๐๐๐๐ฉ ๐๐๐ญ๐๐ก ๐๐จ๐ซ ๐๐ข๐๐ฅ๐ข๐๐๐ฅ ๐๐ฅ๐ฅ๐ฎ๐ฌ๐ข๐จ๐ง๐ฌ
When I watch Marvel movies with my kids, weโre always on the hunt for Easter eggs, those glaring references or subtle nods to other Marvel Cinematic Universe (MCU) properties. Some references are so blatantly obvious that viewers can pick up on the connections immediately. Subtle references often require multiple viewings. Easter eggs are the tissue that binds each Marvel movie to the MCUโs larger story.
In a similar way, New Testament authors embedded Easter eggs in their writings. They allude to the Old Testament 3,000 to 4,000 times. For example, the book of Revelation only quotes the Old Testament on a few occasions (1:7; ), but it alludes to the Old Testament more than 500 times. Allusions may be common, but what are they? And what difference does spotting one make for our understanding of a New Testament passage? Letโs answer these questions by looking closely at John the Baptistโs enigmatic statement in Mark 1:7.
๐ช๐ต๐ฎ๐ ๐๐ ๐ฎ๐ป ๐๐น๐น๐๐๐ถ๐ผ๐ป?
An allusion is an indirect reference to a previously written body of literature. New Testament authors usually make such indirect references to the Old Testament by employing a few unique words that correspond to a specific passage. One often ignored allusion is found in Mark 1:7, where the evangelist underscores Jesusโs identity as the โHoly Oneโ who intends to cleanse creation and humanity. He does this by alluding to the burning bush narrative in Exodus 3.
When we turn to the first page of Markโs Gospel, we encounter John the Baptist, one of the most significant yet enigmatic characters in the Gospels. His fiery language, bizarre diet, and itchy attire make sense once we locate his identity within the line of Old Testament prophets. Like the famed prophet Elijah, John prepares Israel for the Lordโs arrival by calling for repentance (Mark 1:6; see 2 Kings 1:8; Zech. 13:4).
But one of Johnโs statements about his relationship to Jesus often stumps readers: โOne who is more powerful than I am is coming after me. I am not worthy to stoop down and untie the strap of his sandalsโ (Mark 1:7โ8, CSB, emphasis mine; cf. Matt. ; Luke ; John ).
Johnโs language underscores his status as a servant, one who isn’t worthy to loose the straps of his masterโs sandals. But John may also have in mind a significant Old Testament passage. The Greek verb for โuntieโ (lyล) is paired with โsandalโ (hypodฤma) only in the Greek (Septuagint) translations of Exodus 3:5 and Joshua . Mark is alluding to these earlier stories. His Easter egg should clue us into connections between this passage and the larger biblical narrative.
๐ข๐น๐ฑ ๐ง๐ฒ๐๐๐ฎ๐บ๐ฒ๐ป๐ ๐จ๐๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐ข๐น๐ฑ ๐ง๐ฒ๐๐๐ฎ๐บ๐ฒ๐ป๐ ๐ถ๐ป ๐๐ต๐ฒ ๐ก๐ฒ๐
In the Septuagint translation of Exodus 3, God appears to Moses in the burning bush. Moses attempts to approach the bush, but the Lord commands him to โuntie (lysai) your sandal (hypodฤma)โ because Moses is on โholy groundโ (v. 5, my translation). Since the Lord dwells in the fiery bush, Moses must remove anything unfit for Godโs presence. As T. Desmond Alexander suggests, removing oneโs sandals may have been a precedent for Israelite priests who ministered barefoot in the temple. Mosesโs actions at the burning bush are repeated in Joshua where the angelic figure commands Joshua, Mosesโs successor, to โuntieโ (lysai) his โsandalโ (to hypodฤma) because heโs standing in the โholyโ promised land (my translation).
Taken together, Markโs allusion is a case of the use of the Old Testament (Ex. 3:5) in the Old Testament (Josh. ) in the New Testament (Mark 1:7). Why might John the Baptist be subtly alluding to Exodus and Joshua?
The allusion brings Jesusโs identity into focus. Mark shows us that Jesus resembles Moses, Joshua, and Yahweh. Jesus is like the figures of Moses and Joshua because he wears sandals that need to be removed. Recall that the name โJesusโ is the Greek equivalent of โJoshuaโ (Matt. ; Luke ). Yet the allusion demonstrates Jesus is also Yahweh in the flesh. Jesus isn’t merely reminiscent of Yahweh, though. Jesus is Yahweh, and John is unworthy to loose Jesusโs sandals because every place Jesus stands is โholy ground.โ Everywhere he steps in Markโs Gospel is a holy sanctuary because where Jesus goes, so goes Godโs presence. As Ezekiel predicted, the end-time temple would be the โplace for the soles of feetโ (Ezek. 43:7, CSB).
Later in Mark 1, a demon-possessed man claims Jesus is the โHoly One of Godโ (v. 24). Here, Jesus begins to cleanse creation and fill it with Godโs glory. Though a common Jewish perception was that โthe land of Israel is holier than all landsโ (Mishnah Kelim 1.6), nothing could be further from the truth. Israel and her land were in dire need of ritual cleansing. Sin had infested the cosmos (Gen. 3:1โ7). Israelโs idolatry resulted in ritual and moral defilement. A holy God cannot dwell in the presence of an unholy people, but through Jesusโs incarnation, obedient life, and atoning death on the cross, Godโs people receive a once-for-all ritual and moral cleansing.
๐ช๐ต๐ฎ๐ ๐๐ถ๐ณ๐ณ๐ฒ๐ฟ๐ฒ๐ป๐ฐ๐ฒ ๐๐ผ๐ฒ๐ ๐๐ ๐ ๐ฎ๐ธ๐ฒ?
What practical difference does Markโs allusion to Exodus 3:5 make? How does it affect our daily walk with Christ? First, we must read the New Testament expectantly. We should expect to find Old Testament allusions on every page of the New Testament. Remember, there are thousands of them!
If we read Mark 1:7 narrowly, we’ll miss the Old Testament connection and fail to see Christ in a new light. We’ll fail to learn that Jesus is intent on cleansing humanity and creation for the presence of a holy God. Creation and humanity must be fit, or sanctified, for Godโs glory. What Jesus began at his first coming will be completed at his second coming when all creation will dwell with God in a holy cosmic temple (Rev. 21:1โ22:5).
Second, part of reading expectantly is becoming familiar with the whole Bible, not just the broad contours. We must learn how the microstories of Israelโs history make up the macrostory of redemption. When we watch the Marvel movies over and over, we discover new Easter eggs. In the same way, when we fill our minds with Scripture, we’ll inevitably see new and exciting connections.
Cross-references also help us discover allusions. The publishers of all the major English translations produce excellent reference editions; and G. K. Beale and Don Carson edited the ๐ถ๐๐๐๐๐๐ก๐๐๐ฆ ๐๐ ๐กโ๐ ๐๐๐ค ๐๐๐ ๐ก๐๐๐๐๐ก ๐๐ ๐ ๐๐ ๐กโ๐ ๐๐๐ ๐๐๐ ๐ก๐๐๐๐๐ก, a project that examines all the Old Testament quotations in the New Testament and many prominent allusions.
Reading the Bible with an eye toward allusions takes additional effort. But it will increase our understanding of the Scriptures and grow our love for Christ.
(“๐๐ฒ๐ฒ๐ฝ ๐ช๐ฎ๐๐ฐ๐ต ๐ณ๐ผ๐ฟ ๐๐ถ๐ฏ๐น๐ถ๐ฐ๐ฎ๐น ๐๐น๐น๐๐๐ถ๐ผ๐ป๐” by @DrGladd. The Carson Center for Theological Renewal seeks to bring about spiritual renewal around the world by providing excellent theological resources for the whole churchโfor anyone called to teach and anyone who wants to study the Bible. The Center helps Bible study leaders and small-group facilitators teach Godโs Word, so they can answer tough questions on the spot with a quick search on their smartphone. Sign up for updates and announcements from The Carson Center today: pages.thegospelcoalition.org/subscribe-carsโฆ)