Discipleship 101: Learning from Mark's Gospel

David Anguish

With 4,541 fewer words in the ESV than the next shortest Gospel (John), Mark is known for getting to the point (cf. issue 6/20). Hans Bayer notes that he also shows an interest in defining discipleship:

Mark's first chapter illustrates themes that are developed and deepened throughout the writing, beginning with Jesus’ declaration of his mission in Mark 1.14–15. As Larry Hurtado writes,

The day-in-the-life incidents recorded in 1.16–34 show essential components of discipleship and how Jesus nurtured his learning followers. Verses 16–20 show the surrender that lies at discipleship’s core. Having previously evaluated Jesus (John 1.35–42), Peter and Andrew, along with James and John, made their decisive commitment to follow him.

Against the backdrop of that commitment, we begin to see Jesus’ intentions for his disciples (cf. Hurtado 1989, 22–23). First, he meant for those who followed to participate in his mission, not merely hear his teaching, observe his deeds, or receive his blessings. Second, as he will elaborate when he appoints the twelve apostles (3.13–19), his disciples were to emulate his service in their ministries. At its most basic, to follow Jesus was to be “with him” (Mark 3.14; cf. 1.36; 5.18, 37, 40; 14.33). It was a relationship in which they increasingly identified with him and allowed him to mentor them into a more complete imitation of his image (cf. 2 Cor 3.17–18).

In their association with Jesus, we see three discipleship priorities. First, he was devoted to teaching (Mark 1.21–22; cf. 2.13; 4.1–2; 6.2, 6, 30, 34; 7.7; 8.31; 9.31; 10.1; 11.7; 12.14, 35; 14.49). Hurtado calls attention to the fact that, in Mark, διδάσκω (didaskō), to teach, is emphasized over κηρύσσω (kēryssō), to proclaim. The number of occurrences of the words is comparable—didaskō seventeen times compared to fourteen for kēryssō—but disdaskō is used fifteen times to refer to Jesus’ actions (1.21–22; 2.13; 4.1–2; 6.2, 6, 34; 8.31; 9.31; 10.1; 11.17; 12.14, 35; 14.49) whereas kēryssō refers to his actions just three times (1.14, 38–39) (Hurtado 1989, 26).

Second, Jesus possessed a unique authority (ἐξουσία, exousia; ten times, in 1.22, 27; 2.10; 3.15; 6.7; 11.28–29, 33; 13.34). This underscores the nature of his being, status, and power, especially over demonic forces. It also shows something vital about his credibility: Jesus’ teaching gives direction, presenting his disciples with unique insights into reality and how to live.

Third, priority is given to Jesus’ care for people. Because the demons could neither rebuke nor control him (1.23–25), people were relieved from unimaginable distress and loss of control. Diseases, understood to be connected to sin, or at least to be one of the effects of living in a fallen world, were cured in an instant. These and similar actions demonstrate Jesus’ conviction that the welfare of people should be prioritized and their needs addressed holistically (cf. Mark 2.23–28).

These emphasis points show that “discipleship” was not a plank in Jesus’ platform, but was rather the life he modeled and expected his followers to emulate. Mark reinforces this in his reports of the disciples’ commissioning. They were to preach, call for repentance, engage in healing, and advance his conquest of the demonic (3.14–15; 6.7, 12–13); in short, his disciples were “called to enter into his mission and not to be observers” (Hurtado 1989, 22).

Works Cited

Bayer, Hans F. 2008. “Introduction to the Gospel According to Mark.” The ESV Study Bible. ed. Lane T. Dennis. Wheaton, IL: Crossway Bibles.

Hurtado, Larry W. 1989 (1983). Mark. Understanding the Bible Commentary Series. Grand Rapids, MI: Baker Books.

All Scripture quotations not otherwise designated are from the ESV. Italics in biblical quotations are added by the author. Permission is granted to reprint original materials with the credit line, “Reprinted from David Anguish, ‘The Berea Page,’ March 3, 2026.”

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"Despite our aversion to repetition, it has a valuable place in the forming of a community.… The congregation does not know the story as well as we might think, and they are likely to know it much less in the future. Preachers and teachers may face the occupational hazard of thinking that what is shopworn for them is shopworn for others also. Because we heard themes and traditions repeated many times in our formative years, we easily assume that these topics live on in the memories of others even when they have not been repeated.” ~ James W. Thompson. 2001. Preaching Like Paul: Homiletical Wisdom for Today. Louisville, KY: Westminster John Knox Press, 129–130 Image by Peggy & Marco Lachmann-Anke from Pixabay

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David

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