Mark: On Radical Discipleship

Required Readings
Mark 8:22-10:52
Meyer, Marvin. “Taking Up the Cross and Following Jesus: Discipleship in the Gospel of Mark.” Calvin Theological
Journal 37, no. 2 (2002): 230-238.

Learning Objectives
For the students to:
1. define the term “discipleship”;
2. explain the concept of servanthood in relation to Jesus’ teaching on discipleship; and
3. judge the character of Jesus’ disciples as presented in the gospel of Mark.

Keywords
greatness, Bartimaeus, to deny oneself, servanthood

Discussion

Introduction
The gospel of Mark was written sometime between 65 and 70 CE. The writer is unknown, as the gospel gives no
clear hint about its author. The references to personal hardships and dangers in 8:34-37 hints at an impending or
ongoing persecution of Christians at the time of writing. This gospel could then be an encouragement for readers
(Christ’s followers) in times of sufferings. The writer himself (herself?) portrays Jesus as one who endured suffering
until his death on the cross.

Definitions of Discipleship
The noun comes from the Greek word mathetes (lit., learner or apprentice). The term is usually understood in
relation to the teacher (Grk didaskalos). In the gospels the disciples are those who learned from Jesus. The phrase
in 3:14, “that they be with him” shows that being a disciple means having a lifelong relationship with Jesus. The
disciple is not there merely to learn from the teacher but to share his whole life with him without reservation even at
the face of death. As Dietrich Bonhoeffer puts it, “when Jesus bids his disciples to follow him, he bids them to come
and die.”
The disciples may be divided into three groups. The larger group is that of the crowd who followed Jesus. Within
this group we can identify a sub-group of the twelve. Still within this sub group is the triad of Peter, James and John.

Rhetorical Context of Mark 8:22-10:52

Discipleship is probably the second major theme in the gospel of Mark, next to the theme of Jesus’ suffering.
Notably, the term alone is used more than forty times in the gospel. While discipleship is an important part of Jesus’
teachings, the disciples in many instances are portrayed in a negative light. To be fair with them, some of what they
do deserve affirmation. They respond immediately to Jesus’ call (1:16-20). At least in the early chapters of Mark
they accompany Jesus, assist him in many ways, and partake of his ministry—healing, preaching and teaching (see
for example, 3:9; 6:7-13). However, early on the disciples show a bit of misunderstanding Jesus. In Mark 4 (parable
of the sower) before Jesus explained to them the idea of using parables, he rhetorically inquires, Do you not
understand this parable? Then how will you understand all the parables?
After the calming of the storm, the disciples also have to ask, “Who then is this [Jesus], that even the wind and the
sea obey him (Mark 4:41)?” They also apparently do not have any clue about Jesus’ feeding miracle in 6:30-44, for
when Jesus joined them on the sea with the calming of the wind, the narrator notes that the disciples “were utterly
astounded, for they did not understand about the loaves.” (6:51-52).
Finally, in Mark 8:14-21 the disciples have forgotten to bring any bread, and when Jesus cautioned them about the
leaven of the Pharisees they thought it was an admonition. Here we can note Jesus’ increasing frustration for their
inability to understand.
Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do
you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? When I broke the
five loaves for the five thousand, how many baskets full of broken pieces did you collect?” They said to him,
“Twelve.” “And the seven for the four thousand, how many baskets full of broken pieces did you collect?” And they
said to him, “Seven.” Then he said to them, “Do you not yet understand?”

The second half of Mark’s gospel sees the disciples grappling with the issue of discipleship and the essence of
following Jesus. But sadly, towards the end of the story the disciples still are not able to get Jesus’ point. Notably,
they all run away when their master is arrested.

Mark 8:22-10:52 offers some important insights about what it means to be a disciple of Jesus. It also contains some
crucial issues about Jesus and his ministry. Here, we see Peter rightly identifying Jesus as the Christ (8:29). For
three times Jesus foretells his death and resurrection (8:31; 9:31; 10:33-34). Noteworthy, in each of the foretelling
cast also are important teachings on discipleship.
The healing of a blind man at Bethsaida (8:22-26) is symbolic of the process by which the disciples would come to
know and understand Jesus completely. As experienced by the blind person, the disciples would recognize Jesus,
but not clearly. They would need the healing touch of their master in order to see everything clearly.

Peter’s bold declaration that Jesus is the Messiah is laudable (8:29). But when Jesus foretells his death and
resurrection, Peter censures him—an evidence that Peter still did not get it. Jesus rebukes him, “Get behind me,
Satan! For you are setting your mind not on divine things but on human things (8:33).” Jesus’ expression for Peter
and at the same time addressing the disciples, “get behind me, Satan” clearly signifies two things. First, Peter here,
addressed as Satan, is portrayed as God’s opposition for he is trying to thwart God’s plan. This episode reminds the
reader of the temptation narrative early in Mark’s gospel. Second, it subtly tells the reader/ hearer who is in charge.
Jesus is then presented as truly the patron, and the disciples as clients. Peter, trying to control Jesus’ is acting like
a patron, thus deserving a rebuke. After all, he just confessed that Jesus is the Christ—the One in-charge of the
Kingdom. Then follows a first discipleship lesson, this time addressing both the crowd and his disciples. The
beginning statement is a key in this discipleship lesson. The rest are further elaboration.
“If any want to become my followers, let them deny themselves and take up their cross and follow me. (NRSV,
emphasis mine)
The three action words are noteworthy. “To deny oneself” does not imply self-hatred. It rather conveys the idea of
rejecting one’s selfish longings or interests. Those who have committed to become Jesus’ disciples must be ready
to accept that the one who leads the will is no longer the self. Personal desires and ambitions are no longer central
in one’s life.

‘Taking up the cross’ here can be better understood in light of the cross. Its imagery is connected with the execution
of a criminal. The condemned criminal usually carried his own cross to the site of execution. This imagery will
become more concrete as Jesus—the teacher himself— would experience carrying the cross and be executed on
it. The cross symbolizes a machinery in an oppressive regime that eliminates or deter subversion. The cross means
the reality and possibility of suffering and even death for the sake of the gospel. The disciple then must be ready to
take both the shame and disgrace discipleship bears. To follow Jesus conveys the challenge to share his fate, to
follow in the path of the leader. Thus, as Dietrich Bonhoeffer puts it, “when Jesus bids his disciples to come, he bids
them to come and die.”

The second and third prediction of Jesus’ suffering are set in contexts where the question of greatness is of great
concern for Jesus’ disciples. So another lesson on discipleship:

Whoever wants to be first must be last of all and servant of all (Mk 9:35).

Jesus makes it clear that greatness is rooted in servanthood. The illustration of a child is instructive. That greatness
is found in taking the side of the insignificant and powerless. Jesus further warns the disciples to empower them,
not to exacer- bate their powerlessness.

If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a
great millstone were hung around your neck and you were thrown into the sea (Mk 9:42).

More strikingly, these weak and insignificant individuals are important figures in the Kingdom of God. Entry to the
kingdom is not by virtue of greatness, but of nothingness.

Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly
I tell you, whoever does not receive the kingdom of God as a little child will never enter it (Mk 10:14-15).

Thus, the rich man who comes to Jesus misses the point (10:17-25). He thinks eternal life (i.e., life in the kingdom)
is something like a property that can be inherited. Rather, it is the other way around. He has to lose everything, like
a child who possesses nothing, in order to have it. He cannot respond positively to Jesus’ injunction to “go, sell
what you own, and give the money to the poor.” He walks away sad because of his possessions.
James and John, as well as the rest of the twelve, also miss this point (10:35-45). They ask Jesus to place them in
prominent positions in the Kingdom. Jesus explains that the Kingdom is not a “scepter and a crown” thing. Those
who are in it must suffer pain and humiliation.
Whoever wishes to become great among you must be your servant, and whoever wishes to be first among you
must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many
(Mk 10:43-45).

A model disciple is presented immediately. He is Bartimaeus, a blind person who rightly recognizes Jesus,
experiences healing and follows Jesus (10:46-52).

Questions to answer
A. Based on the discipleship lessons in Mark 8-10, list three challenges of being Jesus’ disciples today.
B. Write a concise definition of the term “discipleship.”
C. Explain briefly the meaning of servanthood within the context of discipleship.
D. Judge the behavior of the disciples in Mark 10:35-45.

References for Further Readings Bonhoeffer, Dietrich. The Cost of Discipleship. Translated by Reginald Fuller.
U.S.A.: Macmillan Company, 1963. Williamson, Lamar. Mark. Louisville: John Knox Press, 1983.