Mark: 1

You were probably expecting to cover Matthew 1^st, but we’re actually going do Mark first; two reasons: one, it’s the 1^st Gospel written (as previously mentioned a few entries ago), and two, I’m simply trying to think a bit outside of the box.

 Just a few things about specific background info re. Mark (oh no, more background!).  Most scholars believe it was written around AD 68-73.  This would mean that it was written during the turbulent times of the first Jewish Revolt: Rome was exerting great force against its Jewish constituents on the one hand, and during Nero’s reign the Empire had begun to persecute Christians (it was during Nero’s reign that Peter and Paul, for example, were martyred) on the other.   So, the persecution of Christians would be the backdrop for Mark’s Gospel.

 The author, “Mark,” was probably a Palestinian Jewish Christian, based on his extensive use of the Jewish scriptures and Jewish themes, as well as his use of the shepherd metaphor (don’t ask!).  He was probably writing to predominantly Gentile Christians living in Rome.  Some reasons for thinking this: Mark’s use of Latinisms (e.g., “Praetorium”), and his explanations of Jewish customs (they would have been foreign to most Gentiles).

 OK, to the text.  Mark’s Gospel subdivides into 4 sections: the introduction (1:1-15), Jesus’ public ministry (1:16-8:26), Jesus’ instructions to his disciples (8:27-13:37), and his death and resurrection (14:1-16:8).  In this entry I’ll focus on the first section, the introduction.  Please note: I’m never going to pour over each and every verse of a text, I’m simply going to pull some things out within a given passage.  But feel free to ask questions of verses I didn’t cover that tweek your interest; I’ll answer them (or die trying)!

 The intro is 1:1-15; it basically sets up the rest of Mark’s story of Jesus.  He opens with the “The beginning of the gospel.”  Remember a few entries back: “gospel” does not refer to Mark’s written Gospel, but to the proclamation of or preaching about Jesus Christ. Notice how the introduction is cast in terms of verbal proclamation (vv. 1a, 4b, 7a, 14b, 15b).  Verbal proclamation is a recurring motif throughout Mark.  This reflects the importance Mark places on the message of Jesus (who he is and what he did).  This also reflects the importance Mark places on preaching the good news, especially in light of the social-historical background of the text, viz., persecution (this will prove to be important when down the road we revisit the “short ending” of Mark).

 The proclamation of Jesus Christ actually begins with the ministry of John the Baptist (vv. 4-11).  John’s ministry was forecast in the scriptures (vv. 2-3).  He was a prophet who testified of Jesus before Jesus began his own public ministry.  Through his preaching he prepared the way for Jesus’ ministry; viz., John brought Israelites to repentance (vv. 4-5), in expectation for the coming Messiah (vv. 7-8).  And as soon as John’s ministry is over Jesus’ ministry begins (v. 14).

 Mark introduces Jesus as “Christ” and as “the Son of God” (v. 1).  “Christ” is the English translation of the Greek equivalent for the Hebrew word translated “messiah” (did you get all that?).  “Messiah” means “anointed one”—typically, to be anointed with oil.  In the OT, Israel’s high priest (think Aaron) and its king (think David) were anointed with oil.  After the Babylonian Exile, however, the term was applied to a future deliverer who would rescue Israel from its oppression at the hands of its enemies.  When you read the writings of early Jews (i.e., a century or two before the coming of Jesus), it’s clear that Jews had different views of what to expect from their future deliverer (i.e., the Christ/Messiah).  Some groups thought he would be a warrior-king; others believed he would be a cosmic judge; still others a priestly ruler.  The question Mark seeks to answer for his audience, then, is, what kind of Christ is Jesus?

 “Son of God” was a very familiar term for both Jews and Roman Gentiles.  For Jews Israel was the son of God (e.g., Exod 4:22-23; Hos 11:1), the king of Israel was the son of God (2 Sam 7:12-14; Ps 2:6-7), and angels were sons of God (e.g., Job 38:4-7).  For Romans, the emperor of the Roman Empire was the son of God, i.e., a son of the gods.  Thus, the other question Mark seeks to answer for his audience is, what kind of son of God is Jesus?  The rest of Mark’s story will unpack for the reader what kind of “Christ” Jesus is and what kind of “Son of God” he is, beginning with Jesus’ baptism: God affirms Jesus’ identity as his “beloved Son” (vv. 10-11)—Jesus is the one true and ultimate son of God, in a way like no other (as the rest of Mark’s story shall demonstrate).