Studies in Mark: Baptism of Jesus and the Witness From Heaven

From: Bible Treasury: Volume N7 By: William John Hocking

Mark: 1:9-11: (4) Baptism of Jesus and the Witness From Heaven

Mark 1:9‑11 • 9 min. read • grade level: 10

III.-The Baptism Of Jesus And The Witness From Heaven (continued)

We now come to the testimony rendered to Jesus from heaven in the hour of His baptism. This witness was of a double character, viz. (1) the visible descent of the Spirit upon Him, and (2) the audible voice out of the heavens acknowledging Him. And in this character the witness was to be considered as valid and adequate from a legal Standpoint, since, as the Lord reminded the Jews on a subsequent occasion, it was a written axiom of their law that the testimony of two persons is true (John 8:17¹⁷It is also written in your law, that the testimony of two men is true. (John 8:17)). Here then the Father and the Spirit attest the Son.1 Can such witness be exceeded? The Spirit witnessed to the unblemished and impeccable humanity of Jesus, and anointed Him for service. The Father acknowledged the Man, Christ Jesus, to be His dearly-loved Son. Thus we see in this context the Evangelist establishing on divine testimony the titles given to Jesus in the opening sentence of the Gospel, viz. (1) Christ (the “Anointed”), and (2) the Son of God (1:1).

Considering then first of all the outpouring of the Spirit upon Jesus, we may remark how it witnessed (1) to His holy humanity, and (2) to His anointing for service. In lowly grace He submitted to the baptism of repentance, but with no need for repentance. He publicly joined those who had confessed their sins, having no sins Himself to confess. Will unbelieving and carnal hearts think otherwise of Him, misconstruing the act of grace? To check such a hateful imputation, immediately as He emerged from the water the heavens were rent asunder, and the Father, jealous for the glory of the Son, gave the Holy Spirit to abide upon Him. Of all others baptized, though sins were confessed, their consciences were still unpurged from dead works and sinful stains, and must remain so until He came who had power on earth to forgive sins. But Jesus was the Anti-type of the meal-offering of fine flour mingled, and anointed, with oil, apart from the cleansing and atoning blood, and was thus in contrast with the Aaronic priests who received the anointing oil subsequent to an application of the blood. Here was a holy temple in which God the Holy Spirit could and would dwell. He was the Second man, the Lord from heaven, and on Him alone in this polluted earth the dove-like Spirit found a resting-place, as God the Father's seal (John 6:27²⁷Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6:27)), altogether apart from atonement.

But the descent of the Spirit had an official as well as a personal significance. The formal induction of kings, priests, and prophets into office was by anointing with oil, and prophecy as well as type indicated that the promised One would be so distinguished. Indeed He was expected in that character. Accordingly, when Andrew heard the testimony of the Baptist that the Holy Spirit had descended upon Jesus, he communicated the good news straightway to Simon, his brother, saying, “We have found the Messiah, which is, being interpreted, the Christ2“ (John 1:32, 41³²And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. (John 1:32)
⁴¹He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. (John 1:41)). The Samaritans had a similar hope, hence the woman said of Jesus, “Come, see a man who told me all things that ever I did; is not this the Christ?” (John 4:29²⁹Come, see a man, which told me all things that ever I did: is not this the Christ? (John 4:29)).

The “Anointed” was the burden of the oracle of prophecy. Hannah looked forward to the day when the horn of Jehovah's anointed would be exalted (1 Samuel 2:10¹⁰The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. (1 Samuel 2:10)). The royal Psalmist foresaw a dark day when the rulers of Israel and Gentile kings would enter into an unholy alliance against Jehovah and His Anointed (Psalm 2:2²The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, (Psalm 2:2); Acts 4:25-27²⁵Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? ²⁶The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. ²⁷For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, (Acts 4:25‑27)). Daniel predicted the date of the coming of Messiah the Prince, and its result (Daniel 9:25, 26²⁵Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. ²⁶And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:25‑26)). According to another Psalm, God would anoint Him “with the oil of gladness above His fellows” (Psalm 45:7⁷Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. (Psalm 45:7); Hebrews 1:9⁹Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Hebrews 1:9)). As the “Rod out of the stem of Jesse,” it was predicted that “the Spirit of Jehovah shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of Jehovah” (Isaiah 11:1, 2¹And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ²And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; (Isaiah 11:1‑2)). It was also stated specifically that Jehovah's Servant should receive the Spirit. In words fulfilled at the Jordan, Jehovah said, “Behold, my servant, whom I uphold; mine elect in whom my soul delighteth; I have put my Spirit upon him” (Isaiah 42:1¹Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (Isaiah 42:1); Matthew 12:18¹⁸Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. (Matthew 12:18)). The dove-like form symbolized the meekness, lowliness, and absence of self-assertion, which were the particular characteristics in which the energy of the Spirit would manifest itself in Jesus.

And all this came about. God “anointed Jesus of Nazareth with the Holy Ghost and with power” (Acts 10:38³⁸How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. (Acts 10:38)). And the Lord made allusion to the unimpeachable credentials furnished by this unction, when He announced at Nazareth the fulfillment of another prophecy concerning Himself “The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek [poor],” etc. (Isaiah 61:1¹The 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; (Isaiah 61:1); Luke 4:18¹⁸The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:18)).

The Servant of Jehovah therefore entered upon His ministry in the full consciousness that everything was in due order according to the scriptures. This is indicated here, so far as the anointing is concerned, by a statement peculiar to this Gospel. Jesus Himself is said to have seen the Spirit given: “Coming up out of the water, he [Jesus] saw the heavens rent asunder, and the Spirit as a dove descending upon him.” John the Baptist also saw (though we know of none besides), as we find in John 1:32, 34³²And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. (John 1:32)
³⁴And I saw, and bare record that this is the Son of God. (John 1:34), and Matthew 3:16¹⁶And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: (Matthew 3:16), no witness being named in Luke 3:22²²And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. (Luke 3:22). John bare record of what he saw, and others believed because of his testimony.

But let us pass on to consider the testimony of the heavenly voice out of the opened heavens, succeeding and silencing the voice crying in the wilderness. The heavens were not opened to disclose an object there, as in the case of Stephen. On the contrary, heaven had found an object upon earth—the sinless and obedient Jesus. To Him came the voice, not of an angelic choir as to the shepherds on the plains of Bethlehem, but of the Father Himself, saving, “Thou art my beloved Son, in thee I am well pleased.” As Man He was hereby assured of the divine complacency in Himself, and thus He commenced His ministry as the Servant of Jehovah in the full personal consciousness of His own Sonship. “Though he was Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8⁸Though he were a Son, yet learned he obedience by the things which he suffered; (Hebrews 5:8)), and He continued to abide in the sense of His Sonship throughout (John 10:33³³The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. (John 10:33)). He said to the Pharisees, “I know whence I come, and whither I go,” and, again, speaking of His Father He said, “I know him, for I am from him, and he sent me” (John 8:14; 7:29¹⁴Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. (John 8:14)
²⁹But I know him: for I am from him, and he hath sent me. (John 7:29)). So that the whole of His multifarious service was ennobled and enriched by His divine nature as Son of God, which gave it a character absolutely unique.

The voice from heaven was, in Old Testament times, familiar as a vehicle of direct communication from Jehovah. That voice was known in Eden, and is there associated with the presence of the Lord God Himself (Genesis 3:8⁸And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. (Genesis 3:8)). Moses reminded the Israelites of the manner in which Jehovah promulgated His law; “the LORD spake unto you,” he says, “out of the midst of the fire; ye heard the voice of words, but saw no form; only ye heard a voice” (Deuteronomy 4:12¹²And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. (Deuteronomy 4:12), R.V.). The glory and majesty of this voice is the subject of Psalm 29. It came to Elijah and Isaiah as servants of Jehovah (1 Kings 19:9-18⁹And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? ¹⁰And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. ¹¹And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: ¹²And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. ¹³And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? ¹⁴And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. ¹⁵And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: ¹⁶And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. ¹⁷And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. ¹⁸Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. (1 Kings 19:9‑18); Isaiah 6:8⁸Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. (Isaiah 6:8)). Now it is heard saluting the newly-baptized Jesus of Nazareth as the Son of God.

It will be observed, that as it is here stated that Jesus saw the descent of the Spirit, so it is also stated, as in Luke, that the voice was addressed to Him. On the mount of transfiguration, the voice which then came forth from the cloud, the “excellent glory” (2 Peter 1:17¹⁷For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. (2 Peter 1:17)), spoke of Him to the auditors— “This is my beloved Son, in whom I am well pleased.” It is so also in the account in Matthew of His baptism (3:17). But in Mark and Luke the words recorded are, “Thou art my beloved Son, in thee I am well pleased.”

This personal address was in accordance with Messianic prediction in the Second Psalm: “I will declare the decree; Jehovah hath said unto me, Thou art my Son, this day have I begotten thee” (ver. 7). Paul, in his discourse at Antioch, applied the passage to the “raising up"3 of Jesus (Acts 13:33³³God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. (Acts 13:33)), as he did again in his Epistle to the Hebrews in two connections (1:5; 5:5). The divine Sonship is therefore predicated of Him at His birth in time (Luke 1:32, 35³²He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: (Luke 1:32)
³⁵And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)), throughout His service, and also in resurrection.

But in Mark an addendum is made to the declaration, “Thou art my Son.” He is also styled” the dearly-loved"; “in thee,” says the voice, “I have found my delight.” God had found His good pleasure (εὐδοκία) in man, according to the angels' song (Luke 2:14¹⁴Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:14), R.V.). And who shall measure this ineffable joy between the Father and the Son, from which the Spirit was not excluded? No wonder we read, “The Father loveth the Son, and hath given all things into his hand” (John 3:35; 5:20³⁵The Father loveth the Son, and hath given all things into his hand. (John 3:35)
²⁰For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. (John 5:20)).

The words of another, by way of brief summary, may well conclude our meditations on this passage. “Though truly God, He was man; though a Son, He became a servant, and was now about to enter on His ministry. He receives the Spirit as well as the recognition of His Son-ship. He had justified God's sentence on, and call to, Israel—yea, He had in grace joined the souls who had bowed to it in the waters of Jordan; but this could not be without the answer of the Father for His heart's joy in the path He was about to tread. The one was the fulfillment of every kind of righteousness, and not legal only (this in grace, for there was no necessity of evil in His case); the other was His recognition thereon by the Father in the nearest personal relationship, over which His submission to baptism might have cast a cloud to carnal eyes. “4

[W. J. H.]

(To be continued)

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