Last week, after observing a season of pre-Advent (or “Prevent” as some of you have called it), we officially entered the season of Advent. Tis the season for expectant and hopeful watching and waiting, a time for self-examination and renewed focus on our spiritual lives as we look toward Christ’s return in power and great glory.

Advent marks the beginning of a new year for Christians. Last weekend, we bid farewell to Matthew’s Gospel and began reading from the Gospel of Mark. Though our lesson last week came from Chapter 13, this week we rewind to Chapter 1, verse 1: “The beginning of the good news of Jesus Christ, the Son of God” (Mk 1:1).

If you have never read Mark’s Gospel from beginning to end in one sitting, let me invite you to so this week. You could set aside an hour and half to do this on your own or you could join us Saturday at 1:00 p.m. in the Gathering Space. For Mark never intended for his message to be broken into short snippets and read over the course of a year: he had a powerful story to tell about “Jesus Christ, the Son of God”, and he expected his audience to hear it in one telling. And Mark is a masterful storyteller.

Time and Purpose of Mark’s Writing. We estimate Mark wrote his Gospel around 66-70 CE. Three factors play into this dating. First, during the mid-60s under Emperor Nero, violent persecution of Christians broke out. We believe Mark wrote, in part, to provide comfort, courage, and counsel to Christians suffering at the hands of the Romans. In Chapter 13, for example, Mark writes:

Jesus said: “As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me, as a testimony to them. And the good news must first be proclaimed to all nations. When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit” (13:9-11).

Second, in 70 CE, Roman troops besieged and destroyed Jerusalem and the Temple. Mark recalls a moment when Jesus’ disciples marvel at the size of the Temple complex, and Jesus tells them it will be destroyed: “not one stone will be left here upon another” (13:2). God is in control, Mark assured his readers.

Finally, we suspect Mark sensed a need to provide Christians with a written account of the life of Jesus as the generation of eyewitnesses (including the original apostles) was passing away.

The Kingdom of God in Mark’s Gospel. As you read this Gospel, you’ll notice that Mark wants to help us understand the Kingdom of God. His thesis statement can be found in 1:15. After Jesus is baptized, he goes to Galilee, proclaiming the good news of God and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” The rest of the Gospel is about how this is true, so let’s break this down a bit:

The time is fulfilled. Eschatology (eschatos) is the idea that creation is aimed toward a telos (goal) and history is unfolding in a meaningful way.

And the Kingdom of God is Near. What happens when the Kingdom of God is near is that people are healed and all of creation is aligned with God’s will.

Repent and believe in the good news. Mark very much wants us to understand that we’re required to do something, to act in certain way in response to his Gospel – in response to Jesus’ coming. We are to repent, to turn around, to allow our lives to be realigned with God’s will.

So, in Mark’s Gospel, references to the “Kingdom of God” are largely about routing Satan, the strong man who seeks control of God’s good world. We see this foreshadowed in Jesus’ acts of power: healings, miracles, and exorcisms. Mark doesn’t include these stories to prove how important or powerful Jesus is. He tells us of Jesus’ miracles to show us God at work in the world – to show that the Kingdom of God has, in fact, come near.

Mystery in the Gospel. Mark’s Gospel is imbued with a sense of mystery and secrecy. We see the first instance of this in Chapter 1 when he heals a leper, then sends him away, saying:

“See that you say nothing to anyone; but go, show yourself to the priest” (1:44).

The original Greek phrase literally translates: “Say nothing to no one.” The more Jesus says “don’t tell,” the more people tell everything (see 1:45 and 7:36). This will continue until the last chapter. When it’s finally time for the women who find the empty tomb to “go and tell”, they’ll be so afraid that they’ll “say nothing to no one.”

Moreover, Jesus talks about the Kingdom of God in mysterious ways that insiders like the disciples sometimes understand, but outsiders do not. Often, even the inner circle of disciples don’t understand Jesus’ teachings. This is known as the “messianic secret.” Mark seems to have used this theme as a way of making a theological claim: that no aspect of Jesus’ story can be understood apart from the cross. Jesus says “don’t tell”, because his works of power need to be understood in context, and the proper context doesn’t come until the end of the story when he dies on the cross. Throughout Mark’s Gospel, people are impressed with Jesus’ authoritative teaching and awed by his miracles, but they don’t fully understand until he’s crucified.

Read, Mark, Learn, and Inwardly Digest. This year together in Mark’s Gospel will be transformative. Here at the outset, let us heed the call of the voice of one crying out in the wilderness: “‘Prepare the way of the Lord, make his paths straight,’” (Mk 1:3). Set aside an hour and half this week, perhaps by joining us Saturday afternoon, to read through the Gospel of Mark. And in the week to come, let us remember that: “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”

See you this weekend,
Mother Rebecca +

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