Some skeptics, such as Bart Ehrman, argue that the Gospel of Mark does not explicitly present Jesus as God and that the belief in His deity developed later, as seen in the Gospel of John. Ehrman writes:

“Jesus is not called God in the Gospel of Mark, our earliest Gospel, and indeed, there is nothing in Mark’s Gospel that would suggest that Mark thought of Jesus as God.”¹

However, a closer examination of Mark’s Gospel shows that it is filled with evidence of Jesus’ divinity. Through His actions, titles, and fulfillment of Old Testament prophecies, Mark consistently reveals that Jesus is the embodiment of Yahweh’s presence. Furthermore, Mark’s portrayal of Jesus aligns with Second Temple Jewish theology, which allowed for a complex understanding of Yahweh, as well as early Christian writings affirming His deity.

Mark’s Opening: Jesus as Yahweh

Mark begins with a proclamation that sets the tone for the entire Gospel:

“The beginning of the gospel of Jesus Christ, the Son of God.”

This introduction is immediately followed by a quotation from Isaiah 40:3:

“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 term “Lord” (Greek: Kyrios) in this passage translates the Hebrew YHWH in the Septuagint, the Greek version of the Old Testament. By applying this prophecy about Yahweh’s arrival to John the Baptist’s role in preparing the way for Jesus, Mark unmistakably identifies Jesus with Yahweh.

Michael Heiser, in The Unseen Realm, explains that Second Temple Jewish thought often included the concept of Yahweh having two manifestations: one unseen and transcendent, and one visible and physical. Heiser writes:

“The idea of a ‘second Yahweh’ or ‘two powers in heaven’ was not considered heretical in early Judaism. It reflected passages where Yahweh appears in human form (e.g., Genesis 18) or is distinct from another divine figure who is also called Yahweh (e.g., Daniel 7:13-14).”²

By portraying Jesus as the fulfillment of Isaiah 40:3, Mark presents Him as the visible, incarnate Yahweh who comes to redeem His people.

Key Verses in Mark Demonstrating Jesus’ Divinity

Authority Over Sin: Mark 2:5-12

In one of His most profound actions, Jesus forgives the sins of a paralytic. The scribes object, saying, “Who can forgive sins but God alone?” In Jewish theology, forgiveness was God’s exclusive prerogative (Isaiah 43:25). Jesus responds by healing the man, demonstrating that His authority to forgive is not symbolic but divine. Craig Evans notes:

“Forgiveness was associated with the temple, the locus of God’s presence. Jesus bypasses the temple, making Himself the new locus of divine forgiveness.”³

Authority Over Nature: Mark 4:39-41

Jesus calms a storm with a simple command: “Peace! Be still!” The disciples marvel, “Who then is this, that even the wind and the sea obey him?” This recalls Psalm 107:29: “He made the storm be still, and the waves of the sea were hushed.” Such control over nature was understood as the domain of Yahweh alone. Richard Bauckham emphasizes:

“For Mark’s audience, Jesus’ authority over nature would unmistakably signal divine power, aligning Him with Yahweh’s sovereignty over creation.”⁴

Divine Glory Revealed: Mark 9:2-8

At the Transfiguration, Jesus’ appearance becomes radiant, and a voice from heaven declares, “This is my beloved Son; listen to him.” This event surpasses Moses’ encounter on Mount Sinai, revealing Jesus as the source of divine glory. Heiser connects this to Daniel 7:13-14, where the “Son of Man” shares authority, glory, and worship with Yahweh:

“In Daniel 7, the ‘Son of Man’ is not merely a human figure. He shares authority, power, and worship with Yahweh, making Him a second, visible Yahweh figure. This would later be applied to Jesus in early Christian theology.”²

Second Temple Jewish Views of Yahweh’s Two Powers

During the Second Temple period, some Jewish texts described Yahweh in ways that anticipated the Christian understanding of Jesus as God. Key examples include:

1. The “Son of Man” in Daniel 7:13-14

In Daniel’s vision, the “Son of Man” is presented alongside the Ancient of Days (Yahweh) and is given authority, glory, and worship. This duality of divine figures fits with the concept of Yahweh manifesting in both seen and unseen forms.

2. Philo of Alexandria

Philo, a Jewish philosopher, described the Logos (Word) as a divine intermediary through whom God created and sustained the world. John’s Gospel builds on this concept, declaring, “The Word was with God, and the Word was God” (John 1:1).

3. The Memra in the Targums

The Aramaic Targums often describe the “Word of the Lord” (Memra) as a distinct figure who acts on Yahweh’s behalf. This theological background aligns with the New Testament portrayal of Jesus as the incarnate Word.

Heiser writes, “The Second Temple Jewish worldview was not rigidly monotheistic in the modern sense but allowed for a complex understanding of Yahweh’s unity.”

Why Jesus Doesn’t Explicitly Say, “I Am God”

Skeptics often ask why Jesus does not directly state, “I am God.” The reasons lie in the cultural and theological context of His ministry:

1. Avoiding Misunderstanding

A direct claim of divinity could have been misconstrued as polytheism. Instead, Jesus reveals His divine identity through actions and titles that align with Jewish theology.

2. Gradual Revelation

Jesus’ mission involved leading His followers to recognize His identity through His works and fulfillment of prophecy. Peter’s confession, “You are the Christ, the Son of the living God” (Matthew 16:16), exemplifies this process.

3. New Testament Confirmation

The New Testament writers unequivocally affirm Jesus’ deity:

• John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

• Philippians 2:6-7: “[Jesus], though he was in the form of God, did not count equality with God a thing to be grasped.”

• Colossians 1:15-17: “He is the image of the invisible God… by him all things were created.”

Early Christian Writings Affirming Jesus’ Divinity

The early church consistently proclaimed Jesus as God. Examples include:

• Clement of Rome: “Let us look to Jesus Christ as our God and Savior.”

• Ignatius of Antioch: “There is one Physician who is both flesh and spirit, born and unborn, God in man, true life in death.”

• Polycarp of Smyrna: “Now may the God and Father of our Lord Jesus Christ, and the eternal High Priest Himself, Jesus Christ, build you up in faith and truth.”

Worship of Jesus as God

Even non-Christians recognized Christians’ worship of Jesus as God. The Alexamenos graffito mocks a Christian worshiping a crucified figure, labeled “Alexamenos worships his god.” Roman historians, including Pliny the Younger, observed that Christians sang hymns to Christ “as to a god.”

The agreement within the text combined with Hebrew Scripture, the consist use of Divine names and titles, the Jewish understanding of two Powers, the consensus of later scripture in the New Testament, and the testimony of early Christians and even their enemies all testify to the Deity of Christ as an early doctrine of Christian believe based on all the Gospels including that of Mark.

Footnotes

1. Bart D. Ehrman, How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee (San Francisco: HarperOne, 2014).

2. Michael S. Heiser, The Unseen Realm (Lexham Press, 2015).

3. Craig A. Evans, Mark 1-8 (Waco: Word Biblical Commentary, 2001).

4. Richard Bauckham, Jesus and the God of Israel (Grand Rapids: Eerdmans, 2008).

5. Clement of Rome, First Epistle to the Corinthians, 16:1.

6. Ignatius of Antioch, Epistle to the Ephesians, 7:2.

7. Polycarp of Smyrna, Epistle to the Philippians, 12:2.