Mark 1:7-11 is characterized by the first appearance of Jesus in the gospel. The Baptist refers to him as " the One mightier than I" whose sandal straps he is unworthy to unloose, the one who will baptize with the Holy Spirit. John's description of Jesus is complimented by Mark who narrates what happens after Jesus ascends from the waters of baptism.
Mark had already identified John the Baptist as the expected Elijah who according to Malachi would be sent before the Day of the Lord (Mal 3:23-24). Before that, Mark put together two Old Testament quotes to specify the Baptist's ministry. Thus, when John announces "the One Mightier" reader expectation is already set.
John referred to the One Mightier as one whose sandal strap he is not worthy to untie. The mention of a sandal may well allude to a situation where a go'el (lit., "redeemer") takes the place of another through a juridical settlement. In the book of Ruth, Boaz becomes the go'el of both Ruth and Naomi after he convinces the rightful go'el to cede to him the right of redemption. The agreement was closed with the other go'el giving to Boaz his sandal. In the case of John the Baptist, he is saying that he would not take the right of redemption from the one who comes after him even by force. As in the book of Ruth, the statement about the sandal can also carry a nuptial nuance. This nuance is clear in John, where the Baptist refers to himself as the bridegroom's friend.
The one who has the bride is the bridegroom;
the best man,
who stands and listens for him,
rejoices greatly at the bridegroom's voice.
So this joy of mine has been made complete.
He must increase; I must decrease." (John 3:29-30)
John mentions the Holy Spirit in reference to the kind of baptism that the One Mightier gives. In contrasting the baptism in the Holy Spirit with the baptism with water that he gives, the Baptist underlines the superiority of the one who comes after him.
In verse 9, Mark introduces the figure of Jesus for the first time. He comes from Nazareth, Galilee to where John was baptizing in the Jordan river, in the wilderness of Judah. Jesus joins the crowds confessing their sins and being baptized. This act of solidarity with sinners is characteristic of Jesus' whole existence. The author of the letter to the Hebrews, for example, in discusses the priesthood of Jesus, describes it in terms of solidarity.
For we do not have
a high priest who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin. (Hebrews 4:15)
And then of course, we have that magnificent hymn from the Prologue of John's Gospel which is proclaimed in Church every Christmas day, about the Word of God who comes from the bosom of the Father and became flesh, and dwelt among us (see John 1:1.14).
The baptism of Jesus is described by Mark briefly as if with short brush strokes.
In these two verses, there are two subjects, Jesus and a voice from heaven. Jesus comes up from the waters and sees two things: the heavens being torn open like a piece of cloth, and the Holy Spirit in the form of a dove coming out of the tear and descending upon him.
The tearing of the heavens is Israel's prayer to Yahweh expressed with vehemence and urgency "O that you would rend the heavens and come down!" (Isaiah 63:19). The descent of the Holy Spirit in the form of a dove has been understood in conjunction with the anointing of Jesus as the Messiah. The gospel of Luke associates Isaiah 61:1-3 (cf. Luke 4:18-19) with this anointing with the Spirit. It may also be added that the image of the dove can be contrasted with the image of the predatory eagle, symbol of the Roman Empire. The Holy Spirit will be the one later on who will drag Jesus into the desert to be tested by Satan. For the moment however the Spirit "descends" on Jesus at the beginning of a new period of commerce between heaven and earth.
The vision is complemented by an audition. A voice from heaven declares Jesus "Beloved Son". Later on in the Gospel, the same voice will introduce Jesus to Peter, James and John (cf. 9:7). For now, however, Mark lets us, the hearers of the Gospel, get an idea of who this Jesus is who has just come out of the waters.
The words of introduction is translated literally as "You are My Son, the Beloved, with whom I am pleased" With these two titles, the idea of the Messiah as God's Son (Psalm 2:7) is combined with that of the Servant of Yahweh (Isaiah 42:1). Right from his baptism then, Jesus is presented as the one Anointed: the King according to God's heart, who is also the Servant who takes upon himself the sins of many (Isaiah 53).
A Note on the Liturgy of the Baptism of the Lord
Jesus is presented at the beginning of Ordinary Time, Year B as the Messianic Servant of Yahweh. The voice that presents him recalls the voice that has been accompanying Israel in its tortuous history as God's people. Combined with the gospel selection is a passage from Isaiah 42 where God presents his Servant as "beloved, the one in whom I am well pleased" (Isaiah 42:1). The selection from Acts 10, is Peter's kerygma to Cornelius and his household. It is actually a passage that puts in outline the proclamation about Jesus.
