Words'nTone

Mark does not begin his narrative as do the other synoptic Gospels:  The beginning of the gospel of Jesus Christ, the Son of God (Mk 1:1).  Many recognize that Mark’s heading is similar to the Priene Calendar Inscription honoring Caesar Augustus (9 B.C.):

Because providence has ordered our life in a divine way…and since the Emperor through his epiphany has exceeded the hopes of former good news [εὐαγγελια], surpassing not only the benefactors who came before him, but also leaving no hope that anyone in the future will surpass him, and since the birthday of the god was for the world the beginning of his good news…

In close historical proximity to Jesus’ own birth, Caesar Augustus’ birthday (in 9 B.C.) was declared as εὐαγγελια (Good News), and thus the political and social significance must have had some bearing on Mark’s Gospel heading.  No doubt Mark harnesses the association with Caesar—his appearance, the celebration of his birth as a god, his epiphany was “good news” to the world, all appear extremely relevant.  What is drowned out by the excitement of this association, with all its “implied” (and applied) anti-imperialism (i.e., Jesus vs. imperial Rome, Jesus vs. imperial America, etc.), is that by the time the small Church had became established throughout the Roman empire the rule of the Caesars had begun to deteriorate.  Perhaps this explains, at least in part, the hostility between the political and religious powers and the new sect with a powerful new “Gospel” with a different Caesar.

While harnessing the political significance, Mark takes his narrative in a different direction to show how a better “Gospel” is invading the realms of man—i.e., Caesar’s domain.  In Mark’s introduction, we are creatively drawn into an intriguing, and yet overlooked, thematic thread woven into his Gospel that should inform our concept of evangelism.

First things: the beginning and foundation
Mark starts his Gospel abruptly with àρχή, usually translated beginning, but it should not be taken temporally—that is, “this is the beginning of the history of the story of the gospel.” Here, àρχή suggests more the idea of foundation, essence, or first principle.  It is not sequential or temporal, but descriptive of origin: The essence and foundation of the Gospel of Jesus Christ, the Son of God, just as it is written... (1:1-2a).

Without much knowledge of the Old Testament, readers can sense the “essence” of this story is somehow connected to ancient promises.  Mark’s Gospel header (v 1) is linked to vv 2-3, where καθὼς γέγραπται (as it is written, v 2a) does not begin a new thought, but connects the Gospel of Jesus Messiah (1:1) to a “tapestry” of three OT passages (vv 2b-3): Exodus 23:20, Isaiah 40:3, and Malachi 3:1.  Καθὼς (as, just as) links what follows with what precedes, as is regularly the case with καθὼς γέγραπται (as it is written).  Verses 2-3 draw on a programmatic OT foundation, setting-up themes Mark will harnesses and develop throughout his narrative: the exodus/exile, the issue of idolatry, and the threat of judgment for not keeping the land-laws.

The context of each element of the citation sets-up a framework for relistening to the parable of the Sower who sows and, as well, is also decisive for shaping a definition of evangelism and its and potential outcomes.

Yahweh’s Dominion
Alluding to Isaiah 40:3, Mark appears to be tying together “two disparate, potentially antagonistic theologies” intrinsic to his Gospel: The imperial cult of Caesar and OT expectations.  Isaiah 40:1 foretells an era of comfort after exile (Isa 36-39), indicating, in eschatological promise, Yahweh was about to act in history.  It is from this Mark makes a correspondence (i.e., a fulfillment and typos) to his Gospel: A voice is calling, “Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God” (Isa 40:3; cf. Mk 1:3).  The imagery is common to Isaiah’s world, reflecting the ceremonial procession of Babylonian and other Ancient Near Eastern victor-kings.  Here, it is Yahweh who comes as Victor-king for His people.  The event is Good News (v 9).

Get yourself up on a high mountain,
    O Zion, bearer of good news,
    Lift up your voice mightily,
    O Jerusalem, bearer of good news;
    Lift it up, do not fear
    Say to the cities of Judah,
       “Here is your God!” (v 9).

The εὐαγγέλιον (good news) is associated with Yahweh, who comes with might (μετά ἰσχύς, v 10 LXX) to demonstrate His reign, dispensing His reward and recompense (Isa 40:10; cf. Mark 1:7).  John the Baptist refers to Jesus as the ὁ ἰσχυρότερός (mighty one, 1:7), extending the connection also to the Beelzebul conflict, for Jesus is the “stronger man” who binds strongman Satan (τοῦ ἰσχυροῦ/τὸν ἰσχυρὸν, Mark 3:27).  There is also mention of the Spirit (Who has directed the Spirit of the LORD, Isa 40:13), which in Isaiah is related to Yahweh and His actions.  Isa 40:13 begins a series of texts associating the Spirit to the eschatological promises of Yahweh’s “coming.” In Isa 63:10 Israel’s rebellion against Yahweh is seen as grieving of the Holy Spirit (Isa 63:10)—a harbinger/typos of the Beelzebul confrontation (Mk 3:22ff).  The presence of the Spirit in Mark signals the inauguration of the Isaianic promises associated with the in-breaking of God’s reign (Mk 1:8, 10).  There are five Isaiah passages with reference to good news (εὐαγγέλιον) furthering the correspondence between Yahweh as the Victor-King and the Gospel of Kingdom of God. 

Mark indicates the “time is fulfilled,” namely ἤγγικεν ἡ βασιλεία τοῦ θεοῦ (the Kingdom of God is at hand, Mk 1:15).  Although ἐγγίζω (it is near, Mark 1:15) is frequently used throughout the LXX, Isaiah links it to “the promise of the nearness of God’s righteousness.” The texts themselves are parallel to Isa 40 (cf. Isa 46:13) and offer further significance to God’s arrival.

Thus says the LORD,
     “Preserve justice and do righteousness,
    For My salvation is about to come
    And My righteousness to be revealed” (Isa 56:1)

In light of the future “new exodus,” the mention of God’s righteousness (cf. Isa 46:13) and the call to Preserve justice and do righteousness (Isa 56:1) echo the covenant faithfulness expected for living in the land (Ex 23:1ff; cf. Dt 4:8; 32:4).

Mark is announcing the long awaited “new exodus.” Now Jesus’ words and deeds become the content of the εὐαγγέλιον (Gospel, Good News, Mk 1:1, 14, 15) as both the fulfillment of the expected Isaianic promises of the new exodus and the indicator that the presence of the Kingdom has been inaugurated.

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The Wasted Evangelism thread 1, I1, II1, II2, II3, III1…

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