Expositions of Holy Scripture: St. Mark

by Alexander Maclaren

II. So we have, next, the strong servant and fore runner (verses 4-8). The abruptness with which the curtain is drawn, and the gaunt figure of the desert-loving ascetic shown us, is very striking. It is like the way in which Elijah, his prototype, leaps, as it were, full-armed, into the arena. The parallel passage in Matthew links his appearance with the events which it has been narrating by the phrase 'in these days,' and calls him 'the Baptist.' Mark has no such words, but lets him stand forth in his isolation. The two accounts may profitably be compared. Their likenesses suggest that they rest on a common basis, probably of oral tradition, while their differences are, for the most part, significant. Mark differs in his arrangement of the common matter, in omissions, and in some variations of expression. Each account gives a general summary of John's teaching at the beginning; but Matthew puts emphasis on the Baptist's proclamation that the kingdom of heaven was at hand, to which nothing in Mark corresponds. His Gospel does not dwell on the royalty of Jesus, but rather represents Him as the Servant than as the King. Mark begins with describing John as baptizing, which only appears later in Matthew's account. Mark omits all reference to the Sadducees and Pharisees, and to John's sharp words to them. He has nothing about the axe laid to the trees, nothing about the children of Abraham, nothing about the fan in the hand of the great Husbandman. All the theocratic aspect of the Messiah, as proclaimed by John, is absent; and, as there is no reference to the fire which destroys, so neither is there to the fire of the Holy Ghost, in which He baptizes. Mark reports only John's preaching and baptism of repentance, and his testimony to Christ as stronger than he, and as baptizing with the Holy Ghost.

So, on the whole, Mark's picture brings out prominently the following traits in John's personality and mission:—First, his preparation for Christ by preaching repentance. The truest way to create in men a longing for Jesus, and to lead to a true apprehension of His unique gift to mankind, is to evoke the penitent consciousness of sin. The preacher of guilt and repentance is the herald of the bringer of pardon and purity. That is true in reference to the relation of Judaism and Christianity, of John and Jesus, and is as true to-day as ever it was. The root of maimed conceptions of the work and nature of Jesus Christ is a defective sense of sin. When men are roused to believe in judgment, and to realise their own evil, they are ready to listen to the blessed news of a Saviour from sin and its curse. The Christ whom John heralds is the Christ that men need; the Christ whom men receive, without having been out in the wilderness with the stern preacher of sin and judgment, is but half a Christ—and it is the vital half that is missing.

Again, Mark brings out John's personal asceticism. He omits much; but he could not leave out the picture of the grim, lean solitary, who stalked among soft-robed men, like Elijah come to life again, and held the crowds by his self-chosen privations no less than by his fierce, fiery eloquence. His desert life and contempt for ease and luxury spoke of a strength of character and purpose which fascinated commoner men, and make the next point the more striking—namely, the utter humility with which this strong, self-reliant, fiery rebuker of sin, and despiser of rank and official dignities, flings himself at the feet of the coming One. He is strong, as his life and the awestruck crowds testified; how strong must that Other be! He feared not the face of man, nor owned inferiority to any; but his whole soul melted into joyful submission, and confessed unworthiness even to unlace the sandals of that mightier One. His transitional position is also plainly marked by our Evangelist. He is the end of prophecy, the beginning of the Gospel, belonging to neither and to both. He is not merely a prophet, for he is prophesied of as well; and he stands so near Him whom he foretells, that his prediction is almost fact. He is not an Evangelist, nor, in the closest sense, a servant of the coming Christ; for his lowly confession of unworthiness does not imply merely his humility, but accurately defines the limits of his function. It was not for him to bear or to loose that Lord's sandals. There were those who did minister to Him, and the least of those, whose message to the world was 'Christ has come,' had the honour of closer service than that greatest among women-born, whose task was to run before the chariot of the King and tell that He was at hand.

III. We have the gentle figure of the stronger Son. The introduction of Jesus is somewhat less abrupt than that of John; but if we remember whom Mark believed Him to be, the quiet words which tell of His first appearance are sufficiently remarkable. There is no mention of His birth or previous years. His deeds will tell who He is. The years before His baptism were of no moment for Mark's purpose. Nor has he any report of the precious conversation of Jesus with John, when the forerunner testified to Christ's purity, which needed no washing nor repentance, and acknowledged at once his own sinfulness and the Lord's cleansing power, and when Christ accepted the homage, and, by implication, claimed the character, purity, and power which John attributed to Him. The omission may be accounted for on a principle which seems to run through all this Gospel—of touching lightly or omitting indications of our Lord's dignity, and dwelling by preference on His acts of lowliness and service. The baptism is recorded; but the conversation, which showed that the King of Israel, in submitting to it, acknowledged no need of it for Himself, but regarded it as 'fulfilling righteousness' is passed by. The sinlessness of Jesus, and the special meaning of His baptism, are sufficiently shown by the descending Spirit and the approving voice. These Mark does record; for they warrant the great name by which, in his first verse, he has described Jesus as 'the Son of God.'

The brief account of these is marked by the Evangelist's vivid pictorial faculty, which we shall frequently have to notice as we read his Gospel. Here he puts us, by a word, in the position of eye-witnesses of the scene as it is passing, when he describes the heavens as 'being rent asunder'—a much more forcible and pictorial word than Matthew's 'opened.' He says nothing of John's share in the vision. All is intended for the Son. It is Jesus who sees the rending heavens and the descending dove. The voice which Matthew represents as speaking of Christ, Mark represents as speaking to Him.

The baptism of Jesus, then, was an epoch in His own consciousness. It was not merely His designation to John or to others as Messiah, but for Himself the sense of Sonship and the sunlight of divine complacency filled His spirit in new measure or manner. Speaking as we have to do from the outside, and knowing but dimly the mysteries of His unique personality, we have to speak modestly and little. But we know that our Lord grew, as to His manhood, in wisdom, and that His manhood was continually the receiver, from the Father, of the Spirit; and the reality of His divinity, as dwelling in His manhood from the beginning of that manhood, is not affected by the belief that when the dovelike Spirit floated down on His meek head, glistening with the water of baptism, His manhood then received a new and special consciousness of His Messianic office and of His Sonship.

Whilst that voice was for His sake, it was for others too; for John himself tells us (John i.) that the sign had been told him beforehand, and that it was his sight of the descending dove which heightened his thoughts and gave a new turn to his testimony, leading him to know and to show 'that this is the Son of God.' The rent heavens have long since closed, and that dread voice is silent; but the fact of that attestation remains on record, that we, too, may hear through the centuries God speaking of and to His Son, and may lay to heart the commandment to us, which naturally follows God's witness to Jesus, 'Hear ye Him.'

The symbol of the dove may be regarded as a prophecy of the gentleness of the Son. Thus early in His course the two qualities were harmonised in Him, which so seldom are united, and each of which dwelt in Him in divinest perfection, both as to degree and manner. John's anticipations of the strong coming One looked for the manifestations of His strength in judgment and destruction. How strangely his images of the axe, the fan, the fire, are contrasted with the reality, emblemed by this dove dropping from heaven, with sunshine on its breast and peace in its still wings! Through the ages, Christ's strength has been the strength of gentleness, and His coming has been like that of Noah's dove, with the olive-branch in its beak, and the tidings of an abated flood and of a safe home in its return. The ascetic preacher of repentance was strong to shake and purge men's hearts by terror; but the stronger Son comes to conquer by meekness, and reign by the omnipotence of love. The beginning of the gospel was the anticipation and the proclamation of strength like the eagle's, swift of flight, and powerful to strike and destroy. The gospel, when it became a fact, and not a hope, was found in the meek Jesus, with the dove of God, the gentle Spirit, which is mightier than all, nestling in His heart, and uttering soft notes of invitation through His lips.

MIGHTY IN WORD AND DEED

'And they went into Capernaum; and straightway on the Sabbath day He entered into the synagogue, and taught. 22. And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes. 23. And there was in their synagogue a man with an unclean spirit; and he cried out, 24. Saying, Let us alone; what have we to do with Thee, Thou Jesus of Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy One of God. 25. And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth He even the unclean spirits, and they do obey Him. 28. And immediately His fame spread abroad throughout all the region round about Galilee. 29. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30. But Simon's wife's mother lay sick of a fever, and anon they tell Him of her. 31. And He came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. 32. And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed with devils. 33. And all the city was gathered together at the door. 34. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him.'—Mark i. 21-34.