This Sunday the gospel reading consists of the first eight verses of the Gospel of Mark. Here you have it:

The beginning of the good news of Jesus Christ, the Son of God.

2As it is written in the prophet Isaiah,

 “See, I am sending my messenger ahead of you, 

who will prepare your way;

3the voice of one crying out in the wilderness:

‘Prepare the way of the Lord,

make his paths straight,’”

4John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. 7He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8I have baptized you with water; but he will baptize you with the Holy Spirit.”

 Before we dive into Mark’s gospel and pull it apart piece by piece, it might be good to step back and look at the whole. Here are a couple of outlines.

 Mark Outline

 This is an outline of Mark’s gospel that I have used over the years, adapting it to various needs and group Bible studies. I honestly don’t know where it comes from. I probably robbed several New Testament scholars, renaming things along the way to help me get my mind around the gospel.

There are many outlines of Mark out there. Some are very long and detailed, allowing the reader no perspective on the whole. Some draw the lines in different places. For example, some outlines place 1:14-15 in the first section, as a summary of the preface. Others place 1:14-15 in the second section, as an introduction to Jesus’ Galilean ministry. At the end of the day, it really doesn’t matter. The goal is simply to “see” the scope of the gospel: its plot and movement.

The value of an outline is the ability to see the sweep of the entire book. In Mark, that sweep moves us gracefully from Jesus’ ministry up north in Galilee, to his Judean ministry, then crucifixion and resurrection.

A few interesting things

  • Mark uses the phrase “and immediately 42 times.”
  • Mark never uses the word “law.”
  • Only mark gives the healing phrases of Jesus in the original Aramaic: talitha cum and ephphatha.
  • In Mark, Jesus is a carpenter (6:3). In Matthew he is the carpenters’ son.
  • In Mark (6:3) Jesus names his brothers and mentions his sisters.
  • In Mark, the disciples can carry a staff and sandals. In Matthew and Luke they cannot.
  • Jewish customs are explained for an apparently Gentile audience.
  • Jesus declares all foods clean (7:19)

 Outline of Mark

I.                    Introduction (1:1-13)

The beginning of the good news of Jesus Christ, the Son of God.


  1. The beginning of the Good News: Forerunner John the Baptist (1:1-8)
  2. Jesus’ Baptism (1:9-11)
  3. Jesus’ Temptation (1:12-13)

 II.                  The Ministry of the Hidden Messiah in Galilee (1:16-8:26)

Now after John was arrested, Jesus came to Galilee… 

A. The beginning of the Galilean ministry (1:14-15)
B. The Call of the Four (1:16-20)
C. Exorcisms and Healings in Capernaum
D. More Healing, and Conflict Stories (2:1-3:6)

E. Parables (4)
F. More Healing Miracles (5 and 7)
G. Double Tradition:

6:30-7:37                                      8:1-26

  1. Feeding 5,000                    Feeding 4,000
  2. Crossing the Lake             Crossing the Lake (8:10)
  3. Debate with Pharisees  Debate with Pharisees
  4. Healing                                 Healing

III.                Journey to Jerusalem (8:27-10:52)

Jesus went on with his disciples to the villages of Caesarea Philippi… 

A. Gradual Revelation of Suffering

(Predictions: 8:31, 9:31, 10:32-34)

B. Pattern 3x

  1. Prediction
  2. Response
  3. Instructions
  4. Complementary Material

IV.                Hidden Messiah to Jerusalem (11:1-13:37)

When they were approaching Jerusalem… 

A. Judgment in Action (11:1-26)
B. Judgment in Words (11:27-12:37)
C. The Little Apocalypse (13:1-37)

V.                  Passion and Resurrection (14-16:18)

It was two days before the Passover and the festival of Unleavened Bread. 

A. Jesus Prepares for His Departure (14:1-42)
B. Jesus’ Arrest and Trial (14:43-15:20)
C. Jesus Crucifixion and Burial (15:21-47)
D. Jesus’ Resurrection, Appearances and Ascension (16:1-8, alternative ending)


Contents of Mark’s Gospel

 For some, rather than an outline that attempts to identify the structure of the gospel, for some, a list of the contents may be more helpful. I started with  but found to be more thorough.

Galilean ministry

 Journey to Jerusalem

Events in Jerusalem

So now let’s go back to the introduction.

Luther Seminary professor emeritus Paul Berge points out that the first sentence of this gospel has no verb. He points out that this is probably Mark’s way of putting a title on his gospel. Keep in mind that Mark was written in Greek, with all capital letters, no punctuation, and no spaces between the words. This complicates things. You might not think it matters that much, but onsider this phrase:


What does it say? Does it say, “God is now here.”? Or does it say, “God is nowhere.”? You could have two completely opposite interpretations, depending on how you divide the words. We know there is interpretation going on in the very act of translation, but keep in mind there is also interpreting going on even before translation begins, in the dividing of the text into words, and then the words into sentences and paragraphs, and inserting punctuation. By the time we are looking at Nestle’s Greek text, it has already been divided into words, put in lower case letters and filled with punctuation.

Someone once asked in a Bible study if their deceased loved one was in heaven right now. A member of the study quoted Jesus’ words from the cross, “Truly I tell you today you will be with me in paradise.” Ah, but where do you put the comma? Truly I tell you, today you will be with me in paradise.”? Or “Truly I tell you today, you will be with me in paradise.”? One indicates they’ll be in paradise today. In the other, Jesus is simply saying it today, that at some undefined time in the future they’ll be in paradise.

Enough of this tangent. The thief doesn’t even appear in Mark’s account. My point is that the gospel writer would not boldface and center his title giving a space in between. The missing verb clues us in that this is the title of his gospel:

The Beginning of the Good News of Jesus Christ, the Son of God

This is just the beginning. Son of God, yes, but throughout most of Mark’s gospel, Jesus will be the Son of Man, a clear statement of the theology of the church from a very early gospel. Jesus is truly human, truly divine. “Son of God” only appears four times in this gospel, I believe (1:1, 3:11, 5:7 and 15:39). The last one I consider to be the climax of the gospel. In 1:1 the author clues us in that Jesus is the Son of God. The second two references are by unclean spirits. No human person in the narrative recognizes Jesus as the Son of God until the very end, and there it is a pagan. The Roman centurion at the cross, after witnessing, no overseeing the crucifixion of gentle, humble, innocent man – after seeing how he died – the Roman centurion is the one to confess who Jesus is: “Truly this man was the Son of God!” Not just king of the Jews, as the authorities had posted above his head, as a sign of his insurrection, but Son of God. Sorry to be a spoiler, but I’m banking on the assumption that you’ve all read this short gospel.

I strongly recommend, if you are teaching or preaching on this gospel this year, sit down and read it straight through from beginning to end in one sitting. One feels more clearly the scope and content of the gospel. This is how it was meant to be read anyway.

I better not close without a few words about John the Baptist. John was an ascetic, living a kind of monastic lifestyle. Jesus ate and drank with sinners. John preached a baptism of water, with repentance. He made it clear that Jesus would baptize with the Holy Spirit. Read a power that goes beyond repentance and purity.

I like John because he points to Jesus. In the famous altarpiece painting by the German artist Matthias Grunewald at Isenheim of the crucifixion, John the Baptist is pseudo-surrealistically painted into the scene. He is, of course, dead, so this is a marvelous work of dialectical art. John points to Jesus with an over-sized finger. “Him.”

The preacher might consider ways in which our lives point to Christ. Do our ministries point to Christ? Or to us? Do they say, “See how wonderful we are?” or “See how wonderful Christ is?” How might we, like the moon, reflect the light of the sun? Luther said we are all “little Christs.” How might we, as a means of preparing for Christ’s coming, more fully reflect the glory of the gospel in the face of Christ, just as the glory of the law was reflected in the face of Moses?