ACC ~ Mark 1 v2

THE VOICE OF ONE CRYING

IRENAEUS: How plainly does the beginning of the gospel focus upon the expectations of the holy prophets. At once it points out that the One whom they confessed as God and Lord, the Father of our Lord Jesus Christ, who had also made promise to him, would send his messenger before his face. This was John, crying in the wilderness, in “the spirit and power of Elijah,” [1] “Prepare the way of the Lord, make his paths straight.” [2] For the prophets did not announce first one God and then another, [3] but one and the same God under complementary aspects, and with many various names. AGAINST HERESIES 3.10.5. [4]

[1] Lk 1:17.

[2] Mk 1:3.

[3] Again, countering the Marcionitic tendency to pit the God of the New Testament against the God of the Old.

[4] AHR 2:39; ANF 1:426**.

WHY JOHN WAS VIEWED AS AN ANGELIC MESSENGER

TERTULLIAN: Now he called him an “angel” [1] on account of the great consequence of the mighty deeds which he was to accomplish, comparable to those mighty deeds of Joshua the son of Nun about whom you have read. John served in the office of a prophet to announce God’s will, as the forerunner of the Anointed One. The Spirit, speaking in the voice of the Father, called John an “angel” in accord with the promise declared by Malachi: “Behold, I send my messenger to prepare the way before me.” [2] It is not a novelty that the Holy Spirit would call those he has appointed ministers of his power “angels.” AN ANSWER TO THE JEWS 9. [3]

[1] Messenger.

[2] Mal 3:1; cf. Mt 11:10; Lk 7:27.

[3] Cetedoc 0033, 9.163; ANF 3:163**. John was the messenger or “angel” prophesied by Malachi.

HIS SUDDEN APPEARANCE

EUSEBIUS: He emerged from the desert clothed in a strange garment, refusing all ordinary social intercourse. He did not even share their common food. For it is written that from childhood John was in the deserts until the day of his public appearance to Israel. Indeed, his clothing was made of camel’s hair! His food locusts and wild honey! [1] … It is understandable that they should have been alarmed when they saw a man with the hair of a Nazarite of God, [2] and a divine face, suddenly appearing from the lonely wilderness dressed in bizarre clothing, who after preaching to them, he disappeared again into the wilderness, without eating or drinking or mingling with the people? Must they not have suspected that he was a little more than human? For how could a human being go without food? And so they understood him to be a divine messenger, the very angel foretold by the prophet. PROOF OF THE GOSPEL 9.5. [3]

[1] Lk 1:80; Mt 3:4.

[2] A member of a group in Israel who demonstrated devotion to God through specific signs such as the growth of hair and abstention from alcoholic beverages (see Num 6:1-21). The apostle Paul observed a Nazarite vow for a specific length of time (see Acts 18:18; 21:22-26).

[3] TLG 2018.005, 9.5.10.7-11.4, 12.7; POG 2:162-63**. Such an ascetic, holy, solitary figure from the desert appeared to transcend natural occurrences.

THE AUTHORITY OF JOHN’S BAPTISM

AUGUSTINE: The efficacy of John’s baptism is attested by the holy way he lived as a person. His baptism was in accord with the justice of a just man, yet still a mere man, but one who had received extraordinary grace from the Lord, a grace so great that he was deemed worthy to precede the final Judge of history, and to point him out with his finger, and to fulfill the words of that prophecy: “The voice of one crying out in the desert, prepare the way for the Lord.” [1] TRACTATE ON THE GOSPEL OF JOHN 5.6.2. [2]

[1] Mt 3:3; Mk 1:3; Lk 3:4.

[2] Cetedoc 0278, 5.6.10; FC 78:113*.

Mk