Introduction
It appears to this writer that the generally accepted view that each of the Gospel records emphasizes a different aspect of the person of the Lord Jesus which in turn relates to the faces of the cherubim has served in some respects to restrict thinking upon certain Scriptural indications regarding the background and object of these inspired records.
For instance, while there can be no doubt of the manner in which John’s record emphasizes the unique character of the relationship between Jesus and His Father, it is also true that it is John’s record (even more than Matthew’s) which has the greatest emphasis upon the kingship of Jesus. Briefly, this is seen in the appearance of the Lord before Pilate, the interchanges between the Roman governor and the Jews, and the superscription that was placed over the cross. Added to this is the impact that Jesus made on different individuals in those encounters recorded by John, for repeatedly he tells us of the resultant conviction that he was the Christ (see 1:49; 4:29,42; 6:69; 11:27).
In fact John records the purpose of his Gospel: “these (things) are written, that ye might believe that Jesus is the Christ, the Son of God” (20:31). Clearly the basis of this statement is Psalm 2, which not only speaks of the Christ, that is, the Messiah, the Anointed (v. 2), but also refers to “My king” (v. 6) and “My Son” (v. 7).
We make these observations to show that we must be careful not to limit the scope of John’s Gospel, and also to indicate that the emphasis which is supposed to be uniquely Matthew’s is also present in the fourth Gospel (perhaps with a different object in view, but that is not the purpose of our consideration at the moment).
Turning to Mark’s record, the first impression that we get is not of the Ox-face of the cherubim (i.e. the servant) but rather a direct indication that this is the Gospel of the Son of God (1:1). This opening statement should be our guide in reading and reflecting upon the Spirit’s message through Mark
The Gospel of the Son of God
The word ‘gospel’ (good tidings) is rich in its Old Testament associations; and, even if we restrict our observations to a few passages from Isaiah’s prophecy, the message that emerges is one that was designed to thrill the heart and excite the imagination of everyone who truly seeks after God. Consider the following:
“O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!” (40:9);
“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (52:7);
“The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God” (61:1,2).
The good tidings relate, then, to the message of salvation, to the proclamation of peace, to the healing of all who are broken in spirit, and to deliverance from the bondage of sin that holds all men captive.
This message is preached through one anointed with the Spirit of God, and it can be epitomised in its identification with Him by the proclamation to the cities of Judah, “Behold your God”.
So we are drawn immediately into the wondrous teaching of the Scriptures regarding God-manifestation, for it is “the gospel of. . . the Son of God”. The phrase has a double edge, for it is the gospel preached by God’s Son, and it is also the glad tidings concerning him. The message is synonymous with the man.
Having, then, as it were, confronted us so dramatically with the implications of the word gospel’—” Behold your God”—Mark continues in what can only be regarded as an introduction or preface to his record (vv. 1-3) by drawing additional evidence from the Old Testament Scriptures to reinforce the point: “as it is written in the prophets, Behold, I send My messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight”.
Here a number of Old Testament passages and allusions are drawn together to emphasise the great truth that in the person of His Son, Jesus Christ, God has intervened in human affairs and manifested Himself for the salvation of men.
“Before thee”
The first quotation is from the book of Malachi:
“Behold, I will send My messenger, and he shall prepare the way before Me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth?” (3:1,2).
The opening words of chapter 3 are the beginning of God’s answer to the question posed in the closing verses of chapter 2: “Where is the God of judgment?” (v. 17). The question arose from the apathy and indifference of the Jews; from their lack of spiritual perception and the mistaken confidence that God would never manifest Himself in judgement against them.
The answer of God was to tell them in words tinged with irony that the Lord whom they sought would suddenly appear in his temple; but who would abide that coming and stand before him? These are important considerations to be kept in mind in reflecting upon Mark’s Gospel record; but what perhaps is even more significant is the way in which the pronoun (“before Me”) in Malachi is changed by the Spirit in the quotation in Mark (“before thee”) in such a way as to indicate that God was manifest in His Son, and through him was fulfilling the words concerning the messenger of the covenant, even the Lord who should come suddenly to his temple.
Thy face
There is more to be seen, however, for we note that Mark’s record inserts the words “before thy face”, which are implicit in the Hebrew of Malachi’s prophecy but seem to be given an added emphasis in Mark. The phrase opens up a whole new aspect of Old Testament allusions. We observe first of all that the word rendered “face” and that rendered “presence” in the Hebrew are in fact the same. Thus the angel of God’s presence is literally ‘the angel of the face’. Similarly, Cain went out from the presence (lit. ‘the face’) of the Lord.
Particularly relevant are the words of Exodus 33:
“And He said, My presence (face) shall go with thee, and I will give thee rest. And he said unto Him, If Thy presence (face) go not with me, carry us not up hence” (vv. 14,15).
God’s ‘presence’ or ‘face’ was the angel that He sent before them (Ex. 23:20-23). No man could see God’s face, but the angel was as the face of God to those committed to his keeping and guidance. Thus when Moses saw the angel he saw as it were the face of God, and so it could be said that he talked face to face with God.
All these allusions are caught up in the expression, “before thy face”, for “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him” (Jno. 1:18). Jesus the Son of God was as the ‘face’ of God. He represented Him to men, and so it is written: “God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6).
Prepare the way of the Lord
The second quotation, from Isaiah 40, is associated by the Gospel writers with the ministry of John the Baptist, as indeed is the quotation from Malachi.
Once again, though, the Old Testament context is clearly speaking of God Himself, the name of God, Yahweh, being employed. The implications therefore are obvious, for Mark is directing our attention to the fact that in the work and life of His Son Jesus Christ that name of God was being given a living expression for the salvation of men.
To sum up, this brief preface to the Gospel record is emphasising the fact that, in His Son, God has intervened in the most marvellous and dramatic of ways, and the consequence of this manifestation and declaration of the name of God was to have a most profound and disturbing effect upon those amongst whom the Lord Jesus Christ lived and worked.
“Suddenly”
The impact of his coming is that which determines the nature and emphasis of what the Spirit afterwards records through Mark. It is encapsulated in the questions, “Who may abide the day of his coming? and who shall stand when he appeareth?”; but, also, the word “suddenly” from the context of Malachi 3:1 is particularly relevant, for it adds to the sense of urgency that is created, the challenge that is presented to men as they are overtaken by this momentous event. Nothing can remain the same.
He cannot be disregarded or ignored, and consequently there is an air of crisis and decision that runs through the words and phrases. It is this word “suddenly” that is the basis for that characteristic of Mark’s record that is, we suggest, mistakenly associated with the idea of the servant aspect of the Lord. We refer, of course, to the use of such words as “immediately”, “straightway” and “forthwith”.
That they refer to something more than the Lord’s constancy in service is evident from the fact that the expressions are used not only to describe the actions of the Lord Jesus but also the reactions of those who came into contact with Him. Thus the effect on those who were afflicted with diseases is immediate (see 1:42; 2:12, etc.). The demoniac comes out of the tombs immediately to meet him (5:2) ; and the Pharisees, having seen the miracle performed on the Sabbath, straightway take counsel with the Herodians to destroy him (3:6).
The air of urgency and excitement conveyed by these characteristic words is heightened by the language of the Gospel record generally, for it is interspersed with such comments as: “all the city was gathered together at the door” (1:33); “All men seek for thee” (1:37); “they came to him from every quarter” (1:45); “all the multitude resorted unto him” (2:13);” . . . lest they should throng him. For he had healed many; insomuch that they pressed upon him”(3:9,10); “While he yet spake” (5:35); “As soon as Jesus heard the word” (5:36).
With authority
The emphasis upon these things to demonstrate the manifestation of God in His Son for men’s salvation is added to by the clear affirmation that here was one who spoke as no other, for he was endowed with authority from on high. Thus “they were astonished at his doctrine: for he taught them as one that had authority” (1:22); “And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him” (v. 27). Note also the use of the words “charged” (“And he straitly charged him”: 1:43; see also 3:12; 5:43; 8:15, etc.) and “commanded” (used ten times).
Another feature of the impact that Jesus made in disturbing the hearts and minds of men is seen in the astonishment and amazement he caused (see passages above). Together with such words as “feared exceedingly”, “marvelled”, “trembled”, they show how men found it impossible to be apathetic about him. His appearance among them demanded a decision. The Lord had come to his temple. . . who would abide the day of his coming?
Conclusion
The appreciation of the burden of Mark’s message is one that should not be lost upon us, for the fact that God has revealed Himself in His Son for our salvation should dispel from our hearts and lives any sense of apathy and lethargy. We should capture the same sense of excitement, recognizing the challenge that the Lord presents, knowing that because of him nothing can ever be the same for us, but that there is now about our lives an immediacy of decision and action that is characterized by our zeal for his work. We too, like the faithful of old, looking forward to the grand consummation of God’s purpose, hope to abide the day of his coming, and to stand when he appears.
- Psalm 22: The Good Shepherd—past: the Cross.
- Psalm 23: The Great Shepherd—present: the Crook.
- Psalm 24: The Chief Shepherd—future: the Crown.
The Origin of the Organic World – Part One