The Short Temptation
In Matthew and Luke, we get long extended temptation scenes with Jesus and Satan. We hear Satan’s many extravagant empty promises and Jesus’ steadfast responses. We hear that Jesus and is famished and vulnerable and still he does not succumb. But here in Mark, it’s almost an afterthought. We get two sentence (really only one), and they encompass the entirety of this cosmic battle between good and evil: “12And the Spirit immediately drove him out into the wilderness. 13He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.” And with it we get his baptism beforehand and the first words of his ministry bookending this wilderness scene.
David Schnasa Jacobsen writes the working preacher for this week, and I encourage you to read it as he focuses on the apocalyptic urgency of this pericope.[1] He also quotes, Brian Blount who writes in a sermon, “Clouds tearing. Heavens ripping. Divine voice booming. Spirit descending. This is terrible, untamed tiger talk. It is the language of slashing and slicing, shredding and clawing until something once locked up on that safe and seldom seen heavenly side over there knifes its way free to this historical, human side we’re standing on over here.”[2] Jacobsen sums it up, “Jesus’ baptism in Mark is being portrayed as an act of apocalyptic cosmic disruption.”[3]
I think that is a good take. This pericope is short and packed with action that is all a part of this quick Markan prologue. It illustrates that Jesus’ coming and the ministry he will do is cosmic in nature. Before he even begins his teaching in Galilee, Jesus is already entering into the cosmic battle against the forces that defy God. He stands toe to toe with Satan and it’s such an easy win that it only takes one sentence.
But I think there is something interesting in how that is then compared to the rest of the Gospel. Yes, we should treat this as a short prologue and introduction. Yes, Mark isn’t focusing on this part of the story and seems to may be trying to skip to the ministry part. But even still, it brings up an interesting point. Is dealing with humanity harder than dealing with Satan?
These seven verses introduce us to Jesus and in them we hear that Jesus is God’s Beloved, he is tempted by Satan, and he is bringing the Good News and that kingdom of God has come near. We never hear that he is frustrated. We never hear that he wrestles with Satan or that he is famished or that he is scared. We never hear him yell or show anger. He is merely tempted and that’s it.
And yet, there are many who describe Mark’s Jesus as the most human Jesus. As I said in last week’s commentary, he routinely shows frustration with the disciples for their ignorance and insubordination.
- He often needs time away from the disciples and the crowds.
- When he comes to his hometown, he is rejected and the final verse says “And he was amazed at their unbelief (6:6).”
- He scolds the religious leaders for their hypocritical teaching (7:1-13).
- After he comes down from the mountain after the transfiguration, he will be frustrated with the disciples and say, “You faithless generation, how much longer must I be among you? How much longer must I put up with you (9:19)?”
- Later in the gospel before at Gethsemane before he is arrested, he says to the disciples, “O am deeply grieved, even to death; remain here and keep awake (14:34).” And then he prays, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want (14:36).” He then finds the disciples asleep twice and scolds them for not being able to stay awake for one hour.
Although it’s the shortest Gospel, in Mark there is often a tension between Jesus and the world. Afterall, Jesus has come to bring about the Kingdom of God and to save the world, but the world seems to do everything we can to turn away from that possibility.
So, I ask again, is dealing with humanity harder than dealing with Satan?
Lenten Perspective and Preaching Possibility
I am not introducing the above in order for us to beat our chests and chastise ourselves for our most grievous faults. I am not asking us to look at the above through either an individual or even communal lens and think of ourselves as worthless and beyond redemption.
The point is not that we reject God. Because the story isn’t about us. It’s about Jesus. And so maybe the point is instead, how much God does for us and how God is always pursuing us.
Here in the beginning of Lent, we as 21st century Christians already know where this story is going. It is no surprise that we are heading to Holy Week and heading towards the cross. But I think what we sometimes forget is that Jesus and God, already knew that too. Jesus already knew that humanity would reject him. Jesus already knew that the cross was inevitable.
In Mark chapter 8, even before the transfiguration, he will tell the disciples that the Son of Man must suffer and die at the hands of the religious leaders and then after three days be raised. Jesus knew this all along. Even in the moments where he was defending himself from the temptation of Satan, even as the voice breaks through the clouds, even as he begins his ministry of healing, forgiving, and loving, Jesus knows the ending of the story.
It is the long story that we read throughout the whole of scripture. When we fall and reject God, God always pursues us. We could look at all the reasons why we fall. We could talk about our selfish desires, our greed, or our inclination toward fear and violence. We could talk about free will and how that precludes us from righteous actions and instead take more selfish actions.
Of course, this is greatly debated but I do like the shopping cart example. Why we need laws to govern us is exemplified in the experience of shopping carts at grocery stores. Without a penalty enforced, how many people just leave their shopping cart in the middle of a parking space or in the middle of the parking lot itself? If there are no penalties or rewards, many people will take a selfish action for personal gain rather than do something for the common good.
And while I think these are all “fun” philosophical debates and arguments, I think it derails the main point. The story isn’t about us. It’s about Jesus. God knows that we fall short, and still God forgives us. God knows that we will reject God, and still God pursues us. God knows that we will feel guilty, penitent, and scared, but then still do all these things again, and in return God always shows us grace and love.
The cosmic battle is already won. For Jesus, our Messiah, stood toe to toe with Satan and the forces that defy God, and they could not overcome him. And Jesus, our Savior, conquered death on the cross, and rose from the dead so that we might have life eternal. The cosmic battle is won.
But the battle that continues is that battle of the human heart. Because each day is like the movie 50 first dates. God has to remind us, each day—as we remember our baptisms and remember God’s promises—that even though we fall short, God loves us unconditionally. And we have been given grace upon grace upon grace so that we are free to feel the love God each and every day and we free to share that love and promise with all the world.
I know I’ve pontificated here a bit. But I think remembering where the story is going can help us better articulate Lent as a season and as a journey. It is not a time to chastise and punish ourselves. It is a time to better focus on God’s story and specifically how God is always trying to be in relationship with us.
[1] David Schnasa Jacobsen, https://www.workingpreacher.org/commentaries/revised-common-lectionary/first-sunday-in-lent-2/commentary-on-mark-19-15-6
[2] Brian Blount and Gary Charles, Preaching Mark in Two Voices (Louisville: Westminster John Knox Press, 2002), 29.
[3] Jacobsen.
Micah Krey 
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