In our Bibles, the Old Testament ends with Malachi, and the New Testament begins with Matthew. Malachi is often regarded as the last prophet to speak directly to Israel, and after his prophecy, there was a span of roughly four hundred years before John the Baptist appeared. This period mirrors the time between Joseph’s passing (Genesis 50:26) and the rise of Moses, when Israel endured four centuries of slavery in Egypt. God’s words to Abraham were fulfilled, as stated in Genesis 15:13-14:
> “Then the LORD said to Abram, ‘Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions.’”
During those four hundred silent years in Egypt, Scripture records nothing new, and God seemed silent. It was only in Exodus 2:24 that we read:
> “And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.”
From the time of Malachi to the ministry of John the Baptist, history repeated itself with another four hundred years of silence. The arrival of Jesus Christ signified the culmination of this period, a moment that could be called the Second Exodus. Luke 9:30-31 affirms this during the transfiguration:
> “And behold, two men talked with Jesus, who were Moses and Elijah, who appeared in glory and spoke of His exodus, which He was about to accomplish at Jerusalem.”
For the second time, Jesus Christ was leading Israel out of bondage—this time from the law into grace (John 1:14-17). Paul highlights this transition in Galatians 3:23: “Before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed.” Understanding this backdrop is crucial to grasping the Gospel of Mark.
The first instance of this is mentioned by Paul in his letter to the Corinthians, describing the exodus. He emphasizes that the ancestors of the Jews were all under the cloud, passed through the sea, and were baptized into Moses in both the cloud and the sea. They shared the same spiritual nourishment and drank from the spiritual Rock that accompanied them, which was Christ. (1 Corinthians 10:1-4)
Now, Mark begins by declaring Jesus Christ as the Son of God and the beginning of the Gospel. He cites two Old Testament prophecies, though he attributes them to Isaiah alone:
> “As it is written in Isaiah the prophet, ‘Behold, I send My messenger before Your face, who will prepare Your way, the voice of one crying in the wilderness: “Prepare the way of the Lord, make His paths straight.”’”
The two referenced prophets are Isaiah (40:3) and Malachi (3:1). John the Baptist, therefore, is presented as the partial fulfillment of these prophecies, with the complete fulfillment through the coming of Jesus Christ.
Malachi 3:1 foretold:
> “Behold, I send My messenger, and he will prepare the way before Me. And the Lord whom you seek will suddenly come to His temple; and the messenger of the covenant in whom you delight, behold, He is coming, says the LORD of hosts.”
Mark then introduces John the Baptist:
> “John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. And all the country of Judea and all Jerusalem were coming to him and were being baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey. And he preached, saying, ‘After me comes He who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but He will baptize you with the Holy Spirit.’” (Mark 1:2-8)
John’s message, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2), puzzled many. The Jews knew Old Testament prophecy well, and Daniel had foretold that God’s kingdom would appear during the reign of the Fourth Gentile Kingdom—Rome—following Babylon, Medo-Persia, and Greece. With John and Jesus’ arrival, the kingdom of God had indeed come.
Yet, as in John’s day, people today debate whether the kingdom truly arrived, expecting an earthly utopia. Many Jews back in the days of John and Jesus were also disheartened when political circumstances did not change, remaining under Roman rule. Judas Iscariot, a Zealot hoping for rebellion, betrayed Jesus when his expectations were unmet. Despite spending three years with Jesus, Judas never abandoned his own agenda.
Jesus confirmed John’s role as the Elijah who was to come:
> “From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and the violent take it by force. For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come.” (Matthew 11:12-14)
Understanding these truths lays the proper foundation for studying the Gospel of Mark, which shows Jesus as the fulfillment of the Law and Prophets (Matthew 5:17; Luke 24:25-27) and the dawn of God’s kingdom.
Peter, in the words of Acts 3:6, declared, “I possess neither silver nor gold, but in the name of Jesus Christ, I offer you what I have.” Share this article freely, for you freely receive. Take note, underlines and highlights are clickable links for definitions or Bible references. Stay updated by heading to our about page and subscribe directly to receive notifications in your inbox. Blessings!
