Introduction
One of the essential Bible scriptures about Jesus is found in Mark 8:27-38 and 9:1. It is at the outset of this section that Peter proclaims that Jesus is the Christ, the Messiah (Mark 8:27). Additionally, Jesus foresaw his own death in the future. Afterward, in verse 31, he proceeded to tell them that the Son of Man would have to go through a great deal, including being rejected by his father, his brothers, his priests, and his teachers of the law, and that he would be slain and raised again three days later.
The most important thing to remember is that Jesus paved the way to heaven. According to the Gospel of Mark, whoever wishes to be Jesus’ disciple must deny themselves, take up their cross, and follow him (verse 34). This simple command sums up Jesus’ mission on earth.
Historical Context
Mark is the first Gospel and introduces Jesus’ ministry. In the Gospel, the author does not identify himself right away. However, compelling evidence suggests that John Mark is the author of this book. In the New Testament, “Rome” refers to the city where Mark wrote his Gospel and the church to which Rome was first addressed.
Furthermore, many scholars believe that Mark’s presence in “Babylon” shows that he was in Rome with Peter at the event (1 Pet 5:13). Papias asserts unequivocally that Peter cites Mark in his first epistle and that he wrote this Gospel in Rome, where Peter was in his first epistle. According to Clement of Alexandria, the apostle Mark is also identified with Peter in Rome. Mark’s use of Latin terminology, such as census κῆνσος, “poll tax,” 12:14, and flagellin “flagellare” in 15:15, may provide more support for the Roman composition idea.
The Literary Context
Mark makes a significant shift in the narrative around halfway through the book. Since the first verse, Christ has not made an appearance. In recognition of Jesus as God’s Son, demonic powers reveal secrets and promises.
The baptism of Jesus (1:9-11), his opposition (3:6), and John’s death (6:14-29) can all be seen through Mark’s use of foreshadowing. For example, at Caesarea Philippi, a Roman garrison on ancient Israel’s northern frontier, Jesus makes his appearance. “Can you tell me who I am?” he inquires. This question also shows the use of dialogue to create intimacy with Jesus’ direct words.
Jesus’s mention of his inevitable suffering and rejection serves as a foreshadowing of his death and resurrection. He begins by informing his followers and others of what he wants them to do. Jesus specifies the following: self-denial and cross-bearing.
To understand the aim of discipleship, we look at Jesus’ rebuttal of Peter and laying down one’s life to rescue another’s. If crosses are present, the following will also be faithful. Therefore, without suffering and betrayal, discipleship is going to fail.
The Literary Character of the Text
The Gospel of Mark is presented in the form of a narrative. Immediacy is the most critical literary character in Mark’s Gospel. It places a strong emphasis on action, as evidenced by his frequent use of the Greek word euthys, which means “immediately, right away, at once, as soon as,” and which appears an incredible 42 times throughout the Gospel, with a disproportionate number of appearances at the beginning (1:10, 12, 18, 20, 21, 23, 28, 29, 30, 42, 43; 2:8, 12; 3:6; 4:5, 15, 16, 17, 29; 5:2, 29, 30, 42; 6:25, 27, 50, 54; 7:25; 8:10; 9:15, 20, 24; 10:52; 11:2, 3; 14:43, 45, 72; 15:1).
For thematic continuity, Mark will group stories with similar themes, even if the related events do not occur chronologically. For example, the first chapter contains several miraculous tales demonstrating the connection between Jesus’ teaching and healing acts (1:21-45). Another tactic that Mark utilizes is literary echoes (Carson et al, 20195). Example: During the discussion of Jesus’ identification in 8:27-28, it is clear that he was previously supposed to be a prophet, which is correct in this case. When Jesus says in Chapter 31 that he will die and be hurt, it foreshadows events outside the story, making it more potent for the reader.
Detailed Analysis of the Text
Beginning with Jesus and his disciples on their way to the cities around Caesarea Philippi, Jesus asks his disciples, “Who do they say I am?” as he makes his way to the location. They reply sensibly when they refer to John the Baptist, Elijah, or one of the prophets. Jesus often used the names of these people in his calls to repentance, healing, and feeding in the wilderness.
On the other hand, Peter’s proclamation, “You are the Christ,” is somewhat shocking. As of this writing, Jesus has not behaved particularly “Christ-like”. The few passages of Jewish literature from the intertestamental period that refer to “the Christ” present a completely different picture of the historical figure. These few passages show that Peter’s comment was made anticipating something else.
The things Jesus is doing cannot be compared to hazy references to a particularly anointed — that is, divinely authorized) We read about deliverers in some literature, and Peter cannot claim that. “I think you are the one who will purify our society, restore Israel’s rule among the nations, and usher in a new age of peace and justice.” “I have many expectations for you.”
It is hardly surprising that Peter takes a shot at Jesus in chapter 32. When Peter announced Jesus to be the Christ, did Jesus seem unconcerned? Everything Jesus says in verse 31 seems to rule him out as the one in question.
The fact that Peter is there to correct him and show him the path that Christ is destined to travel is fortunate. The title is accurate, but the implication is erroneous in Peter’s opinion. His confession uses technically accurate vocabulary, but he is oblivious to the ramifications of this choice of words. Jesus’ identity is not only decided by his future death and resurrection, but those events will also define it in the future.
Consequently, like the Gospel author, Jesus begins reframing who “the Christ“ is and what he is called to do. Individuals who are powerful and cynical will have their way with Jesus rather than Jesus exercising control over them. “If there are those interested in becoming my followers, it is precisely at this point, throughout Jesus’ discourse about his destiny, that he starts to make public pronouncements regarding his disciples’ membership. In verse 34, he addresses “the throng of his followers“ and extends an open invitation to “any“ who wishes to join him.
As a result of whispered disputes over the identity of Jesus, an open invitation to participate is issued to everyone. Mark’s Jesus is not concerned with enlisting disciples or ensuring everyone knows what he says. He speaks directly to his audience. Do you want to discover who he truly is? Associating with him is a bad idea. When reading Jesus’ invitation (verses 34–38), it is critical to consider his recent self-disclosure as a backdrop. If we lose sight of the reality that they are about to follow this man, who has just outlined his fate, the imperatives “Let them deny themselves“ and “Let them take up their cross“ risk becoming trite aphorisms.
Among the attributes that characterize what it means to be a follower of Jesus are self-denial and carrying one’s cross. These important topics may be the subject of a lengthy sermon. I have looked at them in other places. For those interested in further information, Jesus’ picture of discipleship is anything but pleasant or straightforward.
Although self-denial (which John Calvin characterized as “the whole of Christian life”) is not primarily about repressing our desires or delaying satisfaction, it is a necessary part of the process. Dissociating ourselves from the things that define us is something that Jesus encourages us to do. In Jesus’ culture, a person was defined by the group he belonged to, which was often his family or other relatives.
Individuals are invited to take on new identities due to Jesus’ invitation. Through their connection with Jesus (who defies conventional understandings of who he must be; see Mark 3:31-35), disciples become members of a community defined by their relationship with Jesus and members of a new family constituted of all of Jesus’ followers. Self-denial does not mean self-annihilation but rather a complete reinterpretation of one’s identity. Suffering or accepting abuse for suffering does not suggest that one is seeking or tolerating abuse as if suffering were redemptive or a sign of virtue.
Jesus had spent the last seven chapters removing unnecessary pain and oppression from every situation. How could he support the same practices here? It is not appropriate to allow this information to continue circulating or be used to justify persecution. In this passage (verse 35), Jesus acknowledges the reality of a particular kind of suffering: persecution resulting from his followers’ decision to follow him. Being self-deprived and changing one’s identity is not without risk.
Furthermore, bearing the cross demands much more than just patience and submission. This submission could easily result in the death of Jesus and our salvation. From this example, discipleship entails the surrender of one’s reputation and one’s life in exchange. Crosses are symbols of rejection; during the Roman imperial era, people who wore crosses publicly announced that their society or authorities had rejected them. People who follow Jesus take on an identity and way of life that threatens the world’s poisonous ideas and idolatries due to their identification with this rejected Christ.
Discipleship and Christology are two critical aspects of the Christian life. The Gospel of Mark connects Christology with the practice of discipleship. In other words, Jesus increasingly discloses his identity and purpose in these and subsequent chapters.
Jesus also defines what it means to be a part of him in a unique way. Knowing the identity of Jesus is pointless if it remains abstract; this Christ, on the other hand, encourages people to walk beside him. Following Jesus is not a meandering path; instead, it is a journey that leads to the crucifixion and resurrection of Jesus Christ. Are you interested in learning more about Jesus’ true identity? Adhere to his instructions. Remember that this road is open to “anyone“ who chooses to take it.
To fully follow him and participate in the kingdom he proclaims and the work he assigns us, what does it mean to be wholly committed to him? This verse suggests he will be subjected to the same punishments in life and death. Mark’s attitude toward discipleship is anything but optimistic.
Furthermore, Mark’s point of view on Jesus and his disciples is ambiguous. In this passage, Peter’s befuddlement about Jesus’ destiny and authority reminds us how difficult it is to embrace a suffering Christ and how weird it is to do so. We prefer to think about Jesus in terms of our own set of values rather than the values of others. The self-denial and the cross-bearing that are part of following Jesus make us think about who Jesus is and how he is known authentically.
Another description of what we regard as Christian discipleship is found in following Jesus’ example on the cross (Mark 8:34-38). This reference seems to be something that Mark’s Gospel is aware of in the writing. Remember that no one is still considered a follower of Jesus by the end of this book, at least not in the traditional sense. By that point, everyone has departed from their presence. On the other hand, the Lord does not give up on his followers, even when they have many things to do and a lot of competing priorities.
Synthesis
Several different responses are given when people are asked who Jesus is, according to the Gospel of Mark 8:27-35. The fact that he is the Messiah and has delivered us from our sins is undeniable. If we want to convey a more comprehensive grasp of the genuine meaning of the Gospel according to Mark 8:27-35, we must go inside ourselves for the answers.
One of Mark’s most important topics in this text is Peter’s declaration that he believes Jesus to be the Messiah, which occurs near the end of the narrative10. Another critical topic Mark addresses in this text is Jesus’ first prediction of his death and resurrection, which occurs near the end of the narrative. Aside from that, two miracles performed by Jesus are documented in Mark 8.
It occurs in every chapter of Mark’s Gospel, making it one of the most prominent subjects in the whole book. In the first chapter of Mark’s Gospel, Jesus does not mention or acknowledge that he is the Messiah who had been foretold11. However, in the second portion of the Gospel, Jesus confesses it to the disciples after Peter’s confession, but he directs them not to tell anyone else about the revelation (8:27-30). Besides the Messianic mystery and other parts of Christology, Mark emphasized the significance of the kingdom of God and the need to become a disciple. While his view of the kingdom of God is less developed and integrated than Matthew’s or Luke’s, it is more extensive than theirs.
Reflection/Application
Two expressions that are often translated as “to suffer“ or “to suffer greatly,“ but which truly mean “to endure many things“ or “to bear much suffering,“ were used by Mark. Numerous things“ is followed by a form of the verb “to endure“ that translates as “to withstand.“ In these verses, Jesus teaches that “the Son of Man will have to go through tremendous agony“ and that he will “be exposed to many hardships“ throughout his lifetime (endure many things, Mark 8:31; 9:12).
The suffering that Jesus and those who choose to remain faithful experience throughout constructing the basilica of God is recounted in great detail here12. The going will become more challenging for all followers of Jesus. If Jesus and his disciples decided to refrain from acting in the name of the basileia of God, this suffering would end or be avoided.
The cross inflicted agony and disgrace on anyone who wore it, and Jesus asked his disciples to prepare. As a consequence of Jesus’ unusually harsh request, new dangers were introduced (Mark 8:34). The phrase “to take your cross“ refers to a specific reality: taking up the crossbeam and bringing it to the execution location, where you would be nailed or tied to it before being hoisted upon an upright pole and left to die in the open. Due to the basileia of the powerful, the disciples were putting themselves in the position of having to endure various sufferings due to their loyalty. Today, in the Bible, Jesus said that the path ahead of us is filled with pain and sorrow. Nevertheless, God can help us overcome obstacles to fulfill our purpose and destiny in God’s kingdom.
Conclusion
In conclusion, Mark tells a very action-packed story of Jesus’ ministry. Many academics presume Mark was with Peter in Babylon (1 Pet 5:13) when he authored Jesus’ Gospel. Since Jesus foretells his demise in Chapter 31, this foreshadows his ultimate sacrifice on the cross. The few intertestamental Jewish texts that mention “the Christ“ paint a very different picture. Mark’s Jesus confesses to his followers. In verse 34, Jesus welcomes “any“ to become a disciple. Jesus’ discipleship vision is neither pleasant nor straightforward, as Mark illustrates what it means to be a disciple of Jesus.
However, this Christ exhorts others to follow him, despite Mark’s discipleship’s apparent lack of joy. Mark also illustrates that Christ’s suffering is difficult to accept. Unlike other gospels, Mark’s Gospel features the Messianic mystery. For example, while Matthew and Luke stressed the kingdom of God, Mark foresees much pain and tribulation for his followers.
References
- Donahue, John R., and Daniel J. Harrington. The gospel of Mark. Vol. 2. Liturgical Press, 2005.(6).
- Wenham, John. Redating Matthew, Mark and Luke: a fresh assault on the synoptic problem. Wipf and Stock Publishers, 2020.(12-20).
- Keown, Mark J. Understanding Mark’s Gospel: Tyrannus Textbook Series. Wipf and Stock Publishers.(1-10).
- Breytenbach, Cilliers. “Incomprehension en route to Jerusalem (Mark 8: 22–10: 52).” In The Gospel according to Mark as Episodic Narrative, pp. 233-245.(15-43).
- Carson, Donald A., and Douglas J. Moo. An introduction to the New Testament. Zondervan Academic, 2009.(1-20).
- Evans, Craig A. Mark. “8: 27-16: 20. Vol. 34 B.” Word Biblical Commentary. Dallas: Word, Incorporated (2001).(13).
- Beale, Gregory K., and Donald A. Carson, eds. Commentary on the New Testament use of the Old Testament. Baker Books, 2007.(5).
- Lane, William L. “The Gospel According to Mark: The English Text.” In Introduction, Exposition and Notes, NIC, vol. 2.(12).
- France, R. T. “The new international Greek testament commentary: The gospel of Mark.” Grand Rapids: Eerdmans (2002).(7).
- Carroll, Robert, and Stephen Prickett, eds. The Bible: Authorized King James Version. Oxford Paperbacks, 2008.(16).
- Garland, David E., Mark L. Strauss, and Walter W. Wessel. The Mark Commentary Collection: An All-In-One Commentary Collection for Studying the Book of Mark. Zondervan Academic, 2016. (12).
- Bueno‐Gómez, Noelia. ““I Desire to Suffer, Lord, because Thou didst Suffer”: Teresa of Avila on Suffering.” Hypatia 34, no. 4 (2019): (755-776).