Where Do We Begin?
Of course, what’s driven into us as preachers and seminarians is the difference in the beginnings of all the Gospels. But that’s not always articulated to our congregations. It’s important to note to our listeners, that this is in fact the beginning of Mark’s Gospel. There’s no manger or wise men. No stars, no angels. Just the beginning of the good news.
But there’s a nuance to this. When people describe the differences, Mark is often the least talked about of the four gospels. We say, “Mark just jumps right in” and then describe the beginnings of all three others. And in comparison, to the other three, sure, that seems to be the case.
But on its own, we should notice that Mark actually begins with a prologue and not right in the story. Mark 1:1-15 is all a prologue. And it’s critically important because it sets us up as a reader to see that Mark’s gospel is an apocalyptic drama.[1] And this is a two-fold apocalyptic view: 1) The immanent end-times that are coming with the Kingdom of God 2) And the revelation of Jesus as the Messiah and Son of God.
The Prologue
We get all of the prologue over the course of the lectionary, but it will be in parts.
- Mark 1:1-8 is this week of Advent 2.
- Mark 1:4-11 is covered in Baptism of our Lord.
- Mark 1:9-15 is covered on Lent 1.
Synopsis
The apocalyptic opening is immediately revelatory about the importance and power of Jesus. We immediately hear that the story is about Jesus (1:1). Then we hear that scripture has prophesied about his coming (1:2). Furthermore, it is prophesied by one of the most charismatic prophets of this generation, John the Baptist, who playing the part of the “forerunner” (Elijah), who is supposed to come before the end times (apocalypse). John then immediately claims that the one who is coming is even more powerful than him (1:7-8).
Next, we hear of Jesus’ baptism where the heavens are torn open, a common apocalyptic literature theme (Rev. 4:1, 11:19, 19:11; T. Lev 2:6, 18:6; 2 Bar. 22:1; Apoc. Ab. 19:4).[2] And then in no uncertain terms, we, as the listener/reader hear words from a voice from heaven that may only be meant for Jesus, “You are my Son, the Beloved; with you I am well pleased (1:11).”
Then the Spirit drives Jesus into the wilderness where he wrestles with Satan for 40 days, and wins (1:12), meanwhile angels (and wild beasts) wait on him.
And finally, we hear John the Baptist proclaiming, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news (gospel) (1:15).”
From the prologue we immediately know two things. First, the Kingdom of God is coming (apocalypse). And second, although there will be the “Messianic secret” throughout Mark, there should be little doubt in our minds as to the power and authority of this Jesus (revelation). Two themes that will be consistent throughout the entirety of this gospel.
What to Do with Prologue Pt. 1 – Preaching Possibilities
So, when we really should be reading all of that together as a collective, what do we do during this Advent season with part 1, (Mark 1:1-8)?
While I am usually all about preaching the narrative, the lectionary isn’t helping us much in that approach (especially as we’ll depart from Mark until January 7th). And so, I think there are a few approaches that could be taken. So, I’m going to do a hybrid commentary and preaching possibilities section this week.
Advent – What does it mean to prepare “the way”?
I feel like all of us have preached a sermon like this at some point. And remember, we get a parallel version of this scene in the Gospel of John next week, so be mindful of this being a theme for that text too.
What’s interesting about Mark’s version is he has conflated three texts to set up this dual introduction of John and Jesus. **A note that some ancient authorities translate “Isaiah” in vs. 2 as “the prophets” when leading to this quotation. That may not be a bad edit for us preachers so that our people don’t think the entire quotation is from Isaiah. **
Malachi 3:1
1See, I am sending my messenger to prepare the way before me, and the LORD whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight — indeed, he is coming, says the LORD of hosts.
Exodus 23:20
20I am going to send an angel in front of you, to guard you on the way and to bring you to the place that I have prepared.
Isaiah 40:3
3A voice cries out:
“In the wilderness prepare the way of the LORD,
make straight in the desert a highway for our God.
While we should know the power and authority of John and Jesus from this prologue, it is not completely clear as to the distinctions of their roles yet and seems more likely that they are inextricably tied. In fact, they are conflated through much of the gospel (even as far as 8:28).
In conflating these three texts, Mark is directly connecting John as the forerunner (the Elijah character) in preparation for the Messiah and the end times. But there is an interesting point here that there are two preparations. John is the messenger who is going to prepare the way for the Messiah (“who will prepare your way”) and is the one who cries out, “prepare the way of the Lord”, emphasizing that others are supposed to prepare as well. This focus on “your way” and “the way” is apocalyptic shift to seeing the coming of God’s kingdom.
David Schnasa Jacobsen writes, “Mark’s agenda goes beyond the gospel of Jesus (1:1) to include the gospel of God’s reign that he preaches (1:14, 15). Mark’s material in 1:1-8 accomplishes this inclusion by focusing on “the way” (1:2,3). Again, given the context of Isaiah, the language of “the way” is already freighted intertextually. Eugene Boring points out that the way cited from Isa. 40:3 in Mark 1:3 refers to God’s way back to Zion through the wilderness—it is not an ethical term, but a theologically redemptive one. This notion of “the way” becomes programmatic for Jesus and his actions from here in the prologue all the way through his ministry, suffering, death, and resurrection…God is up to something in Jesus’ way—even when disciples are the ones called to follow in it.”[3]
Here’s the Advent connection: Just as many of the other Gospels have an arc that moves beyond the cross and resurrection, Mark does too. The preparation of “the way” is not for Jesus in vs. 9, nor is it preparation for Jesus’ ministry to begin in vs. 16. The preparation is for Jesus’ return (after his death and after the resurrection). As I said last week, the reason Mark doesn’t need a resurrection appearance (in the short ending), is because the next time we see Jesus will be his return. And so, to get meta about this, even Jesus is preparing “the way” for himself, through his ministry and the calling of his disciples who will follow.
So, we are not preparing for Jesus to come back and do what he has already done. Jesus has already shown us the way: feeding, healing, caring, clothing, etc. We are now preparing the way for his return (however we interpret it) by following in the way that he taught us.
Wilderness
John appears in the wilderness. This is important for prophetic reasons, but it also connects us to our overarching themes as well. Jacobsen writes, “The wilderness is a place of temptation, but also of divine redemption.”[4] Whether it be to a connection to Israel in Exodus, or Elijah fleeing to the wilderness and resting under the tree (1 Kings 19), or Hagar and Ishmael (Genesis 21:14-21), the wilderness is not always a place of despair but is often a place of divine experience, revelation, and redemption.
I think there’s two kinds of interpretation of “wilderness” in our culture. The most prevalent (especially connected with scripture), is that it’s some sort of ordeal, some trial or tribulation that one is going (or must go) through.
But then there is the “Wild” book and movie (with Reese Witherspoon) kind of wilderness that is gaining moment each and every year. This idea that the wilderness is where we go to escape for a moment so that we can find ourselves. It is the perspective that in the wilderness is where we come to learn who we are. It is the place where you can find spirituality or identity.
And rightfully, I think that could be a helpful reminder for Advent. Whether life has thrown us a curveball and we are forced out of our routines or the relentless pace of society because we need to care for what is going on OR because we intentionally step away, those are both times when many people have articulated that they have felt the presence of God in their life. Both are times of need. And both are times when God has been seen and heard.
What does it mean for us to hear that message in the Advent season? That sometimes the relentless pace of life does nothing for us in our spiritual lives. Our constant grinding, working, pushing, does nothing for us in terms of our health, identity, or spirituality.
As noted in the scripture above, Isaiah (from the Hebrew) should be quoted, “In the wilderness prepare the way of the Lord.” Not “a voice crying in the wilderness.”
It is in the wilderness. A place removed. A place away. When our head is not in its usual mindset. It is there that we prepare the way of the Lord. It is there when we find who we are, see God more clearly.
What does that mean for us this Advent season?
[1] David Schnasa Jacobsen, Mark, 23.
[2] Jacobsen, 24.
[3] Jacobsen, 27.
[4] Jacobsen, 26.
Micah Krey 
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