{"id":6449,"date":"2019-01-14T04:00:25","date_gmt":"2019-01-14T04:00:25","guid":{"rendered":"https:\/\/artiosmagazine.org\/?p=6449"},"modified":"2023-08-29T11:23:50","modified_gmt":"2023-08-29T17:23:50","slug":"christology-mark","status":"publish","type":"post","link":"https:\/\/baonline.cog7engage.net\/christology-mark\/","title":{"rendered":"Mark: High Christology of the Gospels – Part 1"},"content":{"rendered":"

From its declaration that \u201cthe Word was God<\/a>\u201d to Thomas\u2019 worship of Jesus as \u201cMy Lord and my God!<\/a>\u201d John\u2019s Gospel proclaims a majestically high Christology.\u00a0Indeed, many people have seen in John a Christology that finds no parallel in the other Gospels.[ref]See e.g. Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Luke and Matthew, New Updated Edition<\/em>, The Anchor Bible Reference Library (New York: Doubleday, 1993), 29-32.[\/ref]\u00a0For them, John\u2019s logos\u00a0<\/em>and incarnational thought and his explicit portrayal of Jesus\u2019 divinity is juxtaposed with the less exalted portraits of Jesus in the Synoptic Gospels<\/a>.[ref]Cf. D.A. Carson, \u201cThe Johannine Writings,\u201d in New Dictionary of Biblical Theology<\/em>, ed. T. Desmond Alexander, et al (Leicester, England: Inter-Varsity Press, 2000), 133.[\/ref]\u00a0To put it simply, \u201cIf Jesus was as He is depicted in Matthew and Mark and Luke, He cannot have been as He is depicted in John. The two are incompatible.\u201d[ref]Leon Morris, The Gospel According to John, New International Commentary on the New Testament<\/em>, Gen. Ed. F.F. Bruce (Grand Rapids: Eerdman\u2019s, 1971), 45.\u00a0Morris states the maxim though he disagrees with it.[\/ref]<\/p>\n

But is this contrast between John and the Synoptics accurate? Does it give a fair reading to the Christological titles and roles assigned to Jesus by the other evangelists? <\/em><\/p>\n

The purpose of this series is to explore the Christology of all four Gospels and determine if there is indeed such a rift between John and the Synoptic Gospels.<\/p>\n

A Brief Note on Scope<\/h4>\n

Before we begin our exploration, let us first discuss the scope of this series. Unfortunately, we will not be able to survey all of the Christological motifs in the gospels[ref]\u201cMotif\u201d is preferable to \u201ctitle\u201d given the inadequacy of titles to provide a complete picture of Christology.\u00a0For a brief discussion of the issue see R.T. France, Matthew: Evangelist & Teacher, <\/em>New Testament Profiles (Downer\u2019s Grove, IL: InterVarsity Press, 1989), 280-281.[\/ref], so we will limit ourselves to the depiction of Jesus in the opening scenes of each. While all four evangelists approach Jesus\u2019 coming into the world from a unique perspective, they all connect his entry into human history with the ministry of John the Baptist, culminating in their encounter at the Jordan.<\/p>\n

For now, we must put aside various questions in the text including authorship, audience, historicity, textual variants, and the Synoptic Problem. These, and other issues, will only be considered when they directly impact the question, \u201cDo the Synoptics as we currently have them present Jesus in the highest Christological terms from the outset or is this a unique feature of John\u2019s Gospel?<\/em>\u201d This four-part series will answer this question by surveying the gospels in the order in which they were likely written (Mark, Matthew, Luke, John[ref]For a defense of the chronology used in this paper (Mark-Matthew-Luke-John) see Raymond E. Brown, Introduction to the New Testament<\/em>, The Anchor Bible Reference Library (New York: Doubleday, 1997) 164, 217, 274, 368-371.[\/ref]) and conclude with an integration of our findings.<\/p>\n

The Gospel of Mark<\/h2>\n

Despite the importance of the \u201cmessianic secret<\/a>\u201d for the players<\/em> in Mark\u2019s gospel, his concern for the audience<\/em> is that they recognize Jesus as the Christ, the Son of God. This is clear from his opening lines, \u201cThe beginning of the gospel of Jesus Christ, the Son of God,\u201d (Mark 1:1) to Peter\u2019s confession, \u201cYou are the Christ,\u201d (Mark 8:29) to the declaration of the centurion at the cross, \u201cTruly this man was the Son of God!\u201d (Mark 15:39) As an evangelist, Mark is concerned with relating the life of Jesus of Nazareth; as a theologian, he identifies Jesus positively as \u201cLord of the Church and Son of God\u201d.[ref]Mark 15:39. C.f. Ralph P. Martin, Mark: Evangelist and Theologian<\/em> (Grand Rapids, MI: Zondervan Publishing House, 1972), 139.[\/ref] His focus at the outset is on his task as theologian, and in highly exalted terms he thrusts Jesus into human history. Mark is not concerned with Jesus\u2019 birth, youth, or family background but commences with a majestic title and the Baptist\u2019s preparatory ministry.[ref]In this he resembles John but differs from Matthew and Luke.\u00a0 See Donald H. Juel, The Gospel of Mark, Interpreting Biblical Texts<\/em>, Gen. Ed. Charles B. Cousar (Nashville: Abingdon Press, 1999), 93.[\/ref]<\/p>\n

The Beginning\u2026<\/h3>\n

Mark makes careful use of the few words of his gospel, filling them with theological import. His title, \u201cThe beginning of the gospel of Jesus Christ, the Son of God,\u201d (Mark 1:1) is no exception. Theologian Ernst Lohmeyer believes Mark harks back to Genesis by opening his gospel with \u201cBeginning\u201d arche<\/em>.[ref]E. Lohmeyer, Kommentar, 10, as quoted in Martin, 127.\u00a0In this way Mark resembles John (1:1- \u201cIn the beginning\u201d- en arche) over Matthew (1:1- \u201crecord\u201d- biblos) and Luke (1:1- \u201caccount\u201d- diegesin).\u00a0However, Brown (Birth<\/em>, 140) sees Genesis motifs in Matthew\u2019s gospel as well.[\/ref]\u00a0Such a phrase arrests our attention, suggesting that a new era has dawned. This new era promises \u201cgood news\u201d euanggelion<\/em> that ushers in a \u201cnew situation for the world.\u201d[ref]William L. Lane, The Gospel According to Mark<\/em>, New International Commentary on the New Testament, Vol 2, Gen ed. F.F. Bruce (Grand Rapids: Eerdman\u2019s Publishing Company, 1974), 43.[\/ref]<\/p>\n

Jesus Christ<\/h3>\n

The good news is about<\/em> \u201cJesus Christ\u201d, a name and title pregnant with meaning. Unlike the other evangelists Mark does not explicitly<\/em> connect Jesus\u2019 ministry with the removal of sins[ref]Matt 1:21, Luke 1:77; 2:11, 30, John 1:29.[\/ref] at this early point in his gospel, however, we should not miss the implicit<\/em> reference given in Jesus\u2019 name itself[ref]Jesus Iesou is a Hellenized form of the Hebrew Joshua and Aramaic Jeshua.[\/ref] which means, literally, \u201cYahweh is salvation.\u201d[ref]This owes not only to its etymology, but its common usage among the Jewish people at Jesus\u2019 time.\u00a0See R.A. Cole, The Gospel According to St. Mark<\/em>, The Tyndale New Testament Commentaries, Gen. Ed. R.V.G. Tasker (Grand Rapids, MI: Wm. B. Eerdman\u2019s Publishing Company, 1961), 55.[\/ref] In itself the name is not necessarily significant[ref]The name Jeshua\/Joshua was common in the Old Testament (c.f. 1 Sam 6:14, 1 Chr 24:11, 2 Chr 31:15, 2 Kings 23:8, Ezra 2:2, et al) and there is at least one other \u201cJesus\u201d named in the New Testament (Acts 13:6).[\/ref] however in the light of Jewish history and the remainder of what is revealed throughout Mark the reader can hear in the name<\/em> of Jesus echoes of Matthew 1:21, \u201cHe will save His people from their sins.\u201d<\/p>\n

Christ\/Messiah means literally \u201canointed one\u201d and should be understood here as a designation referring to a coming king, anointed by God, from the house of David.[ref]Mark uses it in titular form to declare the identity of the one whose life became good news.\u00a0For a discussion of Mark\u2019s titular Christology see Edwin K. Broadhead, Naming Jesus: Titular Christology in the Gospel of Mark<\/em>, Journal for the Study of the New Testament Supplement Series, 175, Exe. Ed. Stanley E. Porter (Sheffield, England: Sheffield Academic Press, 1999).[\/ref] Jewish expectation of a coming Messiah in Jesus\u2019 time was prevalent.[ref]Though it was by no means universal or universally understood and is perhaps overstated at times today. Cf. Juel, 99-103.[\/ref] While the Old Testament mentioned many \u201canointed ones\u201d(kings, priests, etc.) an evolution in Jewish expectation had occurred during the inter-testamental period. By Jesus\u2019 time the messianic hope for many had coalesced around a single kingly figure, anointed by God to rescue His people.[ref]Juel, 101-103.[\/ref] Mark\u2019s claim should be understood in these exclusive terms. Jesus is the Messiah<\/em>.<\/p>\n

Son of God<\/h3>\n

To this point Mark has introduced Jesus in exalted terms that could stand alone, as they do in some manuscripts. However, others complete the title with, \u201cthe Son of God.\u201d Given textual and contextual considerations we opt for the view that \u201cSon of God\u201d should be retained as integral to the opening lines of the gospel[ref]Following Cole (55), Lane (41), Martin (126-127) and others.\u00a0For a discussion of the textual issues see C.E.B. Cranfield, The Gospel According to St. Mark<\/em>, The Cambridge Greek Testament (Cambridge: Cambridge University Press, 1963), 38.[\/ref] that serve\u2014not only as a title\u2014but as a summary of its content.<\/p>\n

New Testament scholar Donald Juel asserts that Mark gives us his most explicit identification of Jesus in this title.[ref]Juel, 92.[\/ref] Jesus is the Messiah<\/em>, but He is more. He is the Messiah who is uniquely the Son of God<\/em>. Lohmeyer summarizes the implications of Jesus\u2019 divine Sonship for Mark, \u201cThe Son of God is not primarily a human but a divine figure\u2026He is not merely endowed with the power of God, but is himself divine as to his nature; not only are his word and his work divine, but his essence also.\u201d[ref]E. Lohmeyer, Kommentar, 10, quoted in Martin, Mark, 127, cf. Lane, Mark, 44.[\/ref] Lohmeyer\u2019s claim captures the essence of what is communicated about Jesus as \u201cSon of God\u201d throughout the gospel.[ref]C.f. Mark 1:11, 3:11, 8:38, 9:7, 12:6, 13:32, 14:36; 61, 15:39.[\/ref]<\/p>\n

The Wilderness Messenger<\/h3>\n

We will speak more of the Baptist\u2019s ministry in our treatment of the other gospels, suffice to say that in Mark\u2019s mind John bears the mantle of Isaiah in preparing the way of the LORD.[ref]For a discussion of Isaiah themes throughout the gospel of Mark see Sharyn Dowd, Reading Mark: A Literary and Theological Commentary on the Second Gospel<\/em> (Macon, GA: Smith & Helwys, 2000).[\/ref] John\u2019s proclamation \u201cannounces the coming of the Messiah who introduces the new age of redemption promised through the prophets.\u201d[ref]Lane, 45.[\/ref] To put it simply, John must \u201cmake a road for God.\u201d[ref]Cole, 57.[\/ref] In the Old Testament the way was prepared for \u201cthe LORD\u201d[ref]Hebrew Yahweh, Gk. LXX kurios.[\/ref], here John is preparing the way for the One would come to be known as Lord[ref]Gk. Kurios[\/ref] of the church.[ref]Lane, 46.[\/ref]<\/p>\n

John\u2019s appearance in Israel as a prophet was a spectacular event, breaking nearly four hundred years of God\u2019s prophetic silence. Yet his task\u2014vital and urgent as it was\u2014was infinitely less valuable than the One he preceded.[ref]Cole, 58.[\/ref] This One is mightier and performs an infinitely superior baptism (Mark 1:7-8). John places himself in drastic juxtaposition to this One by stating his unworthiness to loose His sandals.[ref]Lane, 52.[\/ref]<\/p>\n

Encounter at the Jordan<\/h3>\n

By the time Jesus arrives at the Jordan He has been proclaimed by the evangelist as Messiah, the Son of God, and by John as the mighty baptizer in the Holy Spirit, the divine emissary for whom God has sent John to prepare the way. In order to climax this opening scene One above the evangelist and the Baptist must speak.[ref]Lane, 58.[\/ref] As Jesus comes up out of the waters of baptism the heavens are torn apart and the Spirit of God descends as a dove.[ref]C.f. Isaiah 64:1. For a discussion of the significance of the dove in this passage see Martin, 127.[\/ref] God\u2019s voice[ref]Many scholars suggest this should be understood as the bath qol, Hebrew for \u201cdaughter of the voice\u201d, understood as an \u201cecho\u201d of God\u2019s voice (see e.g. Martin, 105).[\/ref] is heard from heaven speaking to Jesus, \u201cYou are my beloved Son, in You I am well-pleased.\u201d (Mark 1:11)<\/p>\n

The address from heaven is drawn from several Old Testament texts[ref]Psalm 2:7, Isaiah 42:1, and probably Genesis 22:2.[\/ref] and is intended to communicate not only Jesus\u2019 identity as the promised Davidic Messiah\/king, but the special relationship between Father and Son.[ref]Martin, 105.\u00a0 Cf. Lane, 58.\u00a0The unique character of the relationship is strengthened if we follow Cole (58), and Lane (58) in detecting a connotation of \u201conly\u201d in the phrase \u201cbeloved\u201d (cf. Gen 22:2).\u00a0Contra Juel (91) who suggests that \u201cSon\u201d should be understood primarily as a royal\/messianic title.[\/ref] \u201cBeloved Son\u201d, a present indicative, expresses \u201can eternal and essential relationship\u201d while the aorist indicative, \u201cin whom I am well pleased\u201d refers to God\u2019s pleasure in Jesus\u2019 current actions.[ref]Lane, 58.[\/ref] Thus we should interpret \u201cBeloved Son\u201d in \u201cthe highest sense, transcending messiahship.\u201d[ref]Lane, 57.[\/ref] Understood against their Hebraic background the events at the baptism are intended to convey to the reader Jesus\u2019 supernatural origin.[ref]Martin, 128.[\/ref]<\/p>\n

Summary<\/h3>\n

The climax of Mark\u2019s introduction of Jesus reminds us of his opening words, this is \u201cthe gospel of Jesus the Christ, the Son of God<\/em>.\u201d Mark\u2019s Christology, while clearly exalted, is also implicitly<\/em> incarnational. Jesus is a man\u2014from Nazareth in Galilee of all places!\u2014and yet He is the Beloved Son of God. In short order Jesus will heal the sick and cast out demons (Mark 1:32-34), forgive sins (Mark 2:5), claim Lordship over the Sabbath (Mark 2:28),control nature (Mark 4:35-41), receive worship (Mark 5:6), feed multitudes (Mark 6:30-44), walk on water (Mark 6:45-52), and rise from the dead (Mark 16:6). Jesus does that which only God has the power and authority to do and receives the titles and accolades that God alone deserves.<\/a><\/p>\n

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PDF Original Version<\/a><\/h5>\n

As a believer who has been\u00a0recreated to lead<\/a>\u00a0through Christ, it is important to recognize that\u00a0you are also a theologian<\/a>. Theology gives you the tools to examine your own beliefs about God, and also helps you communicate Christian beliefs in a meaningful way that others can understand. You can become better equipped in your daily influence for Christ by taking advantage of the following resources:<\/em><\/p>\n