JESUS MOVEMENT IN SYNOPTIC GOSPELS: EXEGETICAL

STUDY OF SELECTED TEXTS (ENGLISH)

Mark 8:27-38
Submitted by: John Paul Devakumar

Submitted to: Dr. Johnson Thomas Kutty

02/02/2017

Table of Contents:
 Introduction
 Author
 Date of Composition
 Traditional Analysis Source Criticism
 Form Criticism
 Redaction Criticism
 Immediate Context
 The three major Passion predictions in Mark
 Wider context
 Analysis of the passage
 Theological Reflections and Implications
 Conclusion
 Bibliography
Introduction:

This paper is an exegetical analysis of the passage Mark 8:27-38. By using the principles of
hermeneutics and tools for exegesis, this passage has been analyzed and studied. Theological
implications and reflections are also deduced from this study. This paper is an attempt to
exegete Mark’s narration on the recognition of Jesus as the Messiah is of pivotal importance,
while it also aims to answer the reason for Jesus’s question to teach on discipleship.

Author:

It was the unanimous testimony of the early church that this Gospel was written by John Mark
(“John, also called Mark,” Acts 12:12, 25; 15:37), although there is no direct internal evidence of
authorship. The most important evidence comes from Papias 1(C.E 140), who quotes an even
earlier source as saying: (1) Mark was a close associate of Peter, from whom he received the
tradition of the things said and done by the Lord; (2) this tradition did not come to Mark as a
finished, sequential account of the life of our Lord, but as the preaching of Peter—preaching
directed to the needs of the early Christian communities; (3) Mark accurately preserved this
material. The conclusion drawn from this tradition is that the Gospel of Mark largely consists of
the preaching of Peter arranged and shaped by Mark (Acts 10:37).2

Date of Composition:

The Gospel of Mark is generally ascribed to the period between 65 and 75 CE. Exegetes base
this conclusion primarily on the prophecy of Jesus in Mark 13 that appears to refer to events of
First Jewish Revolt in 66-70, in which Roman troops leveled the Temple in Jerusalem. For the
vast majority of interpreters this passage indicates that the writer is aware that the Temple in
Jerusalem either has been destroyed, or is about to be destroyed.3

Traditional Analysis:

Mark 8:27-38 is a triple tradition4 passage, which is also found in Matthew 16:13-28 and Luke
9:18-27. This passage in Mark is found in the other two synoptics without any disagreement.

1
Eusebius quotes from Papias (Bishop of Hierapolis in Phyrgia) on the Gospel of Mark in Hist. Eccl. iii. 39
2
France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (GrandRapids:
William B. Eerdmans Publishing Co., 2002), pp35-37
3
John R. Donahue and Daniel J. Harrington. Gospel of Mark. Sagra Pagina. (Collegeville: Liturgical Press,
2001) pp41-42
4
The "triple tradition": The three gospels frequently share both wording and arrangement of
"pericopes" (incidents, stories - this substantial sharing is what led to them being called "synoptic", or
seeing-together). Where they differ on this shared material, Mark and Luke will agree against Matthew,
Jesus Movement in Synoptic Gospels: Exegetical study of selected texts (English) |UBS-Pune 1
Source Criticism:

On the basis of Q hypothesis and Markan Priority, we proceed this paper with an understanding
that Mark along with another independent Source Q could have been the sources for Matthew
and Luke. The Synoptic Problem is not addressed here, but yet the selected passage being a
triple tradition where both Matthew and Luke are in agreement with Mark, this paper attempts
to connect the dots between the Synoptic Gospels to form a harmony between them as said by
Mark Goodacre in his book “The synoptic problem: a way through the maze”5.

Form Criticism:

The passage Mark 8:27-38 has three pericopes namely (i) Peter declares Jesus as Messiah (Mk
8:27-30), (ii) Jesus predicts His death and Resurrection the first time (Mk 8:31-33) and (iii)
Jesus’s teaching on discipleship (Mk 8:34-38). All these pericopes are Paradigms or Apothegms
in nature. Thus this form can be considered as pronouncement stories or short narratives in
which the main theme or teaching is in the end of the narrative.6 Here the main teaching is the
emphasis on the cost of discipleship and their recognition of Jesus as the Messiah.

Redaction Criticism:

Mark gives Peter’s confession in a lower key, as it were, than Matthew does, omitting the full-
toned clause, ‘The Son of the living God.’ This is not because Mark has a lower conception than
his brother Evangelist, for the first words of this Gospel announces that it is ‘the Gospel of
Jesus, the Messiah, the Son of God.’ And, as he has identified the two conceptions at the
outset, he must, in all fairness, be supposed to consider that the one implies the other, and to
include both here. But possibly there is truth in the observation that the omission is one of a
number of instances in which this Gospel passes lightly over the exalted side of Christ’s nature,
in accordance with its purpose of setting Him forth rather as the Servant than as the Lord. It is
not meant that that exalted side was absent from Mark’s thoughts, but that his design led him
rather to emphasize the other. Matthew’s is the Gospel of the King; Mark’s, of the Worker7.

or Mark and Matthew will agree against Luke, but very rarely will Mark be the odd one out. Matthew's
and Luke's versions of shared pericopes will usually be shorter than Mark's.
5
Mark Goodacre, The synoptic problem: a way through the maze (London, New York: T & T Clark
International,2001), pp162-165 https://archive.org/details/synopticproblemw00good
6
Thomas K, Johnson. “Form Criticism in Synoptic Gospels.” BD-II class, Union Biblical Seminary, Pune.
15th November 2016. Lecture
7
Maclaren’s Exposition on Mark 8:27 http://biblehub.com/commentaries/mark/8-27.htm
Jesus Movement in Synoptic Gospels: Exegetical study of selected texts (English) |UBS-Pune 2
Immediate Context:

This passage is bracketed by the story of Jesus healing a blind man at Bethsaida (8:22-26) and
another blind man, Bartimaeus, at Jericho (10:46-25). During this period, Jesus is struggling with
disciples who are blind to the truth that he would teach them. “Having eyes, don’t you see?
Having ears, don’t you hear?” he asked (8:18). “Don’t you understand, yet?” (8:21). In his great
confession (v. 29), Peter shows that he has caught a glimpse of the truth, but the following
verses will show that his vision was distorted by his prior understanding of Messiahship. In
verses 31-33, Jesus speaks to the disciples alone; then in verses 34-38, he calls the crowd to join
the disciples in hearing the criteria for discipleship. This is the first of three occasions in this
section where Jesus predicts his suffering and death (9:31 and 10:33-34). On all three
occasions, the disciples demonstrate their lack of understanding and Jesus responds by
expanding his teaching on discipleship8.

The three major Passion predictions in Mark9:

Announcement of Jesus’ Failure on the part of the Jesus teaches on Discipleship

death Disciples
Jesus will suffer, be rejected, Peter rebukes Jesus (8:32-33) Jesus commands them to deny
killed and will rise after three themselves, take up their cross
days ( 8:31) and follow him (8:33-38)
Jesus will be delivered, killed The disciples do not Jesus teaches that the first
and will rise after three days understand the saying and are must be last and that those
(9:30-31) afraid to ask Him about it who receive children in His
(9:32) name receive Him (9:33-50
Jesus will be delivered, James and John ask that they Jesus teaches that to be great,
condemned, mocked, flogged, may sit next to Jesus in His they must become servants, to
killed and will rise after three glory (10:35-37) be first they must become
days (10:33-34) slave, and that he came to
serve by giving his life as a
ransom for many (10:38-45)

Wider Context:

The middle-section of Mark's gospel (8:22-10:52), where this selected passage is placed, begins
with the healing of a blind man and closes with the healing of a blind man. The first blind man
is unnamed, the second is named Bartimaeus, or "son of Timaeus." The section begins and ends

8
Craig A, Evans. Word Biblical Commentary: Mark 8:27—16:20 Volume 34b (Nashville: Thomas Nelson
Publishers, 2001) pp3-4
9
Grudem, Wayne eds. ESV Global Study Bible (Wheaton, Illinois: Good News Publishers, 2001) pp1392
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with blind people who see. (This technique is called "inclusio."10 It was a way for people to
discern sections of a book before the age of chapters.) In between these two blind men who
see, Jesus tries to get the disciples to see, but is singularly unsuccessful. (He could heal the sick,
but not the willfully ignorant.)

In chapters 8-10, Jesus makes three passion statements, the first of which is our passage. In
each case, Jesus will proclaim the way of the cross, and each time the disciples will be shown to
be clueless or off on another tangent.
This passage includes the phrase "on the way," a theme which runs through the whole book of
Mark, and especially through this section (8:22-10:52). "On the way" the disciples had
discussed their own greatness (9:33-34). Jesus continued "on the way" (10:17). Jesus and the
disciples are "on the way" to Jerusalem (10:52). The section closes with the healing of
Bartimaeus, who "followed him on the way" (10:52).
Incidentally, throughout the gospel according to Mark, though explicitly called to do so (1:17),
the disciples are never actually said to "follow." Yet a few others, like Bartimaeus and the
anonymous young man in the Garden of Gethsemene (14: 51), do follow.11
Analysis of the passage12131415:

MARK 8:27-30. YOU ARE THE CHRIST

27Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way (Greek: te hodo) he
asked his disciples, “Who do men say that I am?” 28They told him, “John the Baptizer, and others say
Elijah, but others: one of the prophets.” 29He said to them, “But who do you say that I am?” Peter
answered, “You are the Christ” (Greek: Christos). 30He commanded them that they should tell no one
about him.

“Jesus went out, with his disciples, into the villages of Caesarea Philippi” (v. 27a). Jesus has
most recently been at Bethsaida (8:22-26), a town on the north shore of the Sea of
Galilee. Now he travels to the villages of Caesarea Philippi, about 25 miles (40 km) further
north, at the foot of Mount Hermon. This is far to the north, and symbolizes a major turning
point in his ministry. He has been working in Galilee, a relatively friendly place, healing and

10
An inclusio is a literary device where the writer states a theme or idea at both the beginning and end
of a story. It's intended to introduce and conclude a main point. Everything in-between is to be read
with the inclusio theme in mind. http://livingthebiblios.blogspot.in/2008/03/inclusio-and-gospels.html
11
http://www.progressiveinvolvement.com/progressive_involvement/2015/09/pentecost-16-mark-8-
27-38.html
12
Robert A. Guelich, Word Biblical Commentary on Mark Vol.34a (Texas:Word Book Publisher, 1989),
pp153-55
13
John R.Donahue and Daniel J.Harrington, The Gospel of Mark, Vol.2 (Minnesota: The Liturgical Press,
2002), pp128-130
14
https://www.sermonwriter.com/biblical-commentary/mark-827-38
15
Scripture Quotations from World English Bible(WEB)
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teaching. Now he will begin his journey southward toward Jerusalem, the center of the
opposition to him and the place where he will die.

“On the way” (te hodo) (v. 27b). The phrase, “the way” (te hodo) is important to this
Gospel. John the Baptist came to prepare the way (hodon) of the Lord (1:2), and Mark uses the
word hodo at 9:33; 10:17 and 10:32, 52 to remind us that Jesus and his disciples are on their
way to Jerusalem, where Jesus will be crucified.

“Who do men say that I am?” (v. 27c). Earlier named Paneas after the Greek God Pan, the city
was then named Caesarea to honor Caesar Augustus. They built a temple to Caesar not far from
the temple of Pan. Then they changed the name to Caesarea Philippi to honor the local ruler,
Philip the tetrarch, son of Herod the Great and to distinguish this city from another Caesarea
located on the Mediterranean shore. It is fitting that Jesus asked this question to teach on His
divine identity should begin at a pagan site associated with the Emperor cult of Rome.

“John the Baptist; …Elijah; …one of the prophets” (v. 28). Earlier, when Jesus was performing
miracles, people speculated regarding his identity and came up with these same three
possibilities and in the same order (6:14-15). The people thought of Jesus, not as the Messiah,
but as a great man like one of the great men of their history. They have their own ideas about
the Messiah, and Jesus does not fit into the mold. They thought of the Messiah as David’s
successor, who will drive out the Roman garrison, re-establish Israel’s glory, and usher in a
golden age. To accomplish these goals, they expect the Messiah to use traditional power by
military or economic dominance. Jesus re-defines power by drawing people to himself through
love. His love will be expressed in self-denial and cross-bearing.

“You are the Christ” (Christos) (v. 29). Mark began this Gospel by saying, “The beginning of the
good news of Jesus Christ (Christou), the Son of God” (1:1); thus, establishing Jesus as both
Christ and Son of God. Now in a parallel statement, Peter says, “You are the Christos,” which
means “anointed.” The Jews anoint only three classes of people: priests, prophets and kings.
Jesus is all three. Shortly before Jesus’ death, the high priest will ask, “Are you the Christos, the
Son of the Blessed?” and Jesus will answer, “I am” (14:61-62). At 15:39, at the conclusion of
Jesus’ journey, the centurion will restate that Jesus is God’s Son.

“He commanded them that they should tell no one about him” (v. 30). Matthew adds an
account of Jesus’s blessing of Peter for this confession (Matthew 16:17-19), but neither Mark
nor Luke (9:18-22) include it. Jesus orders the disciples not to tell anyone about him. Peter
believes that Jesus is the Messiah, but will not understand how Jesus is redefining the role
Messiah until after the resurrection.

MARK 8:31-33. HE BEGAN TO TEACH THEM

31He began to teach them that the Son of Man must suffer many things, and be rejected by the
elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32He
spoke to them openly. Peter took him, and began to rebuke him. 33But he, turning around, and
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seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not
the things of God, but the things of men.”

The words, “he began to teach them” (v. 31a) signal a change. Until now, this Gospel has been
establishing Jesus’ power and authority. Now Jesus turns his disciples away from Galilee, where
he has experienced great success, and faces them towards Jerusalem, where he will die. As he
changes to this new phase of his ministry, he must begin to teach the disciples what to expect.

“that the Son of man must suffer many things” (v. 31b). Jesus refers to himself as Son of Man
rather than Christ or Messiah, which is how Peter identified him in verse 29. The title, Son of
Man, is likely to stir less opposition than the title, Christos. The Jewish people expect
the Christos to be a great king and military leader like David, but have no such expectations of
the Son of Man. (While the Jews expect a triumphant messiah, Isaiah 52:13—53:12 speaks of a
suffering servant ).

“and be rejected by the elders, the chief priests, and the scribes” (v. 31c). These three groups
comprise the Sanhedrin, the ruling body for the Jewish people.

“and be killed” (v. 31d). Jesus predicts his death, but does not yet reveal that it will be by
crucifixion.

“and after three days rise again” (v. 31e). Upon hearing the word, “killed,” we are inclined to
stop listening, because death usually spells the end of the story, but we must not stop listening
prematurely. The bad news of Jesus’ death will be trumped by the good news of his
resurrection.

“He spoke to them openly” (v. 32a). Many of Jesus’ teachings have been recorded as parables
or stories, which conceal as much as they reveal. Here, however, Jesus “spoke to them openly”
(v. 32). Given this clarity, we wonder why the disciples fail to understand. The answer, of
course, is that Jesus’s teachings run counter to everything that they believe. Regardless of what
is said, people often hear what they expect to hear. Also, the disciples have sacrificed a great
deal to follow Jesus, and it is beginning to pay off. Jesus has been working wonder after
wonder, and the crowds are responding nicely. The disciples see great possibilities ahead, and
cannot welcome anything that suggests otherwise.

“Peter took him, and began to rebuke him” (v. 32b). Note Peter’s boldness. He has just
identified Jesus as the messiah (v. 29), but now he takes Jesus and rebukes him. How bold to
rebuke the messiah.

Note the parallel between “began to teach” (Jesus in v. 31) & “began to rebuke” (Peter in v. 32).

“Get behind me, Satan!” (v. 33a). Jesus refers to Peter as Satan. This Gospel provides little
detail about the temptation in the wilderness (1:12-13). Some scholars think of this encounter
between Peter and Jesus as Mark’s version of the temptation story, the temptation being to
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sidestep the cross. It seems likely that Jesus would find Peter’s temptation even more
dangerous than the temptations mentioned in Matthew 4, because Peter is a disciple and
friend rather than an opponent.

Note the story’s twists and turns. First, Peter stuck out his neck and got the right answer (v. 29).
How good it feels to get the right answer! Now Jesus calls him Satan. In the blink of an eye,
Peter has gone from Hero to Villain.

“For you have in mind not the things of God, but the things of men” (v. 33b). Scholars think
that Peter would have seen it differently that he would believe that he is thinking of divine
things while Jesus is introducing human things. But, as Paul says , “the word of the cross is
foolishness to those who are dying, but to us who are saved it is the power of God” (1
Corinthians 1:18). Some scholars think that Peter was one of Mark’s sources for the stories in
this Gospel. If so, its possible Peter may be the source for this negative story about himself.

MARK 8:34-38. LET HIM DENY HIMSELF, AND TAKE UP HIS CROSS

34He called the multitude to himself with his disciples, and said to them, “Whoever wants to
come after me, let him deny himself, and take up his cross, and follow me. 35For whoever
wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the
Good News will save it. 36For what does it profit a man, to gain the whole world, and forfeit his
life? 37For what will a man give in exchange for his life? 38For whoever will be ashamed of me
and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed
of him, when he comes in the glory of his Father with the holy angels.”

“He called the multitude to himself with his disciples” (v. 34a). Jesus has been speaking to the
disciples, but now he calls the crowd to join the disciples for a lesson on discipleship.

“Whoever wants to come after me, let him deny himself, and take up his cross, and follow
me” (v. 34b). Discipleship involves self-denial and cross-bearing. At the time in which this
Gospel was written, Christians were literally bearing crosses and losing their lives. These words
of Jesus speaks very directly to their situation, and hold out a great promise.

“For whoever will be ashamed of me and of my words in this adulterous and sinful
generation, the Son of Man also will be ashamed of him, when he comes in the glory of his
Father with the holy angels” (v. 38). “In the first century being ashamed of Jesus and his words
had particular reference to denying him in time of persecution”. However, Jesus warns that, on
Judgment Day, he will be ashamed of the person who has been ashamed of him. Matthew and
Luke make this explicit—“Everyone therefore who confesses me before men, him I will also
confess before my Father who is in heaven” (Matthew 10:32; see also Luke 12:8). Jesus’s
purpose in v. 38 is not to establish grounds for abandoning us, but is rather to tell us how to
gain his support and to avoid forfeiting life (v. 36).

Theological Reflections and Implications:

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 Why does Jesus ask for their thoughts about His identity, instead of just telling them who
He is? Jesus often used questions in His teaching to stir up faith in his students. He seemed
less interested in pounding in knowledge as He was in stimulating thought and belief.

 Instead of only asking His disciples what they thought, why does Jesus first ask what
others are saying? To draw out a contrast.

 Do people answer this question much differently today? A good percentage of

unbelievers today believe that Jesus was a great teacher or prophet, much the same as the
reference here to Elijah, John, and other prophets.

 What does it mean that Jesus is "the Christ"? "Christ" is the Greek translation means
"Anointed One". This term was used in Old Testament times of kings, priests and prophets
which were chosen and empowered by God for a particular task. The Jews came to expect
an ultimate Messiah who would deliver them and establish his righteous kingdom.

 How does Jesus respond to Peter's confession and why? In warning them "not to tell
anyone about Him", Jesus acknowledged the truth of Peter's statement, but made it clear
that it was not time for their public proclamation of His identity. The reason could be to
prevent the crowds from acting on their nationalistic conception of the Messiah by forcing
a political acquisition against Him.

 How could Peter rebuke the one he had just called "the Christ"? He obviously had a
truncated idea of "the Christ". Although it's not advisable, it is conceivable to argue with a
provincial king, but not with the King of the Universe! And Peter's idea of "the Christ" was
not a suffering servant, but a conquering king.

 What paradox does Jesus give us in v35? "For whoever wants to save his life will lose it,
but whoever loses his life for me and for the gospel will save it." In other words, whoever
retains control of his own life actually forfeits the everlasting life that only Jesus gives. On
the other hand, whoever allows his own will to be crucified receives spiritual and eternal
life through death.

Conclusion:

The text just before our passage is the "Healing of the Blind Man" (8:22-26). It is the only
miracle story in Mark with no parallels in the other gospels. It is also unique in that Jesus'
first touch didn't completely heal the man's blindness. In this healing miracle, where after
the first touch, the blind man could have said, "I now see. Help me see clearly!" This miracle
story suggests three groups of people: (1) the uncured blind, (2) those who have received a

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 touch from Jesus and see partially, and (3) those who have received the second touch and
can see clearly. It seems that most of the characters in Mark are either from category 1 or 2:
totally or partially blind to Jesus. The person in Mark who sees most clearly is the Centurion
who sees Jesus die and says, "Truly this man was God's Son!" (15:39) and Blind Bartimaeus,
who have given sight by Jesus, he is able to "to follow Jesus on the way." (Mark 10:52).
Here, after this exegete of the passage we find Peter(representing all the other disciples) to
be the Blind man in this context, where he couldn’t see Jesus the Messiah who has come to
deliver them not from just the Roman rule but free them from every form of bondage and
slavery of sin. Thus Jesus’s intention in asking the question about his identity was to teach
and correct his disciples about this wrong understanding or belief about the Messiah.

Bibliography

Craig A, Evans. Word Biblical Commentary: Mark 8:27—16:20 Volume 34b (Nashville: Thomas Nelson
Publishers, 2001)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (GrandRapids:
William B. Eerdmans Publishing Co., 2002)

Grudem, Wayne eds. ESV Global Study Bible (Wheaton, Illinois: Good News Publishers, 2001)

http://www.progressiveinvolvement.com/progressive_involvement/2015/09/pentecost-16-mark-8-27-38.html

https://www.sermonwriter.com/biblical-commentary/mark-827-38

John R. Donahue and Daniel J. Harrington. Gospel of Mark. Sagra Pagina. (Collegeville: Liturgical Press,
2001

John R.Donahue and Daniel J.Harrington, The Gospel of Mark, Vol.2 (Minnesota: The Liturgical Press,
2002)

Maclaren’s Exposition on Mark 8:27 http://biblehub.com/commentaries/mark/8-27.htm

Mark Goodacre, The synoptic problem: a way through the maze (London, New York: T & T Clark
International,2001

Robert A. Guelich, Word Biblical Commentary on Mark Vol.34a (Texas:Word Book Publisher, 1989)

Thomas K, Johnson. “Form Criticism in Synoptic Gospels.” BD-II class, Union Biblical Seminary, Pune.
15th November 2016. Lecture

World English Bible (WEB)

Jesus Movement in Synoptic Gospels: Exegetical study of selected texts (English) |UBS-Pune 9