Following Jesus

One day as Jesus was walking along the shore of the Sea of Galilee, He saw Simon (Peter) and his brother Andrew throwing a net into the water, for they fished for a living. Jesus called out to them, “Come, follow Me, and I will show you how to fish for people!” And they left their nets at once and followed Him. A little farther up the shore Jesus saw Zebedee’s sons, James and John, in a boat repairing their nets. He called them at once, and they also followed Him, leaving their father, Zebedee, in the boat with the hired men. Mark 1:16-20 (NLT)

Mark 1:16-20 gives the first account of Jesus’ call of His first four disciples, who were commercial fisherman (see parallel references at Matthew 4:18-22; Luke 5:2-11; John 1:35-42). These four fishermen were common and ordinary working men and they worked in the very popular fishing industry of the first century. In the first century world, most people ate fish and the fishing industry was very expensive and burdened with heavy taxation from the Roman government. The fishing industry was strenuous and physically demanding work. The men who worked in the fishing industry were not very religious and did not recognize the Sabbath laws or the laws of clean and unclean. Also, fisherman bargained with other fishermen and they often were around all kinds of wicked and dishonest people.

One day as Jesus was walking along the shores at the Sea of Galilee, Jesus called four ordinary fishermen while working. First, Jesus saw Simon (Peter) and his brother Andrew fishing with nets and Jesus said to the two men, “Come, follow Me, and I will show you how to fish for people!” (Mark 1:17 NLT). Another translation said, “Come, follow Me! And I will make you fishermen for the souls of men!” (Mark 1:17, TLB). At once, Simon and Andrew immediately left their nets and followed Jesus (Mark 1:18). A little farther up the shoreline, Jesus saw Zebedee’s sons, James and John, in a boat mending their nets (Mark 1:19). Once again, Jesus He called the two brothers while working, and immediately James and John left their father Zebedee in the boat with the hired men and followed Jesus (Mark 1:20).

Mark uses the term “following Jesus” or “following Me” nineteen (19) times in his Gospel. One of the fundamental purposes of Mark’s Gospel is to help readers understand and accept the call to follow Jesus. “Following Jesus” describes what it means to live in an intimate relationship with Jesus. The Gospels reveal that the call to discipleship is definite and demands a response of total commitment or allegiance to Jesus with a genuine heart devoted to Him above all else (e.g. see also Matthew 4:18-22; Luke 5:27-28; Luke 14:25-27; Luke 18:28-30). Following Jesus requires right heart motives and not selfish reasons (Mark 8:34). Jesus asks for lifelong allegiance (Luke 9:57-62) as the essential means of doing the will of God (Matthew 12:49-50; John 7:16-18). Most important, following Jesus means genuine repentance (turning from sins and turning to God) and belief (faith and trust) in Jesus (see Mark 1:14-15). In essence, being a disciple is a matter of following Jesus with a willing, obedient, and repentant heart (e.g., see Matthew 4:17; John 13:34-35; John 15:9-17). To follow Jesus for our own selfish purposes would be asking Jesus to follow us.

Even more, those who follow Jesus are promised entrance into God’s eternal Kingdom (see John 3:15-21; John 11:25-26). Also, followers of Jesus receive God’s forgiveness for their sins (1 John 4:9-10; see also Mark 2:7, 10; Romans 3:23-26; Romans 5:9-11; 2 Corinthians 5:17-21), and membership into God’s family (John 1:12-13). Followers of Jesus are saved from judgment and condemnation (Ephesians 2:8-9) and obtain eternal life (Titus 3:3-8). Amazingly, becoming a genuine follower of Jesus takes us way from a life of egotism, self-centeredness, and narcissism to a life of honest love of God and love of others (Matthew 22:34-40; Mark 12:28-31; Luke 10:25-37; John 13:34-35). As followers of Jesus, we actually become better people and God works all things for our good (Romans 8:28)

These four ordinary men – Simon Peter, Andrew, James and John – called by Jesus did not make excuses or hesitate when called by Jesus. Immediately, these ordinary men left at once and followed Him. Jesus told called these four ordinary men to leave their fishing business and become “fishers of people” (Matthew 4:19) and to help others find God. Jesus was calling these four ordinary men away from their productive business to be productive spiritually by seeking people for God. The God of the universe was fully in Jesus (Colossians 2:9).

When first following Jesus, these four men did not fully understand Jesus’ mission and role as Messiah, Son of God, and King of Israel until after Jesus’ death. These men’ faith often wavered or faltered during Jesus’ earthly ministry. Despite their wavering faith and lack of understanding during Jesus’ earthly ministry, these men became powerful witnesses to Jesus’ resurrection and the saving acts of God. Most important, their lives were transformed by God's Holy Spirit. After Jesus' ascension to heaven, these men were filled with God’s Holy Spirit and empowered to continue Jesus’ ministry to the world.

When looking at these four ordinary men who left all to follow Jesus, Christians today would call these four men heroes for following Jesus. In the first century, these men would have been looked upon as shameful and disgraceful. In the first century, a man’s first loyalty was his family in obedience to the Fifth Commandment (see Exodus 20:12; Deuteronomy 5:16). In the first century Jewish world, the Fifth commandment was taken very serious. In that culture, families had no other means or social network to survive without family support. In Rome society, children and older adults were sometimes abandoned if no families were available for care and support. In Jewish society, caring for one’s family were held in high esteemed. So these first disciples who abandoned their families and followed Jesus would have been considered shameful and disgraceful.

Also at this point in Jesus public ministry, who was Jesus? Nowhere at this point had Jesus obtained the level of rabbinic authority although later in the Scriptures Jesus was considered a Rabbi (e.g., see Matthew 26:25, 49; Mark 9:5; Mark 10:51; Mark 11:21; John 1:38, 49; John 3:2, 26). In the first century, one became a rabbi after two significant events. First, one had to apply for admission to the rabbi and the rabbi had to accept the student as his disciple. Second, the rabbi then taught his disciples the oral interpretations of the Law which his disciples memorized. The disciples did not follow the rabbi but the disciples followed the content of the rabbis’ teaching. The first century Jewish world was an oral society and teaching was often passed down through oral communication and then memorized. The Talmud was the written version of the oral interpretation of the Law. Thus, the rabbis passed the oral interpretation of the Law from one disciple to another disciple. Rabbis even taught their students certain ways to prayer as noted in the Gospels with the disciples asking Jesus for a special prayer.

In many respects Jesus differed from the traditional rabbis. In the Gospels, the disciples do not first come to Jesus but Jesus takes the initiative of first calling the disciples. Jesus’ calling of disciples was the very opposite of the way first century rabbis called disciples. Jesus called the disciples to “Follow Me” (Luke 5:27). In the first century, disciples of the rabbis could select their rabbis. Also, Jesus called His disciples during their ordinary fishing duties. As indicated above, a fisherman’s job was very strenuous work and Jesus sought these disciples while working their very strenuous fishing jobs. Also, Jesus’ call to become His disciple is opening ended with the statement “follow Me”. Jesus did not tell these four men to come and follow a particular interpretation of the Law or a body of teaching but to come follow Him as a Person. Jesus’ calling of His disciples were very uncommon in the first century Jewish world. Thus, Jesus’ call of His first disciples was considered radical and not typical of first century rabbis calling their disciples.  Yet Jesus’ calling of these disciples would also be considered a disgraceful event because these first four men left their families and their responsibilities to follow Jesus.

Most important, Jesus’ call of His first disciples reveal the Kingdom of God involves ordinary people taking radical steps towards God. God’s Kingdom is present in everyday and ordinary life. God’s Kingdom arrived in the Person of Jesus (see Matthew 4:23; Mark 1:14-15; Luke 4:18-21, 42-43). For these fishermen, the Kingdom of God came in the ordinary daily activities of life even in the pit of working. The incarnation (advent) of Jesus reveals God is omnipresent every day. The Kingdom of God also has a future and not-yet-realized dimension that awaits Jesus’ second return (Mark 14:25, 61-62). The ultimate judgment of evil, the final establishment of justice, and the extermination of disease, poverty, and even death will find their fulfillment when Jesus returns in glory (see Mark 13:24-27), judges the world (Mark 8:38; Mark 13:26; Mark 14:62) and resurrects the dead (1 Corinthians 15:12-57; 1 Thessalonians 4:13–5:11). Thus, the Kingdom of God arrived at the first advent (incarnation) of Jesus and will be finalized at Jesus’ second return.

Jesus went up on a mountainside and called to Him those He wanted, and they came to Him. He appointed Twelve -- designating them apostles -- that they might be with Him and that He might send them out to preach and to have authority to drive out demons. These are the Twelve He appointed: Simon (to whom He gave the name Peter); James son of Zebedee and his brother John (to them He gave the name Boanerges, which means Sons of Thunder); Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot, who betrayed Him. Mark 3:13-19 (NIV)

Mark 3:13-19 gives Mark’s account of the choosing of the Twelve (see parallel references at Matthew 10:2-4; Luke 6:12-16; Acts 1:13). The four lists of the Twelve in the New Testament are sometimes called “disciples” and “apostles”. The exact names of the Twelve disciples in the New Testament are not consistent but varied in Matthew 10:2-4; Mark 3:13-19; Luke 6:12-16; Acts 1:13. In the early church, the names and identities of the Twelve apostles were not important. Instead, the early church emphasized there were Twelve apostles appointed by Jesus to represent the Twelve tribes of Israel. Thus, Jesus did not choose Twelve disciples for practical reason but as a connection with Israel (Matthew 19:28), showing the connection between the old religious system and the new one based on Jesus' new covenant. Many people followed Jesus, including women (e.g., see Mark 15:40; Luke 8:1-4; Luke 23:49; Luke 24:10; John 19:25). However, the Twelve received the most intensive training from Jesus. We see the impact of these men and women throughout the rest of the New Testament. Peter, James and John dominated the story.

Most important, Mark 3:14 also gives another definition of discipleship. The disciples were called to be with or follow Jesus so they would preach and have authority to “cast out demon”. So there are three things to be a disciple (1) intimate fellowship or association with Jesus Himself; (2) to preach the Kingdom of God – Jesus came preaching the Kingdom, and (3) to cast out demons (e.g., see Matthew 10:1,5-15; Mark 6:7-13; Luke 9:1-6). Such good tasks were not limited to the Twelve apostles (Luke 10:1-24).

At Mark 3:14, Jesus called the Twelve men “apostles.” The difficult question is what was the place of the Twelve apostles in the life of the early church and that answer is not clear from the reading of the New Testament. There were differing meanings of the role of the apostles in the New Testament. The word “apostle” basically means a person who is sent on a mission as a messenger or authorized representative (Mark 6:30). In the New Testament, the term “apostle” primarily meant that group of people within the early church who were eyewitnesses of the historical Jesus and traveled with the Lord Jesus from the time He was baptized by John the Baptist through His resurrection until the day He was ascended to heaven (Acts 1:21-22). Jesus originally gave the title “apostle” to His closest circle of friends, the Twelve (Luke 6:12-16).

Apparently Jesus’ disciples first included “a great multitude of disciples” (see Luke 6:17; Acts 1:15). Jesus formed certain smaller and more specifically defined groups within that “great multitude.” These smaller groups would include a group of “seventy” or “seventy-two” (Luke 10:1, 17), the “Twelve” (Matthew 11:1; Mark 6:7; Luke 9:1), and perhaps an even smaller, inner group within the Twelve, consisting especially of Peter, James, and John — whose names (with Andrew) always figure first in the lists of the Twelve (see Matthew 10:2; Mark 3:16-17; Luke 6:14; Acts 1:13).  Peter, Andrew, James, and John’ calling stories are especially highlighted in the Gospels (see Matthew 4:18-22; John 1:35-42), and these inner circle of men (Peter, James and John) accompanied Jesus on certain significant occasions of healing and great revelation (see Matthew 17:1; Mark 13:3; Luke 8:51). The New Testament frequently uses the term “disciple” to refer generally to all those who come to Jesus in faith, having heard and believed the Good News (Gospel), and obey His teaching with allegiance and faithfulness (e.g. see Matthew 28:19-20; Acts 6:1-2, 7).. Essentially, the words “apostle,” “believer,” and “disciple” are synonymous.

After the first Easter, the term apostle was expanded by the early church to include not only to the Twelve, but to a wider circle of authoritative people that had eyewitness and proclaimed the resurrected Jesus (e.g. see Acts 14:4,14; Romans 16:7; 1 Corinthians 4:9; Corinthians 15:5-9; 2 Corinthians 11:13; Galatians 1:19; Galatians 2:7-9). For instance Paul was considered an apostle by the early church (see Romans 1:1) and apostle also applied to larger groups of people including Barnabas (see Acts 14:14), James the Lord’s brother (Galatians 1:19) and possible Andronicus and Junias (Romans 16:7). The Gospels clearly show that the word “disciple” or “apostle” can refer to others besides the Twelve (Mark 4:10). These disciples included a larger company of people from whom He selected the Twelve (Mark 3:7-19; Luke 6:13-17). This larger group of disciples or followers included both men and women (see Luke 8:1-3; Luke 23:49) from all backgrounds of life and they represented a wide range of life experiences. Even the Twelve included a variety of people: fishermen, a tax collector, and a Zealot. Jesus was no doubt especially popular among the poor, outcast and religiously unclean. However, Jesus was also popular with people of great wealth and of theological training (e.g., see Luke 19:1-10; John 3:1-3; John 12:42; John 19:38-39). Nevertheless, these initial Twelve men chosen by Jesus were considered authorized representatives of Jesus. Importantly, the disciples or apostles of Jesus are to do the same things that Jesus did - casting our demons, preaching, and healing. The disciples are to continue Jesus’ good work on earth (Matthew 10:1; Mark 3:14-15).

Then Jesus went out to the lakeshore again and taught the crowds that were coming to Him. As He walked along, He saw Levi son of Alphaeus sitting at his tax collector’s booth. “Follow Me and be My disciple,” Jesus said to him. So Levi got up and followed Him. Later, Levi invited Jesus and His disciples to his home as dinner guests, along with many tax collectors and other disreputable sinners. (There were many people of this kind among Jesus’ followers). But when the teachers of religious law who were Pharisees saw Him eating with tax collectors and other sinners, they asked His disciples, “Why does He eat with such scum?” When Jesus heard this, He told them, “Healthy people do not need a doctor — sick people do. I have come to call not those who think they are righteous, but those who know they are sinners.” Mark 2:13-17 (NLT)

Mark 2:13-17 gives the call account of Levi the tax collector by the sea (see parallel references at Matthew 9:9-13; Luke 5:27-32). Jesus spent a lot of time during His public ministry by the Galilean sea. The sea was where unchurched people were present. As with the four Peter, Andrew, James and John, Jesus told Levi (also known as Matthew) to “follow Me” and Levi immediately rose up and followed Jesus (Mark 2:14). Jesus’ calling of Levi was a radical action. In the first century, tax collectors were considered notorious sinners. Fishermen were on the outer edge of religious society and tax collectors were considered scum (Mark 2:16). These tax collectors were Jews and unjustly stole money through tax collection for the Roman government from other Jews. When Jesus called Levi, He added to His closest circle a notorious cheat and theft. Levi would go on to write the Gospel of Matthew.

Mark goes on to say that Jesus shared a meal with Levi’s tax collector associates and other sinners (Mark 2:15). In this first century culture, a meal was a sacred occasion. For Jesus to eat with these people was to open His life to their sin and wickedness. Essentially, Jesus’ eating with sinners and tax collectors crushed religious first century standards. The religious authorities were amazed at Jesus’ association with tax collectors and other sinners (Mark 2:16). However, Jesus spent time with whoever needed or wanted to hear and accept His message — poor, rich, bad, and good. Jesus heard the religious authorities’ discussion about this sharing a meal with tax collectors and sinners and said “Healthy people do not need a doctor — sick people do. I have come to call not those who think they are righteous, but those who know they are sinners” (Mark 2:17 NLT). Jesus’ statement is a clear and simpler answer of why Jesus came into the world and His statement unleashed a religious fire storm.

Then, calling the crowd to join His disciples, He said, “If any of you wants to be My follower, you must turn from your selfish ways, take up your cross, and follow Me. If you try to hang on to your life, you will lose it. But if you give up your life for My sake and for the sake of the Good News (Gospel), you will save it. And what do you benefit if you gain the whole world but lose your own soul? Is anything worth more than your soul? If anyone is ashamed of Me and My message in these adulterous and sinful days, the Son of Man will be ashamed of that person when He returns in the glory of His Father with the holy angels.” Mark 8:34-38 (NLT)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Butler, Trent. Holman Bible Dictionary (Broadman & Holman Pub., 1991).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Jesus’ First Sermon

Now after John was arrested, Jesus came into Galilee, preaching the Gospel of God, and saying, “The time is fulfilled, and the Kingdom of God is at hand; repent, and believe in the Gospel.” Mark 1:14-15 (RSV)

Empowered by the Holy Spirit and passing the test of pure evil (Mark 1:9-13; Luke 4:14), Jesus gives His first sermon in Galilee. Jesus proclaimed, “The time promised by God has come at last . . . .  The Kingdom of God is near (arrived)! Repent of your sins and believe the Good News!” (Mark 1:14-15 NLT). These first words spoken by Jesus give the theme and centerpiece of Jesus’ preaching and teaching (see also Matthew 4:17). Jesus’ teaching and preaching focused on the Kingdom of God, the need for repentance, and belief (trust) in the Gospel of God (Mark 1:14-15). More than a hundred references to the Kingdom of God appear in the New Testament Gospels, many in Jesus’ parables (e.g., see Matthew 13:24, 31-33, 44-47; Matthew 20:1; Matthew 22:2; Mark 4:11; Luke 8:1).

The Gospel is called “the Gospel of God” because the Gospel comes from God and reconciles (unites) us to God through wholehearted faith in Jesus (see 2 Corinthians 5:17-21; see also Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2, 8-9; 1 Peter 4:17). Also, the Gospel is “the Gospel of the Kingdom” because faith (trust) in Jesus brings you into God’s Kingdom, into God’s family, and brings eternal life (John 1:12-13; John 3:15-16). Gospel is the usual New Testament translation of the Greek word “euangelion.” The word Gospel simply means “Good News.” The Gospel is the Good News that God's unique Son (Jesus Christ) has come into the world to bring salvation (Matthew 1:21). Through belief (faith or trust) in God’s Son and repentance, our sins can be forgiven, we can be reconciled to God, and declared God’s child (e.g., see John 1:12-14; John 3:16; Ephesians 2:5, 8-9; 2 Corinthians 5:11-21). Even more, the Gospel is God’s proclamation victory over sin, death, and hell (see 1 Corinthians 15:1-8, 51-52; Galatians 1:1-9). The Gospel is the power of God’s Holy Spirit to raise the dead, to bring new life, and release bondage from sin (Romans 1:16-17; Romans 15:13; 1 Corinthians 2:4-5; 1 Thessalonians 1:5). Most important, JESUS IS THE GOSPEL OF GOD! In Jesus is the fullness (totality) of God with all God’s powers and attributes (Colossians 1:19; Colossians 2:9).

With the arrival of Jesus, the Kingdom of God had come (Mark 1:15). The only response to the arrival of God’s Kingdom was to first repent and second trust (believe) in the glorious Good News (Gospel) of the Kingdom of God. Like the Old Testament prophets and John the Baptist, God’s unique Son Jesus also preached the necessity of repentance (Matthew 3:2; Matthew 4:17; see also e.g., Hosea 3:4-5; Joel 2:12-17; Amos 5:4-6, 14-15). Repentances mean wholeheartedly turning our hearts and minds away from sins and genuinely seeking God. God always grants forgiveness when there is honest repentance.

Next, the idea of God’s Kingdom is central to Jesus’ teaching and preaching. What does “Kingdom of God” mean? The basic meaning of Kingdom of God means the reign or rule of God. The Old Testament contains no specific references to the Kingdom of God. However, the Kingdom of God takes its initial shape from Israel’s understanding of God as King (e.g. see 1 Samuel 12:12; 1 Kings 22:19; Psalm 5:2; Psalm 47:2, 7-8; Psalm 146:10; Isaiah 52:7; Revelation 4:9). In the Old Testament, God is spoken of as ruling and reigning (e.g. see Psalm 103:19; Daniel 4:17, 25-37). As Creator of the world, God is exalted above all creation and rules in majesty. The arrival of Jesus ushered in the eternal and heavenly reign of God throughout all the earth.

The proclamation of God’s Kingdom by Jesus meant “the time has come” (Mark 1:15). The Apostle Paul calls this moment the “fullness of time” or “just the right time” (Romans 5:6; Galatians 4:4; Ephesians 1:10).  In Greek language, there are two words for time. The first is “chronos” which means progressive time, quantity of time, or chronological time. Second, mean “kairos” which means “critical or opportune moment” and this form of time requires an immediate action or an immediate response to a significant moment in time. So when Jesus said “the time has come,” Jesus was declaring the right “kairos” has come and you most do something now (Mark 1:15). The rule or reign of God’s Kingdom had now come into the human world and the Kingdom will also arrive at the second coming of Jesus (e.g., Matthew 25:1-46). So the Kingdom of God is the rule (reign) of God which He extended over human lives through the ministry of Jesus (Mark 1:15); and the Kingdom of God is also is God’s rule which will be consummated or made complete in the future.

From then on Jesus began to preach, “Repent of your sins and turn to God, for the Kingdom of Heaven is near.” Matthew 4:17 (NLT)

Then, Jesus follows with two requirements of the Kingdom of God:  (1) repent and (2) believe in the Gospel (Mark 1:15). Entrance into God’s Kingdom require repentance (forsaking and turning one’s heart and minds from sin) and belief in the Gospel of God, which is Jesus! In His preaching, Jesus invited people to enter the Kingdom of God. We must make the Kingdom of God our first priority and seek the Kingdom ahead of everything else and turn from evil (Matthew 6:33). Righteous living (turning from evil and seeking God) was also the continued central teaching of Apostle Paul and the other Apostles (e.g., Romans chapters 12 through 15; 1 Peter 1:13-25).

For the Kingdom of God is not a matter of what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit. If you serve Christ with this attitude, you will please God, and others will approve of you, too. Romans 14:17-18 (NLT)

Throughout the Gospels and other books of the New Testament, there are direct references to the “Gospel of God,” “the Gospel of the Kingdom,” or the “the Kingdom of heaven” (e.g., see Matthew 3:1-2; Mark 1:14-15; Luke 9:1-2). Jesus prophesied this same message shall be taken to the ends of the world (Matthew 24:14; Mark 13:10) and Jesus commissioned His disciples (faithful followers) to continue the message of the God with the help of the Holy Spirit (see Matthew 28:18-20; Mark 16:15-18; Acts 1:3-8). Clearly, the early church proclaimed the same message Jesus Christ preached, that is, “the Gospel of the Kingdom of God” and the need to turn away from sin and turn to God (see Acts 8:12; Acts 19:8; Acts 20:25; Acts 28:23, 30-31). 

I have had one message for Jews and Greeks alike — the necessity of repenting from sin and turning to God, and of having faith in our Lord Jesus. Acts 20:21 (NLT)

References

Spirit Filled Life Study Bible (Nashville, TN: Thomas Nelson, 1991).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Butler, Trent. Holman Bible Dictionary (Broadman & Holman Pub., 1991).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Kelber, Werner. Mark’s Story of Jesus (Houston, TX: Fortress Press, 1979).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Baptism and Temptation of Jesus

One day Jesus came from Nazareth in Galilee, and John baptized Him in the Jordan River. As Jesus came up out of the water, He saw the heavens splitting apart and the Holy Spirit descending on [into] Him like a dove. And a voice from heaven said, “You are My dearly loved Son, and You bring Me great joy.” The Spirit then compelled Jesus to go into the wilderness, where He was tempted by Satan for forty days. He was out among the wild animals, and angels took care of Him. Mark 1:9-13 (NLT)

At Mark 1:9, Mark tells us Jesus came from Galilee and He was baptized by John the Baptist (see parallel at Matthew 3:13-17; Luke 3:21-22). Jesus’ baptism marked the beginning of His public ministry on earth. Jesus began His public ministry in AD 27 when He was approximately 30 years (Luke 3:23; see also Numbers 4:3). Prior to the beginning of His public ministry, Jesus worked in a small-town carpenter's shop and waited for God’s divine timing before beginning His ministry. Before His public ministry, Jesus spent most of His life in Nazareth (Matthew 2:23; Luke 4:23). Nazareth was Jesus’ hometown (Matthew 21:11; Matthew 26:71; Luke 2:39; Luke 4:16; John 1:45-46). Although Jesus was born in Bethlehem just outside Jerusalem, He was brought up in the city of Nazareth in Galilee (Matthew 2:22-23; Luke 1:26; Luke 2:39). Nazareth was a small town in the Galilean region (northern Israel) located about between the Sea of Galilee and the Mediterranean Sea.

You know what happened throughout Judea, beginning in Galilee, after John began preaching his message of baptism. And you know that God anointed Jesus of Nazareth with the Holy Spirit and with power. Then Jesus went around doing good and healing all who were oppressed by the devil, for God was with Him. Acts 10:37-38 (NLT)

The account of Jesus’ baptism by John created controversy in the early church as seen in early church writings. The early church had to wrestle with this issue of Jesus’ baptism. In the early church, some argued that Jesus was just like any other human with sins. Christians understood baptism not a baptism of ritual cleansing but a baptism that marked a newness of life, a turning from sin and an acknowledgement for forgiveness of sins (Matthew 3:8). If baptism is a sign of new life and acknowledgement for forgiveness of sins, the early church wanted to know why Jesus had to be baptized. The four Gospels do not answer this controversial issue regarding Jesus’ baptism but simply gives Jesus’ baptism as a statement of fact (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:31-34). Also, Matthew’s Gospel states Jesus’ baptism fulfilled “all righteousness,” which means to accomplish God's mission or will (see Matthew 3:15). The Holy Scriptures amply confirmed that Jesus was sinless and holy (e.g. see John 1:29, 36; Acts 3:14; 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 1:19; 1 Peter 2:22; 1 John 3:5). Although Jesus did not need forgiveness of sins, He was baptized to begin His Messianic ministry to bring the message of salvation to all people through faith. Also, by allowing John to baptize Him, Jesus identified Himself with sinful humanity whom He came to seek and save. Jesus’ baptism completely identified Himself with humanity’s sin and failure.

Immediately, after Jesus came out of the water, the heavens opened and the Holy Spirit appeared (Mark 1:10; see also Isaiah 42:1-2). The Holy Spirit normally was not discussed much with Mark’s Gospel. However, the Holy Spirit is heavily associated with Luke’s Gospel and the Book of Acts, which is also written by Luke. Luke emphasized the Holy Spirit not only in His Gospel (e.g., Luke 1:35, 41, 67; Luke 2:25-27; Luke 3:16, 22) but also in the Book of Acts, where the Holy Spirit is mentioned fifty-seven times. Yet, Mark prominently mentioned the Holy Spirit. With Jesus’ baptism, the Holy Spirit came upon or into Him and anointed Him for His public ministry (see Luke 4:18, 21; John 1:32-33). Also, the Holy Spirit came upon Jesus to empower Him for His missionary work as Messiah (the “Anointed One”) (Acts 10:37-38; see also Isaiah 61:1-3). At Jesus’ baptism, all three Persons of the Trinity were present: (1) God the Father spoke, (2) God the Son was baptized, and (3) God the Spirit descended onto Jesus (Mark 1:10-11). As a side note, all faithful followers (disciples) of Jesus are also anointed with the Holy Spirit through their genuine love, faith, and obedience to Him (John 14:15-17; John 15:26-27; John 16:13; 2 Corinthians 1:21; 1 John 2:20).

During the baptism, God spoke directly from heaven declaring Jesus as His unique and beloved Son (Mark 1:11; Luke 3:22). Also, the Gospel writers recorded God’s voice from heaven addressing Jesus at the Mount of Transfiguration (Matthew 17:5; Mark 9:7; Luke 9:35) and in the Temple area during Jesus’ final week on earth (John 12:28-29). Jesus’ declaration as God's divine Son is the foundation of Mark’s Gospel (e.g. see Mark 1:1, 11; Mark 3:11; Mark 5:7; Mark 9:7; Mark 12:1-11; Mark 13:32; Mark 14:61-62; and Mark 15:39). Mark did not write his Gospel about just any man. He wrote his Gospel about Jesus – the very Son of God who came from heaven to die for the sins of the world!

Based on this scene in Mark, only Jesus sees and hears God’s glorious voice speaking from heaven. Mark gives no account of John the Baptist or the people seeing and hearing God’s voice because Jesus is central to this scene in his Gospel. For Mark, John the Baptist was just a vessel, an instrument, or messenger as Jesus is central to his Gospel. However, John’s Gospel records both Jesus and John the Baptist hearing God’s voice and seeing the Holy Spirit descend onto Jesus as a dove (John 1:29-34). God’s declaration from heaven reminds us of Psalm 2:7 and Isaiah 42:1.

The Spirit then compelled Jesus to go into the wilderness, where He was tempted by Satan for forty days. He was out among the wild animals, and angels took care of him. Mark 1:12-13 (NLT)

One of the most fascinating features of Jesus’ baptism and temptation is the Holy Spirit’s compelling of Jesus into the wilderness. Immediately (Mark’s favorite term), Mark notes “the Spirit then compelled Jesus to go into the wilderness” (Mark 1:12 NLT). Matthew and Luke’s Gospels said “Jesus was lead out” into the wilderness (Matthew 4:1; Luke 4:1). But Mark’s Gospel said Jesus was “cast out” or “compelled” into the wilderness to be tempted and tested. Compelled reflects Mark's forceful style, while the other Gospel writers use "led"). The Greek word is “ekballō,” which may be translated “lead.” Mark translate the Greek word “ekballei” or “ekballō” as a forceful thrust of Jesus into the wilderness by the Holy Spirit. Thus, the same Holy Spirit that endowed and equipped Jesus for His Messianic ministry also “casted” or “compelled” Jesus out into the wilderness to be tempted and tested. This is Mark's way of showing the intensity or immediacy of Jesus’ ministry. Jesus had no time to bask in the glory of the heavenly voice or the presence of the heavenly dove. Instead, Mark shows Jesus’ active ministry in first century Galilee. As typical with Mark’s Gospel, Mark’s account of the temptation is the briefest of the Synoptic Gospels (Matthew, Mark and Luke). Matthew and Luke give more details surrounding Jesus’ testing and temptation in the wilderness (Matthew 4:1–11; Luke 4:1–13).

Since we have a great High Priest, Jesus the Son of God, who has gone into heaven, let us hold on to the faith we have. For our High Priest is able to understand our weaknesses. When He lived on earth, He was tempted in every way that we are, but He did not sin. Let us, then, feel very sure that we can come before God’s throne where there is grace. There we can receive mercy and grace to help us when we need it. Hebrews 4:14-16 (NCV)

Jesus was tempted and tested for forty days in the wilderness (Matthew 4:2; Mark 1:13; Luke 4:2). However, Jesus did not sin but remained faithful and obedient to God (Hebrews 2:18; Hebrews 4:15). The forty days of testing and temptation recalled the experiences of Moses (Exodus 24:18; Exodus 34:28) and Elijah (1 Kings 19:8) as well as the forty years of Israel’s temptation (testing) in the desert. The Lord God led Israel into the wilderness (desert) forty years. Jesus was subjected to a similar test as Israel and showed Himself to be the true Israelite who lived “on every word that comes from the mouth of the Lord” (Deuteronomy 8:3). Although Israel of the Old Testament failed when they were tested, Jesus succeeded victoriously by triumphing over evil and temptation. The second picture of the wilderness scene was that of the “last Adam” (1 Corinthians 15:45). The first Adam was tested in the beautiful Garden and failed. However, Jesus as the “second Adam” won the victory over evil and temptation through obedience and faith in God (Romans 5:12-21). Jesus was faithful and demonstrated His qualification to become Savior of the world. As the One who remained faithful and obedient to God in temptation and testing He became the Model for all believers when we are tempted and tested to remain faithful and obedient to God.

Moreover, the Scripture referenced that Jesus “was with the wild beasts” (Mark 1:13). This reference that Jesus “was with the wild beasts” is only recorded in Mark’s Gospel. Some biblical scholars comment that because there is no parallel in the other three Gospels that Jesus was “with the wild animals” or “wild beast” is Mark’s deliberate allusion to Nero’s persecution of Christian in Rome. During Christian persecution in the AD 60s, Roman Emperor Nero draped Christians with the skins of wild animals and the Christians were treated like a sport. Roman athletics would fight the Christians as wild animals until their death. Thus, this reference to the “wild beast” or “wild animals” is similar to Christian persecution by Nero and is a deliberate allusion to Mark’s audience who were suffering unjustly at the hands of Nero. Yet, Mark also said “angels took care of Him” as a reference of encouragement (Mark 1:13 NLT). God will take care of His people during times of suffering, trials and mistreatment in the wilderness.

Implicit in Mark’s Gospel is the question of unjust suffering. Mark wrote His Gospel message to Christians living in Rome and their only crime was their faith in Jesus Christ. Even today, some people that believe and follow Jesus are subjected to mistreatment and injustice and their only crime is faith in Jesus. As Mark tells his story of Jesus, Mark’s audience was suffering even though they are following God. In Jesus Himself, Jesus had a most glorious experience with a declaration of being God’s Son. Then immediately, Jesus is in the wildernesses facing temptation, testing and suffering. Many Jewish sources believe that the wilderness was a place of abandonment by God as the wilderness is a place in testing and temptation. Also, the wilderness alludes to the book of Numbers and Israel’s testing in the wilderness. Thus, Mark’s Gospel shows the readers Jesus’ highest point (God’s declaration and empowerment of the Holy Spirit) and Jesus’ lowest point (Jesus’s testing and temptation in the wilderness). Mark shows his readers that they too will experience highpoints and low points as genuine followers (disciples) of Jesus. As Jesus was tested during the wilderness testing and temptation, we must follow His example of continual trust, dependence and faith in God and God’s Holy Spirit.

God blesses those who patiently endure testing and temptation. Afterward they will receive the crown of life that God has promised to those who love Him. James 1:12 (NLT)

References

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary (Victor Books, 1989).

The Messenger

This is the Good News about Jesus the Messiah, the Son of God. It began just as the prophet Isaiah had written: “Look, I am sending My messenger ahead of You, and he will prepare Your way. He is a voice shouting in the wilderness, ‘Prepare the way for the Lord’s coming! Clear the road for Him!’” This messenger was John the Baptist. He was in the wilderness and preached that people should be baptized to show that they had turned to God to receive forgiveness for their sins. All of Judea, including all the people of Jerusalem, went out to see and hear John. And when they confessed their sins, he baptized them in the Jordan River. His clothes were woven from coarse camel hair, and he wore a leather belt around his waist. For food he ate locusts and wild honey. John announced: “Someone is coming soon who is Greater than I am — so much greater that I am not even worthy to stoop down like a slave and untie the straps of His sandals. I baptize you with water, but He will baptize you with the Holy Spirit!” Mark 1:1-8 (NLT)

All four Gospels give the account of John the Baptist (Matthew 3:1-11; Mark 1:2-8; Luke 3:2-16; and John 1:6-9, 19-34). John’s ministry represented the bridge between the Old Testament and the New Testament. John appeared preaching like an Old Testament prophet, similar to the Prophet Amos and the Prophet Elijah (Matthew 11:9; Mark 11:32). Like Old Testament prophets, John called for repentance of the people, which meant a wholehearted turning to the true and living God to experience His mercy and approval and away from sin to avoid God’s wrath and punishment (Matthew 3:2, 6, 8, 11; Mark 1:4; Luke 1:77; see also 1 Kings 18:18-39; Amos 5:4, 6, 14-16). Jesus said of John, “Among those born of women there has not risen one greater than John the Baptist” (Matthew 11:11). He was the last and greatest of the prophets (Matthew 11:13–14).

John the Baptist ministered “in the spirit and power of Elijah (see Luke 1:17; Matthew 11:13-14; Matthew 17:12-13; Mark 9:11-13). John was not literally a reincarnation of Elijah (see John 1:21), but John did fulfill the function and the role of the Prophet Elijah as he preached repentance, moral renewal, and wholeheartedly turning to God (see Matthew 11:14; Matthew 17:10-13; Luke 1:17; see also 1 Kings 18:16-46). Similar to the Prophet Elijah, John spent his time in the desert and he was clothed with camel’s hair, wore a leather belt and ate locusts and wild honey (2 Kings 1:8; see also Matthew 3:4; Mark 1:6 Luke 1:17). In essence, John reminded the people of Elijah because of his dress and behavior (Matthew 11:14; Mark 9:12–13).

While Zechariah was in the sanctuary, an angel of the Lord appeared to him . . . .  “Do not be afraid, Zechariah! God has heard your prayer. Your wife, Elizabeth, will give you a son, and you are to name him John. You will have great joy and gladness, and many will rejoice at his birth, for he will be great in the eyes of the Lord. He must never touch wine or other alcoholic drinks. He will be filled with the Holy Spirit, even before his birth. And he will turn many Israelites to the Lord their God. He will be a man with the spirit and power of Elijah. He will prepare the people for the coming of the Lord. . . . ” Luke 1:11, 13-17 (NLT)

John was the messenger and his job was to announce the coming of the Messiah (the Christ) into the world (Mark 1:2-3; see also Luke 1:76). Old Testament prophecies predicted that just before the Messiah’s arrival, God would send a special messenger first to announce and prepare the world for the Messiah’s coming (Isaiah 40:3; Malachi 3:1; Malachi 4:5-6; Matthew 17:10-13; Luke 1:17). John prepared people's hearts for the Messiah by urging people to repent because repentance was necessary to prepare the way for the coming Messiah. John’s preaching and baptism was tied to Jesus, who was Greater and Mightier than John (Matthew 1:11; Mark 1:7-8; Luke 3:16; John 1:33). As John baptized the people, John proclaimed:  “Someone is coming soon who is far greater than I am, so much greater that I am not even worthy to be His slave. I baptize you with water but He will baptize you with God’s Holy Spirit!” (Mark 1:7-8, TLB). Therefore, John represents a kind of bridge to what God did for His people in the Old Testament and what God would do through Jesus the Messiah. John’s singular ministry was to announce Jesus’ coming into the world (John 10:41).

John lived in the Judean wilderness (Matthew 3:1; Mark 1:4) and he preached near the Jordan River. He taught that all should be baptized as a public announcement of their decision to turn from sin and evil, so that God could forgive them (Matthew 3:2, 5; Mark 1:4). When the people confessed their sins, John baptized them in the Jordan River. With John’s preaching, people from Jerusalem and from all over Judea traveled to come see and hear John’s preaching and also to be baptized in the Jordan River (Mark 1:5). John’s preaching was connected to baptism. However, John’s baptism was not a baptism of ritual cleansing but a baptism that marked a newness of life and a turning from sin (Matthew 3:8).

Baptism was not a creation of John the Baptist or Jesus but a common practice of Jews in the first century. In the first century, Jews commonly performed baptism as a form of ritual cleansing. Also, a group of Jews called “Essenes” believed in ritual washings for ritual cleansing and their communities were filled with baptism pools. The Essenes where constantly engaged in ritual cleansing in these baptismal pools. Some commentators argued that John the Baptist was associated with the Essene communities until he become a follower of Jesus. Both John and the Essenes lived in the wilderness and performed baptisms. However, John’s baptism was not a baptism of ritual cleansing but a baptism connected to repentance and for the forgiveness of sins.

John lived and baptized people in the Judean wastelands or desert (Mark 1:5). “Desert” can also mean “wilderness” or a “dry place.” Palestine is already dry and hot. But the implication of “desert” in the Gospel means abandonment, particularly abandonment by God. From first century Jewish sources, demons and unclean spirits lived in abandoned desert places. Thus, the wastelands or desert was not just a hot dry place but a place where of demons and unclean people lived. For the most part, righteous and godly people stayed away from deserts.

When John the Baptist appeared in the wilderness, all of Judea and all of Jerusalem came out to see and hear him. Itinerant or traveling preachers were not new in the first century. The appearance of traveling prophets, rabbis and preachers in the first century was very common. However, all four Gospels proclaimed that John’s preaching was different and authoritative. The people of Judea, including all the people of Jerusalem, saw something new and powerful with John’s preaching that had not been present for over 400 years! The Jews had not heard a true prophetic Word of God since the Prophet Malachi around 430 BC. The Jews believed that when the Messiah came, prophecy would reappear (see Joel 2:28-29; Malachi 3:1; Malachi 4:5-6). When John the Baptist burst onto the scene, the Jews were excited as John represented the power and Spirit of an Old Testament prophet.

There was a view in the rabbinic world that God had lifted His Holy Spirit from His people during the Jewish exile. The Jews believed God lifted His Holy Spirit after the Babylonian exile in 586 BC due to their punishment for disobedience to God’s Covenant and idolatry. God’s lifting of His Holy Spirit from the Jews did not mean God had abandoned the Jews. The Jews still believed they found God in the Holy Scriptures, the Law, and the Temple. For the Jews, the prophets spoke in the Old Testament only because the Holy Spirit gave the prophets words to speak. For example, Amos prophesied in the 8th century and Amos’ entire authority was “Thus said the Lord.” Within this view, there developed the belief that prior to the coming of the Messiah, which would be the coming of the Kingdom, God would pour out His Holy Spirit back upon His people as predicted by the Prophet Joel (see Joel 2:28-32) and the Spirit of prophecy would returned. The Jews believe that they would know that God had poured His Holy Spirit back on the people through the appearance of real prophet of God.

With the appearance of John the Baptist, the people believed he represented God’s Holy Spirit returning to all of Judea and Jerusalem (Mark 1:5). The Holy Spirit’s presence in John accounted for the great response to John’s preaching and baptism (Luke 1:15). Apparently, there were many people leaving Judea and Jerusalem to come see John. John’s presence, power, and authority of his preaching were evidence that God was pouring out His fresh Holy Spirit on the people and He was fulfilling His Old Testament promises. With this outpouring of God’s Holy Spirit, the people also believed that God was about to bring in His Kingdom and the Messiah into the world. Amazingly, all of the excitement and the returning of God’s Holy Spirit were occurring not in Jerusalem and the Temple but in the wilderness – the abandoned place and the place of unclean spirit. The people saw John as an authentic prophet of God (e.g., Mark 11:32). Clearly with John’s appearance, there was an awakening among the Galilean people of an expectation of the coming of the Kingdom. John’s ministry was a sign of God and a sign that God was about to do something new and the Kingdom was about to come.

References:

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Youngblood, Ronald. Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson Pub., 1995).

Wiersbe, Warren W. Bible Exposition Commentary (Victor Books, 1989).

Who Is Jesus? He Is the Son of God!

This is the Good News about Jesus the Messiah, the Son of God. . . . One day Jesus came from Nazareth in Galilee, and John baptized Him in the Jordan River. As Jesus came up out of the water, He saw the heavens splitting apart and the Holy Spirit descending on Him like a dove. And a voice from heaven said, “You are My dearly loved Son, and You bring Me great joy.” Mark 1:1, 9-11 (NLT)

The Gospel of Mark opens with a clear announcement:  “The beginning of the Gospel about Jesus Christ, the Son of God” (Mark 1:1, NIV). Near the end of the Gospel, Mark gives another clear announcement: “When the army officer who was standing in front of the Cross saw what happened when Jesus died, he said, ‘This Man really was the Son of God!’” (Mark 15:39, NCV). “When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, ‘Surely He was the Son of God!’” (Matthew 27:54, NIV).

The disciples saw Jesus do many other miraculous signs in addition to the ones recorded in this book (Gospel of John). But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that by believing in Him you will have life by the power of His Name. John 20:30-31 (NLT)

The Son of God expresses the holy being of Jesus as the one, unique Son of the true and living God (John 3:16; John 10:36). Other references Scriptures in the Old Testament and the New Testament refer to Israel, angels, and humans as “sons of God” (e.g., see Genesis 6:1-4; Psalm 29:1; Psalm 89:6; Psalm 82:6; Hosea 1:10). In fact, Israel is referred to as God’s firstborn son or simply as God’s son (see Exodus 4:22-23; Jeremiah 31:11; Hosea 11:1). Also, all faithful believers of Jesus are sons and daughters of God (Matthew 5:9, 45; Mark 3:34-35; John 1:12-13; Romans 8:14-17; Galatians 4:4-7). However, only Jesus lives in a unique relationship with God (John 1:18; John 3:16, 18; 1 John 4:9). God was in Jesus (John 10:30, 38) to summons the world to repentance, to belief in the Good News and to reconcile humans with God (Mark 1:14-15). Frequently, Jesus referred to God as “My Father” (e.g., see Matthew 7:21; Mark 8:38; Luke 2:49; Luke 10:21-22; John 5:17; John 10:18; John 15:15). At Jesus’ baptism and transfiguration, God the Father identified Jesus as His beloved Son (see Matthew 3:16-17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:21-22; Luke 9:34-36; John 1:31-34). God the Father’s announcement from heaven reminds us of Psalm 2:7 and Isaiah 42:1. Also, demons and other evil spirits recognized Jesus as God’s unique and Holy Son (e.g., see Matthew 4:3, 6; Matthew 8:29; Mark 3:11-12; Mark 5:7; Luke 8:28). When the high priest asked Jesus, “Are You the Messiah, the Son of the Blessed One” Jesus answered, “I AM” (Mark 14:61-62, NLT). Even as a Boy at the age of twelve, Jesus recognized God as His Father (Luke 2:29). Prior to Jesus’ birth, the angel Gabriel announced to Mary that her Son would be “great and will be called the Son of the Most High. . . . the Baby to be born will be holy, and He will be called the Son of God” (Luke 1:32, 35, NLT). After seeing Jesus, John the Baptist – the prophet God sent to prepare the way for His Son – testified to his disciples “this is the Son of God” (John 1:34, NIV). Jesus’ disciples and faithful followers that witnessed the historical Jesus declared: “Truly, You are the Son of God” (Matthew 14:33; see also Matthew 16:16; John 1:14, 18, 34, 49; John 11:27). Even after Jesus’ death and ascension, the faithful followers of Jesus continued to proclaim to the early church that Jesus is the one true and unique “Son of God” (e.g., see Acts 9:20-22; Romans 1:3-4; 1 Corinthians 15:28; Colossians 1:13; 1 Thessalonians 1:10; Hebrews 1:1-4; Hebrews 5:5).

This letter is from Paul, a slave of Christ Jesus, chosen by God to be an apostle and sent out to preach His Good News. God promised this Good News long ago through His prophets in the Holy Scriptures. The Good News is about His Son, Jesus. In His earthly life He was born into King David’s family line, and He was shown to be the Son of God when He was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord. Romans 1:1-4 (NLT)

The “Gospel of Jesus Christ” is the Good News that God's very holy and unique Son has come from heaven to live as a human, to die for the sins of the world and to gain our victory over sin, death, and hell (1 Corinthians 15:1-8, 51-52; Galatians 1:1-9). “God showed how much He loved us by sending His one and only Son into the world so that we might have eternal life through Him. . . . He loved us and sent His Son as a sacrifice to take away our sins” (1 John 4:9-10, NLT). We can be forgiven our sins, receive God’s grace and be united into God’s family through our faith in God’s one and only begotten Son, Jesus (see John 1:12-13; Romans 1:16-17; Romans 3:23-25; Galatians 4:4-7). Mark and the other Gospel writers did not write their books about just any Jewish servant but declare Jesus as the unique Son of God (Mark 1:1, 11; Mark 3:11; Mark 5:7; Mark 9:7; Mark 12:1-11; Mark 13:32; Mark 14:61-62; and Mark 15:39). Jesus’ announcement as God's divine Son is the foundation for all we read about Jesus in the New Testament.

Long ago God spoke in many different ways to our fathers through the prophets [in visions, dreams, and even face to face], telling them little by little about His plans. But now in these days He has spoken to us through His Son (Jesus) to whom He has given everything and through whom He made the world and everything there is. God’s Son shines out with God’s glory, and all that God’s Son is and does marks Him as God. He regulates the universe by the mighty power of His command. He is the One who died to cleanse us and clear our record of all sin, and then sat down in highest honor beside the great God of heaven. Thus He became far greater than the angels, as proved by the fact that His Name “Son of God,” which was passed on to Him from His Father, is far greater than the names and titles of the angels. Hebrews 1:1-4 (TLB)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Butler, Trent. Holman Bible Dictionary (Broadman & Holman Pub., 1991).

Elwell, Walter A. Evangelical Dictionary of Theology, Second Edition (Grand Rapids, MI:  Baker Book House Company, 2001).

Wiersbe, Warren W. Bible Exposition Commentary (Victor Books, 1989). 

Uniqueness of Mark’s Gospel Message

Jesus Christ:  “But among you it will be different. Whoever wants to be a leader among you must be your servant, and whoever wants to be first among you must be the slave (servant) of everyone else. For even the Son of Man came not to be served but to serve others and to give His life as a ransom for many.” Mark 10:43-45 (NLT)

Mark’s Gospel portrays Jesus Christ as the Suffering Servant and Son of God (e.g. see Mark 8:31-9:1; Mark 10:43-45). Jesus Christ was God in the flesh (incarnate), but Mark’s Gospel reveals Him as entering human history as a Suffering Servant to save humanity as predicted in the Old Testament prophecies (e.g. see Isaiah 42:1-4; Isaiah 49:1-6; Isaiah 50:4-9; Isaiah 52:13-53:12). Jesus Christ did not come as a conquering King on His first advent (arrival) but as a Servant announcing the Good News of God’s Kingdom to the world and sacrificially giving His life to save all humanity through their faith in Him (e.g., see Mark 8:31; Mark 9:31; mark 10:33-34). Although Jesus Christ suffered during His public ministry, Mark’s Gospel reveals Him serving humankind by telling the people of God’s Good News, healing varies disease and evil spirits, and proclaiming God’s love, mercy and compassion. Also, Mark’s Gospel shows Jesus Christ crossing national, racial, gender, and economic barriers to spread the Good News of God’s Kingdom to the world (e.g., see Mark 6:31-44; Mark 8:1-10). Mark wrote his Gospel message to encourage Jews and Gentile alike in their suffering and to also prove beyond a doubt that Jesus is the Messiah and the Suffering Son of the living God (Mark 1:1, 11; Mark 9:7; Mark 15:39).

Of the four New Testament Gospel messages of Jesus Christ, Mark is the shortest. Mark’s Gospel gives the readers a simple, concise, and vivid portrait of Jesus Christ. Mark emphasized more of Jesus’ activities and travels than what He said and taught. In Mark’s Gospel, Jesus Christ is revealed in rapid and chronological action. The Gospel of Mark portrays Jesus Christ as busily moving from place to place as He met the physical and spiritual needs of all kinds of people – rich, poor, Jew, Gentile, male and female. Even more, Mark records more of Jesus Christ’s miracles than sermons. Jesus Christ is clearly revealed in Mark’s Gospel as a Man of power and action and not just words. With these series of actions, Mark’s Gospel portrays Jesus Christ’s true identity as the Messiah and God’s unique Son.

Mark begins his Gospel with a clear declaration: “Here begins the wonderful story of Jesus the Messiah, the Son of God” (Mark 1:1, TLB). Then, Mark summarizes the entire Old Testament and intertestamental period in two verses at Mark 1:2-3. By Mark 1:4, Mark takes the reader quickly into first century Galilee. Omitting the birth narrative (the nativity) of Jesus Christ, Mark begins with John the Baptist's preaching. Then, Mark moves quickly past Jesus Christ’s baptism, evil’s temptation in the desert, and the call of His disciples. Mark’s Gospel takes us directly into Jesus Christ’s public ministry in the first century Galilee at Mark 1:14. Jesus Christ is the uncontested subject of Mark’s Gospel and He is portrayed as a Man of action. Mark’s Gospel reveals Jesus Christ confronting evil, healing sick people, and forgiving sins. However in Matthew and Luke’s Gospels, the reader does not get into first century Galilee until after Jesus Christ’s birth narratives. Moreover, Mark’s deals with Jesus Christ’s temptation by evil in only two verses (Mark 1:12-13) while Matthew’s Gospel devotes eleven verses to Jesus Christ’s temptation (Matthew 4:1-11) and Luke’s Gospel devotes thirteen verses to His temptation (Luke 4:1-13). Moreover, Mark only gives the reader a sample of Jesus Christ’s teaching at Mark 4 with the parable of the sower, the parable of the growing seed, the lamp stand motif, and the illustration of the mustard seed. Then, Mark immediately takes the reader back into the action. Mark shows Jesus Christ calming the powerful waves, driving out demons, and healing Jairus's daughter. Next, Mark shows Jesus Christ returning to His hometown, Nazareth and experience utter rejection by His hometown. Although opposition against Him continued to mount, Jesus Christ continued to move, feeding 5,000 hungry Jewish men, reaching out to the Syrophoenician woman, healing the deaf man, and feeding another 4,000 hungry Gentile people. Then, Jesus Christ revealed His true identity to His disciples with His transfiguration. Even after His transfiguration, Jesus Christ continued His good and faithful ministry of teaching, healing, and defeating evil. Events moved rapidly toward the climax with Jesus Christ’s Last Supper, the betrayal, the crucifixion, and the resurrection. In all, Mark’s Gospel shows Jesus Christ in action – moving, serving, healing, sacrificing, and saving! Although Jesus Christ faced opposition, servitude, and suffering during His ministry, He continued faithfully serving God and loving others (see Mark 12:28-34; Acts 10:38).

Also, Mark’s Gospel was written with a simple structure using abrupt language, and sometimes poor grammar. Mark wrote his Gospel using ordinary spoken Greek. Until modern times, Mark’s Gospel had received considerably less attention than the other three Gospels. In comparison to John’s Gospel with its lofty theology, Matthew’s Gospel with its teachable narrative structure, and Luke’s Gospel with it parables and stories of Jesus Christ, Mark’s Gospel has often been called clumsy, artless and ordinary. Due to Mark’s ordinary writing style, the early church placed Mark’s Gospel behind Matthew and considered Mark’s Gospel as an inferior and slavish abridgement of Matthew’s Gospel. Mark’s Gospel begins with an abrupt title “Beginning of the Gospel of Jesus Christ” and ends abruptly at Mark 16:8. Third, Mark wrote his Gospel with a sense of urgency. For example and as mentioned above, Mark gives a very concise version of the temptation of Jesus Christ (Mark 1:12-13) in comparison to Matthew and Luke’s Gospel version of Jesus’ temptation. Furthermore, a distinctive characteristic of Mark’s Gospel is his use (some 47 times) of words such as “at once,” “without delay,” “immediately,” “quickly,” and “just then” (e.g., see Mark 1:12, 18, 20, 23, 28, 42-43). Mark moves quickly from one episode in Jesus Christ’s public ministry to another. Some urgency about Jesus Christ public ministry is revealed in Matthew and Luke’s Gospels but this urgency was more pronounced in Mark’s Gospel. Mark’s Gospel contains the most action-packed events of Jesus Christ of the four Gospels. Moreover, Mark appears to be writing his Gospel to a Gentile Christian audience from Rome. As will be discussed later, many in the early church believed Mark was closely associated with Apostle Peter in Rome. Mark’s Gospel does not specifically designate his audience as Gentile Christians. Yet, Mark’s Gospel quotes relatively infrequently from the Old Testament. Also, as Mark is telling the story of Jesus Christ, Mark often interrupts his Gospel message with parenthetical remarks to explain common Jewish customs or Jewish words for readers (e.g. see Mark 7:2-4; Mark 12:18; Mark 14:12; Mark 15:42). Moreover, anytime Jesus Christ quotes an Aramaic word, Mark gives the reader the translation of the Aramaic word (see e.g. Mark 3:17; Mark 5:41; Mark 7:11, 34; Mark 10:46; Mark 14:36; Mark 15:22, 34). Mark’s Gospel presents Romans as neutral (e.g. see Mark 12:17; Mark 15:1-2, 21-22) and sometimes favorable light (Mark 15:39). Such remarks as these indicated Mark was writing to a non-Jewish audience who needed background explanation. Possibly, Mark’s audience was composed of Gentile Christians that came to the Christian faith directly from the pagan world. Next, Mark’s Gospel frequently interrupts a story with another second seemingly unrelated story. For instance at Mark 5, Mark starts telling the story of Jairus’s dying daughter and then Mark abruptly interrupts this story with another story of a woman with a hemorrhage.

In addition, Mark gives a unique portrait of Jesus Christ as misunderstood. Mark’s Gospel reveals large crowds following Jesus because He miraculous provided food, healed their sickness and brought comfort to hurting people. Jesus Christ’s compassion and mercy was unusual for first century Rome. The first century was a segmented society and no one cared about one another. In Roman first century society, there was no welfare system. However, Jesus Christ showed compassion to the weak, the hurting, and the needy (e.g., Mark 3:10; Mark 6:34; Mark 8:2). Also, Mark reveals the crowds misunderstanding Jesus’ true role as Messiah (Christ). The crowd wanted a conquering King like King David of the Old Testament. Instead, Jesus Christ came as a Suffering Servant serving and caring for the people as foretold by the Prophet Isaiah. Also, Mark reveals Jesus Christ’s confrontation with the teachers of the law early in His ministry. By Mark 2:6, the religious leaders were in direct conflict with Jesus Christ’s teaching and healings (see also Mark 2:6-7, 16, 24; Mark 3:2, 6, 22). Jesus Christ’s conflicts with the religious leaders came much later in Matthew and Luke’s Gospel. Moreover, Mark reveals the earliest plot to kill Jesus Christ came at Mark 3:6. Furthermore, Mark’s Gospel reveals that Jesus was often misunderstood by His own family and His hometown (e.g. see Mark 3:21, 31-32; Mark 6:1-6). Jesus’ family members thought He had lost His mind as a religious fanatic (Mark 3:21). These people saw no reason to believe that Jesus was any different from them, much less that He was specially appointed by the true and living God. The strangest misunderstanding of Jesus Christ came from the Twelve apostles (disciples). The picture we get of the Twelve in Mark’s Gospel is not a flattering picture. In Mark’s Gospel, the disciples often look confused, dulled or slow learners about Jesus Christ’s powers and authority (e.g., see Mark 4:13; Mark 5:51-52; Mark 7:17-21; Mark 8:4; Mark 9:32; Mark 10:13-14, 35-40). At one point, Jesus even called the disciples “hard hearted” (Mark 6:52; Mark 8:16-19).

Next, only Mark’s Gospel reveals Jesus Christ’s loneliness, isolation and abandonment by His family, friends, and His disciples. At the Cross, Jesus even felt abandoned by God. Only Mark gives one utterance of Jesus Christ from the Cross:  “Eloi, Eloi, lema sabachthani?” which means “My God, my God, why have you abandoned me?” (Mark 15:34, NLT). These final words of Jesus on the Cross reveal how deeply He felt in His abandonment even by God as He bore “the sin of the world” (see John 1:29).

Finally, the chief critical part of Mark’s Gospel concerns Mark’s ending. Serious doubts exists as to whether Mark 16:9-20 belongs to Mark’s Gospel. Mark 16:9-20 do not appear in two of the most trustworthy manuscripts of the New Testament, though they are part of many other manuscripts and versions. If Mark 16:9-20 are not a part of the genuine text of Mark, then Mark’s Gospel ends abruptly at Mark 16:8 with a promise that Jesus Christ has risen! 

The Gospel messages of Matthew, Mark and Luke are commonly identified as the Synoptic Gospels. These three Gospels tell essentially the same story of Jesus Christ, while John’s Gospel is quite different. Matthew, Mark and Luke’s Gospel agree extensively in language, in material, and sayings of Jesus Christ. The basic outline of Matthew, Mark and Luke are the same and in the same sequence. For instance, the Gospels of Matthew, Mark, and Luke have a common starting point of Jesus Christ’s baptism and empowerment of God’s Holy Spirit. Jesus Christ’s baptism and Holy Spirit empowerment launched His public ministry in Galilee (northern Israel) with the peak of His ministry being Easter Sunday – the date of His resurrection! An example of the Gospels’ verbatim agreement is found at Matthew 10:22 and Mark 13:13. Even more, a mathematical calculation of the three Gospels reveals that 91 percent of Mark’s Gospel is contained in Matthew and 53 percent of Mark’s Gospel is found in Luke.

Since Matthew, Mark and Luke’s Gospels give the same story of Jesus Christ; these similarities have given rise to the question of Mark’s relationship to the other two Gospels. Many theories have been put forward to explain the similarities between Matthew, Mark and Luke’s Gospel. Some believe that the oral traditions circulated in the early church about Jesus Christ provided a common source for these three Gospels. Some have suggested that the three Gospel writers drew from each other with the result being similarities in their three Gospels. The most widely accepted theory explaining the three Gospels’ similarities is that Mark’s Gospel and a lost document commonly called “Quelle (meaning German for “source”) or “Q” were used by Matthew and Luke as sources for most of their materials. 

Matthew’s Gospel was written primarily for a Jewish audience and he opened his Gospel with a genealogy. After all, Matthew had to prove to his readers that Jesus Christ is indeed the rightful Heir to King David's throne. Also, Matthew’s Gospel continually presents Jesus as the fulfillment of Old Testament prophecies. For instance, Matthew’s birth narrative is to present Jesus as the royal Messiah from the royal lineage of King David. The Sermon on the Mount portrays Jesus as a new Moses who teaches God’s law from the mountain. Moreover, Matthew’s Gospel provides extensive examples of Jesus’ parables and other teachings. While Mark’s Gospel emphasized the power and activity of Jesus Christ, Matthew’s Gospel emphasized His teaching. As mentioned earlier, Mark did not record many of Jesus Christ’s sermons because he emphasized what Jesus did rather than what He said. Mark’s Gospel reveals Jesus as God's Servant, sent to minister to suffering people and to die for the sins of the world.

Luke’s Gospel was primarily written to reveal Jesus Christ’s humanity – Jesus was the God-Man. Luke had a profound interest in interpreting Jesus as the Savior of all humanity. Gospel writer Luke is generally accepted as the only Gospel written by a Gentile and also by a person who was not directly connected to the historical Jesus or to one of His original disciples.

The Gospel of John was the last Gospel written. John's Gospel begins with a statement about Jesus Christ’s eternity and His existence as the eternal God. The most striking characteristic of John is its sequence of Jesus’ ministry, the vocabulary and tone of Jesus’ words, even the day on which Jesus is crucified. John’s Gospel does follow the same sequence as Matthew, Mark and Luke’s Gospels. Like John’s Gospel, Mark records no genealogy of Jesus Christ, unnecessary in regard to a servant. Mark’s Gospel, like the Gospel of John, begins with the ministry of John the Baptist.

The early church recognized God’s inspiration in the four Gospels of the New Testament. Yet several other books which presented themselves as gospels also circulated during the early church history. However, these other gospels were rejected as either an inadequate Jewish interpretations of Jesus or works heavily influenced by Gnostic heretics. Moreover, all of these rejected gospels were written much later than the four included in the New Testament.

For centuries, many scholars believed Matthew’s Gospel was the first Gospel written and Mark was clumsy abbreviation of Matthew’s Gospel. Matthew’s Gospel was the most popular Gospel accepted by the early churches because Matthew’s Gospel is very practical with actual teachings of Jesus Christ for everyday Christian living. However, Mark’s Gospel does not give actual teachings of Jesus Christ nor does Mark’s Gospel have a Sermon on Mount as in Matthew and Luke’s Gospel. Nonetheless, Mark’s Gospel message emphasizes Jesus Christ as “Teacher” more than Matthew’s Gospel message. The words “Teacher,” “teach” or “teachings,” and “Rabbi” are applied to Jesus Christ more than thirty-nine times in Mark’s Gospel.  Nevertheless, Mark’s Gospel remained in obscurity for many years as to the four Gospels and did not rise to the level of literary presence until the 18th century. In the 18th century as product of the Enlightenment, scholars concluded that Mark’s Gospel was not a clumsy abbreviation of Matthew’s Gospel but the first of the four Gospels written. So, many scholars concluded Gospel writers Matthew and Luke used Mark’s Gospel as their key source in composing their message of Jesus Christ.

The next question turns to the identity of Mark. No one really knows the true identity of the author of Mark’s Gospel. Mark’s Gospels have no direct internal evidence of authorship. Mark is never named as the author of the Gospel within the Gospel manuscript. The author of Mark’s Gospel as the other Gospels’ authors are anonymous and never identified within the early New Testament manuscripts. Connecting Mark as the author of this Gospel was done much later by the early church. Even the titles of each of the four Gospels, which were assigned on the basis of church tradition, appear in the second century. Mark was a common first century name and the true identity of Mark is generally not known.

Traditionally, the early church believed John Mark (“John, also called Mark”) authored Mark’s Gospel. John Mark was the cousin of Barnabas (Colossians 4:10) and sometimes the traveling companion of Apostle Paul (Acts 12:25; Acts 13:4). The first mention of John Mark is in connection with his mother, named Mary, who had a house in Jerusalem that served as a meeting place for believers of Jesus Christ (Acts 12:12). John Mark was perhaps the young man who fled on the night of Jesus Christ’s arrest (see Mark 14:51-52). When Apostle Paul and Barnabas returned to Antioch from Jerusalem, John Mark accompanied them (Acts 12:25). Mark appears as a “helper” to Apostle Paul and Barnabas on their first missionary journey (Acts 13:5). Evidently, John Mark was responsible for travel arrangements, food, and lodging for Apostle Paul and Barnabas. For reasons unknown, Mark quit the journey with Apostle Paul and Barnabas at Perga in Pamphylia to return to Jerusalem (Acts 13:13). Apostle Paul was deeply upset with Mark’s abrupt departure from the missionary journey. When Barnabas proposed taking Mark on the second missionary journey in approximately AD 50, Apostle Paul strongly refused. Apostle Paul and Barnabas disagreed whether John Mark could return with them on the missionary journey. This disagreement caused Barnabas and Apostle Paul to split their working relationship (Acts 15:36-39). Barnabas goes on another missionary journey with John Mark to Cyprus (Acts 15:36-41) and Apostle Paul picked up Silas on his second missionary journey. No further mention is made of John Mark in the book of Acts. Apparently, John Mark reunited with Apostle Paul. By the end of Apostle Paul’s life, John Mark had fully regained Apostle Paul’s favor (see 2 Timothy 4:11). John Mark reappears in Apostle Paul’s letter to the Colossian church written from Rome (see Colossians 4:10; Philemon 24). John Mark was present with Apostle Paul’s first Roman imprisonment. Evidently, John Mark returned from his work with Barnabas and became associated with Apostle Peter. A final New Testament reference of importance shows John Mark laboring with Apostle Peter in Rome (1 Peter 5:13).

The most important evidence of John Mark’s authorship of Mark’s Gospel comes from Papias, a prominent Roman historian. Papias quotes other earlier sources that identify Mark as a close associate of Apostle Peter. Mark became Apostle Peter’s faithful interpreter and followed Apostle Peter’s preaching. John Mark was not connected to the original Twelve apostles but his eyewitness account came from Apostle Peter. Mark received the oral tradition of Jesus Christ from the preaching of Apostle Peter, a close disciple of Jesus. The conclusion drawn from this tradition is that the Gospel of Mark largely consisted of Apostle Peter’s preaching. Similar to the beginning of Mark’s Gospel, Apostle Peter’s sermons began with John’s baptism and continued to Jesus Christ’s resurrection from complete death (e.g. Acts 10:37-43; see also Acts 2:14-41; Acts 3:12-26; Acts 4:8-12; Acts 5:29-32;). However, some people argue there was no valid connection with Apostle Peter and John Mark in Rome. Nevertheless, Papias’ statement gives rise to a geographical context from Mark and other sources support that John Mark was associated with Peter and more importantly with Rome.

As to the date of Mark’s Gospel, most scholars place Mark around the year AD 70. Mark’s Gospel does not give an exact date. Some argue Mark’s Gospel was written around AD 65 to 73. In the 60s and 70s, there were two major crises in the Roman Empire. In the eastern part of the Roman Empire, Palestine was heading to a war with Roman due to Rome’s oppression and taxation. On the western part of the Roman Empire, there were the activities of Emperor Nero. Nero came to the throne around AD 54 and ruled to approximately AD 68. Interestingly, the first five years of Nero’s rule was good and pleasant due to the good influences by his mother and two good tutors. After his mother and tutors’ death, Nero’s life began to turn evil, cruel and vain. Nero even had his son killed but spared his pet pig. Nero’s great ambition was himself and he was very vain. Nero was murderous, heartless and spending excessive money. The worse of Nero’s act was the fire he started around July 64 AD. No one saw Nero setting the fire in Rome but many people believed Nero started the Roman fire. Nero’s ultimate ambition was to rebuild Rome and name the city Neropolis, meaning “city of Nero.” Sadly, Nero made followers of the Way the scapegoats of the Roman fire. Seeking a scapegoat for the fire in Rome – a fire that Roman historian Tacitus blamed on Nero – Nero fastened blamed to Christians. As a result, Nero subjected Christians to the most gruesome horrors. Up to this point, Christians were not persecuted because they were seen as a sect of Jews and Judaism was protected by Roman laws that allowed religious toleration. So the by AD 60s the Christians were now separated from Judaism and many Christians were persecuted and even set on fire by the Romans. This was the worst time period for Christians.

A second statement relevant to the dating of Mark is the statement found at Mark 13:14 concerning the “abomination that causes desolation” and Mark’s reference to flee to the hills when “the abomination that causes desolation” arrives. These statements by Jesus Christ concerned the coming destruction of the Temple in Jerusalem by God's enemies. The Temple was destroyed in AD 70 when the Roman general Titus placed an idol on the site of the burned-out Temple after the destruction of Jerusalem. If this suggestion could be established, then Mark’s Gospel was written before AD 70. Many scholars find ambiguity of Mark 13:14 rather puzzling if Mark composed his Gospel after the actual fall of Jerusalem in AD 70.

As mentioned earlier, many scholars believe Mark’s audience was Gentile Christians suffering in Rome around the last half of the first century during Nero’s reign. Many biblical scholars believe that Mark wrote his Gospel about Jesus Christ’s suffering as God’s Son to encourage and comfort these Gentile Christians also suffering in Rome. These Gentile Christians confessed Jesus as Lord. Yet, these Gentile Christians were suffering at the hands of Rome. Mark may have been writing to these Gentile Christians to comfort them by revealing Jesus Christ’s service and suffering for the Kingdom of God. There are many references throughout Mark’s Gospel to suffering and the importance of service (e.g., see Mark 1:12-13; Mark 8:34-38; Mark 10:33-34, 45). Suffering is the central issue of Mark’s Gospel. Mark was showing the audience how Jesus is Lord, even though He suffered persecution and rejection!

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Butler, Trent. Holman Bible Dictionary (Broadman & Holman Pub., 1991).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Kelber, Werner. Mark’s Story of Jesus (Houston, TX: Fortress Press, 1979).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary (Victor Books, 1989).