All things continued in a cycle. The Jews were the first people to view life as having a purpose, i.e. linear and going somewhere, not in an endless circle with no beginning or end.
The Kingdom of God isn’t a physical matter.[3] That is, you wouldn’t be able to find it on a map, once it has been established by God, because it is the rule of God in one’s heart (Luke 17:21). Many folks believe the establishment of the Kingdom has been delayed, because the Jews rejected Christ. This is because, such folks look for a physical kingdom, just as the Jews in the first century did (John 12:34), and just as the Jews of the first century AD were wrong, so are these brethren.
Actually, Jesus told his listeners in the first century that the Kingdom of God had drawn near (Mark 1:15). So, if it had drawn near in the first century AD, it couldn’t have been delayed, because, if it had been delayed, Jesus would have known about it, and he wouldn’t appear to be a false prophet for saying it was near. So the doctrine that looks for Jesus to yet establish the Kingdom of God at Jerusalem is a false doctrine, because that doctrine claims Jesus spoke falsely in Mark 1:15. Jesus cannot have been correct in Mark 1:15, if the Kingdom of God would be delayed, when the Jews rejected him in the first century AD. Didn’t Jesus know they would reject him? Didn’t he know he would be crucified?[4]
Finally, Moses had predicted that the end of the age would occur, after the Jews had become corrupt. These days would be their latter days (Deuteronomy 31:28-29). Thus, the end had come (i.e. the time was fulfilled; Mark 1:15), and the Kingdom of God had drawn near and would be established by taking it away from the Jerusalem authorities and placing it the hands of Jesus’ disciples (Matthew 21:43). Therefore, the nature of the Kingdom of God is spiritual (Luke 17:21), its weapons are not physical (2Corinthians 10:4-5), and it’s only offensive weapon is the word of God (Ephesians 6:17; Hebrews 4:12). Not only is it spiritual, but it is also eschatological in nature, in that it would be established at the end of the age, namely, immediately after the Old Covenant age ended and the New Covenant was established (cp. Hebrews 8:13).
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[1] See: Mark 3:18; 14:10-11, 18, 21, 41, 44.
[2][2] See: Mark 9:31; 10:33; 15:1, 10, 15.
[3] See my earlier studies: What Is the Kingdom of God? and What Is the Kingdom of God Like?
[4] Mark 3:18; 9:31; 10:33; 14:10-11, 18, 21, 41, 44; 15:1, 10, 15
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