Jesus in a World of Colliding Empires, Volume Two: Mark 8:30–16:8 and Implications: Mark's Jesus from the Perspective of Power and Expectations

Jesus in a World of Colliding Empires,

Volume Two: Mark 8:30—16:8 and Implications

Mark’s Jesus from the Perspective of Power and Expectations

Mark J. Keown

Jesus in a World of Colliding Empires, Volume Two:Mark

8:30–16:8

and Implications

Mark’s Jesus from the Perspective of Power and Expectations

Copyright ©

2018

Mark J. Keown. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

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Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®). Copyright ©

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Table of Contents

Title Page

Dedication

Acknowledgements

Abbreviations

Introduction

Chapter 7: Live by the Pattern of the Cross (Mark 8:30—9:1)

What Kind of Messiah? A Suffering Son of Man (Mark 8:30–32a)

Rebuke and Counter-rebuke—Peter’s Incomprehension and Jesus’ Response (Mark 8:32b–33)

Essential Discipleship—Take Up Your Cross, Walk in the Pattern of the Cross (Mark 8:34—9:1)

Chapter 8: Jesus’ Glory and Authority and Call for Faith, Prayer, Service, and Renunciation of Sin (Mark 9:2–50)

The Transfiguration: Jesus’ Glory and Authority Revealed (Mark 9:2–13)

The Power of Compassion, Faith, and Prayer to Overcome Evil (Mark 9:14–29)

The Second Passion Prediction and the Disciples’ Incomprehension (Mark 9:30–32)

Greatness through Service (Mark 9:33–37)

A Permission-Giving Service (Mark 9:38–41)

A Holy Service: Warnings against Sin (Mark 9:42–50)

Chapter 9: Marital Faithfulness, the Inclusion of Children, and Giving to the Poor (Mark 10:1–34)

Marital Fidelity: Mutual Service in Marriage (Mark 10:1–12)

Service toward Children (Mark 10:13–16)

Service of the Poor, not Seeking after Wealth (Mark 10:17–31)

The Third Passion Prediction (Mark 10:32–34)

Chapter 10: Christian Leadership as Service of those in Need (Mark 10:35–52)

James and John’s Claim: Further Evidence of their Failure to Understand (Mark 10:35–45)

The Spiritually Sighted Bartimaeus Receives Physical Healing (Mark 10:46–52)

Chapter 11: The Servant-King Arrives and Challenges the Temple System (Mark 11:1–26)

Messiah Joshua Enters to High Hopes (Mark 11:1–11)

Messiah Joshua Attacks Israel’s Religious System (Mark 11:12–25)

The Enacted Parable of the Fig Tree (Mark 11:12–14, 20–25)

Jesus Clears the Temple (Mark 11:15–19)

Chapter 12: The Public Humiliation of Israel’s Leaders (Mark 11:27—12:37)

The Question of Authority (Mark 11:27–33)

The Parable of the Tenants (Mark 12:1–12)

The Question of Taxes (Mark 12:13–17)

The Question of Resurrection (Mark 12:18–34)

The Greatest Commandments—Love! (Mark 12:28–34)

Chapter 13: Divine Sonship, Beware the Scribes, and the Destruction of the Temple (Mark 12:35—13:37)

Who is the Lord of Psalm 110:1? (Mark 12:35–37)

The Scribes or the Poor Widow?—The Poor Widow! (Mark 12:38–44)

The Forthcoming Destruction of the Temple (and the Return of the King) (Mark 13:1–36)

Chapter 14: Israel’s Leaders Strike Back (Mark 14:1—15:47)

Betrayal One (Mark 14:10–11, 17–21, 43–50)

Arrest and Trial before the Sanhedrin (Mark 14:43–65)

Before Pilate (Mark 15:1–15)

Crucifixion (Mark 15:16–41)

Burial (Mark 15:42–47)

Chapter 15: The Disciples’ Disarray (Mark 14:1—16:8)

Anointing for Death (Mark 14:3–9)

Betrayal Two (Mark 14:10–11, 17–21, 43–50)

The Passover, the Last Supper (Mark 14:12–25)

The Hallel Song (Mark 14:26)

To the Mount of Olives (Mark 14:27)

Predictions of Jesus’ Death and the Disciples’ Denial (Mark 14:28–31)

Gethsemane (Mark 14:32–42)

Arrest (Mark 14:43–52)

Denial (Mark 14:54, 66–72)

The Disciples’ Absence

The Disciples’ Failure

Resurrection! The Kingdom Comes in Power (Mark 16:1–8)

Chapter 16: Conclusions and Implications

The Essence of Jesus

The Rest of the New Testament

The Uniqueness of Jesus

Christian History

Implications for Reading the Old Testament

Implications for Christian Leadership

Implications for Christian Mission, Evangelism, and Apologetics

Implications for Christian Involvement in the World and in Politics

Implications for Being Male

Implications for the Second Coming

A Final Plea

Bibliography

Dedication

I dedicate this volume to all those Christians who have realized that the call of the gospel is not merely to belief, but to living a cross-shaped life. Such people include those who have given their lives for Jesus or who have suffered immensely for their faith; those who do the seemingly insignificant work in the background; who care for those at the margins; who have been hurt by Christians’ failure to live up to the ethic of Jesus; who have sought to lead as servants; who have burnt out seeking to live out their ministries; who have refused to yield to resorting to an eye for an eye; who get what Jesus was about; fathers who love their wives as Christ loves the church; who give their lives to bring up children in home and church ministry; who lead churches and ministries; and those who serve in wider society seeking to embody Christ. I honor you.

Acknowledgements

To my wife Emma—thank you for showing me what servant leadership in a local church might look like and for loving me. Thanks to Laidlaw College for enabling me to do this work. Thanks to Dr John Hitchen, Dr Chris Marshall, and Sean Pawson, for embodying the Christ-pattern. Thanks to my girls—you know who you are.

Abbreviations

AB Anchor Bible

ABD Freedman, David Noel, Gary A. Herion, David F. Graf, John David Pleins, and Astrid B. Beck, eds. The Anchor Yale Bible Dictionary. New York: Doubleday, 1992.

ABRL Anchor Bible Reference Library

ANF The Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. 10 vols. 1885–1887. Reprint, Peabody, MA: Hendrickson, 1994.

ATR Australasian Theological Review

BA Britannica Academic, Encyclopædia Britannica.

BAGD Arndt, William, F. Wilbur Gingrich, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature: A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur. Chicago: University of Chicago Press, 1979.

BBB Bonner Biblische Beiträge

BDAG Arndt, William, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.

BDF Blass, Friedrich, Albert Debrunner, and Robert Walter Funk. A Greek Grammar of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1961.

BEB Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible. Grand Rapids: Baker, 1988.

BECNT Baker Exegetical Commentary on the New Testament

BJRL Bulletin of the John Rylands University Library of Manchestor

BNTC Black’s New Testament Commentary

CBC Cornerstone Biblical Commentary

CGTC Cambridge Greek Testament Commentary

CCGNT Classic Commentaries on the Greek New Testament

Colloq Colloquium

COQG Christian Origins and the Question of God

CPNIVC The College Press NIV Commentary

DBLH Swanson, James. Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament). Oak Harbor: Logos Research Systems, 1997.

DNTB Porter, Stanley E., and Craig A. Evans. Dictionary of New Testament Background: A Compendium of Contemporary Biblical Scholarship. Electronic ed. Downers Grove, IL: InterVarsity, 2000.

DJG Dictionary of Jesus and the Gospels

EDB Freedman, David Noel, Allen C. Myers, and Astrid B. Beck. Eerdmans Dictionary of the Bible. Grand Rapids: Eerdmans, 2000.

EDNT Balz, Horst Robert, and Gerhard Schneider. Exegetical Dictionary of the New Testament. Grand Rapids: Eerdmans, 1990.

EEC Evangelical Exegetical Commentary

EKK Evangelisch-Katholischer Kommentar zum Neuen Testament

ERE Matthew Bunson, The Encyclopedia of the Roman Empire. Revised Edition. New York: Facts on File, 2002. 

ESV English Standard Version

ExpTim Expository Times

FBBS Facet Books Biblical Series.

HBM Hebrew Biblical Monographs

HNT Handbuch zum Neuen Testament

HNTC Holman New Testament Commentary

HTKNT Herders Theologischer Kommentar zum Neuen Testament

HTR Harvard Theological Review

HUCA Hebrew Union College Annual

ISBE The International Standard Bible Encyclopedia, Revised. Edited by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1979–1988.

ISBE (1) Orr, James, John L. Nuelsen, Edgar Y. Mullins, and Morris O. Evans, eds. The International Standard Bible Encyclopaedia. Chicago: The Howard-Severance Company, 1915.

ITC International Theological Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JQR Jewish Quarterly Review

JRS Journal of Roman Studies

JSNTSup Journal for the Study of New Testament Supplement Series

JSP Journal for the Study of the Pseudepigrapha

JTS Journal of Theological Studies

KJV King James Version

LBD Barry, John D., David Bomar, Derek R. Brown, Rachel Klippenstein, Douglas Mangum, Carrie Sinclair Wolcott, Lazarus Wentz, Elliot Ritzema, and Wendy Widder, eds. The Lexham Bible Dictionary. Bellingham, WA: Lexham, 2016.

LES Brannan, Rick, Ken M. Penner, Israel Loken, Michael Aubrey, and Isaiah Hoogendyk, eds. The Lexham English Septuagint. Bellingham, WA: Lexham, 2012.

LNTS Library of New Testament Studies

LSJ Liddell, Henry George, Robert Scott, Henry Stuart Jones, and Roderick McKenzie. A Greek-English Lexicon. Oxford: Clarendon, 1996.

LXX The Greek Old Testament, the Septuagint

MS(S) Manuscript(s)

NAC New American Commentary

NASB New American Standard Bible

NICNT New International Commentary on the New Testament

NIV New International Version

NKJV New King James Version

NRSV New Revised Standard Version

NovT Novum Testamentum

NTS New Testament Studies

OTSS Old Testament Survey Series

PNTC Pillar New Testament Commentary

P.Oxy. Oxyrhynchus Papyri

RB Revue Biblique

REB Revised English Bible

Rev Qum Revue de Qumran

RSV Revised Standard Version

SBT Studies in Biblical Theology

s.a. See also

SNTSMS Society for New Testament Studies Monograph Series

SNTW Studies in the New Testament and Its World

SP Sacra Pagina

SSEJC Studies in Scripture in Early Judaism and Christianity

Str-B Strack, Hermann L., and Paul Billerbeck. Kommentar zum Neuen Testament aus Talmud und Midrasch. 6 vols. Munich: Beck, 1922–1961.

SVTP Studia in Veteris Testamenti Pseudepigrapha

TDNT Kittel, Gerhard, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament. Grand Rapids: Eerdmans, 1964.

Theo The Expected One

Tijd. Theol. Tijdschrift voor Theologie

UBCS Understanding the Bible Commentary Series

UBSHS United Bible Society Handbook Series

WBC Word Bible Commentary

WissWeis Wissenschaft und Weisheit

ZNW Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche

Introduction

Volume Two of Jesus in a World of Colliding Empires continues the exploration of Mark’s Gospel begun in Volume One. It picks up Mark’s story after Peter’s great confession that Jesus is Messiah. The text is explored showing how the disciples fully expectant of holy war would have been utterly befuddled by Jesus’ teaching and actions. It also draws out what Mark, writing thirty or so years later and fully aware of Jesus’ intent, is seeking to teach us as disciples.

Chapter 7 looks at Jesus’ great call to disciples to take up their crosses and follow him (Mark 8:34—9:1). While they heard a call to war, Jesus was calling them to follow the pattern of his life—humility, service, and sacrifice to the point of death (Mark 8:34—9:1).

In Chapter 8, Mark 9:2–50 is explored. First, the transfiguration is considered. Jesus is revealed in all his glory. Moses and Elijah also appear. The three men are stunned. Peter’s desire to build three tents is not incomprehensible stupidity, but an attempt to set up a military base for the retaking of Israel. What it really is is God’s endorsement of Jesus as his spokesman who must be listened to. After this a series of encounters in which the disciple is called to faith, prayer, service, and the renunciation of sin. Rather than drive out the Gentiles, they are to drive out demons and personal sin. Greatness is found in service not military and political glory.

The first parts of Chapter 9 focus on family issues (Mark 10:1–16). Whereas rulers like Herod Antipas and Roman Emperors delight in marital infidelity, the disciple is called to marital faithfulness or celibate singleness (Rom 10:1–12). Children are not to be seen and not heard, but are the priority of the Kingdom. They are role models of the humility required of the disciple (Mark 10:13–16). When a rich young man comes to join Jesus, whereas a military Messiah would recruit him to use him for his money, Jesus tells him to give it away and then return (Mark 10:17–10:31)

Chapter 10 explores two contrasting encounters, James and John’s request for power and Bartimaeus’ request for healing. Both include the same question, what do you want me to do for you? James and John speak out of their world of colliding empires; they arrogantly seeking power and status. Jesus refuses. Rather, he teaches them that a Christian leader is a servant and greatness is found in serving others. Bartimaeus is physically blind and socially marginalized. Yet, with stunning spiritual sightedness, he sees Jesus for who he is; the Messiah. He seeks healing. Jesus the Servant obliges. He heals him. The power of the Kingdom is for the poor and marginalized, not political machinations.

In Chapter 11, Jesus arrives in Jerusalem. Everything speaks of a Messiah about to launch a blitzkrieg against the Roman invaders. Rather, he challenges the Temple system, antagonizing the nations leaders and their religious beliefs (Mark 11:1–26).

Then, rather than calling to his side for the great war to liberate the nation, Jesus sets about humiliating them in public debate. He refutes them and challenges their authority, while evading their snares. Chapter 12 exegetes these debates showing how Jesus was misunderstood (Mark 11:27—12:37).

Chapter 13 explores Jesus final teaching. He demonstrates from Psalm 110:1 that he is God’s Son. He warns against the scribes. He commends a widow, another unlikely heroine of the ideals of discipleship. Then, stunningly, in one fowl swoop, he announces the end of the Temple and his future return (Mark 12:35—13:37).

In Chapter 14, the Empire strikes back. With all the marks of the politics of a world of clashing empires, Israel’s leaders conspire with one of his own to destroy Jesus (Mark 14:1—15:47).

In Chapter 15, the same passages in Mark 14:1—15:47 are relooked at from the perspective of the disciples and their complete disarray and incomprehension of Jesus. When one considers their expectations of revolution, their uncertainty makes good sense. Yet, Jesus’ real intention of establishing a new covenant in his blood is revealed; something they will only understand when standing on the other side of the resurrection.

Finally, in Chapter 16, some conclusions and implications of this exploration of Mark’s Jesus from the perspective of a world locked in imperial dynastic thought are drawn out. The essence of Jesus as the establisher of a Kingdom based on service, love, and non-violence is noted. This is then traced through the New Testament—this understanding of Jesus is found in its every part. While there is much that is unique about Jesus, the idea of a King coming to save his people and world with non-violent love and his death, is previously unconsidered. This we must grasp to understand Jesus and follow him faithfully. Implications for a range of other aspects are also considered: Christian history; reading the Old Testament; Christian leadership; mission, evangelism, and apologetics; involvement in the world and in politics; for men; and eschatology.

Overall, it is claimed that in his Gospel and those that followed, those who wish to follow Jesus are to lay down their claims to fame, wealth, violence, and political machinations. They are to walk in the footsteps of their savior Jesus and take up their towels and crosses and go into the world and serve. They are to wash the feet of all people. This will involve much hurt and pain. It will call us to make great sacrifices. It may end in our deaths. But this is our call, and glory is found in service. In this way, God will transform the world. This is the only way to live. All other roads are dead-end streets.

7

Live by the Pattern of the Cross (Mark 8:30—9:1)

The second half of Mark’s Gospel builds on the messianic confession in Mark 8 : 29 . The narrative focuses on what it means that Jesus is Messiah. The confession of his Messiahship is only part one of the journey to full spiritual understanding. Now that his disciples have got it, he must instruct them on what it means. The focus of part two of Mark, then, is what kind of kingdom is Jesus inaugurating ? Through his example and teaching, he will show that his kingdom is not based on violent military assault, but suffering, service, sacrifice, and even death on a cross.

Through the rest of Mark, Jesus instructs them by example and direct teaching as to what it means to be a subject of his kingdom, to be his disciple, to be a Christ-ian. He will do so by interlacing the Messiah with other Theo figures from Israel’s history, most obviously the Son of Man from Daniel, and the Servant. The servant motif is like an iceberg below the surface of Mark’s narrative. Jesus is both Messiah and Son of Man, but above all he is Servant. The Servant is the prism through which other ideas of Jesus’ identity are beamed, the lens through which they are to be read. Jesus will reframe these two key Christological ideas so full of meaning from Israel’s varied expectations within the servant motif. He will do this by continuing to demonstrate what his mission is about. It is not a violent revolution. Rather, it is a mission of relentless love, compassion, mercy, humility, selflessness, service, suffering, and humiliating death on behalf his people, Israel, and the world. It will only be when he is resurrected that the penny will drop and the pieces of the puzzle of who Jesus is come together. Indeed, the original ending of Mark leaves the disciples still pondering Jesus. The content of the gospel indicates that Mark and Peter have now got it.

What Kind of Messiah? A Suffering Son of Man (Mark 8:30–32a)

Jesus’ first act as Messiah is to do as he has done throughout the narrative to this point, when people confess his divine Sonship; he muzzles the disciples concerning his Messiahship (Mark 8:30¹). The word for command here is epitimaō, which means to express strong disapproval of someone, rebuke, reprove, censure, also speak seriously, warn.² The term is important in Mark, used when Jesus rebukes the waves and sea, causing them to become calm (Mark 4:39, cf. Matt 8:26; Luke 8:24), when exorcising a demon (Mark 9:25, cf. Matt 17:18; Luke 4:35, 39; 9:42), when the disciples rebuke people who seek to bring children to Jesus (Mark 10:13, cf. Matt 19:13; Luke 9:55; 18:15), and when others seek to shut up Bartimaeus (Mark 10:48, cf. Matt 20:31; Luke 18:39).³ It is also used in other situations where Jesus demands silence concerning his identity (Mark 1:25; 3:12, cf. Matt 12:16; Luke 4:41; 9:21). It is thus a powerful term of chastisement, indicating a firm command by Jesus to the disciples.

This strong command demonstrates Jesus’ determination that the general populace does not know that he is the long-awaited Messiah. If this gets out into the public arena with any momentum, it could incite a revolution, and Jesus could get swept up into war with a blaze of expectation. This would cut directly against his goal of cosmic transformation through non-violent service, and his purpose must not be thwarted. The worst scenario possible would be people using force in his name. This he came to repudiate. (If only Christians since Christ had heeded this!) The kingdom must infiltrate the world through the power of the word of God declared, and through relentless service and love exhibited in compassionate acts of justice (cf. Mark 4:1–20, 26–32). Alternatively, it could lead to the authorities moving with some swiftness before the appropriate time, arresting Jesus. This will come later, at the right time. First, Jesus must complete the education of his disciples (and the world, as the story is transmitted by Peter, Mark, and others), travel to Jerusalem, and meet his fate.

Jesus then begins the next stage of the disciples’ education, teaching them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again (Mark 8:31). In verse 32a, Mark stresses that he said this word (logos) openly (parrēsia). Parrēsia (and the verb parrēsiazomai) indicates open, public, straightforward, free, and bold speech.⁴ It occurs commonly in political speech.⁵ Here, in a sense, we have the first political speech by the publicly acclaimed Messiah in which he speaks plainly and openly of his imminent sufferings.

The content of Jesus’ open speech is important. First, he calls himself the Son of Man. As noticed in chapter 4, Son of Man was one of the ways of describing the expected Theo figure. In this eschatological sense, it is drawn from Daniel 7:13–14, where the prophet speaks of one like a son of man who approaches and is presented to God. This person is granted an eternal, indestructible kingdom, and all the world serves him. After the conflict between kingdoms and war against God’s people, the people of God receive a kingdom forever and live in obedience to God (Dan 7:16, 27). In the late-first-century apocalyptic writing 1 Enoch 37–71, this figure, also called The Elect One, Messiah, and Righteous One, is a kingly transcendent figure who reigns and judges the rulers of the world with God’s violent retribution. He rises from sleep and brings peace. It is likely then that at the time of Christ, Son of Man was another Theo figure some expected to rise up to bring God’s redemption. However, the phrase is also laced with ambiguity as it is also used across the Old Testament of a son of man, as a human (e.g., Num 23:19; Job 16:21; 25:6; 35:8; Pss 8:4; 45:2; 80:17; 144:3; 146:3; Isa 51:12; 56:2; Jer 50:40; 51:43, cf. 2 Sam 7:14; Eccl 2:8). Ezekiel also uses it of himself as prophet ninety-three times (e.g., Ezek 2:1, 3, 6, 8).⁶ Indeed, in Daniel it is also used in the human sense, as the one like a Son of Man is brought to God. In Daniel 8:17, the prophet is also named son of man.

As such, Jesus’ use here is ambiguous and unclear for first-hearers. To this point in Mark’s narrative, he has spoken only twice of the Son of Man having authority to forgive sins and his lordship of the Sabbath (Mark 2:10, 28). While the healing of the person with paralysis in 2:1–11 created amazement and wonder, both instances are ambiguous, and there is nothing in the narrative to suppose that hearers took it in relation to Daniel or Enoch’s use. Rather, they seem to be an indicator of Jesus’ humanity, in an Ezekiel prophetic sense (cf. 6:15; 8:28). Looking back, we can see that the two acts transcend human prerogative, Jesus acting with God’s authority to forgive and govern the Sabbath. The leaders recognize this, but do not perceive that in using Son of Man Jesus is speaking of himself as the transcendent figure of Daniel and Enoch.

As the narrative unfolds, it is clear for Mark and his readers that Jesus means this to indicate that he is the figure predicted by Daniel, and arguably 1 Enoch. He is using it to define messiah further; i.e., he is both Messiah and Son of Man. He is the fulfillment of the hopes of Israel for a Davidic king who will establish God’s reign over Israel and the world. He is the one in Daniel who approaches the Ancient of Days and is granted an everlasting kingdom. His people will suffer and struggle, but will reign with him forever. If the ideas of 1 Enoch predate the coming of Christ, he is the transcendent king who will deliver Israel and judge the nations.

His identity is particularly clear in Mark 13:26, of Jesus’ triumphal return (or exaltation), and especially Mark 14:62. However, the first time the disciples heard this, they would have been uncertain as to how to take the title. Is he speaking of himself, or prophesying of another figure to come who will be killed, die, and rise? Is he saying that he is another prophet like Ezekiel? Is he using the singular of Israel, who will suffer and rise again after war with Rome? Is he using it in parallel to the messiah of himself, and speaking of his own future suffering, death, and resurrection? If so, what does that mean? Considering Jesus’ use in Mark 2, it is likely that the disciples recognized that Jesus was speaking of himself as the Son of Man. This incomprehension is reflected in Peter’s reaction, where he rebukes Jesus. Whether they understood what Jesus meant, however, they recognized that he is Messiah. As such, they would expect imminent war with Rome. If they made the connection to Daniel 7, they would expect it even more as the images of Daniel (and 1 Enoch) were full of wrath and violence (see chapter 4).

Jesus tells the disciples that it is absolutely necessary that the Son of Man must (dei)⁷ suffer many things, be rejected by the leaders of Israel, be killed, and rise again after three days. This is the first of three passion predictions in Mark (cf. 9:31; 10:33–34). Each says essentially the same thing with different details. In each, Jesus is Son of Man. The first and third speak of his suffering; here, generally (suffer many things), and 10:34 gives details (mock, spit, and flog). The first mentions his rejection by the Jewish leaders, the latter two speak of his deliverance to be killed. The second speaks generally of his being delivered over to men, the third more specifically to his being delivered to the Jewish leaders, who in turn hand him over to the gentiles. The detail concerning the Jewish leaders varies slightly, with the second generalizing them as men, the first mentioning the elders, chief priests, and scribes, and the third leaving out the elders. The detail is less important than the key point—he will be rejected by Israel’s ruling religious elite, the Sanhedrin.⁸ Each speaks of his being killed. Each mentions his resurrection after three days. In the second, Mark records that the disciples did not understand what Jesus meant. Here, and in Mark 10:35–45, the narrative indicates that they completely misunderstand what Jesus is speaking of as he describes, completely without ambiguity, what must happen to him.

It is common for lay readers of Scripture to think that the disciples were idiots for not understanding what Jesus was saying—isn’t it blatantly obvious he is giving succinct summaries of what will happen to him in Jerusalem? But Mark’s readers in the first-century read the narrative from with the advantage of knowing the full story. Two thousand years later, we also read with full knowledge of the story (whether we believe it or not).

For first-hearers in the moment, Jesus words would be cryptic and ambiguous. First, as we have noted, the Son of Man is an ambiguous phrase. Second, this is a man who taught in pithy parables. Is this another parable? If so, what does it mean? For example, if son of man is thought to be a collective idea (Israel), it speaks of Israel suffering (probably in a war with Rome and the gentiles), dying, and rising to its glorious future. Third, a literal reading would mean that the messiah was going to suffer greatly, be rejected by Israel’s religious leadership, be handed over to the gentiles, be flogged, mocked, and spat upon, be killed, and rise again. Being killed by the Romans likely meant crucifixion. Surely, such an outcome is implausible for a messiah/son of man Theo figure. Such a figure would not be rejected by the religious rulers. He would inflict destruction on the gentiles, not be flogged and killed. Even the idea of a suffering messiah is problematic, with the messiah or son of man an inflictor of suffering on the enemies of God. Many Jews believed in a general resurrection, based on Daniel 12:1–3, and the restoration of Israel, but the idea of a Messiah who died and rose was not a part of their thinking. One can see that the disciples would not be easily able to understand what Jesus meant by these words. Their incomprehension is seen in all three situations, with Peter’s rebuke, Mark’s plain statement that they did not understand the saying, and were afraid to ask him (9:32), and James and John’s claim to power in 10:33–45. 

However, Mark knows—and by the end of his narrative, his readers will know—that Jesus was speaking literally. The failure of the disciples is seen in what follows, and to this, I now turn.

Rebuke and Counter-rebuke—Peter’s Incomprehension and Jesus’ Response (Mark 8:32b–33)

Next is one of the most ironic and bitterly humorous moments in Mark’s narrative. Unsurprisingly, it involves Peter, who will be at the heart of a large part of the irony that flows from this passage. Peter responds to Jesus’ words by beginning to rebuke him. The Greek for rebuke here is the same as in 8:29, when Jesus strongly warned (epitimaō) the disciples to keep his messianic identity completely secret. Peter clearly couldn’t handle hearing Jesus speak of the Son of Man’s suffering, rejection by the Jewish leaders, death, and resurrection. As noted above, it is unclear how he heard it. In whatever way he interpreted it, he doesn’t like what Jesus said. The irony here is immense. Peter himself has just confessed Jesus’ Messiahship; i.e., he recognizes Jesus’ absolute authority as King over all of Israel, Peter included. Yet, Peter has the temerity to rebuke Jesus! Peter may get who Jesus is, but only to a degree. He clearly hasn’t worked through the implications of Jesus being Messiah—Jesus has all authority from God the Father, and he is setting the agenda! It is unclear what Peter said to Jesus, but perhaps he said something like, Now Jesus. I know you are Messiah, but this is not the sort of stuff you should be saying. It will only confuse the faithful. Now is the time to start gathering a war council and preparing for the assault to come. Come on man, what are you doing? Peter sadly is lost in a sea of false understandings and expectations.

Jesus’ response is strong and powerful. He turned to all the disciples and, in their sight, rebuked Peter. This indicates that, while Jesus is singling Peter out, he wants all the disciples to grasp what he will then say. Again, the Greek for rebuked is epitimaō, the third use in this deeply ironic passage. This is the Messiah exercising his authority as King.

Then Jesus said, Get behind me, Satan! Because you do not have in mind the things of God, but the things of humankind. Jesus’ attack moves beyond Peter and the disciples, to the influence of Satan over their thinking. Satan is the Greek translation of the Hebrew word śā·ṭān, meaning adversary, and the great antagonist of God in Israel’s story (1 Chr 21:1; Job 1:6–9, 12; 2:1–7; Zech 3:1–2).⁹ He is also prominent in apocalyptic literature.¹⁰ In Mark, he first appears in 1:13 in this sense, as God’s antagonist that Christ battles in his temptation.

Unlike Matthew and Luke (Matt 4:1–11; Luke 4:1–13), Mark does not develop this, but leaves open the outcome of the battle, simply saying that he tested Jesus when with the wild animals, and angels ministered to Jesus. Jesus had also been accused by Jerusalem scribes of being possessed by Satan and using Satan’s power to cast out demons. Jesus rejected this as nonsense; an emissary of Satan would not contend against him, but for him (3:22–30 and parr). Satan also features in the Parable of the Sower as one who like a bird picking up seed scattered on the ground, attacks recipients of God’s message stealing the word from the hearts of hearers so that they do not become subjects of the Kingdom (Mark 4:15 and parr).

This is the final mention of Satan in Mark, unlike Matthew and Luke, which mention him in further parables. He is one seeking to thwart God’s purposes (Matt 13:38–39). His fall is due to Christian mission (Luke 10:18). He is also a cause of physical suffering (Luke 13:16). He engineers Christ’s death through Judas (Luke 22:3), and he tests Peter (Luke 22:31). He will be destroyed at judgment (Matt 25:41). Throughout Mark and the other Synoptics, central to Jesus’ ministry is casting out demons or unclean/evil spirits who are clearly minions of Satan (e.g., Mark 1:23–26, 32, 34, 39; 5:2–20; 7:25–30; 9:17, cf. 16:9). The apostles are also granted Christ’s authority and power to cast them out (Mark 3:15; 6:13, cf. 9:38; 16:17).

Here, Jesus turns, sees his disciples, rebukes Peter, and (kai) addresses Satan. The kai indicates that Jesus’ direct speech to Satan comes after the rebuke of Peter and sighting of the disciples, rather than speaking to Peter as if he is Satan.¹¹ What Jesus perceives is the influence of Satan over Peter reflected in Peter’s misunderstanding. The problem for Peter is an inability to see beyond Jewish expectations concerning the messiah. He is locked into a political and military mindset, expecting the messiah to launch an assault on the Romans. He expects war. For Jesus, this is anathema. Indeed, as his words show, the idea has its origins in hell itself.

The implication is massive. Wherever humanity feels compelled to resort to violent force, even if supposedly in the name of good, it is Satanic. Jesus is declaring that, in his coming, there is always another way. The way may be the way of the cross, but there is another way. In Matthew and Luke’s account, this links to the temptation where Satan offers Jesus the kingdoms of the world if Jesus yields to him. As noted when discussing the temptation earlier (see chapter 6 in Volume One of Jesus in a World of Colliding Empires), Matthew and Luke’s Satan is inviting Jesus to join him in a great conflict to wrest complete power over the world from God. Jesus is not interested. Neither is he here, as he rebukes Satan, who has, through the flawed expectations of Israel, gained control over Peter’s thinking. He has blinded his mind to God’s real purposes (cf. 2 Cor 4:2). This is not to say that Peter is demonized. Obviously, he is not, or Jesus would have cast a demon out of him. Rather, his whole worldview is flawed at a fundamental level. It is corrupted by the world’s notions of power exercised through force. God’s purposes do not involve violent revolutions, war, political intrigue, and manipulation. His purposes are the transformation of the world through relentless, humble, selfless service, which will, in many instances, lead to suffering and even death. When humans, Christian or otherwise, in any age yield to the use of violence, they yield to the patterns of Satan and death.

Jesus’ words are direct. Get behind me is a command to Satan (not Peter directly)¹² to stop seeking to usurp Jesus, he is overstepping his bounds.¹³ As Brooks puts it, the reference to Satan makes it likely that Jesus meant to get out of sight, to stop tempting.¹⁴ The causal hoti clause then gives the reason (because): "You do not have in mind the things of God." This speaks of a false mindset. The Greek for the mind is phroneō, which is an important word in Greek philosophical thought, concerning a right mindset shaped by philosophy—remembering how important the mind, rationality, and thinking is to Greeks and Romans.¹⁵ The rebuke of Jesus and expectation of violent military assault are not the things of God; they are a false path, a path to inevitable ongoing destruction. The but (alla) is a strong adversative indicating a sharp contrast. The things of humankind indicate the way humanity has always done it. As argued in chapters 2–5 (again, see Jesus in a World of Colliding Empires, Volume One), all humanity at the time of Christ was locked up in a lust for power, which was based on political and military violence. Sometimes peace was achieved, but usually at the end of a sword and spear, or for pragmatic purposes. Jesus has come to show that there is a way out. His direct address to Satan suggests that, for Jesus, the evil one is behind the idea that genuine peace can be gained through violent force. Jesus has come to set humanity free. Peter must grasp this, for he will become the key leader of the church as it grows after Jesus’ departure. Thankfully, he does get it, and he will become a great servant-leader who eventually dies for the cause of Christ. Because of his work and that of others, the world is a changed place. Sadly, it is not changed enough. There is more work for us to do.

The narrative that follows indicates that, aside from Peter or the others not daring to rebuke Jesus again, there is little evidence that they understand what Jesus is talking about. Indeed, despite Jesus repeating twice more that he will suffer, die, and rise, they do not understand him. They remain locked in a false set of expectations. We shouldn’t be too hard on them. The world they lived in knew nothing else. In fact, much of the world we live in, despite the story of Jesus circulating for two thousand years, still does not get it. We on the other side of the cross and resurrection have no such excuse. We should understand this, and our Christian lives and churches should relentlessly conform to his dream of a world free of power exercised through violence. Sadly, the history of Christianity shows that many who have named him as Lord have not gotten it. The political and militaristic mindset of many Christians today who wish to maintain peace by bringing revolution, or impose freedom through military power, across the world today, shows that we still haven’t gotten it.

Essential Discipleship—Take Up Your Cross, Walk in the Pattern of the Cross (Mark 8:34—9:1)

In Mark 8:34, Jesus generalizes his teaching, calling the crowd with (sun) his disciples. The Greek for calling uses proskaleō, which can have a military nuance, muster, as in Mark 15:44 (e.g., Xenophon, Anab. 7.7.2; 2 Macc 8:1; 14:12).¹⁶ It is possible that his hearers would consider themselves as an army gathering for instructions. As commanding officer, Jesus then addresses them (autos). With his disciples indicates that he called the whole gathering to himself. But, as is the case throughout Mark’s Gospel, there are others who are present, seeking ministry from Jesus.¹⁷ The message that follows, then, is not just for the disciples, but for all humanity, explaining what one must do to be a disciple. The words stand for all time in all places. Jesus has come to reshape a world. This metamorphosis begins with his disciples—they are to listen and heed. So must we.

Jesus tells this great crowd of disciple and non-disciple alike, if anyone wants to follow after me, indicating that his words are for any person considering joining him. For first-hearers, this would mean joining the throng of disciples traveling with Jesus. For first readers in Rome, this would mean anyone who wishes to join the Christian movement—to be a Christian, a disciple, a believer.

Come after me repeats opisō mou from the previous command, get behind me Satan. Now, it speaks of humans who want to join Jesus. The phrase can have military connotations, come after me into battle (cf. Judg 3:28; 4:14; 6:34–35; 1 Sam 11:7). This implication may also be found in Mark 1:17, where Jesus calls his first disciples to come after me.¹⁸

Follow (akoloutheō) is the characteristic term used frequently in the Synoptics of one who becomes a disciple (e.g., Mark 1:18; 2:14; 10:21, 28; 10:52; 15:41, cf. 9:38; 10:32; 11:9; 14:54). Sometimes it has a more neutral sense of literally following Jesus (Mark 2:15; 3:7; 5:24; 6:1; 14:13). Here, it carries its full discipleship sense. It speaks of walking behind, in the way of, Jesus. Paul uses walk (peripateō) in a similar sense, of the Christian life as a walk, i.e., a journey of following in the footsteps of Jesus by the Spirit (Rom 6:4; 8:4; 13:13; 2 Cor 5:7; Gal 5:16; Eph 4:1; 5:2; Phil 3:17; Col 1:10). Speaking to a crowd of followers, he actually means "if you really want to follow me."

In verse 34, Jesus gives a statement involving three imperatives, and so is a threefold instruction, including 1) Let him/her deny himself/herself; 2) Take up his/her cross; 3) Follow me. These imperatives together govern what follows in verses 35–38, which give four because (gap) clauses, which give four reasons for obeying the threefold command (below). This, then, is a