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?

Year B can be particularly jarring as we move from the early story of Jesus’ ministry (not even getting out of chapter 1 in the Mark) and then jumping into the middle of the Gospel with the transfiguration. We skip over a lot: Teaching parables, the exorcism of Legion, the healing of Jairus’ daughter and the woman with hemorrhages, commissioning the twelve, Herod’s execution of John the Baptist, the feeding of the 5,000 (and 4,000), the Syrophoenician woman, and Peter’s declaration of Jesus as the Messiah. Incredible stories and great imagery. While these are important, in many ways these are stories that already expound upon who we have seen Jesus to be even within just the first chapter. So what does the transfiguration show us that's different?

This week we get an all-encompassing transition scene. This is between two powerful moments, the exorcising of a demon and the healing of a man with leprosy, two circumstances that radically pushed people away from God and community at this time. So, in this transition, Jesus heals Peter’s mother-in-law (so yes, Peter is married and that means Peter has left his family to follow Jesus), he heals and exorcizes many in the community who are brought to him, and finally he retreats away for some time for himself. So, what do we do with this transition scene? I think there are few interesting pieces that could lead us into some preaching possibilities.

I love this pericope because it comes with a good contextual introduction. Verses 14 & 15 are really the end of Mark’s apocalyptic prologue, but they also function as a transition into the calling of these first four disciples. In contrast with Matthew, Jesus does not open with the same words as John the Baptist. These are fresh new words. John alludes to the coming of Jesus but in Mark it is only Jesus who announces that the kingdom of God has come near. John is not transitioning authority to Jesus (like in Matthew). John is merely the herald. Only Jesus knows what the coming kingdom means. Now, John’s being arrested serves two purposes. First, practically speaking, John needs to step out of the picture. As a familiar character to first century hearers, there would have been questions of the importance of John. Mark sidesteps that. John is arrested and he is no longer in the story. Enter Jesus. But there is another purpose, too. John’s arrest is an apocalyptic foreboding as well. The bringing of God’s gospel (good news), even for someone who is merely the herald, is a dangerous gig. To embark in this work will mean entering into the fray against the forces that defy God (worldly and other worldly). The time has come. The kingdom is near.

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.

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.