"The beginning of the gospel of Jesus Christ, the Son of God. Even as it is written in Isaiah the prophet, Behold, I send My messenger before Thy face, who shall prepare Thy way; The voice of one crying in the wilderness, make ye ready the way of the Lord, Make His paths straight; John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. And there went out unto him all the country of Judea, and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins. And John was clothed with camel's hair, and had a leathern girdle about his loins, and did eat locusts and wild honey." MARK 1:1-6 (R.V.)
THE opening of St. Mark's Gospel is energetic and full of character. St. Matthew traces for Jews the pedigree of their Messiah; St. Luke's worldwide sympathies linger with the maiden who bore Jesus, and the village of His boyhood; and St. John's theology proclaims the Divine origin of the Eternal Lord. But St. Mark trusts the public acts of the Mighty Worker to do for the reader what they did for those who first "beheld His glory." How He came to earth can safely be left untold: what He was will appear by what He wrought. It is enough to record, with matchless vividness, the toils, the energy, the love and wrath, the defeat and triumph of the brief career of "the Son of God."
In so deciding, he followed the example of the Apostolic teaching. The first vacant place among the Twelve was filled by an eye-witness, competent to tell what Jesus did "from the baptism of John to the day when he was received up," the very space covered by this Gospel. That "Gospel of peace," which Cornelius heard from St. Peter (and hearing, received the Holy Ghost) was the same story of Jesus "after the baptism which John preached." And this is throughout the substance of the primitive teaching. The Apostles act as men who believe that everything necessary to salvation is (implicit or explicit) in the history of those few crowded years. Therefore this is "the gospel."
Men there are who judge otherwise, and whose gospel is not the story of salvation wrought, but the plan of salvation applied, how the Atonement avails for us, how men are converted, and what privileges they then receive. But in truth men are not converted by preaching conversion, any more than citizens are made loyal by demanding loyalty. Show men their prince, and convince them that he is gracious and truly royal, and they will die for him. Show them the Prince of Life, and He, being lifted up, will draw all men unto Him; and thus the truest gospel is that which declares Christ and Him crucified. As all science springs from the phenomena of the external world, so do theology and religion spring from the life of Him who was too adorable to be mortal, and too loving to be disobeyed.
Therefore St. Paul declares that the gospel which he preached to the Corinthians and by which they were saved, was, that Christ died for our sins and was buried and rose again, and was seen of sufficient witnesses (I Cor. 15:1-8).
And therefore St. Mark is contented with a very brief record of those wondrous years; a few facts, chosen with a keen sense of the intense energy and burning force which they reveal, are what he is inspired to call the gospel.
He presently uses the word in a somewhat larger sense, telling how Jesus Himself, before the story of His life could possibly be unfolded, preached as "the gospel of God" that "the time is fulfilled, and the kingdom of God is at hand," and added (what St. Mark only has preserved for us), "Repent, and believe in the gospel" (1:14-15). So too it is part of St. Paul's "gospel" that God shall judge the secrets of men by Jesus Christ" (Rom. 2: 16). For this also is good news of God, "the gospel of the kingdom." And like "the gospel of Jesus Christ," it treats of His attitude toward us, more than ours toward Him, which latter is the result rather than the substance of it. That He rules, and not the devil; that we shall answer at last to Him and to none lower; that Satan lied when he claimed to possess all the kingdoms of the earth, and to dispose of them; that Christ has now received from far different hands "all power on earth"; this is a gospel which the world has not yet learned to welcome, nor the Church fully to proclaim.
Now the scriptural use of this term is quite as important to religious emotion as to accuracy of thought. All true emotions hide their fountain too deep for self-consciousness to find. We feel best when our feeling is forgotten. Not while we think about finding peace, but while we approach God as a Father, and are anxious for nothing, but in everything by prayer and supplication with thanksgiving make known our requests, is it promised that the peace of God which passeth all understanding shall guard our hearts and our thoughts (Phil. 4: 7). And many a soul of the righteous, whom faith in the true gospel fills with trembling adoration, is made sad by the inflexible demand for certain realized personal experiences as the title to recognition as a Christian. That great title belonged at the first to all who would learn of Jesus: the disciples were called Christians. To acquaint ourselves with Him, that is to be at peace.
Meantime, we observe that the new movement which now begins is not, like Judaism, a law which brings death; nor like Buddhism, a path in which one must walk as best he may: it differs from all other systems in being essentially the announcement of good tidings from above.
Yet "the beginning of the gospel of Jesus Christ" is a profound agitation and widespread alarm. Lest the soothing words of Jesus should blend like music with the slumber of sinners at ease in Zion, John came preaching repentance, and what is more, a baptism of repentance; not such a lustration as was most familiar to the Mosaic law, administered by the worshipper to himself, but an ablution at other hands, a confession that one is not only soiled, but soiled beyond all cleansing of his own. Formal Judaism was one long struggle for self-purification. The dawn of a new system is visible in the movement of all Judea towards one who bids them throw every such hope away, and come to him for the baptism of repentance, and expect a Greater One, who shall baptize them with the Holy Ghost and with fire. And the true function of the predicted herald, the best leveling of the rugged ways of humanity for the Promised One to traverse, was in this universal diffusion of the sense of sin. For Christ was not come to call the righteous, but sinners to repentance.
In truth, the movement of the Baptist, with its double aspect, gathers up all the teaching of the past. He produced conviction, and he promised help. One lesson of all sacred history is universal failure. The innocence of Eden cannot last. The law with its promise of life to the man who doeth these things, issued practically in the knowledge of sin; it entered that sin might abound; it made a formal confession of universal sin, year by year, continually. And therefore its fitting close was a baptism of repentance universally accepted. Alas, not universally. For while we read of all the nation swayed by one impulse, and rushing to the stern teacher who had no share in its pleasures or its luxuries, whose life was separated from its concerns, and whose food was the simplest that could sustain existence, yet we know that when they heard how deep his censures pierced, and how unsparingly he scourged their best loved sins, the loudest professors of religion rejected the counsel of God against themselves, being not baptized of Him. Nevertheless, by coming to Him, they also had pleaded guilty. Something they needed; they were sore at heart, and would have welcomed any soothing balm, although they refused the surgeon's knife.
The law did more than convict men; it inspired hope. The promise of a Redeemer shone like a rainbow across the dark story of the past. He was the end of all the types, at once the Victim and the Priest. To Him gave all the prophets witness, and the Baptist brought all past attainment to its full height, and was "more than a prophet" when he announced the actual presence of the Christ, when he pointed out to the first two Apostles, the Lamb of God.
