Jesus Christ, Son of God Mark 14:27 15:47 Let s read Mark 14:27 15:47 Jesus died to fulfill God s purposes for Israel and to bring about his Kingdom Rule. Come to all the Holy Week services, and definitely show up next week!
25. Jesus Christ, Son of God (Mark 14:26 15:47) Introduction How different understanding of the Cross is now, definitely a beloved symbol of death being conquered, of life, etc. But contrast that with Alexamenos Graffito, 1 a 2 nd or 3 rd cent. piece of graffiti which seems to mock a Christian for worship of Jesus. It s a picture of a donkey-headed man (to a Roman, a quite insulting depiction of Jesus) on a cross and someone next to it worshipping. Quite realistically, then, this depicts what Paul was talking about in 1 Cor 1 the cross is a scandal to the Jews and foolishness to the Gentiles. Yet it s also the revelation of God s power and wisdom to those who believe! To believers, the cross is a demonstration of God s love (e.g., John 3:16). In today s passage we ll hear once more (and definitively) from Jesus who he understood himself to be and thus, what he understood himself to be accomplishing through the cross. Sermon Notes Mark s Gospel (D. D. Lowery 2017) Jesus Foretells Peter s Denial (14:26-31) Then Jesus said to them, You will all fall away, for it is written, I will strike the shepherd, and the sheep will be scattered. (14:27) This is a quote of Zech 13:7, which begins a of Zech that explores the Great Tribulation that will precede the Day of the Lord.(ים יהוה) As the header, of sorts, it s quite likely that Jesus is referring to this larger context and not just this single verse (this would be perfectly consistent with the way he utilizes the OT scriptures applied to himself elsewhere in the gospels). 2 In other words, the story told in Zech is going to happen now, and as it unfolds, Jesus will be abandoned by his disciples. Indeed, the parallels of Mark 14 16 with Zech 13:7 14:5 are uncanny too many and too close to be coincidental. Allison sums things up helpfully: The prophet writes of a smiting of the shepherd (13:7) and of a scattering of sheep (13:7), of a time of testing (13:9) and of fleeing (14:5), of the Lord s coming to the Mount of Olives (14:4) and, according to an old interpretation, of a resurrection (14:4-5). 3 Corresponding to all this, in the passion traditions now collected in mark 14 16, the Lord comes to the Mount of Olives (14:26; cf. 11L1 and 13:3); he is struck (14:27); his sheep are scattered (14:27, 50); a time of testing comes upon all (14:34-41, 54, 66-72); men flee (14:50-52); there is a resurrection (14:28; 16:1-8). 4 Jesus Prays in Gethsemane (14:32-42) This central scene is framed by the ones before and after it both of which are marked by Jesus being abandoned by those closest to him. He came a third time and said to them, Are you still sleeping and resting? Enough of that! (14:41) 1 Link to Wikipedia entry: https://en.wikipedia.org/wiki/alexamenos_graffito. 2 Allison, 2013, 35. 3 Allison discusses some of these traditions and sources on Ibid., 43-44. 4 Ibid., 35. 1
Mark 14:26 15:47 This is the third time Jesus has found them asleep and not awake, praying, and watching (cf. 13:9, 23, 33-37). The pattern of threes continues for Mark. Here Jesus prays 3x, which finds a ghastly parody in Peter s three-fold denial of even knowing Jesus. 5 Jesus is Betrayed and Arrested (14:43-52) Then they left him and all fled. (14:50) This is often presented as an act of cowardice, though it may just be that they understand this to be the sort of Tribulation Jesus talked about in ch. 13 (when he told them to flee when it starts!). So maybe they re just doing what they thought he told them to do! 6 Note that it could also be Mark once more highlighting the parallels between Zech and Jesus story (see above, vv. 26-31). Note that Mark won t refer to them here as disciples ; almost as if to suggest they weren t acting like true disciples by fleeing and thus they don t deserve the title. 7 Jesus Before the Sanhedrin and Peter s Denial (14:53-72) Once more we have a frame (or sandwich a Markan favorite): Peter and his story frames Jesus trial before the Sanhedrin. And this frame highlights the irony in Jesus trial scene which ends with a blindfolded beating and taunts of Jesus inability to prophesy. But straightaway we move to Peter s three-fold denial, which, Jesus the True Prophet, has just predicted. 8 Then the high priest stood up before them and asked Jesus, Have you no answer? What is this that they are testifying against you? But he was silent and did not answer. (14:60-61a) Jesus silence is yet another way for Mark to bring to mind the suffering Servant of Isaiah (see esp. 53:7, where silence is an indication of innocence. Later, when he s blindfolded, mocked, and spit upon, we see echoes of Isa 50:6). 9 In addition to the Suffering Servant of Isaiah, cf. the suffering righteous one of the Psalms (27:12; 35:11; 38:14-16; 39:9-10; 109:2-27). 10 Again the high priest questioned him, Are you the Christ, the Son of the Blessed One? (14:61) This, ironically, is precisely what Peter confessed in 8:29 You are the Christ (σὺ εἶ ὁ χριστὸς). Here, it s in the form of a question: You are the Christ? (Same Gk.). Further, Son of the Blessed One has echoes of God s own declarations in ch. 1 and ch. 9. Further irony in that the two clearest and most complete christological confessions in Mark s Gospel come from those responsible for Jesus death from the high priest, here, and from the Roman centurion, later (15:39). 11 The argumentation makes sense, as in 1 st cent. Jewish expectation (for some), 5 Wright, 2004, 199. 6 Suggested as a possibility in Allison, 2013, 37. 7 Wright, 2004, 200. 8 Wright, 1999, 202. 9 Edwards, 2002, 445-446. 10 Boring, 2012, 412. 11 Edwards, 2002, 446. 2
God or the Messiah would replace the current temple with a new eschatological temple. 12 I am, said Jesus, and you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven. (14:62) Once more, Jesus appropriates Ps 110 and Dan 7 (Dan 9 is probably never far from mind either!) to communicate who he is and what he understands himself to be doing. He is the Messiah. 13 In Jesus response he is claiming that he will a.) share in God s rule and activity and also b.) he will return as a righteous judge. That is, he will be vindicated by God One day they will be on trial before him.. 14 This confession cost Jesus his life (sealed his fate, as it were). It s a similar death sentence for all who follow Jesus and confess it. 15 Jesus retains his integrity at the cost of his life. Peter loses his integrity to save his skin. Mark has contrasted them vividly. 16 Jesus Before Pilate (15:1-15) Words Jesus is Taken Away and Crucified (15:16-32) Words Mark s Gospel (D. D. Lowery 2017) The Death and Burial of Jesus (15:33-47) Now when it was noon, darkness came over the whole land until three in the afternoon. (15:33) This darkening symbolizes judgment and also mourning. Surely this is at least also some of what Jesus referred to in ch. 13 (vv. 24-25), though it s no doubt an allusion to Amos 8:9, as well (there s a lot going on here). This is consistent with 1 st cent. Jewish expectation that the FINISH LATER. And the temple curtain was torn in two, from top to bottom (15:38) see Allison, 2013, 32. The Point (must be able to answer these 2 questions) 1. What is the one thing I want my audience to know? Jesus died to fulfill God s purposes for Israel and to bring about his Kingdom Rule. 2. What do I want them to do about it? Come to all the Holy Week services, and definitely show up next week! Applicational Thoughts Why did Jesus die? Why did he have to? What did he think he had to? What did he 12 Boring, 2012, 412. See Allison, 2013, 32 for references and discussion, and also France, 2002, 602; Evans, 2001, 445-446; Bock, 2015, 354-355. 13 Note that 2 DSS make the connection between Messiah and God s Son as well, lending further credence to the notion that when Jesus says he is indeed God s son he is accepting the title and role of Messiah (again, though, according to his own terms). Cf. 4Q246 2:1 and 4Q174 1:10-11. Edwards, 2002, 448 n. 87. 14 Bock, 2015, 355-356. 15 So Boring, 2012, 413-414. 16 Wright, 2004, 202. 3
Mark 14:26 15:47 think he was accomplishing? 17 Surely the answer to this is all greater than the typical current evangelical Christian formulation that Jesus died because you re a sinner and now you can be forgiven and go to heaven! Jesus understood himself to be a.) bringing Israel s story to fulfillment, in the very least, and therefore, b.) establishing God s righteous rule on earth, at long last (aka, Kingdom) and c.) calling Jews and Gentiles alike to submit to Jesus right lordship and to live under the auspices of this rule. And through this Kingdom people God d.) begins the work of cosmic reclamation that is, setting the broken and sinful world to rights. Reclamation, renewal, restoration, redemption. Of the cosmos. And of us. Works Cited: Allison, Dale C. 2013. [original ed. 1985]. The End of the Ages Has Come: An Early Interpretation of the Passion and Resurrection of Jesus. Reprint ed. Eugene, OR: Wipf & Stock. Bock, Darrell L. 2010. Recovering the Real Lost Gospel: Reclaiming the Gospel as Good News. Nashville: Broadman & Holman.. 2015. Mark. Edited by Ben Witherington III. New Cambridge Bible Commentary. Cambridge: Cambridge University Press. Boring, M. Eugene. 2012. [original ed. 2006]. Mark: A Commentary. Paperback ed. Edited by C. Clifton Black et al. New Testament Library. Louisville: Westminster John Knox. Edwards, James R. 2002. The Gospel According to Mark. Edited by D. A. Carson. Pillar New Testament Commentary. Grand Rapids: Eerdmans. Evans, Craig A. 2001. Mark 8:27 16:20. Edited by Bruce M. Metzger et al. Word Biblical Commentary 34B. Nashville: Thomas Nelson. France, R. T. 2002. The Gospel of Mark: A Commentary on the Greek Text. Edited by I. Howard Marshall, and Donald A. Hagner. The New International Greek Testament Commentary. Grand Rapids: Eerdmans. McKnight, Scot. 2016. [original ed. 2011]. The King Jesus Gospel: The Original Good News Revisited. Revised ed. Grand Rapids: Zondervan. Wright, N. T. 1999. The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Downers Grove: InterVarsity.. 2004. [original ed. 2001]. Mark for Everyone. Louisville: Westminster John Knox.. 2016. The Day the Revolution Began: Reconsidering the Meaning of Jesus s Crucifixion. San Francisco: HarperOne. 17 I m reading or have read recently a few different books on these issues (most helpfully: Bock, 2010 and also McKnight, 2016, and I just picked up and started reading Wright, 2016). 4