THE CALL (1:1-15)
The beginning of the gospel of Jesus Christ, the Son of God. — Mark 1:1
The Meaning Of Christ
In our culture today I suspect many people probably think that that “Christ” was simply Jesus’ last name. That is quite wrong, of course. Christ comes from the Greek word for “anointed.” It is the equivalent of the Hebrew term for “Messiah”—God’s promised king.
Again, this is a royal title. While other officials in Israel’s society were anointed with oil in order to call them into office, the anointing of kings gained special prominence. Samuel anointed Saul with oil to set him apart for the kingship of Israel (First Samuel 10:1). David was then anointed by Samuel when God decided to take the kingdom from Saul and give it to him. It is important to note that this anointing was not precisely the same thing as a coronation ceremony, since neither Saul nor David were able to assume the throne immediately after they were anointed. Nevertheless, was considered the starting point in the calling of the king and the basis of their rule. Thus, Psalm 89: 20 stresses, “I have found David My servant; with My holy oil I have anointed him.” And in Psalm 2 verse 2, David or a Davidic king is referred to as the Lord’s “anointed.” When Samuel tells Saul “the Lord anointed you king over Israel” he is saying that God has made him king of Israel. Anointing is the essential element in giving Saul his identity as one called to be king.
Thus, if you want to explain what the term “Jesus Christ” means, perhaps a good paraphrase would be “King Jesus.” That would certainly be a good way to begin such an explanation. The word “Christ” is a term for his royal status as a descendant of David.
Son of God
The term “son of God,” fits well within this royal language. God had promised David,
When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. And your house and your kingdom shall endure before Me forever; your throne shall be established forever (Second Samuel 7.12-16).
From that time on, and perhaps even before, being God’s “son” was a royal title. All Israel was called God’s son (Exodus 4.22; Hosea 11.1). It was appropriate that the king, as the representative of his people, should also bear that same title for himself. Thus, while Psalm 2 ultimately points to Jesus and his resurrection (Acts 13.33), it also describe David and his dynasty to the initial readers and hearers: “Surely I will tell of the decree of the LORD: You are my son; today I have begotten you.” Likewise we read in Psalm 89.20-27:
I have found David My servant;
With My holy oil I have anointed him,
With whom My hand will be established;
My arm also will strengthen him.
The enemy will not deceive him,
Nor the son of wickedness afflict him.
But I shall crush his adversaries before him,
And strike those who hate him.
And My faithfulness and My lovingkindness will be with him,
And in My name his horn will be exalted.
I shall also set his hand on the sea,
And his right hand on the rivers.
He will cry to Me, “You are my Father,
My God, and the rock of my salvation.’
I also shall make him first-born,
The highest of the kings of the earth (emphasis added).
To be the Son of God is to be Israel’s king. Thus in John’s Gospel we see the two titles put side by side: “Nathanael answered Him, ‘Rabbi, You are the Son of God; You are the King of Israel’” (John 1.49). Mark’s gospel gives us the same idea. There are some manuscripts which are missing the reference to “son of God” but whatever the original reading of Mark, the idea is still quite present: This is the story of the victory of Jesus the king of Israel.
The Beginning
Since we have analyzed every other word in Mark’s short introduction, perhaps we should consider if there is anything to be said about the first one: “the beginning.” Given the overtones of royalty which we have already dealt with, it may be profitable if there is a royal Davidic connection with Mark’s use of this term.
Jeff Meyers, in his 1997 lectures on Mark’s gospel suggests that there is such a connection. Bearing in mind that Mark is about to quote a prophecy of making “ready the way of the Lord” and “making his paths straight,” we may have here an suggestion of Solomonic wisdom: “The fear of the Lord is the beginning of knowledge” (Proverbs 1:7a).
What follows in Proverbs is a sustained exhortation to avoid evil company. “My son, do not walk in the way with them. Keep your feet from their path” (1:15). Rather, the “son” should
walk in the way of good men,
And keep to the paths of the righteous.
For the upright will live in the land,
And the blameless will remain in it;
But the wicked will be cut off from the land,
And the treacherous will be uprooted from it (2:20-22).
Later Solomon sums up the need for a choice of the right way:
The beginning of wisdom is: Acquire wisdom;
And with all your acquiring, get understanding.
Prize her, and she will exalt you;
She will honor you if you embrace her.
She will place on your head a garland of grace;
She will present you with a crown of beauty.
Hear, my son, and accept my sayings,
And the years of your life will be many.
I have directed you in the way of wisdom;
I have led you in upright paths.
When you walk, your steps will not be impeded;
And if you run, you will not stumble.
Take hold of instruction; do not let go.
Guard her, for she is your life.
Do not enter the path of the wicked,
And do not proceed in the way of evil men (4:7-14; emphasis added).
As we follow the way of the Lord through Mark, we will find the basic choice of which way to go to be presented rather strikingly, especially in irony and parable and in other ways which remind us of royal wisdom.