The Cost of the Kingdom (part 1) The Cost to Jesus (preaching resource for Pentecost 17: 9/15/24)
This post exegetes parts of Mark chapters 8 and 9, providing context for the RCL Gospel reading on 9/15/24 (Pentecost 17). This exegesis draws on commentary from Alan Cole ("The New Bible Commentary") and John Grassmick ("The Bible Knowledge Commentary").
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| "Who do you say I am?" (artist unkown) |
Introduction
Beginning at Mark 8:27, we come to the central turning-point in Mark’s Gospel, which is Peter’s confession that Jesus is the Christ (Messiah). This confession begins Mark’s second main section, the cost of the Kingdom of God, which spans 8:27-10:52. As we enter this section, we learn that Peter’s eyes have been opened to “see” that Jesus truly is the promised Messiah. However, he remains partially blind (like the blind man healed by Jesus in stages). Though Peter now sees that Jesus is the Messiah, he does not yet see that Jesus is the Messiah who will suffer to save his people. That is why this turning point begins Mark’s section about the cost of the Kingdom. Jesus will pay a terrible price to walk the path set out for him as the Kingdom’s king. Moreover, those who follow Jesus as Kingdom citizens, will walk the path of suffering with Jesus.
Beginning with this turning point, Jesus concentrates his teaching on his small group of disciples, not on the large crowds as before. Moreover, Jesus now ceases performing miracles (except to heal a few sick people who seek him out). Why this de-emphasis on miracles? Likely because their lesson concerning the power of the Kingdom has already been conveyed. Now it’s time to move on, though the good news of the Kingdom continues front and center. One more thing: from here forward, the focus will be on Jesus’ last week—his time of suffering in Jerusalem. That week takes up about a third of Mark’s account.
1. Peter’s confession
Mark 8:27-30
Jesus now leads his disciples to a rural area on the edge of Jewish territory. Here, away from the crowds, things will be a bit more quiet. There Jesus asks his disciples a leading question: “Who do people say I am?” This is a key question in Mark’s gospel—Who is Jesus? The disciples’ reply indicates that the various opinions about Jesus have not changed since the early stages of his ministry—John the Baptist, Elijah, one of the prophets. However, we see here an important breakthrough in Peter’s understanding. For him to say that Jesus is the Christ (Messiah) is to go way beyond these other descriptors of Jesus’ identity to confess faith in Jesus and commitment to follow him. This confession changes everything.
Why does Jesus forbid his disciples to share this insight about Jesus with others? There may be several reasons, but the key one here seems to be that before they can tell others, they must first understand what sort of Messiah Jesus actually is. Unlike their current expectations, Jesus is not a spectacular, outwardly successful hero who will drive out the hated Roman overlords and set up a Jewish state in Palestine. Instead, he is a humble, patient, loving, peaceful Messiah who is called to suffer (as pictured in Isaiah 53). This is a key point for Mark, who is writing to Christians in Rome facing much suffering themselves. In that regard, note that Mark does not mention the great promises made to Peter by Jesus at this point (see Mat. 16:18). Perhaps Peter, in humility, asked Mark not to include them (humility is a key virtue of a Christ-like leader!).
2. The cost of Messiahship
Mark 8:31-9:1
Jesus taught his disciples that he would suffer many things—rejection by his own people and a violent and painful death. Peter rebuked Jesus for this shocking statement (v32). We are surprised by Peter’s impudence; but have there not been times when we too have questioned God’s way and suggested instead our own? Thus we are in no position to criticize Peter. Jesus, usually so gentle and patient with his disciples, is quite outspoken here. Peter’s attempt to turn Jesus aside from the path of suffering reflects Satan’s thoughts, not God’s. Jesus here rebuffs the same temptation he had faced and conquered in the wilderness and will conquer once again in Gethsemane. Jesus refuses to yield to it, and neither must his followers. This is the reason for Jesus’ stern warning in v34. ‘No cross, no crown’ is as true of Christians as it is of Christ.
Does Peter object to Jesus taking this path of suffering because he is afraid of it for himself? In that culture, to take up the cross was a horrible, shameful thing. It was an image of a condemned criminal on his way to the place of execution, shouldering the cross-bar of his own cross and walking through the mocking crowds (just as Jesus will soon do on his way to Calvary). Moreover, to deny ones’ self is to refuse to follow one’s natural inclinations, however innocent, that run contrary to this path of suffering that God set out for Jesus and his followers. Yet this path is the way of Jesus; the only path that leads to the life and freedom of God—to journey any other path in life is to lose the true life of the Spirit. In this sense, loss is gain and gain is loss.
Note the great promise linked with Jesus’ stern admonition: those who walk this path with him will see, even in this life, the power of the Kingdom of God realized (9:1). In the immediate future for some of these disciples, this will mean an encounter with the glorified Christ on the mountain of transfiguration (see below); in the more distant future, it will mean witnessing the resurrection and ascension of Jesus and the outpouring out of the Holy Spirit at Pentecost; and finally, it likely refers to the wonder of Jesus’ return in glory at the end of this age. Like most prophecies, this one has several ‘layers’ of fulfillment—all speaking to our experiencing and sharing in the glory of Jesus Christ.
3. The Transfiguration
Mark 9:2-13
Now that Peter, at least, has grasped more fully who Jesus is, Jesus appears to Peter, James and John in his glorified human state. The dazzling white of his clothing is typical in the Bible of angels and heavenly beings. Elijah (representing the Prophets) and Moses (representing the Law) clearly represent the Old Testament (the Law and the Prophets) hope of God’s Kingdom. Moses was both a prophet and the law-giver of Israel; Elijah was expected as the forerunner of the promised Messiah.
Peter is beside himself. He fumbles for words. The best he can do is call Jesus teacher. But sensing there is much more here, Peter offers to build three shelters. He likely is thinking of the shelters built during the Feast of Tabernacles as a reminder of how God cared for Israel in their wilderness wanderings, dwelling Himself in a shelter (the tabernacle or tent of meeting). It was in this tabernacle that God showed his glory to Moses. But Peter’s idea is swept aside and the focus shifts to God’s words, not Peter’s. Once again, as at the baptism in Jordan, God bears witness to his beloved Son, and calls all to listen to him (not to Peter or any other human voices, including those of Elijah and Moses). As at Sinai, the cloud is a symbol of God’s presence. Suddenly Moses and Elijah (who have a prominent place in the Old Covenant) fade away and only Jesus is left with his three disciples. The point is clear—the New Covenant is about Jesus, not about the Law and Prophets (though the Law and Prophets point to Jesus).
The disciples are warned not to speak of what they have just witnessed until after Jesus has risen from the dead. Of course, they do not understand what Jesus means by rising from the dead. They likely understand that in referring to the Son of Man Jesus is referring to himself and, like all orthodox Jews, they believe in a general resurrection at the last day (John 11:24). But what does this statement of Jesus’ mean? Does it mean coming back to life, like Jairus’s daughter? Jesus identifies Elijah with John, in the sense that John fulfilled Elijah’s task; and just as John was rejected and killed, so too will be Jesus (vv12–13).
Conclusion
These accounts make it clear: the cross (suffering) precedes the crown (glory). Above all, this will be true of Jesus. And his suffering, as the Messiah, will be on behalf of all humanity, in order that all may share with Jesus in his coming glory.