This past weekend, Faith Church kicked off a sermon series called, “Jesus, Son of God” that explores accounts of Jesus’s ministry in the Gospel of Mark. This is a perfect title for a series examining the Gospel of Mark because at the root of this gospel’s portrait of Jesus is his identity as the Son of God. This focus on Jesus being the Son of God appears in the very first sentence of the book that serves almost as a title: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).
Mark includes various pictures of the ministry of Jesus in a fast-paced, action-packed way (almost like a newspaper reporter) to show that he is the Son of God. What is Mark trying to make us understand about Jesus’s identity as the Son of God through this narrative? Examination of the historical context and also the narrative itself shows that there are some surprises related to this identification of Jesus as the Son of God that should lead us to praise him even more deeply and follow him even more faithfully in all circumstances.
Background of the Title “Son of God”
What comes to mind when you hear the title “Son of God” applied to Jesus? It is likely we think of it as a reference to his divinity – that this phrase points to him being God in the flesh. This concept is both true and at the root of the Christian faith. Yet, it might not have been what people would have immediately thought of when they heard this term in Jesus’s time, as this term had a variety of referents. Angels were called “sons of God.” Perhaps even more relevant is the idea that the king could be called a “son of God.” We see God speak about a special relationship of sonship for the kings of Israel, so saying someone was a “son of God” might not mean that they are divine and worthy of worship. Even now, there is another sense in which we use the term “son of God” that does not point to someone being divine or equal in essence to God, as we say that Christians are “sons and daughters of God.” Thus, at first glance, one could think of Jesus’s identity as the “son of God” as being another reference to this identification as the promised one to come from the line of David to deliver God’s people.
Jesus is that person, but we also discover that he is so much more because he does the very things that only God can do. Many of the miracles of Jesus reflect his power to do what only God can do. This might range from the complete defeat of Satan through casting out demons (Mark 1:21-28) or forgiving of sins (Mark 2:1-12) to the commanding of the wind and waves (Mark 4:35-41) and walking on water (Mark 6:45-52). Jesus also speaks of himself in ways that seem to go beyond a traditional understanding of the king as a son. For example, in the parable about a vineyard (which the religious leaders know is actually about him), Jesus differentiates between servants and the “beloved son” who is sent (Mark 12:6). Another place where Jesus speaks of a son with a higher status than expected is Mark 13:32, in reference to the Father and the Son. A final place where Jesus’s words point beyond traditional understandings of the son of God is his response to the high priest’s question if he is “the Christ, the Son of the Blessed One” in Mark 14:61. Here Jesus affirms it (saying “I am”) and then connects this identification to the figure of the Son of Man who sits at the right and hand comes on clouds, the latter of which is something God does. These words are considered blasphemy, which would not be the accusation for claiming to be king or Messiah but for connecting himself to God in this way.
Therefore, Jesus is not just a “son of God” in the sense that he has a special relationship with God, but one who has a unique claim to this title beyond what anyone else had. He is the “Son of God” as he is God who has come in the flesh. This theological concept of Jesus as God in the flesh comes from the portrayal of Jesus, once again showing how theological definitions are derived from Scripture and our attempts to explain what we see.
Uses of the Title “Son of God”
It is also interesting to note when the “Son of God” title appears in the narrative of Mark and when people finally understand it. The first reference after that introductory statement in Mark 1:1 is when a voice from heaven says to Jesus ”You are my beloved Son; with you I am well-pleased.” Heaven identifies Jesus as the Son of God. Demons recognize Jesus’s identity as the Son of God (Mark 3:11; 5:7; also see Mark 1:24 with similar title of “Holy One of God”), but Jesus would not let them reveal his identity to others (Mark 1:25, 33; 3:12). These encounters show that there is recognition of Jesus’s identity in the spiritual realm but not yet in the earthly realm – and that Jesus does not seem to think that people are ready for it yet.
The crowds keep wondering who Jesus is (see Mark 1:27; 2:7; 6:2-3; 14:61), with various ideas floating around (see Mark 8:29). While the disciples follow Jesus, they are a bit baffled as to his true and ultimate identity after Jesus does what only God can do…calm the sea with a word (Mark 4:41). Peter identifies Jesus as the Messiah but does not use that title of Son of God in his confession in Mark 8:29. Peter does not seem to fully understand who Jesus is, as he rejects Jesus’s teaching about his suffering and has to be rebuked (Mark 8:31-33), which is followed by a teaching of the importance of disciples to take up a cross and suffer (Mark 8:34-38). After this rebuke we see Peter (along with James and John) go up a mountain with Jesus and see Jesus transformed in a way that displays his immense glory (an event called “the Transfiguration”). At the moment, there is another declaration of Jesus’s sonship from heaven, but now not just to Jesus but also to the disciples; “This is my beloved Son; listen to him!” Mark 9:7. Note that this identity as the Son of God is made more clear and revealed after the discussion of his suffering – only when they understand the reality of Jesus’s suffering and also hear his calls to take up their cross and follow Jesus.
In fact, it is only at the cross that we finally see a human apply the “Son of God” title to Jesus and confess his belief in this reality until the cross. In Mark 15:39 we read that the centurion – a Roman soldier participating in the crucifixion of Jesus – saw Jesus take his final breath on the cross and confess, “Truly this man was the Son of God.” This climactic moment shows that we can only truly understand Jesus’s identity as the Son of God at the cross. It is not simply the Son of God who has come with power and authority, but also comes to suffer and die for his people. We only fully understand the glory of Jesus when we see his suffering, as his suffering is what leads not just to our salvation but also his exaltation. Jesus is the Son of God who suffers!
Responding to Jesus the Son of God
Jesus breaks expectations people had of God’s anointed in two ways. First, he was not a human figure with a special relationship with God that could be called “the son of God,” but literally is the “Son of God” in that he is God in the flesh. Second, he displays his glory and shows his work through suffering, and only in and through his suffering is his identity made clear to us.
I believe that Mark’s portrayal and focus of Jesus as the “Son of God” has two important implications. First, the fact that he is more than a special person or one with a special role, but rather, God coming in the flesh means that he demands not just our respect but our worship. We should be in awe of this Jesus who has come. In addition, we need to recognize that he calls us to follow him in our suffering. His authoritative commands are not just to do things that lead us to the sort of life that God has designed for us, but also the need to die to self and suffer if necessary.
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