Mark 1:1-8: The Beginning

Lectionary Cycle Year B: Second Sunday in Advent
Mark 1:1-8 (Read it on Bible Gateway)
The Beginning
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One of the ways the Lectionary works is that during its three year cycle, it shifts focus from one Gospel to another, exploring different ones in depth. In Year A, the focal Gospel was Matthew, with a few select passages here and there from the others. This Year, the focal Gospel will be Mark.

Mark is the oldest Gospel, composed anywhere between 50-70 C.E. and many believe it served as a source of reference for the writers of Matthew and Luke. There are a great number of similarities in the stories between these three Gospels, but the pattern of them indicates Mark being the source of the commonality. Scholars refer to these three as Synoptic Gospels, a term which emphasizes their shared source or view. Mark is generally attributed to John Mark, a cousin of Barnabas who traveled for a while with him and the apostle Paul. He was also closely associated with Peter and most scholars believe the Gospel he wrote is a compilation of Peter's stories taken less from a chronological telling of the story then from numerous sermons and stories shared, which he then ordered and wove into a narrative. It's also presumed Mark was written for a Roman (Gentile) audience. This is because the Gospel spread incredibly fast, which would speak of Roman influence, and the writer spent a good bit of effort defining and describing elements of Judaism, which implies an audience unfamiliar with that tradition, at least on any religious level.

Mark has no stories dealing with Jesus' birth or childhood. We open with this passage that introduces John the Baptist, then from there move directly into Jesus' Baptism. Mark's Gospel is fairly short, running only 16 chapters, with the last six of those focused on the Passion Week of Christ, from his triumphant entry into Jerusalem to the crucifixion and resurrection.

In this particular passage we get another glimpse of the rugged prophet John, who lived in the desert, ate locusts and honey, dressed in clothes made of camel's hair and preached repentance. His appearance is once more linked with the prophecy of Isaiah, which is quoted in verse 3.

Mark also emphasizes John the Baptist's popularity. This might be something more easily understood when one remembers that the voice of the prophets had been silent for quite some time prior to this. The history of the Jewish people was rich with prophets sent by God to warn them, counsel them, admonish and encourage them. But those voices fell inexplicably silent for many years and it was John's message, proclaimed to all who would listen, that brought that powerful voice back to the forefront. To once more have a prophet proclaiming God would have been seen as a major reaffirmation of all that they believed in.

John's action of baptizing was also something not totally new. It was a ritual used for the conversion of gentiles to Judaism, a visible sign of their choice to let go of their past faith tradition in order to embrace their professed belief in God. However, for baptism to be offered as a sign of repentance to those of Jewish background was a new use of the symbol. It would become one of the foundational symbols and indeed, sacraments of the Christian tradition.

The only part of John's message that we find directly in Mark is his direct proclamation of the coming of Christ, and his purpose, to baptize with the Holy Spirit. John clearly identifies himself as a subordinate to Christ, mentioning himself unworthy to undo the sandals of this one to come.

Even with its directness and scarcity of detail, we find here a powerful witness to Jesus Christ, a message of his glory and power, the honor and place he would hold in the world and his sacred, life-saving purpose.


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