Think about the Contexts

What I Would Do Differently

Mark 15:40-16:8 Study 6) Read

I. Read Actively

7. Think about the Contexts

(i) Acts, Cycles, and Literary Structures

First, the pericope is situated in an introductory “act” of Mark’s Gospel, which spans from v. 1 to v. 15 and prepares the reader for what is to come in the life and

ministry of Jesus. Second, the passage is also a part of a broader cycle of Mark 1:1-2:12, which seems to focus on the authority of Christ. Finally, this passage is situated in the first half of Mark’s Gospel (1:1-8:30), which explores Jesus’ identity. Who was this Jesus of Nazareth? In contrast, the second half of Mark’s Gospel (8:31-16:8), Mark tends to focus on the suffering of Jesus.

(ii) The Whole Gospel Context

When it comes to intratextuality, the dual themes of Jesus as the Christ and Jesus as the Son of God appear several times in the Gospel. For example, after

introducing the theme of Jesus as the Christ in v. 1, the next time that title is mentioned is at the pivotal 8:29, the hinge verse of the entire book. The title also appears at 12:35, 13:2-22, 14:61, and 15:32. Most of these references occur as Jesus locks horns with the religious leaders. The religious leaders have a certain view of the Christ, but what kind of

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Christ is Jesus going to be? The phrase “Son of God” appears twice in Mark after this passage. The first time it appears is in Mark 3:11 after a demon recognizes Jesus’ true identity. The irony of this section is that while Jesus’ followers and the crowds do not understand that Jesus is God’s Son, the demons do. The second instance is found on the lips of another unlikely individual, the Roman centurion, in Mark 15:39. This forms a nice bookend. Jesus is revealed as the Son of God in his suffering and crucifixion, something Mark labors to show in the second half of his Gospel.

John the Baptist is referenced again in Mark 2:18 as a question arises about fasting. His death is mentioned in Mark 6. Finally, when Jesus asks about the public’s perception of himself in Mark 8:27, the disciples reply “John the Baptist” as one of the options in v. 28.

Finally, the theme of the “kingdom of God” also appears several times in the Gospel as Jesus teaches the disciples and crowds.

A horizontal reading of this passage sheds light on a few of Mark’s emphases in the text, as well. (1) There is an introductory section about John the Baptist’s ministry in every gospel. Matthew’s account of John’s ministry (3:1-12) includes a section about a run-in between John the Baptist and the religious leaders (vv. 7-10, 12). Luke 3:1-9 and 15-17 speaks of this run-in as well. However, Luke also mentions economic implications of repentance (v. 11), as he highlights John’s interactions with tax collectors, soldiers, and a crowd. John 1:19-28 is similar to Mark’s account. However, it departs when the crowds ask the Baptist if he was Elijah. After considering these details, Mark’s account seems streamlined. The account of John the Baptist’s ministry serves the purpose of witnessing to Jesus and moving the plot along quickly.

(2) The baptism of Jesus also appears in other gospel accounts with each gospel writer highlighting different theological details. For example, in Matthew 3:13-17, Matthew includes John’s protest to baptizing Jesus and the detail that Jesus’ baptism was

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to “fulfill all righteousness” (v. 15). On the other hand, Luke’s baptism account (Luke 3:21-22) is short like Mark’s. The only real difference is that Luke mentions how heaven was opened “as Jesus prayed” (v. 21).

(3) The temptation account also appears in the other Synoptics (Matt 4:1-11, Luke 4:1-13). In Matthew and Luke, both accounts are related in great detail. Mark simply mentions the temptation and moves the narrative forward.

(4) Finally, the first days of Jesus’ Galilean ministry are also mentioned in Matthew 4:12-17 and Luke 4:14-15. Matthew includes quotations from Isaiah 9 & 42, while Luke’s account is very brief like Mark’s. It seems to me that Mark mentions these things to set the scene for what is to come but does not want to dwell on the particulars.

Finally, no reading would be complete without considering how Jesus’s death and resurrection impact the passage. In truth, these twin realities form the basis for the entire passage. The death and resurrection of Jesus are the pivotal moments that make the gospel good news indeed. All the preparation work of John the Baptist, all the witnesses that pointed to him in vv. 1-11, and all Jesus’ temptations would have been for naught if Jesus had not died and rose again.

(iii) The Kingdom-focused, Redemptive- Historical Context of the Whole Canon

This passage is filled with kingdom-focus, redemptive-historical themes. First, the first section (1:1-3) is brimming with redemptive-historical anticipation. (1) The word εὐαγγέλιον points to this. In Isaiah, the word appears in 52:7 and links it with a coming day of salvation for the people of God: “How beautiful upon the mountains are the feet of him who brings good news . . . who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns.” While it is true that the word εὐαγγέλιον had Greco-Roman significance, Rikk Watts notes, “the primary horizon is Israel’s

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narrative and in particular Isaiah’s prophetic hopes of restoration.”³ (2) The mention of Isaiah the prophet in v. 2 further confirms this Isaianic backdrop. The reference to Isaiah 40:3 shows that a new era of salvation is dawning. (3) Mark’s use of Malachi 3:1 shows it was not merely Isaiah who was looking forward to this day. Instead, this day of

redemption was anticipated by the wide swath of the prophets. The long-anticipated salvation of the people of God is truly at hand as John the Baptist comes on the scene.

Second, the baptism of Jesus (vv. 9-11) has a couple of OT allusions embedded in it. (1) The tearing of the heavens likely alludes to Isaiah 64:1. In this section in Isaiah, Isaiah begs the Lord to have mercy on his people. In verse 1, Isaiah calls on the Lord to reveal himself to the nations. It is striking that Mark sees the Lord answering this prayer through the coming of Jesus. As the Father approves the Son at his baptism and tears open the heavens, he is about to “make [his] name known to [his] adversaries” (Isa 64:1) through the person and work of his Son. Through Christ, the nations will truly “tremble at your presence!” (v. 2). Mark’s first audience would have picked up on this theme and saw how the Lord was bringing about Isaiah's long-awaited time of restoration. (2) The voice from heaven also brings to mind many instances of Yahweh speaking to his people in the OT. Most striking is Exodus 4:22-23, where Lord calls Israel his Son. This shows that Jesus Christ, at his baptism, is not only being baptized as the Second Person of the Trinity but also as the perfect Israelite. The Son that Israel was supposed to be.

Third, in the final section, kingdom-focused themes are front and center as Jesus’ central message was that the anticipated Kingdom of God had come near. In 2 Samuel 7:16, the Lord promised to David that “your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.” Israel waited in

3 Rikk E. Watts, “Mark,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic), 113.

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anticipation for this to happen in time and space. In these verses, we see Jesus Christ establishing that kingdom before Israel’s very eyes.