The Gospel according to Mark moves rapidly and offers rich insight into the identity of the one it proclaims, Jesus. Mark uses the word “immediately” more than 40 times, which is more than the rest of the New Testament combined. Mark moves the reader through this account of the life and ministry of Jesus quickly. Still, as he does so, he paints a picture of who Jesus is and ultimately challenges the listener to contemplate how they will respond to the understanding of Jesus’ identity. Ultimately, Mark’s focus is on leading the listener to know and understand that Jesus is the Messianic Son of God who, in a surprising twist, finds ultimate victory through His seeming defeat in death, which leads to triumph through His resurrection. Jesus is the suffering servant whose death is victory for us all. Throughout Mark’s Gospel, it is clear that Jesus’ disciples do not get this. Jesus hints at and clearly communicates the path He is walking, yet His disciples are unwilling or unable to accept what Jesus must face. Simon Peter even rebukes Jesus when He was talking about His impending death, which led to Jesus referring to Simon Peter as Satan for his ignorance of what must happen. In shaping his narrative this way, Mark helps the reader see the disciples’ errors and guides them toward a faithful understanding of Jesus’ identity and mission. That understanding invites a disciple of Jesus to respond in obedience to the revelation of the person and work of Jesus the Son of God, who came to die for the hurting and broken.

Major Theological Themes in Mark
Mark’s Gospel highlights several themes, many pieces of Jesus’ identity, and several stories that highlight who Jesus is and why He did what He did. The primary theme found throughout this Gospel is Jesus as the Suffering Son of God who is both the reigning King and the one who suffers for those He loves. A secondary theme is how Jesus calls His disciples to respond. Jesus calls those who follow him to take the same cup as Him, to take up their cross, and to deny everything else to follow Him. These two themes drive much of this Gospel and our interpretation of how to live it out.

Theme 1: Jesus as the Suffering Son of God
Throughout Mark, Jesus’ identity is progressively unveiled, not only as the divine Son of God, but also as the Suffering Servant. In His baptism, the voice of the Father communicates that Jesus is His beloved Son. Again in the transfiguration, we see the Father identifying Jesus as His beloved Son. In both of these moments, the Father Himself identifies Jesus as the divine Son of God. Yet, suffering is just as central to Mark’s portrayal of Jesus. Three times, Jesus clearly tells His disciples that He will suffer, be rejected, killed, and rise again, and each time they fail to understand or respond rightly. At His first prediction, Peter rebukes Him. After the second, the disciples argue about who is the greatest. And after the third, James and John ask for positions of power in His glory . Each of these moments highlights how suffering is central to Jesus’ mission, even though His closest followers resist it. Ultimately, Jesus is crucified on the cross. In that moment, a man, a Roman soldier of all people, sees it and says, “Truly this man was the Son of God!” Jesus’ identity as the Son of God was most clearly communicated through His suffering and death.
Mark intentionally presents Jesus’ power and authority alongside His suffering and rejection, showing that Jesus is the Divine Son of God who suffered so that we may have life in Him, fulfilling the prophetic vision of the suffering servant found in Isaiah 53, “He was despised and rejected by men, a man of suffering who knew what sickness was. He was like someone people turned away from; he was despised, and we didn’t value him. … Yet the Lord was pleased to crush him severely. When you make him a guilt offering, he will see his seed, he will prolong his days, and by his hand, the Lord’s pleasure will be accomplished.” Who Jesus was and what He would do was anticipated back in Isaiah and here he comes to step fully into this prophetic prediction. This emphasis “on the identity of Jesus is not for the purpose of acquiring abstract knowledge. In understanding who He is, people understand who they are.” When Jesus’ disciples know He is, that He must be the one who suffers, it informs how they live.

Theme 2: Costly Discipleship
Alongside his capturing of Jesus’ identity, Mark pairs the theme of radical discipleship in response to Jesus’ self-revelation. At each of the key moments when Jesus reveals that He must suffer, be rejected, be killed, and rise again, He also tells His disciples that they must follow Him into this fate. After Peter rebukes Jesus, Jesus says the powerful words of “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me. For whoever wants to save his life will lose it, but whoever loses his life because of me and the gospel will save it.” Then after His second prediction of His death Jesus tells His disciples, “If anyone wants to be first, he must be last and servant of all.” Then after His third prediction of His death Jesus spends several verses explaining how His disciples will drink the cup he drinks and must “be a slave to all.”
In several other places, Jesus also sets the bar for discipleship extremely high. He tells the Rich Young ruler to sell all he owns and give it to the poor. When He sends out His disciples, He commands them to bring nothing with them and to rely on the people of the places they go to provide for them. When He originally called the disciples, He called them to leave everything and follow Him. Jesus regularly calls His disciples to the high cost of complete reliance on Him. To follow Jesus, one must first lose oneself; it is in that death to self that we find our true identity. Just like Jesus’ identity is most clearly communicated in the moment of His death, His disciples’ identity is most clearly seen when they die to themselves. A disciple of Jesus finds their identity in who Jesus is, leading to a sacrificial calling to give of themselves and follow Jesus in His sacrificial love.

Mark Outline and Walkthrough: Who Is Jesus?
In walking through the content and structure of the Gospel according to Mark, the key theme of Jesus’ identity will be prioritized, with each section highlighting a different identifier of Jesus. Each of these identifiers will either be pulled straight from the corresponding verses or a summary of the actions of Jesus in the corresponding section of scripture. The secondary theme of costly discipleship will be a recurring supportive role, challenging the listener to respond to the revelation of who Jesus is. Since a disciple gets his identity and thus practices from the identity of Jesus, every revelation of Jesus’ identity will result in the next step of obedience for the listening disciple.

Jesus Is God’s Son (Mark 1:1-13)
Jesus is introduced as the Son of God, affirmed by John the Baptist, the Spirit, and the voice of the Father. His identity is declared from the beginning.
Mark wastes no time; he opens his Gospel account with a bold identity claim for Jesus and a purpose statement for this Gospel: “The beginning of the gospel of Jesus Christ, the Son of God.” Mark is denoting that this book is going to circle around this claim of Jesus as the Son of God. This title is one that is repeated and meant to inform how to read the rest of the book. Jesus is not merely a teacher or miracle worker; He is God’s own Son, the embodiment of divine authority and presence on earth. Quickly, Mark cites the Old Testament, and these citations echo Isaiah 40 and Malachi 3, presenting John the Baptist as the messenger preparing the way for Yahweh Himself. Mark is not just introducing a prophet; he is pointing to the return of God to His people. John’s role is the final punch of Old Testament prophecy, calling for repentance and pointing to one greater who will baptize with the Holy Spirit.
When Jesus appears, the heavens are torn open, the Spirit descends, and the Father declares, “You are my beloved Son; with you I am well pleased.” Jesus’ identity is declared in front of many as God’s Son, and with this commissioning, He begins His ministry. Immediately, Jesus is driven into the wilderness, echoing Israel’s desert testing. But where Israel failed, Jesus remains faithful. As the obedient Son, He resists temptation and embraces the path of suffering obedience.

Jesus Is Power (Mark 1:14-45)
Following His baptism and wilderness testing, Jesus steps boldly into His public ministry: “The time is fulfilled, and the kingdom of God has come near. Repent and believe the good news!” Jesus is proclaiming that God’s rule is breaking into the world through the person of Jesus, and this blessing from God requires a response from man. As Edwards puts it in The Pillar New Testament Commentary, “the gospel, as it is proclaimed by and present in Jesus, can remarkably be summarized in a single indicative: the divine blessing is present in ‘the kingdom of God,’ and the human obligation is contained in two simple imperatives, ‘repent’ and ‘believe.’”
Jesus then immediately, after calling His first disciples, enters a synagogue and teaches with an authority that astonishes His audience. He taught with real authority, and this challenged the listeners because they found authority from external sources, as Jesus found authority from within Himself. Then Jesus rebukes an unclean spirit, it obeys, which causes the people to ask, “What is this? A new teaching with authority!” Jesus carries divine power, and that power is seen not only in teaching but also in healing and deliverance. Throughout this passage, Mark pairs Jesus’ words with action and power. He heals Peter’s mother-in-law, heals many of the sick and drives out demons, and cleanses a man with leprosy . Jesus has power over diseases and demons, and is the only preacher these people have seen whose authority comes from within. There is a clear demonstration of Jesus as the teacher with authority, the Son of God, and the one with true power.

Jesus Is the Son of Man Who Offends (Mark 2:1-3:35)
In this section, we begin to see Jesus refer to Himself as the Son of Man, a title that appears 14 times in Mark and becomes a key lens for understanding both His authority and His path toward suffering. The term itself reaches back to Daniel 7:13-14, where the “Son of Man” is portrayed as a heavenly figure who receives dominion and glory from the Ancient of Days. Yet Jesus flips the script by merging this exalted identity with Isaiah’s Suffering Servant. As this is a complicated title Wessel and Strauss summarize the use of the Son of Man this way, “In Mark’s narrative Jesus uses the title to demonstrate his messianic authority (2:10, 28), affirm his mission of service and suffering (8:31; 9:9, 12; 10:33–34), and predict his return in glory to save and to judge (8:38; 13:26–27; 14:62).”
His identity as the Son of Man is first revealed in Mark as Jesus forgives the paralytic’s sins before healing his body, a moment that the scribes do not know what to do with. He claims the divine authority to forgive sin, and proves it by healing the man. He tells them, “But so that you may know that the Son of Man has authority on earth to forgive sins…” then heals the man on the spot. In that moment, He reveals that His authority extends beyond physical healing; it reaches into the deepest spiritual needs of humanity. The tension builds as Jesus calls Levi to follow Him and then eats with tax collectors and sinners. Jesus goes on to continually show his power and disregard for Jewish tradition. He is challenging man-made religious systems that elevate rules over mercy. He says boldly, “The Sabbath was made for man, not man for the Sabbath. So then, the Son of Man is Lord even of the Sabbath.” Jesus is the Son of Man who has all authority and is already letting the religious leaders know that they are in the wrong in how they interpret how to live out the Law. By the beginning of chapter three, Jesus’ conflict with the religious leaders is so intense that the Pharisees begin plotting His death. Mark shows that Jesus’ identity as the Son of Man not only reveals who He is, but it also exposes who we are and how resistant we can be to His authority.

Jesus the Revealer of Mysteries (Mark 4:1-34)
In Mark 4, Jesus transitions from action to teaching, describing the nature of the kingdom of God through parables. Jesus begins with the parable of the sower, explaining that the seed is the word, and the various soils represent human hearts. His disciples are confused (as they often are), so Jesus responds by saying, “The secret of the kingdom of God has been given to you, but to those outside, everything comes in parables.” This language recalls Isaiah 6, where spiritual deafness and blindness serve both as judgment and invitation. Jesus’ use of parables is intentional; he wants His audience not just to hear the words he is saying, but to “listen” to what He is saying and live it. In this section alone, Jesus calls those present to “listen”. Wessel and Strauss argue that, “The key theme throughout Mark 4 is the need to hear and respond to the truth.” The emphasis in the parables is to listen to the mysteries that Jesus is revealing and to respond in obedience.

Jesus Is the One Creation Obeys (Mark 4:35–6:6a)
At the end of the same day, Jesus was teaching in parables; He again shows His power and authority, this time over creation itself. The disciples are in a boat, and a furious storm threatens to overwhelm them; even with all of their experience in the water, these men begin to grow terrified. They cry out to Jesus, “Teacher! Don’t you care that we’re going to die?” With calm authority, Jesus rebukes the wind and says to the sea, “Silence! Be still!” And instantly, creation obeys its Creator. This moment echoes the power of Yahweh in the Old Testament — the One who stills the roaring seas. The disciples are stunned, asking one of the most important questions in the Gospel of Mark: “Who then is this? Even the wind and the sea obey him!” Jesus has revealed that He is the one Creation obeys.
As Mark continues to write, he shows three more instances of Jesus’ power going out in this section. In Mark 5, He displays authority over the demonic by casting out a legion of demons from a man living among tombs. Then He heals a woman suffering from bleeding for 12 years and raises Jairus’ daughter from death itself. Jesus, in these moments, shows His power over legions of demons, illnesses that seem to have no cure, and even death itself, proving that truly Jesus has power over all creation. Yet when He returns to His hometown, He is rejected. Jesus, who has proven with many signs and wonders of His power and authority, was dismissed by His own family and friends because of their familiarity with Him. How often do we become so familiar with Jesus that we dismiss who He is and what He has done and can do? Jesus “was not able to do a miracle there, except that he laid his hands on a few sick people and healed them,” because “he was amazed at their unbelief.” The disciple should ask, “How will I respond to the one who commands creation?”

Jesus Is the Shepherd Who Provides (Mark 6:6b–8:10)
Mark 6:30-46 gives us one of the most beautiful and human pictures of Jesus in the whole Gospel. Jesus has just heard of John the Baptist’s death, who was His cousin and friend. And His disciples had just returned from being sent out to minister in pairs. They are tired and He is grieving, so Jesus tries to withdraw with His disciples to rest and grieve, saying, “Come away by yourselves to a remote place and rest for a while.” But the crowds follow them, and instead of frustration, Mark tells us, “He had compassion on them, because they were like sheep without a shepherd.” In the middle of personal sorrow, Jesus chooses sacrificial love. He teaches them, feeds them, and cares for their needs. This is Jesus, the Shepherd who provides, the one who lays down His comfort to meet the hunger of hurting people. He feeds the five thousand not just with bread and fish, but with the presence and care of God Himself.
Yet, Jesus does not neglect time with the Father. After being a shepherd and provider to these people, He sends His disciples ahead on the boat, and He retreats to pray. Even Jesus, the Son of God, needed solitude, communion with the Father, and time to replenish His soul. His compassion flowed from a life rooted in prayer, not from an unending need to prove Himself. Then, from His time with the Father, Jesus continues to provide for His sheep. He walks on water to reach His struggling disciples, heals the sick who simply touch His cloak, and feeds a large crowd once again. Over and over, Jesus provides with patience and generosity, even when His disciples still do not understand what He is doing.

Jesus Is the Suffering Messiah (Mark 8:11–9:13)
This section marks a major turning point in Mark’s Gospel. Up until now, Jesus has demonstrated power, authority, compassion, and provision. Now beginning in 8:27, the question of who Jesus is moves front and center, and He asks His Disciples, “Who do you say that I am?” Peter quickly responds with what seems to be the right answer, “You are the Messiah.” However, there is a problem with his answer, and the problem is not with who Jesus is but what He does. Like many Jews of his day, Peter likely expected a conquering king, not a suffering servant. Immediately after Peter’s confession, Jesus begins to teach plainly that “the Son of Man must suffer many things, be rejected… be killed, and after three days rise again.” This declaration by Jesus “clearly marks the beginning of a new narrative section. The tone and direction of the story now changes as Jesus begins to teach about the suffering role of the Christ and heads down the path toward the cross.”
When Peter hears that Jesus must suffer, he rebukes Jesus because he has in his mind that Jesus is the conquering messiah, but Jesus rebukes him right back because He knows that the Son of Man must conquer through suffering. Jesus is the Suffering Messiah, the King who conquers through sacrifice, not sword. He then calls His disciples to walk the same path: “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me.” This is a declaration Jesus will make two more times, likely because each time His disciples fail to understand what He is saying, but it is essential that a disciple of Jesus listens to these words because death to self is the key to following Jesus. Then in the Transfiguration, the Father emphasises, “This is my beloved Son; listen to Him!” Jesus is the Son of God who must suffer. The concept of our savior needing to suffer to conquer is a difficult one, but this declaration of Jesus is of utmost importance.

Jesus Is the King Who Serves (Mark 9:14 -10:52)
As Jesus continues His journey toward Jerusalem, He spends these chapters reshaping His disciples’ understanding of greatness, power, and leadership. While they continue to argue about status and position, Jesus consistently redirects them toward humility, service, and sacrifice. After they were arguing about who was the greatest (which happened to right after Jesus predicts his suffering a second time), Jesus, likely inspired by what He must do, informs the disciples, “If anyone wants to be first, he must be last and servant of all.” True greatness in the Kingdom is measured not by authority over others but by service to others. Just as Jesus must become the servant of all, so must His disciples; this is how true authority and power are obtained.
The theme of service and sacrifice builds throughout these chapters. He challenges the rich young ruler to lay down his possessions and follow Him, showcasing the cost to follow Him. In love, Jesus shows this young man that to follow Him is to sacrifice as He sacrifices, clearly laying out the price for someone who hungers to know what to do. True power and authority come from sacrifice, and in this moment, this is a price the young ruler is not willing to pay.
Then, after His third prediction of His death, James and John proceed to ask Jesus if they can sit at His right and left hand, clearly demonstrating they still do not understand what Jesus is saying to them. Jesus then lays out a clear statement depicting what the call is of His disciples and the cup He must drink as the Servant King: “whoever wants to be first among you will be a slave to all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Jesus is the King who came to serve. He holds all authority, and yet He does not use it for self-gain, but to give Himself away in love, and He calls those that follow Him to do the same.

Jesus the Son of David (Mark 11–13)
In Mark 11, Jesus arrives in Jerusalem for His final week of ministry and life. His entry into Jerusalem is triumphant but profoundly symbolic. Riding on a colt, He intentionally fulfills Zechariah’s prophecy of a humble yet victorious King. The people shout, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David!” Their proclamation identifies Jesus explicitly with Israel’s messianic hope, a Son of David who would restore God’s reign. This title, Son of David, links Jesus to Israel’s royal line and God’s covenant promises:
“The Lord declares to you: The Lord himself will make a house for you. When your time comes and you rest with your ancestors, I will raise up after you your descendant, who will come from your body, and I will establish his kingdom. He is the one who will build a house for my name, and I will establish the throne of his kingdom forever.”

Jesus is this descendant, He is the Son of David, and His throne will be established forever, but He immediately challenges what kind of King He is going to be. He enters the Temple not to rule politically, but to confront spiritually. He flips tables. He calls out corruption. He quotes Isaiah 56:7 and declares: “My house will be called a house of prayer for all nations,” rebuking those who turned worship into self-serving gain. Jesus comes as the prophesied Son of David, who, rather than conquering the land, condemns the practices of His people.
Then, in chapter 13, Jesus teaches about future judgment, the coming destruction of the temple, and His eventual return. He urges vigilance, preparedness, and faithfulness. As the Son of David, Jesus exercises prophetic authority, calling people not to empty religion but to watchful, authentic discipleship awaiting His return.

Jesus Is the Crucified King (Mark 14–15)
In Mark 14–15, the Gospel reaches its climax with the passion narrative. Everything Mark has built toward unfolds as Jesus is betrayed, arrested, mocked, and crucified. Mark captures what seems like utter defeat as Jesus’ enthronement. He is not a victim of circumstances; He is the Crucified King who willingly offers Himself for His people.
This passion narrative begins with Jesus instituting the Lord’s Supper, giving His disciples a lasting way to remember His sacrifice. His body broken and His blood poured out for many. Following this, in the garden of Gethsemane, Jesus wrestles deeply with the suffering He faces, yet submits to His Father’s will, declaring, “Abba, Father… not what I will, but what you will.” Jesus knows what must take place and, as one who is fully human, He struggles at the thought of suffering, yet Jesus submits to the Father, showing His commitment to the promises and commands He has spoken to His disciples.
After the betrayal of Judas, Peter’s denial, and the condemnation from the Jewish leaders, we see Jesus take up His royal garb. The Roman authorities mock Him as the “King of the Jews,” the soldiers crown Him, not with gold but with thorns, and hang Him on the cross beneath the inscription “King of the Jews.” Mark portrays this moment as His true coronation, echoing Isaiah’s prophecy of the Suffering Servant who conquers through suffering:
“Who has believed what we have heard? And to whom has the arm of the Lord been revealed? He grew up before him like a young plant and like a root out of dry ground. He didn’t have an impressive form or majesty that we should look at him, no appearance that we should desire him. He was despised and rejected by men, a man of suffering who knew what sickness was. He was like someone people turned away from; he was despised, and we didn’t value him. Yet he himself bore our sicknesses, and he carried our pains; but we in turn regarded him stricken, struck down by God, and afflicted. But he was pierced because of our rebellion, crushed because of our iniquities; punishment for our peace was on him, and we are healed by his wounds. We all went astray like sheep; we all have turned to our own way; and the Lord has punished him for the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth. Like a lamb led to the slaughter and like a sheep silent before her shearers, he did not open his mouth. He was taken away because of oppression and judgment, and who considered his fate? For he was cut off from the land of the living; he was struck because of my people’s rebellion. He was assigned a grave with the wicked, but he was with a rich man at his death, because he had done no violence and had not spoken deceitfully. Yet the Lord was pleased to crush him severely. When you make him a guilt offering, he will see his seed, he will prolong his days, and by his hand, the Lord’s pleasure will be accomplished. After his anguish, he will see light[g] and be satisfied. By his knowledge, my righteous servant will justify many, and he will carry their iniquities. Therefore I will give him the many as a portion, and he will receive the mighty as spoil, because he willingly submitted to death, and was counted among the rebels; yet he bore the sin of many and interceded for the rebels.”

Jesus is the one who was pierced for all mankind, the lamb slaughtered, the one who bore the sin of many, healed our wounds, and interceded for the rebels. Jesus is the one crucified for us. And in that moment of crucifixion and death, His identity is made known even to a Roman centurion who declares, “Truly this man was the Son of God!” What the religious elite and disciples miss, an outsider sees clearly. In the moment of sacrificial death, Jesus’ kingship is fully revealed. Jesus is the Crucified King, slaughtered for all of mankind.

Jesus Is the Resurrected Lord (Mark 16:1–8)
Finally, we see, on the first day of the week, three grieving women approach the tomb expecting to find Jesus’ lifeless body, bringing spices to anoint Him according to tradition. Instead, they see something they did not expect to see… a young man dressed in white, announcing: “He has risen! He is not here.” Jesus, who was crucified, is now risen, triumphing over Satan, Sin, and Death. Jesus has done all that He said He would do, suffering, dying, and rising again. In doing so, He shows that he is not merely a powerful preacher or compassionate healer; He is the Resurrected Lord, conquering death itself.
Yet Mark ends his Gospel abruptly, with the women fleeing in trembling astonishment, initially saying nothing because they are overwhelmed . Some scholars believe this “unfinished” ending is intentional, and Mark “intentionally leaves the readers in the same position as the women at the tomb—with the proclamation of the resurrection and a call to decision. Will Mark’s readers respond with faith and action, or with fear and unbelief?” The resurrection demands a personal response: Will we shrink back in fear, skepticism, or indifference, or will we boldly proclaim the reality of the risen Christ?

Conclusion
Who is Jesus? Mark leaves the reader with the answer that Jesus is the Resurrected Lord, the Son of God, who had to suffer to redeem all mankind. The Crucified King who serves and calls those who call Him Lord to also serve and suffer as they follow Him. Just as Jesus’ identity was fully revealed in the moment of His death, the identities of those who follow him are also revealed when they first die to themselves. Jesus calls those who follow Him to follow Him even to death because through death we find resurrection life.

Bibliography
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Elwell, Walter A., ed. “Mark, Gospel Of.” In Baker Encyclopedia of the Bible, Vol. 2, 1396–1402. Grand Rapids, MI: Baker Book House, 1988.
Keller, Timothy. Jesus the King: Understanding the Life and Death of the Son of God. New York: Penguin Books, 2013.
Marcus, Joel. “Mark, Gospel of.” In The Anchor Bible Dictionary, edited by David Noel Freedman, Vol. 4, 542–557. New York: Doubleday, 1992.
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Smith, Kay Higuera. “The Gospel of Mark.” In The New Testament in Color: A Concise Bible Commentary, edited by Nijay K. Gupta and Esau McCaulley, 95–105. Downers Grove, IL: IVP Academic, 2023.
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