Introduction
We’re only 4 verses into Mark’s Gospel and we are already in full preparation for Jesus’ baptism. But as I said a few weeks ago in Advent when we heard vs. 1-8, this is all a part of the prologue of Mark. Even though it feels like we are plopped right in the middle of the story, this scene and introduction to John and Jesus are just that: an introduction. Something distinct from the overall story that lets us, as readers, get a taste of what is to come and a sense of what it will all mean.
In this introduction, we are being introduced to the unequivocal power and authority of Jesus as the Son of God (Son of man/humanity), before he will be questioned relentlessly by the earthly world.
Why do I say all of this? Because the beauty of the Gospel of Mark is the myth of the Messianic Secret. Mark is not hiding who Jesus is. Mark tells us explicitly right from the very beginning and almost every hearer knows a little about where the story is going. But like those who miss the signs of Jesus (who miss the blatant presence of God), we will walk with Jesus and question why he does things the way he does. We will question why it must be this way. We will forget that he is God, and we are not. Even with this grand introduction, we will do the very same things that the world does to him in this narrative.
The Baptism of the Messiah
Unlike Matthew’s Gospel, there isn’t a conflict here. In Matthew’s version, John the Baptist questions why Jesus would be baptized by him (Matthew 3:13-15).
“13Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented.”
In Matthew, he wants to drive this question. Why does Jesus need to be baptized? And for Matthew it’s a matter of prophetic transition. Authority transfers from John to Jesus and that is confirmed for all those gathered when they hear the voice announce to all, “This is my son, the Beloved, with whom I am well pleased.”
However, in Mark and Luke, there isn’t the same conflict. We move right into the baptism without any discussion of authority. For Mark and Luke, this is about establishing a center stage and bestowing undeniable chosen-ness. The heavens are torn apart, and the Spirit descends upon Jesus. And then we, as the reader, are clued into the mystery of Jesus’ identity immediately. It is not entirely clear who all can hear the voice. But we know that Jesus (and us) hears this proclamation, “You are my Son, the Beloved; with you I am well pleased.”
Apocalyptic Scene
As I noted a few weeks ago, this prologue is apocalyptic and cosmic. And it is introducing Jesus’ role, not just in human relation, but in relation to the cosmos and in the heavenly realms.
David Schnasa Jacobsen writes, “In short order, the apocalyptic scene unfolds. It happens “immediately,” a favorite Markan word here and going forward. Jesus is coming up from the water in v.10 and sees a vision of the heavens “ripped” open and the Spirit as a dove descending into (eis) him. The presence of the Spirit adds an eschatological element of the new age to our already apocalyptic scene of the open heaven. The idea that the Spirit broods over the waters at creation may allude to an eschatological act of God in remaking creation here. The role of the Spirit in the subsequent struggle with demonic spirits in the narrative going forward will point to God’s decisive engagement. The heavens were ripped open for a reason! As Donald Juel puts it, God is now “on the loose.” To that NT scholar Brian Blount adds that God is committed here to Jesus’ boundary-breaking ministry to come.”[1]
Preaching Possibilities
Can We Hear a Promise?
While Mark doesn’t flat out introduce a conflict like Matthew does with Jesus’ need for baptism, there is an underlying question that comes out of it.
In Mark 10, when James and John as to be seated in the places of power, Jesus responds, “38But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” 39They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.””
Of course, there is debate about whether Jesus talking about this baptism is referring to the moment with John the Baptist or whether it is referring to the crucifixion. However, by introducing this language, after what takes place in our pericope this week, we can ask the question, are we baptized with same baptism as Jesus?
Our Lutheran understanding says yes. Whether it is John’s baptism of eschatological repentance, or Jesus’ death, resurrection, and coming of the Holy Spirit, we are baptized into the same baptism of Jesus.
As the Small Catechism says:
What is the meaning of such a water Baptism?
It means that the old creature (Adam) in us should be drowned by daily contrition and repentance, and die with all sins and evil desires, and, in turn, a new person daily come forth and rise from death again. He will live forever before God in righteousness and purity.
Where is this written? St. Paul says to the Romans in Chapter Six (Romans 6:4):
“We are buried with Christ through Baptism into death, so that, in the same way Christ is risen from the dead by the glory of the Father, thus also must we walk in a new life.”
But if we hear that we are also baptized into Jesus’ baptism, do we also receive the same blessing and promise?
“You are my [child], the Beloved, with you I am well pleased.”
Through Jesus’ death, resurrection, and the gift of the Holy Spirit, we have been promised God’s unconditional love, forgiveness, and presence, and so yes, we too receive these words as blessing, promise, and conviction.
“You are my child, Beloved, with you I am well pleased.”
We are children of God, our parent. We are siblings of Christ. We walk with the presence of the Holy Spirit in us, among us, and dwelling with us. We are most assuredly called to hear these words, not just as an identifier of Jesus, but as a promise to our baptismal lives. And just as Jesus hears these words to start his journey, we too are sent with these words.
Knowing that we are loved, forgiven, and blessed, we are called to follow in the way of Christ. We are called to live into our baptismal promises:
to live among God’s faithful people,
to be among the word of God and the holy supper,
to learn the Lord’s Prayer, the Creed, and the Ten Commandments,
to read the holy scriptures,
to be nurtured in faith and prayer,
so that we may learn to trust God,
proclaim Christ through word and deed,
care for others and the world God made,
and work for justice and peace.
Christ too needed these words at the beginning of his ministry. Because the evil forces of this world will rebel against God and God’s calling for this world. This promise of Belovedness and being claimed by God are for us too. So that we can go out into the world and be of good courage. For God is with us.
[1] David Schnasa Jacobsen, Mark, Fortress Press, 29.
Micah Krey 
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