Mark: 2
In the 2nd section of his Gospel, Mark deals with Jesus’ public ministry (1:16-8:26). Here Mark showcases Jesus’ divine authority. Jesus’ authority is evidenced by people obeying his call to follow him (Mark 1:16-20; Mark 2:14)—people left behind even family and their occupations in order to follow him. His authority is evidenced by his teaching: those who heard him were amazed b/c he taught with such authority—especially compared to their other teachers (Mark 1:21-22). Jesus had the authority to cast out demons (Mark 1:23-28; Mark 1:32-34; cf. Mark 5:1-20); people were amazed that unclean spirits obeyed him (Mark 1:27). He had authority over diseases (his authority to forgive sins was evident by his authority to heal [see Mark 2:5-12]). He had authority over nature: e.g., storms (Mark 4:35-41), food (Mark 4:33-44; 8:1-13), and water (Mark 6:45-52). Jesus stands as Lord over the Sabbath (Mark 2:23-3:6), and offers his authority to his disciples so that they too can preach with authority and cast out demons (Mark 3:13-19; Mark 6:7).
Not everyone, however, recognized or accepted Jesus’ authority. During his public ministry Jesus’ authority is doubted, disputed, and challenged. The Pharisees challenge Jesus’ authority over the Sabbath, plotting to kill him after he demonstrates his authority over the Sabbath by healing someone on that day (Mark 3:1-6). The scribes (experts in the Mosaic Law) deny that he has real authority over demons; rather, he casts out demons b/c demons are at work in him (Mark 3:20-22, 30). Even the people of his hometown doubt that he has the power to do the miracles they have heard about him (Mark 6:1-6). The scribes and Pharisees also challenge his dismissal of their oral tradition (Mark 7:1-5).
In the 3rd section of the Gospel, Mark deals with Jesus’ instructions to his disciples (8:27-13:37). This section begins with what serves as the turning point of the story: Peter’s confession of Jesus as the Messiah (Mark 8:27-31). Jesus, on the one hand, orders his disciples not to tell anyone that he is the Messiah (Mark 8:30). Jesus’ forbidding of people to tell others that he is the Messiah is a recurring motif in Mark (e.g., Mark 8:26; Mark 7:36; Mark 5:43; Mark 3:12; Mark 1:34). Some scholars have referred to this motif as Mark’s “Messianic Secret,” and misconstrue it to assert that either Jesus didn’t think he was really the Messiah, or that he didn’t want anyone to know he was the Messiah—other than his disciples. Rather, Jesus’ concern is that his followers would proclaim the gospel only when they understand him/it more fully, i.e., post-resurrection, when much of their confusion and many ambiguities were cleared up; more about this when we revisit the “short ending” of Mark.
On the other hand, Jesus reveals what kind of Christ/Messiah he is: he is one who came to suffer and die (on the cross), and rise from the dead (Mark 8:31). Although Peter confesses that Jesus is the Christ, his rejection of Jesus’ rejection (Mark 8:32) demonstrates how partial his understanding of Jesus and his messianic mission was. Here again is another motif: the disciples’ misunderstanding of Jesus and his mission—for which Jesus or Mark/the narrator regularly rebuke their shallow understanding (e.g., Mark 4:40; Mark 6:52; Mark 8:17).
The magnitude of the disciples’ confession is heightened by the episode of the “transfiguration” (Mark 9:1-13). Jesus’ physical appearance is transfigured; that is, his clothes are made dazzlingly radiant (Mark 9:2-3). This physical glorification of Jesus’ apparel will foreshadow what happens when he returns: he’ll appear in the clouds in great power and brilliant glory (Mark 13:26). Of all the OT prophets why do Elijah and Moses appear with Jesus (Mark 9:4)? Here are some possible reasons. Elijah is an eschatological figure in the prophetic books: he is associated with the End and with God’s activity in the End (e.g., Mal 4:5-6). Jesus represents the beginning of the End, and his transfiguration signifies that his death, burial, and resurrection—which will start the clock ticking—is close by (from the standpoint of the Gospel’s plot/narrative). Also, Jesus is depicted by the Gospel writers as ushering in the New Covenant which replaces the Old one—which is typified by Moses. So the Old Covenant is about to come to an end and the era of the New Covenant is about to begin. More could be said but I’ll leave it at that.
Once again, Peter’s response to the transfiguration is one of confusion: he wants to build a shelter for each of Jesus, Moses, and Elijah (Mark 9:5); his view is erroneous: he seems to put all 3 people at the same level of authority. Hence, God corrects Peter (Mark 9:7; which is an echo of Mark 1:11—which affirmed Jesus’ unique identity). Literally God says, “THIS ONE is my beloved son, listen to HIM.” The emphasis, then, is on Jesus being greater than the other two figures. Consequently, when the disciples looked around they saw no one except “Jesus alone” (Mark 9:8).
Afterward, Jesus begins his journey to Jerusalem. On the way he continues to predict his suffering and death, and his rising from the dead (Mark 9:30-32; Mark 10:33-34). He heals people (9:14-29; 10:46-52); he also gives instructions about various aspects of discipleship (loyalty, divorce, obedience).
When he reaches Jerusalem, it is to adoring crowds (Mark 11:1-10). But despite the adulation of the crowds, he symbolically predicts (via the fig tree incident) that the Jewish nation is headed for divine judgment b/c it has failed to bear the necessary moral fruit (Mark 11:12-14, 20-21). Jesus goes onto to confront the religious leaders because, among other things, of their temple infractions: he cleanses the temple because it had become a place of corruption (Mark 11:15-18). Jesus accuses the religious leaders of failing the nation: they failed to recognize the divine authority of his own ministry and even of that of his preparer, John the Baptist (Mark 11:27-33). In doing so they’ve effectively plotted against God (Mark 12:1-12). Their misunderstanding of the Law and the Prophets has kept them from seeing the true point of the scriptures (12:18-33), and from recognizing Jesus’ unique identity as God’s son (Mark 12:35-37).
The climax of his teaching in Jerusalem is the so called, “Olivet Discourse” (b/c he gives it while on the Mount of Olives [13:1-37]), where he reveals what the future holds for the temple and for his followers. Here Jesus essentially states that he will come again—this time in indisputable divine glory (as foreshadowed by the transfiguration)—to judge the nations (Mark 13:24-27). In the mean time, the “in-between” time, his followers can expect to be persecuted (Mark 13:9), and Jerusalem destroyed (13:1-2, 14). Jesus’ charge to his followers while they await his 2nd coming is to live responsibly—like someone who will have to give an account of their life (13:28-37).