1) The Revealing of the Messiah (Mark 1.2 to 9.13)

Mark could not have more stressed the uniqueness of Jesus in so small a compass if he had tried.

He commences with the rise of John the Baptiser as one who has come, in fulfilment of Scripture, to prepare the way for God’s final action (1.2-6). God’s time has come, as Isaiah prophesied! He has come to announce that a greater than John is coming. The people must ready themselves. The One Who is coming will “baptise (drench, overwhelm) with the Holy Spirit” as promised in the Old Testament prophets (Mark 1.8). There it was seen as directly the work of God. See Isaiah 44.3-4, “I will pour My Spirit upon your children and My blessing upon your offspring”.

The baptism of Jesus demonstrates that He is the One Who is coming. He is the Son of God and the Servant of God. ‘You are My son, the beloved, in Whom I am well pleased’ (Mark 1.11) echoes Psalm 2.7 and Isaiah 42.1. The former originally referred to the adoption by God of the King of Israel as His son, probably at his coronation, while the latter referred to the pure of Israel as the Servant of God for ministry to Israel and to the world. Jesus has come to fulfil both functions. He is God’s coming king (Isaiah 11.1-5) and the embodiment of the true Israel, God’s perfect Servant (see excursus below on The Son of Man and separate article on the Suffering Servant).

He is then portrayed as commencing His ministry, ‘proclaiming the good news of the coming Rule of God’ (Mark 1.14). This links Him with the prophetic figure in Isaiah. He is the great expected Prophet who will “proclaim good news to the meek --- the acceptable year of the Lord” (Isaiah 61.1-2).

He calls followers to give up everything for Him, a claim to great authority (1.16-20). Other teachers had disciples, but they did not make such claims upon them.

He reveals authority over evil spirits, who proclaim Him the ‘Holy One of God’ (1.24), and teaches ‘new doctrine’ (others referred their teaching to ‘those of old’) gaining a great reputation (1.28), and follows this up with widespread ministry (1.39).

He has great compassion and can touch lepers without fear and heal them (1.40-45). Strictly speaking touching a leper would make Him ‘unclean’, but the leper was seen to be whole (we need to understand the ancient’s horror of leprosy to fully understand how significant this was to them). So He is revealed as having authority over men, over the spirit world, over what is to be taught and over the most appalling of diseases.

He reveals Himself as :

• 1) ‘The Son of Man with authority on earth to forgive sins’ (2.10).
• 2) The Physician to those who are spiritually sick (2.17 compare especially Jeremiah 30.17. It is God who ‘heals’ the outcasts. Also see Jeremiah 8.22; Psalm 41.4; Isaiah 57.18-19; Jeremiah 3.22; Hosea 14.4 where God is also ‘the Healer’).
• 3) The Bridegroom (2.19-20); compare Isaiah 62.5, “as the bridegroom rejoices over the bride, so will I rejoice over you”, where God is the Bridegroom).
• 4) The Teacher of a New Way (2.21-22), thus the great Prophet.
• 5) The One Who can act with the same authority as David, the model king of Israel, in overruling the Law (2.25-26), thus the great coming King of the line of David.
• 6) The Son of Man Who is Lord of the Sabbath (2.28).

He declares Himself above family ties. All who do the will of God are his brother, sister and mother (3.31-35). For us this would be arrogance, but He is expressing His uniqueness. (It is significant that in spite of all His claims Jesus never comes over as arrogant).

His success increases further and He appoints twelve to go out with His message (3.14-19). These clearly represent the twelve tribes of Israel. (Numbers were significant to the ancients). He is showing Himself as fulfilling the task of the Servant (Isaiah 49.6).

He is the One Who is binding Satan (3.22-30), and overthrowing his kingdom. Satan’s rule is now under severe and triumphant attack. Jesus declares this to be irrefutable proof that He is from God (3.28-30). In view of the awe in which Satan was held (see Jude 9) this is a unique claim.

He is the new Isaiah (4.12 see Isaiah 6.9-10), and His proclamation of the Rule of God will establish God’s kingdom, and separate men at the coming time of Judgment (4.1-32).

He is the Lord of nature Whom the wind and sea obey (4.36-41). Compare Psalm 89.9, “You rule the raging of the sea, when the waves thereof arise, you still them”.(see also Psalm 77.16). The ancients were fearful of the power of the raging sea which they often likened to a great monster (Psalm 74.13; Isaiah 27.1).

He is declared to be ‘Son of the Most High God’ by evil spirits (5.7), and reveals he is Lord over death (5.22-43).

He again sends out the Twelve, stressing His Servanthood, and as the binder of Satan gives them authority over unclean spirits, and declares that for people to reject their testimony will make the people worthy of a greater judgment than that of Sodom and Gomorrha (which were a byword for depth of evil), thus making clear His own supreme status (6.7-13). To reject Him is a sin greater even than their’s.

This prompts people to liken Him to John the Baptiser, who they saw as a great prophet, to Elijah who would proclaim the great and dreadful day of the Lord (Malachi 4.5), to the great expected Prophet and to the prophets as a whole (6.14-15). They clearly saw Him as a great prophet. Jesus later makes clear that they understate what He is (8.27-29).

He feeds the people with a miracle (as expected of the Messiah) (6.34-44) and again reveals His power over nature, not only by stilling a storm but also by walking on the water (6.45-52). This latter is uniquely the act of God. “Your way is in the sea, and your path in the great waters” (Psalm 77.19; see also Isaiah 43.16).

His popularity continues to increase, and He heals all who come to Him (6.55-56) like the great Prophet (Isaiah 61.1-2) (the problem in Nazareth was that they did not come (6.5)).

He sets himself up against the authority of the great acknowledged Teachers, who are the darlings of the people, and looked on as the experts in the Law and retainers of secret traditions, by showing that they concentrate more on outward ceremony than on inward goodness (7.1-23). He stresses that it is what comes out of a man that defiles a man.

He has a ministry to the nations (the Servant’s ministry) (7.24-30) and opens the ears of the deaf and the lips of the dumb (7.31-37) the sign of the coming kingdom (compare Isaiah 35.5-6; 29.18). He offers the Messianic Feast to the Gentiles (8.1-9) (this was Gentile country and He would be aware that many Gentiles would unquestionably be mingled with the Jews present there).

He opens the eyes of the blind (8.22-26 compare v.18; see Psalm 146.8; Isaiah 35.5) first partly, and then wholly. There is a slow but sure introduction of sight. It silently expresses the hope that this is what is happening to His disciples. They have seen in part, but do they yet see fully? It is not surprising, with what Mark has shown us of His claims, that He expects that they should. (There is little doubt that this healing is seen by Mark as an acted out parable, coming, as it does, directly before His revelation of Himself to His disciples).

He challenges His disciples as to what their view of Him now is (8.27). Peter declares that He is ‘the Messiah’ (8.29). In the light of His teaching the concept is huge.

Satisfied with their answer He forbids them to use the title publicly and reinterprets it in terms of the Son of Man. He stresses that as Son of Man He must suffer grievously and be rejected by the Jewish hierarchy, must be killed and after three days rise again.This is contrary to all that they are expecting, and Peter, feeling that Jesus is losing heart, takes Him to task. Jesus tells him that what he, Peter, is telling Him is precisely what Satan has been telling Him. But He has no doubts of His destiny.

He reveals His divine glory in ‘a high mountain’. A voice from Heaven declares ‘this is My beloved son’. Moses as representative of the Law and Elijah as representative of the prophets appear to confirm His status (9.2-10). What He has been slowly unveiling is now revealed openly (but only, at this point, to the three chosen disciples).

So having demonstrated in different ways the supernatural power and authority of Jesus as the ‘Messiah’ Mark from now on will concentrate (as Jesus did) on His coming destiny and death, which will be followed by His triumph.

Excursus 1.

Who Is the Son of Man?

The figure of the Son of Man is taken from Daniel 7.13. In this chapter the nations are likened to ravening beasts. However, one of these beasts stands up on his feet and is given ‘a man’s heart’ (v.4). This clearly refers to Nebuchadnezzar’s experience in Daniel 4.28-36, where he becomes obedient to the God of Heaven (v.37). Thus ‘humanness’ in Daniel represents a state of obedience to, and worship before, God. This is what it means to be truly human.

The nation beasts rise up one after the other and trample the earth (7.4-8). They represent four kings (v.17). Thus king and nation are seen as one. They neither obey God, nor worship Him, (with the exception above, although in the picture even he is not depicted as fully changed, only ‘his heart’. The nation still behaves like a beast) but do their own will according to their nature. Under their brutality, and especially that of the fourth, the people of God suffer cruelly (vv.21, 25).

But then the Ancient of Days sits in judgment (v.9-10), and the nations are brought to book. Then ‘one like a Son of Man’ comes in the clouds of Heaven before the Ancient of Days, and is given ‘a dominion and glory and kingship, that all nations should serve him, an everlasting kingship that can never be destroyed’ (v.14).

Who is the Son of Man in Daniel? In the chapter the kingship and dominion is given to “the people of the holy ones (saints) of the Most High” (v.27). In other words, like the transformed Nebuchadnezzar, they walk in obedience to God and worship Him wholly. They are truly human compared with bestial mankind. Yet the beasts represented kings. So the Son of Man must surely also represent the Ruler of God’s obedient people, the coming expected king (Isaiah 11.1-2), coming on behalf of his people to receive the kingship on their behalf.

But those who will reign have first suffered. The Son of Man can only rule because he has suffered at the hands of the beasts. So the idea of the Son of Man is of one who is wholly obedient to the will of God, and who, through suffering at the hands of those who refuse to obey God and worship Him truly, will finally triumph and receive the Kingdom.

This fitted Jesus’ idea of His ministry exactly. It was a politically safe title. No one had ever rebelled as the Son of Man. Indeed Daniel’s Son of Man while on earth is humbled and persecuted. It is only when he has suffered that he can receive the kingship.Jesus wanted His disciples to see that His triumph also could only come through suffering. This was His destiny. This was why He spoke emphatically of Himself as the Son of Man.

Note on The Suffering Servant. The second Old Testament figure that Jesus is likened to, especially stressed in Luke’s Gospel, is the Suffering Servant of God (see our article on The Suffering Servant in Isaiah).

Isaiah describes one who has been anointed by the Spirit with a message for Israel and the nations (42 and 49), who is ridiculed by those who should have received him and brought to trial (50), where he is sentenced to death (53). But Isaiah shows that he is totally undeserving of his fate, and that he is rather dying to bear the sins of others. In the end, says Isaiah, he will rise from the dead and be vindicated. This figure very much explains why Jesus can speak as He does of His coming sufferings, ridicule, death and resurrection, expecting the disciples to understand. 2) The Messiah Has Come in Humility to Serve and to Suffer, Die and Rise Again (Mark 9.14 - end)

Jesus demonstrates His unique power where His disciples have failed and reveals His knowledge about the spirit world (9.29)

He teaches that He will be delivered into the hands of men, who will kill Him, and that He will then rise again (9.31).

The Ways of the Messiah

The disciples seek greatness (9.34) He shows up their desire ( how clearly this shows the wisdom of Jesus in not revealing Himself as the Christ earlier. How quickly the disciples’ thoughts have become corrupted by it) and declares that greatness consists in service and meekness.

He shows that it is important to serve even the weakest and ‘least important’, little children (9.36-37; 9.42-50; 10.14-15). (What a contrast to the then current ideas of the Messiah).

He shows that riches are to be put to the use of the poor and not retained (10.17-22).

He warns that many who are first, will be last (10.31).

He teaches that he will be delivered into the hands of the Jewish leaders, who will condemn Him to death and deliver Him to the Gentiles, who will mock Him and treat Him shamefully and kill Him, and that on the third day He will rise again (notice how He has expanded on what He said previously, as the disciples are slowly growing in understanding and willingness to accept the unexpected).

John and James seek greatness (after all He has said! How hard it is to change peoples’ minds and ideas. They are not learning so much after all). Jesus warns that His way is the way of suffering (10.38-39) and that they should seek to be servants (10.42-44), for this is the way of the Son of Man (10.45).

He reveals He is the servant who has come to give His life ‘a ransom in the place of many’ (10.45).

He Reveals Himself as the Son of David and More (10.46 - 13.37)

He is declared to be ‘the Son of David’ by a blind man, who sees (10.46-52).

He rides into Jerusalem on an ass as the crowds welcome Him as the One Who comes in the name of the Lord (11.10). The expected King was to arrive in this way - “Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, behold your king comes to you. He is just and has salvation, lowly and riding upon an ass, and a colt the foal of an ass” (Zechariah 9.9). The crowds do not realise the truth of what they are saying, they are only crying out the usual greetings offered to pilgrims coming to the Feast, although the more fervently because of their appreciation of Jesus as a prophet, but Mark understands fully, and he means us to understand.

He arrives suddenly in the Temple to cleanse it, thus condemning those who run it - the leading Jewish authorities (11.15-18) This was prophesied as being the work of the ‘bringer of the covenant’, the great Prophet. “The Lord Whom you seek shall suddenly come to His Temple, even the messenger of the covenant whom you delight in - like a refiner’s fire and like a laundryman’s soap” (Malachi 3.1-2).

He stresses the importance of forgiving others, if we would be forgiven (11.25).

He declares Himself the true Son of God (12.6), following after a long line of prophets, who as the Son will be killed by the Jewish authorities. He knows and makes clear that He must suffer and die.

The various opponents try to bring Him down with trick questions and He outwits them all, finishing with a demonstration that the Messiah is to be more than the Son of David, He is to be the Lord of David (12.13-37).

He commends as an example the widow who gave all that she had. Messiah’s way is to judge, not by how much you give, but by how much you have left (12.38-44). There is no place for grandeur and showing off in His service.

Jesus warns His disciples of what the future holds. Persecution and suffering are the lot of Messiah’s followers, leading to His coming as the Son of Man in the clouds of Heaven with power and great glory (13.1-37).

His Final Hours (14.1 - end)

He is anointed for burial (14.3-9).

His blood is to be shed to establish the New Covenant (14.22-25).

He declares Himself to be the Messiah, the Son of God, who as the Son of Man will sit on God’s right hand and come on the clouds of Heaven (14.61-62).

Pilate declares Him to be King of the Jews (15.9, 12; 15.26).

He is crucified as the Suffering Servant of God Who is “numbered with the transgressors” (Mark 15.28 compare Isaiah 53.12).

He is the sufferer of Psalm 22 whose suffering will end in triumph (15.34 compare Psalm 22).

He is declared by the centurion to be the Son of God (15.39). (Note how with both Pilate and the centurion Mark brings out the irony that His status is accepted by the Gentiles, even if not fully understood, while being refused by the Jews).

He Who was crucified is risen (16.6). He has achieved what He came to do.

Summary. The first part of Mark’s Gospel has revealed Him as the Son of Man, Lord of Nature, the Binder of the forces of darkness and as the One Who acted in the same way as the God of the Old Testament, ending with the declaration that He is God’s beloved Son.

The second part has demonstrated that He came in humility to serve and requires His followers to do the same, that the way of Messiah is that of continuing humility, service and a forgiving spirit and continues to reveal that He is the expected Son of David, King of the Jews, and David’s Lord, the true Son of God. It finally demonstrates that having died as the suffering Servant, He is vindicated in resurrection.

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THE PENTATEUCH

GENESIS ---EXODUS--- LEVITICUS 1.1-7.38 --- 8.1-11.47 --- 12.1-16.34--- 17.1-27.34--- NUMBERS 1-10--- 11-19--- 20-36--- DEUTERONOMY 1.1-4.44 --- 4.45-11.32 --- 12.1-29.1--- 29.2-34.12 --- THE BOOK OF JOSHUA --- THE BOOK OF JUDGES --- PSALMS 1-17--- ECCLESIASTES --- ISAIAH 1-5 --- 6-12 --- 13-23 --- 24-27 --- 28-35 --- 36-39 --- 40-48 --- 49-55--- 56-66--- EZEKIEL --- DANIEL 1-7 ---DANIEL 8-12 ---

NAHUM--- HABAKKUK---ZEPHANIAH ---ZECHARIAH --- THE GOSPEL OF MATTHEW ---THE GOSPEL OF MARK--- THE GOSPEL OF LUKE --- THE GOSPEL OF JOHN --- THE ACTS OF THE APOSTLES --- 1 CORINTHIANS 1-7 --- 8-16 --- 2 CORINTHIANS 1-7 --- 8-13 -- -GALATIANS --- EPHESIANS --- COLOSSIANS --- 1 THESSALONIANS --- 2 THESSALONIANS --- 1 TIMOTHY --- 2 TIMOTHY --- TITUS --- HEBREWS 1-6 --- 7-10 --- 11-13 --- JAMES --- JOHN'S LETTERS --- REVELATION

--- THE GOSPELS

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