Lectionary Year B
September 14, 2003
Mark 8:27-38

Step IV: Cross-Section

A. Primitive Christianity

(JFC) This passage's parallels appear in Matthew 16:13-27 (with Matthaean addition of 16:16b-20, the blessing of Peter) and Luke 918-26. The name Peter uses in our lection's 29th verse, Christ, Messiah or Anointed One, appears in Matthew 22:42 where Jesus asks the Pharisees what "they think of the Messiah, whose son is he?" Their answer ("the son of David") did not satisfy Jesus whom they never asked another question. In Mark 14:53-65 Caiaphas, the high priest, asks Jesus for His self-identification. He quoted Daniel 7:13 and Psalm 110:1, according to the NRSV's footnotes. The Gospel of John uses this title in 1:41 and 11:27. Also, we find this name in Romans 8:35 and I Corinthians 2:16 refers to "the mind of Christ", as does our text's 33rd verse. The title Christ/Messiah is linked to Jesus' name in II Timothy 1:10, Hebrews 13:8, II Peter 1:1 and Revelation 1:5. Satan/Adversary is mentioned in Luke 10:18 where Jesus tells the disciples He "watched Satan fall from heaven like a flash of lightening." Thereafter, of course, Satan is evidently rendered ineffective, if not dead. To save life or to kill/destroy it is also mentioned in Mark 3:4 and Luke 6:9 and Jesus' mission is said in I Timothy 1:15 that He "came into the world to save sinners". In Mark 9:19 Jesus is said to have referred to the "faithless generation" as those who need Him further and longer since the disciples are unable to cast out demons. The only use of the term for "ashamed" is found in Romans 1:16 where Paul asserts that he is "not ashamed of the gospel".

B. Old Testament and Judaism

(JFC) Psalm 118 is a Thanksgiving for deliverance from battle, that, in verse 22, declares, "The stone that the builders rejected has become the chief cornerstone," which refers to Christ, whom verse 31 prophesies will be rejected, in His sacrificial death delivering sinners from the guilt of their/our sin. Some commentators see "the Son of Man" idea occurring in Daniel 7:13, which Schweizer terms, "a symbolic representation of Israel, who after a long period of suffering has finally been justified and exalted." And, some see Hosea 6:1f asd referring to two and/or three days of delivery following difficulties, such as resurrection following death in the New Testament. Of course, Isaiah 53's Suffering Servant image is pointed to as referred to in the text's at hand's verse 31. Then, in I Kings 11:14, Hadad the Edomite is referred to as an "adversary the Lord raised up against Solomon, evidently many such enemies were so referred to in this way. Psalm 49:7ff claim, alluding to verse 37 of this week's Gospel Lesson, "Truly, no ransom avails for one's life, there is no price one can give God for it. For the ransom of life is costly, and can never suffice that one should live forever and never see the grave." And, in enumerating the blessings of a good wife, Ecclesiasticus, or the Wisdom of Jesus Son of Sirach 26:14 says, "A silent wife is a gift from the Lord, and nothing is so precious as her self-discipline", referring, according to Nestle-Aland's margin notes, to verse 38 of our pericope at hand. These sentiments come from the earliest centuries of the Common Era.

C. Hellenistic World

(JFC) Iamblichus' Life of Pythagoras 6.30, from the 4th century CE, says, ". . . they held their possessions in common, as stated before, and reckoned Pythagoras henceforth among the gods, as a beneficent guardian spirit [daimon]and most benevolent to humanity. Some spread the report that he was the Pythian Apollo, others that he was Apollo from the Hyperboreans, others that he was Paean, others that he was one of the spirits [daimones] dwelling the moon. Still others reported that he was one of the Olympian gods, claiming that he appeared in human form to those then alive for the benefit and improvement of the mortal way of life, in order that he might give mortal nature a saving spark of well being and philosophy. (Dillon and Hershbell) The plethora of speculations concerning the hidden identity of the hero is a reflection of the mélange of numinous responses he evoked. This corresponds to Mark 6:14-16 and 8:28-29. . ." Furthermore, These intelligent readers could have enjoyed discussing the dialogues, especially the questions and answers, as well as the questions without answers, in this pericope under consideration. The calling Peter "Satan/Adversary" might have captured their attention, as well. However, the self-denial admonition must have confused or, even, offended them. Jesus' calling their generation "adulterous and sinful" could have given them some support in their attempts to improve and benefit their age, too.



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