Mark 1:1-13

Intro & Preamble:

The tetramorph: Man, Eagle, Ox, Lion

Mark, the Lion — a focus on the Kingly nature of Jesus

This is not a tale told with the leisurely elegance of a Greek philosopher or the grandeur of a Roman epic. Mark’s prose is jagged, breathless, quick.

Verse 1

“The beginning of the gospel of Jesus Christ, the Son of God.” (Mark 1:1, ESV)

In verse 1 Mark gives away the plot of his book! He refers to Jesus as the “Messiah” and “Son of God”. The first half of Mark’s Gospel shows us that Jesus is the Messiah—God’s promised Saviour King.

This first half comes to a climax when Peter confesses that Jesus is the Messiah (8 v 29). The second half of the Gospel shows us that Jesus is the King who dies. It comes to a climax when a soldier says that Jesus is the Son of God after he has seen Him die (15 v 39).

Tim Chester, Mark 1–8: The Coming King, Good Book Guides Series (The Good Book Company, 2005), 7.

There is strong identification with Jesus as king through the book (see ch. 15), but it is a recognition of mockery. Jesus is the “king of the Jews or of Israel”, but only stated ironically.

Mark for You (The Testimony of Mark)

The word “beginning” helps create the effect of bursting off the starting blocks. But it does not mean merely first in sequence. It also means “origin.” So it has the echo of “creation.” The first book of the Bible opens in the same way: “In the beginning, God created the heavens and the earth” (Genesis 1:1).

The gospel of Jesus Christ is nothing less than a new creation. It is the unprecedented moment when the Creator of the world steps onto the stage of the world he made. The beginning of the good news is wrapped up in the mind-splitting, jaw-dropping identity of Jesus, the eternal Son of God, who has come in the flesh as the promised Messiah.

The Gospel of Mark is all about the “gospel.” In the ancient world, the word “gospel” or “good news” would most often be used of the declaration of a military victory (e.g. 1 Samuel 31:9). But this gospel is defined in relation to the person of Jesus. The good news of salvation is not first and foremost a proposition but a person. Jesus is the embodiment of the good news.

Jesus Christ — Christ - Anointed one

Son of God — Position of authority

What difference do you notice about the beginning of Mark that over that of the other synoptic gospels? No genealogies. The family lineage that is important here is Jesus as the Son of God. Pedigree is from God.

Verses 2-3

“As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’ ”” (Mark 1:2–3, ESV)

Look at verses 2–3. Mark quotes from two Old Testament passages: Malachi 3:1 and Isaiah 40:3.

Look up both and find out what links these two quotes.

““Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap.” (Malachi 3:1–2, ESV)

What is the message of Malachi 3:1–2? What are we to expect in Jesus?

A messenger is coming to prepare the way

The Lord will suddenly come to His temple

The messenger of the covenant

Who can endure the day of his coming, he is like a refiner’s fire and like fuller’s soap. — What is He coming to do?

“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the Lord’s hand double for all her sins. A voice cries: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken.” A voice says, “Cry!” And I said, “What shall I cry?” All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades when the breath of the Lord blows on it; surely the people are grass. The grass withers, the flower fades, but the word of our God will stand forever. Go on up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, “Behold your God!” Behold, the Lord God comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him. He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young.” (Isaiah 40:1–11, ESV)

What is the message of Isaiah 40:1–11?

Mercy — double for all her sins — comfort, comfort.

A king is coming and all should make way — valley shall be level and rough places plain.

There is a path out of the wilderness.

What is the message? God knows our frame (we are like the grass). We wither, but His word stands. He is coming to rule with might, with a strong arm, but he rules as a shepherd that carries us in his bosom and gently leads those that are with young.

What do these quotes tell us about Jesus?

The quote from Isaiah 40 is an announcement to Israel that the exile in Babylon would end. However, this passage is clearly talking about more than the historical physical return of the Israelites to their homeland.

In what sense does Jesus bring exile to an end?

Verses 4-8

“John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. 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. Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey. 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. I have baptized you with water, but he will baptize you with the Holy Spirit.”” (Mark 1:4–8, ESV)

Mark introduces us to John, who is baptizing in the wilderness.

Mark also tells us what John wore, to remind us of the Old Testament prophet Elijah (2 Kings 1 v 7–8).

“He said to them, “What kind of man was he who came to meet you and told you these things?” They answered him, “He wore a garment of hair, with a belt of leather about his waist.” And he said, “It is Elijah the Tishbite.”” (2 Kings 1:7–8, ESV)

Why does Mark do describe the clothing of Elijah? See Malachi 4:5–6

““Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.”” (Malachi 4:5–6, ESV)

Recognition of context. Like hearing the Andy Griffith whistle tune, or seeing a silhouette of a man wearing a fedora while carrying a bullwhip. We know what those symbolize. Many of the OT texts work the same way. They are illusions to a much broader context that the reader or listener would know.

What does John tell us about Jesus?

Jesus is mightier than I

I’m not worthy to stoop and untie his sandals.

I baptize with water, but He baptizes with the Holy Spirit — (Referential vs. Substantive)

Mark for You (The Testimony of John the Baptist)

The distinguishing mark of John’s ministry is his connection to water, which is why he is often called John the Baptist. The defining mark of the Messiah’s ministry will be his connection to the Holy Spirit. What a contrast! No one can bestow the Spirit in the Old Testament except God. Who could be so identified with the Spirit that he has control to command the Spirit? The Messiah must be God incarnate!

John, the baptist contrasted with Jesus, the Christ. Their defining traits.

Verses 9-11

“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.”” (Mark 1:9–11, ESV)

The repeated word immediately (37 times). The fast-paced nature of this gospel. Sometimes referred to as a newspaper version.

Mark for You (The Testimony of John the Baptist)

The Jordan was a significant landmark. It was not just a river; it was a border between the wilderness and the promised land. The people crossed it when they first reached the promised land after escaping Egypt and wandering in the wilderness. Now the Jews are receiving a call to leave their place of spiritual exile and enter the wilderness as the place of preparation from which God will deliver them into a new “promised land.”

Mark for You (The Testimony of God)

The tearing or rending of the heavens was the fulfillment of Isaiah’s prayer: “Oh that you would rend the heavens and come down” (Isaiah 64:1). This irreversible tear is good news indeed. Some people use the phrase “All hell is breaking loose.” The picture here is so much better. Mark is saying that all heaven is breaking loose (Paul Minear, The Gospel According to Mark, p 50).

Mark for You (The Testimony of God)

Another reason why Mark uses the word “torn” is to connect what happens here with the end of the story. The story begins with the tearing of the heavens; it ends with the tearing of the temple curtain (Mark 15:38). This curtain had been a symbol of humanity’s separation from God. So, first the heavens are torn, and God comes to us. Then the temple curtain is torn so that we can go to God. The sacrifice of Christ has now torn open the way to God.

Spirit descending like a dove. Like Gen. 1:2 where the Spirit hovers over creation. Spirit is on a person, not a formless void.

Questions

Why does Jesus come to be baptised?

Repentance of sins…, what sins?

Identification with His people

Covenant connection — leading them through the Exodus

The voice of the Father in heaven alludes to Psalm 2:7–8 and Isa. 42:1

“I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.” (Psalm 2:7–8, ESV)

Key statement: my son (begotten son)

“Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.” (Isaiah 42:1, ESV)

Key statement: put my Spirit upon Him (anointed servant)

What does this psalm tell us about Jesus?

Mark for You (The Testimony of God)

Jesus is the Son of God from Psalm 2 and also the servant of God from Isaiah 42: the servant who would later be described as suffering to bear the sins of others (Isaiah 53).

Mark for You (The Testimony of God)

The Father’s testimony provides the structural framework for all of Mark. The powerful Son of God (Mark 1–8) is also the Suffering Servant (Mark 8–16).

Mark for You (Part Two)

Mark 1:12–13 continues to set the stage for Jesus’ public ministry. Jesus follows the movements of Israel in the exodus and relives their experiences. Just like Israel after their escape from Egypt, he is supernaturally led into the wilderness to face temptation.

Verses 11-13

“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.” (Mark 1:11–13, ESV)

There’s that word, immediately, again.

Mark for You (Part Two)

Mark highlights the fact that Jesus was not acting independently but submissively and obediently, as the beloved Son who always obeys the Father. He never went rogue—never. The trinitarian picture present at the baptism continues now in the temptation. The Father planned it, the Spirit empowered Jesus in it, and Jesus submitted to it.

Carried by the Spirit immediately.

Mark for You (Echoes of Temptation)

Jesus, the last Adam, will obey where the first Adam failed. That is why the temptation takes place in the wilderness and not a garden paradise. Adam’s failure got humanity cast out of paradise, but Jesus left the heavenly paradise to seek us in the wilderness—in order to bring us back to paradise. (Phil. 2)

Mark for You (Echoes of Temptation)

The temptation Jesus faced was greater in every way than the one Adam and Eve faced. Trust is not difficult in paradise because all the provisions needed to sustain life are present. Adam and Eve could eat from all the trees except one. The wilderness, however, is life-threatening because the things needed to sustain life are missing. How can you trust God to provide for you when you cannot see any means of provision around you?

The nation of Israel was also described as God’s “firstborn son” (Exodus 4 v 22–23). Compare Jesus’ experience in the desert with that of Israel’s in the Old Testament. What are the similarities and the differences between Israel and Jesus in verses 12–13?

“Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son, and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’ ”” (Exodus 4:22–23, ESV)

Key questions:

Given our reading so far, what difference would it make to you if we did not have the Old Testament?

Why do we need the Old Testament? What answer is found in Luke 24:27?

“And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:27, ESV)

What does Mark wants us to learn from the Old Testament about Jesus?

That Jesus isn’t just savior, but also Lord.

He is the King whose sandals we aren’t worthy to untie, but He has identified with us. He is our commander, leading us through the wilderness and onto conquering the new Canaan.

Why might some people (including Christians) be happy to get rid of it?

What can we learn from Mark’s introduction of Jesus about how to understand and proclaim Jesus to the world?

How do people today often think of Jesus and how is Mark’s description different?

Is the popular Christian view of Jesus also different from Mark’s description? How has this come about?

Mark for You (The Father’s Shelter)

Obedience should be the glory of humanity. Now for the first time we see what we were supposed to be like. Jesus can fully sympathize because he understands temptation, but he can also fully save because he overcame temptation.

References

Chester, Tim. Mark 1–8: The Coming King. Good Book Guides Series. The Good Book Company, 2005.

Meyer, Jason. Mark for You. Edited by Carl Laferton. God’s Word for You. The Good Book Company, 2022.