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SCRIPTURE: Mark 1:1-8
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• "Sin as a Waste of Time," by the Rev. Charles Hoffacker
VERSES 1-3: I AM SENDING MY MESSENGER AHEAD OF YOU
1The beginning (Greek: Arche –– beginning) of the good news (Greek: euangeliou –– glad tidings, good news, Gospel) of Jesus Christ, the Son of God.
2As it is written in the prophet Isaiah,
"See, I am sending my messenger (Greek: angelon –– messenger, angel) ahead of you,
who will prepare your way;
3the voice of one crying out in the wilderness:
'Prepare the way of the Lord,
make his paths straight,' "
"The beginning of the good news (euangeliou –– good news, Gospel) of Jesus Christ, the Son of God" (v. 1). Even though Jesus Christ, used in this way, sounds as if they are Jesus' first and last names, that is not the case. Jesus is the name and Christ is the title.
"the good news of Jesus Christ" (v. 1a). The Jewish people expect the Messiah to be, not only of the lineage of King David, but of the same type –– a strong ruler who will re-establish Israel as an independent and great nation –– a warrior/king. In this Gospel, Mark will disabuse them of this notion.
"the Son of God" (v. 1b). Mark adds that Jesus is the Son of God. This Gospel is written for Gentiles, and the title, Christ, does not have the same authority for Gentiles as for Jews. The title, Son of God, however, speaks to Gentiles of an all-powerful being. By including both titles, Christ and Son of God, Mark denotes Jesus' authority in terms that both Jews and Gentiles can appreciate.
"As it is written in the prophet Isaiah" (v. 2a). Mark identifies Isaiah as the author of the prophecy in verses. 2-3, but these verses actually incorporate portions of three Old Testament books. Matthew and Luke, both of whom use Mark's Gospel as one of their primary sources, quote only the portion from Isaiah (Matthew 3:3; Luke 3:4). The three scriptures in Mark's verses 2-3 are Exodus 23:20; Malachi 3:1; and Isaiah 40:3.
"See, I am sending my messenger ahead of you" (v. 2). John will not only proclaim the coming of Jesus, but will also be a forerunner of Jesus in several ways:
–– The wilderness will be important for both their ministries.
–– Both will call people to repentance.
–– Both will be betrayed and arrested (paradidomi –– betrayed, delivered up, put in prison).
"The voice of one crying out in the wilderness" (v. 3a). The wilderness is key to Israelite history. It was in the wilderness that God tested the people and it was in the wilderness that they rebelled. It was in the wilderness that God saved them again and again, and the wilderness was the crucible where they became a nation. The wilderness was both a route to the Promised Land and a place of exile. It was a place where people sinned and where they also repented to restore their relationship with God.
VERSES 4-6: JOHN THE BAPTIST APPEARED IN THE WILDERNESS
4John the baptizer appeared in the wilderness, proclaiming a baptism (Greek: baptisma – a dipping, plunging, or immersion) of repentance (Greek: metanoias – a change of mind or direction) for the forgiveness of sins. 5And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey.
"John the baptizer appeared in the wilderness" (v. 4a). It seems counter-intuitive that John would go to the wilderness to proclaim his message. Why not go to the city, where people live? The answer is that the wilderness has special meaning to the Jewish people. The answer is also that John the Baptist is the embodiment of Elijah the prophet, who was associated with the wilderness (1 Kings 17:2-3). The scriptures promised the return of Elijah (Malachi 4:5). John's dress and diet link him with Elijah.
John comes preaching "a baptism (baptisma – a dipping, plunging, or immersion) of repentance (metanoias – a change of mind or direction) for the forgiveness of sins" (v. 4b). John's is a baptism of repentance. We tend to think of repentance as feeling guilty about our sins, but it is more –– much more. The Greek word, metanoia, means a change of mind or direction. When we learn a new and better way of thinking, we naturally respond by changing our behavior to accord with our new understanding. If our earlier actions harmed others or ourselves, we will feel sorry that we acted in those ways and for the harm that we caused. In that sense, guilt is part of repentance, but guilt becomes true repentance only when it causes us to change our mind and direction.
"a baptism of repentance for the forgiveness of sins" (v. 4b). Repentance motivates us to seek baptism, and repentance and baptism together open the door for us to receive forgiveness of sins.
"And people from the whole Judean countryside and all the people of Jerusalem were going out to him" (v. 5). It has been more than three hundred years since a prophet was active in Israel, and the people think that the age of prophets is past. Now, learning of John the Baptist and his wilderness proclamation, they flock to hear him.
"All the people of Jerusalem" (v. 5b) is clearly hyperbole (exaggeration for effect), but the people of Jerusalem are clearly drawn en masse to hear this new prophet, who was promised to them (Malachi 4:5), but who nevertheless appears unexpectedly.
John's location in the wilderness identifies him, not only with Jewish salvation-history, but also with the freshness that makes it possible for people to repent and to rid themselves of their sins.
"Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey" (v. 6). The description of John is intended to identify him with Elijah, whom the Old Testament describes as "a hairy man, with a leather belt around his waist" (2 Kings 1:8).
VERSES 7-8: THE ONE WHO IS COMING AFTER ME
7He proclaimed, "The one who is more powerful (Greek: ischuroteros –– stronger, mightier, more powerful) than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8I have baptized you with water; but he will baptize you with the Holy Spirit."
"The one who is more powerful than I is coming after me" (v. 7a). The people throng to hear John, but he redirects their focus to the one who is coming. John identifies that one as more powerful than himself, no small claim given John's great charismatic power. Nobody has seen prophetic power such as John's for three centuries –– no living person has ever seen such power –– but John says that his power is nothing compared to that of the one who is to come.
"I am not worthy to stoop down and untie the thong of his sandals" (v. 7b). The task of untying someone else's sandals is considered so menial that all Jews, even Jewish slaves, are exempted from such duty –– only Gentile slaves can be required to perform such service (Edwards, 33).
"I have baptized you with water, but he will baptize you with the Holy Spirit" (v. 8). After centuries of prophetless, spiritless history, John promises that Jesus will baptize (immerse, submerge, overwhelm) them with the Holy Spirit. It is an exciting promise indeed –– Good News for sure!
–– Scripture quotations are from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. All rights reserved. Used by permission
BIBLIOGRAPHY:
Abraham, William J. in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: William B. Eerdmans Publishing Co., 2001)
Arthur, John W. and Nestingen, James A., Lectionary Bible Studies: The Year of Mark: Advent, Christmas, Epiphany, Study Book (Minneapolis: Augsburg Publishing House, 1975)
Barclay, William, Gospel of Mark (Edinburgh: The Saint Andrew Press, 1954)
Bartlett, David L., New Year B, 1999-2000 Proclamation: Advent Through Holy Week (Minneapolis: Fortress, Press, 1999)
Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)
Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)
Donahue, John R. and Harrington, Daniel J., Sacra Pagina: The Gospel of Mark (Collegeville: The Liturgical Press, 2002)
Edwards, James R., The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)
France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)
Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)
Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)
Guelich, Robert A., Word Biblical Commentary: Mark 1 –– 8:26 (Dallas: Word Books, Publisher, 1989)
Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)
Hooker, Morna D., The Gospel According to Saint Mark (Hendrickson Publishers, 1991)
Jensen, Richard A., Preaching Mark's Gospel (Lima, OH: C.S.S. Publishing Co., 1996)
Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)
Lockyer, Herbert Sr., Nelson's Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers, 1986)
Marcus, Joel, The Anchor Bible: Mark 1-8 (New York: Doubleday, 1999)
Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)
Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament (NY: American Book Company, 1889)
Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)
Wright, Tom (N.T.), Mark for Everyone (London: SPCK and Louisville: Westminster John Knox, 2001, 2004)
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