Why does the Gospel of Mark begin as it does?

Biblical Theology Bulletin, Spring, 2003 by Santiago Guijarro

The Gospel writers often refer to Jesus' honor. Most of his actions, especially his teaching and miracles, are understood as acts of beneficence by the people, who in turn respond by giving him praise and recognition (people are astounded; his fame spreads out, etc.). We can glimpse Jesus' increasing honor by looking at the response of the Pharisees and other religious or political groups (Saducees, Herodians), who perceive Jesus' increasing honor as a threat to their own honor, and therefore call his actions into question. The controversies, so prevalent in the Gospels, are actually honor contests in which Jesus is victorious. But Jesus' actions and underlying claims would not have been possible if he did not previously enjoy some kind of ascribed honor. In Mark's view, this honor does not come from Jesus' natural family; it derives from his intimate relationship to God. Therefore, the main goal of the beginning of his account is to reveal the origin of Jesus' ascribed honor.

Already in Mark's opening statement (1:1-3) there are several elements pointing to Jesus' honor. In Mark 1:1, leaving aside the expression huios theou, which might be a later addition (Head: 621-29), Jesus is given the title Messiah; that is, he is introduced as (God's) Anointed. It is also affirmed that the beginning of his ministry agreed with what Isaiah foretold, an announcement referring to God himself in the words of the prophet: "Prepare the way of the Lord." With sober but accurate strokes, Mark depicts Jesus as God's Anointed, who fulfills what God promised through the prophets. Among the Jews, of course, God and the Scriptures had the highest authority, and they both bestow on Jesus a high degree of ascribed honor.

John the Baptist's introduction (Mk 1:4-8) is also meant to stress Jesus' honor. Basically everything said about John is intended to highlight his status as a true prophet, and, therefore, his honor. His actions take place in the desert, by the Jordan. Both places are related to Exodus events (Struthers Malbon: 72-75). John's ministry in this area supports his claim of being sent by God to prepare his way, as Mark's reference to Isaiah (1:2-3) affirms. Both his garments and his diet point in the same direction, thus revealing him to be a prophet. This honor is confirmed by the response of the inhabitants of Jerusalem and all Judea, who come to him in great numbers to receive his baptism of repentance. John's introduction as a prophet with honor is meant to present Jesus as the "Stronger One," who will baptize, not with water, but with the Holy Spirit (Marcus: 153-58). John cannot confer any honor upon Jesus, but he can acknowledge and proclaim the greatness of the honor God will bestow on him.

Jesus' presentation (Mk 1:9-15) is, from a literary point of view, parallel to John's. Regarding its content, however, this presentation is the confirmation of all that has been previously said. The key moment is the vision after his baptism, where Jesus' ascribed honor is finally revealed. Mark is able to say that Jesus is (God's) Anointed, the Lord whose way is prepared by John the Baptist, and the Stronger One who will baptize with the Holy Spirit, because the Holy Spirit has come down upon him and God himself has declared him his Son. In Mark's view, it is the baptism that reveals Jesus' true identity. The main character of his work is not just a man named Jesus, who comes from Nazareth in Galilee (Mk 1:9), but rather God's Son who is filled with his Spirit (Mk 1:10-11). In Jewish society, God was the supreme source of all things, and so, the source of all honor. Therefore, the words pronounced by the heavenly voice confer upon Jesus the highest conceivable ascribed honor. These words are the culmination of all previous statements, and with them the revelation of Jesus' identity reaches its climax.