Mark 1:1-8 – Jesus and the Wow Factor 

To introduce a “wow factor” consider tying together historical context, prophetic symbolism, and Jesus’ radical nature.   

“The Kingship of Jesus and a Radical New Beginning” 

Imagine this: this gospel begins by declaring Jesus as the Son of God. But this wasn’t just any title—it was a direct challenge to Roman imperial power. The term “gospel” (Greek: euangelion) wasn’t invented by Christians; it was originally used by the Romans to announce the good news of the emperor’s victories and the birth of heirs. When Mark starts by saying this is the beginning of the gospel of Jesus Christ, he’s making a subversive, world-shaking claim: Jesus—not Caesar—is the true King, and His coming is the real victory. New heirs will be born and they will be called children of God. (See 1 John 1:12-13) “To all who did receive him, who believed in his name, he gave the right to become children of God.” 

It gets more jaw-dropping. John the Baptist, dressed like the prophet Elijah, announces Jesus’ arrival, saying, “I’m not even worthy to untie His sandals.” In their culture, that was an act so low it was reserved for slaves. But here’s the twist: Jesus, the one with power beyond any emperor, would come not to dominate but to serve—He would kneel down, untying our sandals, washing feet, and ultimately giving His life. 

The kicker? John’s baptism with water was also merely a shadow of what was to come. He points to Jesus, who would baptize not just with water but with the Holy Spirit. This was something radically new—a transformative outpouring of God’s own presence within His people, prophesied centuries earlier but now coming to life. It wasn’t just a ritual—it was God, personally empowering His people to live in His kingdom, starting a revolution from within. And, the Holy Spirit would come at water baptism. (see Acts 2:38-39 ) – “Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.” 

Jesus is not just a figure from ancient history. He is the King who subverted the world’s greatest empire, came not to be served but to serve, changed the world by transforming hearts from the inside out, and gave them His Holy Spirit as well. 

Now that’s something to gasp at. 

Mark 1:1-8 – My Take 

Two of the questions I asked God. 

Think. If you were going to introduce a character that you wanted everyone to fall in love with, that you wanted your listeners, or readers to follow to the ends of the world, to entrust with their lives, would you start by telling them about a crazy man showed up announcing who it was we are to follow? 

Really? You would? 

I think Peter is telling this story to his nephew, Mark. It might be better called the Gospel of Peter, but nobody asked me. 

Peter tells Mark, “This crazy guy shows up eating bugs and honey and says he knows that a king is coming. And, we ought to give our lives to that king.” 

This is not any different than some crazy street preacher on Market Street in San Francisco or standing outside the Chinese Theater in LA, saying “Repent! Follow me to find eternal life!” 

Who would start there? 

 Mark does. Or, Peter does. Or they both do. 

Perhaps only Matthew chose a more unlikely place to start. A ghost, holy, showed up and impregnated a young girl. Her baby grew up to be a king.  

Yeah, right. 

Why would Mark, and Matthew start at such unlikely places? 

Because … were they to try and hide these inauspicious beginnings, they would be even more suspect. Mark is telling us the truth, warts, hard-to-believe parts, and all. Why wouldn’t he? If they were true.  

It’s not the beginning of the story that matters most. The ending validates the beginning and everything in between. We know how the Gospel of Mark ends. When we read the ending, the beginning makes sense, and we are glad it was included. 

No, Jesus, Peter and Mark were not nuts. 

Yes, they are telling us a true story.  

To know – I ought to tell Jesus’ story. All of it, with full confidence. 

To know – I ought not be ashamed of the gospel. It is the power of God for salvation. (See Romans 1:16) – “because it is the power of God that brings salvation to everyone who believes.” 

To do – tell, unashamedly the good news about Jesus. 

To pray – that I may find/create opportunities to tell the good news about Jesus. 

——— 

Your turn. 

Mark 1:9-13 – Paraphrase 

It was the time and Jesus came from Nazareth in Galilee and was dunked by John in the Jordan River. At the moment that Jesus was coming up out of the water, he saw the universe being cracked open and the Spirit come down on him like a dove. A voice came from outside of time and space, “You are my Son. I love you and I am delighted with you.” 

No sooner had the voice stopped then the Spirit compelled him into deep into an isolated place for forty days, where he was went at one on one with Satan doing his best to tempt him. He was with the wild animals, and messengers from God came to attend to him. 

Mark 1:9-13 – Greek Word Studies 

Word Studies of Key Greek Terms: 

σχίζω (schizo) — “torn open” (v. 10) 

• Meaning: The verb σχίζω (schizo) means “to split” or “to tear apart” violently. The imagery here is one of sudden and forceful action. In classical Greek, this word often describes physical objects being split (like fabric or wood), but Mark uses it to describe the heavens being torn apart, signifying a divine breakthrough, an opening of the barrier between the heavens and earth, between time and space, and what is outside of time and space. 

• Insight: This suggests the significance of the moment, highlighting that God’s presence is dramatically breaking into human history with the advent of Jesus’ ministry. The Creator of time and space is stepping into the kingdom he created. 

εὐδοκέω (eudokeó) — “well pleased” (v. 11) 

• Meaning: The verb εὐδοκέω (eudokeó) comes from two roots: “eu” (good) and “dokeo” (to think or to seem). It carries the sense of taking delight or finding satisfaction. This isn’t merely a passive feeling; it conveys a deep, active pleasure that God takes in His Son.  

• Insight: The word suggests more than approval—God’s profound delight in Jesus’ person and mission is being declared. 

ἐκβάλλω (ekballo) — “sent him out” or “drove” (v. 12) 

• Meaning: The verb ἐκβάλλω (ekballo) means “to cast out,” “drive out,” or “forcefully send.” This term often carries a sense of urgency or compulsion. In Mark, it’s notable because it doesn’t suggest a gentle leading by the Spirit but a forceful sending.  

• Insight: This word is also used elsewhere in the New Testament to describe casting out demons (e.g., Mark 1:34). The use here emphasizes the intensity of Jesus being thrust into the wilderness to face temptation. 

πειράζω (peirazó) — “tempted” (v. 13) 

• Meaning: The verb πειράζω (peirazó) means “to test” or “to tempt.” In the context of Scripture, this word can carry the dual sense of testing someone’s character or enticing someone to sin.  

• Insight: Here, the testing of Jesus is not just about temptation to sin but a proving of His identity and mission. The word highlights the adversarial role of Satan, but the larger theological implication is that Jesus, unlike Adam, successfully overcomes the test. 

διάκονος (diakonos) — “ministered” or “attended” (v. 13) 

• Meaning: The verb form διηκόνουν (diakonoun) comes from διάκονος (diakonos), meaning “servant” or “minister.” This word is often used to describe active service, especially in a context of caring for or attending to someone’s needs.  

• Insight: The angels here are portrayed as divine attendants, providing for Jesus after His ordeal. The use of this word emphasizes God’s care for His Son, even in the wilderness, reinforcing the image of Jesus as the Son of God under divine protection. 

Deeper Insights from the Word Studies 

• The violent tearing of the heavens (σχίζω) suggests that Jesus’ baptism is a world-altering event where God’s presence breaks into the earthly realm. “Schizo” indicates the cracking open of an object. Think of it as time and space existing inside a bubble or transparent shell. God cracks open the shell and enters inside. 

• God’s delight (εὐδοκέω) in Jesus reveals the unique and intimate relationship between Father and Son, with Jesus as the beloved Son who perfectly fulfills His mission. 

• The Spirit’s forceful driving (ἐκβάλλω) of Jesus into the wilderness shows the urgency and necessity of His confrontation with Satan, setting up Jesus as the new Adam. The second Adam did what the first Adam could not. (see 1 Corinthians 15:45-58).  

• The temptation (πειράζω) Jesus undergoes is not merely an internal struggle but a direct confrontation with Satan, highlighting His role as the one who will conquer evil. “Peirazó” emphasizes that Jesus did not succumb to the temptations to sin, and his character was proved. Jesus is the firstborn in his new creation. 

• The ministering (διάκονος) angels show that, even in the wilderness, God’s provision is present, signifying Jesus’ divine support in His trials. 

These word studies provide a deeper theological richness to the text that can be missed when only reading the passage in English. Each word adds layers of meaning about Jesus’ identity, mission, and the nature of His relationship with God and the forces of evil. 

Mark 1:9-13 – Key Points 

Mark 1:9-13 covers Jesus’ baptism and His subsequent temptation in the wilderness, both of which reveal key aspects of His mission and identity. The main insights from biblical and secular commentaries on this passage: 

1. Jesus’ Baptism and Divine Identity: The baptism of Jesus is a pivotal moment, marked by the heavens being “torn apart” and the Spirit descending on Him. The voice from outside of time and space signifies a divine commissioning, confirming Jesus as the Creator’s beloved Son (Mark 1:10-11).  The descent of the Spirit also represents the empowerment of Jesus for His mission, confirming His messianic identity as both fully human and fully divine 

1. The Spirit’s Role in the Temptation: Following His baptism, Jesus is “driven” by the Spirit into the wilderness, where He faces Satan’s temptations (Mark 1:12-13). This reveals that even though Jesus is empowered by the Spirit, He is immediately led into a time of testing. The use of the Greek word “ekballo” (to drive out) indicates that this was a forceful action by the Spirit, underscoring the necessity of the experience as part of Jesus’ messianic mission  The first Adam was tempted by Satan in the garden and succumbed. The second Adam did not. 

1. The Wilderness Experience: The wilderness, traditionally a place of hardship and testing, is where Jesus spends 40 days in the presence of wild beasts, with angels ministering to Him. This evokes themes of both Eden and the fall.  Animals were part of a peaceful creation before sin entered the world. Jesus’ peaceful coexistence with these animals and His resistance to Satan’s temptations demonstrate His role as the second Adam, restoring humanity’s intended harmony with creation

1. Temptation as Preparation: Mark’s account is succinct. Jesus faced the full range of human trials and overcame them, setting the pattern for resisting sin through trust in God which is best acquired through a knowledge of His Word.   

1. Christ’s Role as Mediator: Jesus’ baptism and temptation together demonstrate His mediatory role between the heavens and earth. The imagery of heaven opening during the baptism shows the removal of the barrier between the divine and the human realms. Jesus’ encounter with both spiritual beings (angels) and wild beasts in the wilderness further illustrates His role in reconciling all creation, as He embodies the connection between the physical and spiritual worlds

These themes underscore Jesus’ identity as the Son of God, His empowerment by the Holy Spirit, and His mission to restore humanity and creation.   

 

Mark 1:9-13 – Deep Insights 

To delve deeper into Mark 1:9-13, several key themes and theological insights emerge when analyzed through both biblical and secular lenses. The themes of divine commissioning, testing, and messianic mission are central to this section, with layers of symbolism and meaning that extend beyond a surface reading.   

1. The Theophany at Jesus’ Baptism (Mark 1:9-11) 

Divine Revelation and New Creation Imagery: The tearing of the heavens (σχίζω) signifies a cosmic event, marking the beginning of a new creation. Several commentators suggest that this action mirrors the “tearing of the temple veil” later in Mark (Mark 15:38), signifying both access to God’s presence and the inauguration of a new covenant through Christ 

The divine voice (“You are my Son, whom I love; with you I am well pleased”) echoes Psalm 2:7 and Isaiah 42:1, texts that refer to the Davidic king and the Suffering Servant, respectively. This highlights the dual nature of Jesus’ messianic role: as the anointed king and as the one who will suffer for humanity’s sake 

The Spirit’s Descent: The Spirit descending “like a dove” has rich symbolism. The image of the dove may cause one to recall the Spirit hovering over the waters in Genesis 1:2, indicating new creation. Commentators note that Mark’s reference to the Spirit descending upon Jesus is not just symbolic but indicates Jesus being filled and empowered for His mission.   

2. Jesus’ Wilderness Experience (Mark 1:12-13) 

The Wilderness as a Place of Testing and Transformation: The wilderness has profound theological significance. In Scripture, it represents both a place of danger and trial (e.g., Israel’s 40 years of wandering) and a place of divine encounter (e.g., Moses on Mount Sinai). The 40 days Jesus spends in the wilderness mirrors Israel’s journey in the desert and Elijah’s prophetic journey (1 Kings 19:8), signifying preparation and testing and successful completion before fulfilling God’s mission. 

The Spirit’s Role in Leading Jesus into Temptation: Mark’s use of “ἐκβάλλω” (to drive out) is crucial. The Spirit does not gently lead Jesus but forcefully compels Him into the wilderness. This suggests that the testing was necessary—Jesus had to face and defeat Satan as a precursor to His public ministry. In contrast to Adam, who fell in the face of temptation, Jesus emerges victorious, establishing Him as the new Adam, whose obedience will bring redemption to humanity. If Jesus, fully human, can be victorious, so can we. 

Satan and the Temptation: Mark’s Gospel is sparse in detail regarding the specifics of the temptations, in contrast to other gospel accounts. The focus here is more on the cosmic confrontation between Jesus and Satan. Jesus’ encounter with wild animals also carries Edenic imagery—where humanity and creation were once in harmony, Jesus’ presence in the wilderness hints at a restoration of this original order (see Isaiah 11:6) – “The wolf will live with the lamb; the leopard lie down with the kid; calf, young lion and fattened lamb together, with a little child to lead them.” 

3. Christ as the Suffering Servant and King 

Messianic Fulfillment: The references to both Psalm 2 and Isaiah 42 suggest that Jesus’ role as the Son of God incorporates both the identity of the suffering servant and the kingly messiah. This dual role is critical to understanding Mark’s presentation of Jesus. Unlike the expectations of a military Messiah, Jesus is shown as one who will suffer and be tested, thereby identifying with the human condition.   

Jesus as the New Adam: Jesus’ time in the wilderness is seen as a reversal of Adam’s fall. Where Adam succumbed to Satan’s temptation in the garden, Jesus resists Satan’s trials in the wilderness. This positions Jesus as the new representative of humanity, whose obedience to God will restore what was lost in the fall. 

4. Symbolism of Angels and Wild Beasts 

Angels Ministering to Jesus: The angels attending to Jesus reflect divine provision and protection. This is an essential part of Mark’s narrative, underscoring the idea that despite the trials Jesus faced, He remained under God’s care. The angels’ role here may also point toward Jesus’ future role as the one who commands the angels, as seen in His authority over demonic powers throughout Mark’s Gospel. 

Wild Beasts as Symbolic of Creation: The reference to wild beasts in Mark is unique compared to the other synoptic accounts. Jesus had dominion over creation.  This experience may be a foreshadowing of the peaceable kingdom prophesied in Isaiah 11:6-9, where wild animals live in harmony with humanity.   

Key Points 

When teaching this passage, the following key points offer deep theological and spiritual insights: 

1. Jesus as the Fulfillment of Prophecy: Jesus’ baptism and wilderness temptation are the inauguration of His messianic mission, as foretold in the Psalms and Isaiah.   

1. Divine Commissioning and Empowerment: Jesus is anointed by the Spirit and immediately led into testing, showing that spiritual empowerment often precedes spiritual challenges. 

1. Jesus’ Role as the New Adam: Jesus’ victory in the wilderness presents Him as the new Adam, whose obedience contrasts with the failure of humanity in Eden. This victory has universal implications, showing that Jesus has authority over Satan and is the restorer of creation. 

1. Testing as Preparation for Ministry: Just as Jesus’ testing prepared Him for His public ministry, Christians are often tested before being launched into significant areas of service. This can be an encouragement to see temptation and trials as part of spiritual growth. We wonder out loud about professors and preachers who tell their students how to live in this world while they sit behind their desks.