PETER’S CONFESSION OF FAITH. PREDICTION OF PASSION
A TEXT (MARK 8: 27–35)
Who Do Men Say I Am?
27 And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi; and on the way he asked his disciples, “Who do men say that I am?” 28 And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.”
Peter’s Profession of Faith
29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he charged them to tell no one about him.
Passion Predicted
31 And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And he said this plainly.
Misunderstanding of Disciples
And Peter took him, and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter, and said, “Get behind me, Satan! For you are not on the side of God, but of men.
Cost of Discipleship
34 And he called to him the multitude with his disciples, and said to them, “If any man would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel’s will save it.
B EXPLANATION
Introduction
Mark’s Gospel opened with the statement of his intention in writing: “The beginning of the gospel of Jesus Christ, the Son of God”. He wrote to show that Jesus is the Christ, the Anointed One, the Messiah, three words in three languages with an identical meaning. The word “Jesus” is a proper name, meaning ‘God Saves’. The word “Christ” is a title, as explained.
Today’s Reading serves a double purpose. It marks the end of the first section of Mark’s Gospel which has been Jesus revealing himself as the Messiah, the Christ, the Anointed. Peter culminates this section with his profession of faith in Jesus the Messiah.
It also introduces the next section with its theme of Jesus the suffering Messiah. This section will end with the pagan centurion openly professing that Jesus is the Son of God, Marks’ second intention in writing.
27 And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi; and on the way he asked his disciples, “Who do men say that I am?” 28 And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.”
“And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi” — “The villages” would have been the settlements or suburbs around this city. This city was built near a shrine dedicated to a Greek god called Pan. Herod the Great built a temple to honour the Roman Emperor Caesar Augustus. Philip the Tetrarch built a new city and called it after Caesar, Caesarea Philippi. It was in this pagan environment of a former shrine to a Greek god and a city dedicated to a Roman Emperor who was regarded as divine that Jesus chose to be revealed by Peter as Messiah.
“and on the way” — Jesus is now on the way to Jerusalem (Mk. 11: 1). During this journey Jesus will instruct his disciples on the spiritual journey they are to undertake, namely to follow him to Calvary.
It is not coincidence that the phrase “on the way” occurs frequently in the following chapters: 8: 27; 9: 33–34; 10: 17, 52;
“he asked his disciples, “Who do men say that I am?” — There was much public speculation. There was no mention of people considering him to be the Messiah. The authorities regarded him as a breaker of the law of God (Mk. 3: 1–6); his relatives and friends said “he is beside himself” (Mk. 3: 21); the scribes said he was possessed (Mk. 3: 22); people from his home–town did not believe in him (Mk. 6: 1–6). For the general public Jesus was no more than a prophet heralding the coming of the Messiah. So Jesus asked his disciples what other people were saying about him.
And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.” — After he had executed John the Baptist, King Herod made enquiries about Jesus and his miraculous powers. He was told by some that Jesus was “John the baptizer … raised from the dead; that is why these powers are at work in him. But others said, ‘It is Eli’jah.’ And others said, ‘It is a prophet, like one of the prophets of old’. But when Herod heard of it he said, ‘John, whom I beheaded, has been raised.’” (Mk. 6: 14–16).
The people and the authorities were impressed by Jesus’ words and deeds but they did not know who he was. They knew he was extraordinary but they were confused as to his identity.
29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he charged them to tell no one about him.
“And he asked them, ‘But who do you say that I am?’” — Jesus asks the disciples for their personal opinion. The Twelve at least had been with him from the beginning of his public ministry. They had heard his words and witnessed his miraculous and ordinary works. They had received special instruction in contrast to the other people who had followed or listened to him: “To you has been given the secret of the kingdom of God, but for those outside everything is in parables” (Mk. 4: 11).
“Peter answered him” — Peter is spokesman for the disciples (Mk. 8: 32; 9: 5; 10: 28; 11: 21; 14: 29). His name is first in the list of apostles (Mk. 3: 16).
“‘You are the Christ.’” — In the Old Testament priests, prophets and kings were anointed (the Greek noun for anointed is ‘Christos’) as a sign that they had been chosen and appointed by God. As time progressed while the Messiah would be acknowledged as being anointed as priest, prophet and king, the emphasis was placed on him being a political king for the liberation of the Jewish nation and its citizens.
In the Gospel of Mark this is the first acknowledgement that Jesus is the Messiah. It is also the introduction to a new phase in Jesus’ ministry. From now onwards he will instruct his disciples, much more than others, on the fundamental truths of his ministry and on their correct response.
“And he charged them to tell no one about him” — Jesus knew that while Peter’s act of faith was legitimate and good, he did not understand the whole truth, had many ambiguities and wrong ideas and might lead others astray. Jesus called him to be silent on the point and then proceeded, in the following verses, to correct some of Peter’s ideas and what the implications would be for those who followed Jesus.
31 And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And he said this plainly.
“And he began to teach them” — Jesus must make it clear to the disciples that the Messiah is not what they presuppose or have accepted in a pre–judged manner. In spite of the clarity of the four prophecies in Isaiah, called the Suffering Servant Songs (Is. 42: 1–4; 49: 1–7; 50: 4–11; 52: 13–53: 12) no Jews at the time were prepared for the full truth about the Messiah. Jesus now enlightens them, or at least tries to.
“the Son of man must suffer many things” — Jesus, as “Son of man”, is obliged to (“must”) undergo the following list because these things have been foretold in Sacred Scripture as the will of God the Father.
“Son of man” — This title for Jesus occurs 86 times in the New Testament and is used only by Jesus about himself. (i) It describes his life and activity on earth (Mk. 2: 10, 28; 10: 45); (ii) it describes his death and resurrection (Mk. 8: 31; 9: 31; 10: 33; 9: 9; 10: 45; 14: 21); (iii) it describes his function in the ‘end times’ as judge of glory (Mk. 8: 38; 13: 26; 14: 62).
“the elders and the chief priests and the scribes” — These three groups constituted the Sanhedrin or Jewish religious council.
“after three days rise again” — This expression does not refer to 72 hours. It was an accepted term in the Bible referring to a short period of suffering followed by deliverance by God (see, for example, Hos. 6: 1–3).
“And he said this plainly” — To this point Jesus wished that his being the Messiah would be veiled because people would not understand its full meaning which is that he would have to suffer, die and rise again. He has now revealed this meaning. He is speaking openly and clearly.
And Peter took him, and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter, and said, “Get behind me, Satan! For you are not on the side of God, but of men.
“And Peter took him, and began to rebuke him” — Even after Jesus’ explanation Peter does not understand that Jesus “must” suffer. For him, the Messiah would bring only earthly glory and prosperity for himself and others.
“But turning and seeing his disciples, he rebuked Peter” — Mark indicates that the rebuke is intended for the disciples also because they think like Peter the spokesman.
“‘Get behind me, Satan!’” — Peter is not a devil but is acting in the role of the devil by opposing Jesus as he executes God’s will. The Hebrew word ‘satan’ means to tempt. Jesus calls Peter a tempter who is trying to steer him off his course of suffering and death.
One of the Fathers of the Church explains these words as follows: “Jesus did not say to the devil, ‘Get behind me, Satan!’ when he was tempted but he said to Peter, ‘Get behind me’, that is, follow me, and do not resist the design of my voluntary passion”.
“‘For you are not on the side of God, but of men’” — The people of Jesus’ time were not expecting the Messiah to be a spiritual liberator but a political one.
34 And he called to him the multitude with his disciples, and said to them, “If any man would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel’s will save it.
“And he called to him” — This expression is used elsewhere by Jesus to introduce an important teaching which he wishes to be passed on to future adherents (Mk. 7: 14; 10: 42; 12: 43).
“the multitude with his disciples” — The “multitude” represents all those who would follow Jesus throughout the centuries.
‘”If any man would come after me’” — Jesus has just told Peter to “get behind me”. He does not want him to be his disciple because of his manner of thinking which is against God’s way of thought. Playing on the words “behind me” he invites those who wish to be true disciples, to follow him.
“‘let him deny himself’” — The first stage in authentic discipleship is to be prepared to deny one’s own very self (“himself”), to cease being oneself, and to follow in the footsteps of Jesus. It is very much more than a Lenten sacrifice.
“‘and take up his cross and follow me’” — The way of the cross was the Father’s choice for his Son incarnate. Jesus accepted his Father’s will willingly and graciously. It was not easy. He had to pray for the strength to persevere. He was given that strength. Jesus asks his followers and those who are interested in what he says and does to be prepared to follow him in this. “To give and not to count the cost” (St. Ignatius).
“‘For whoever would save his life will lose it” — If someone selfishly hoards one’s life as one’s greatest possession, one will lose it eventually; one has no control over the length of one’s life.
“‘and whoever loses his life for my sake’” — One who gives over one’s life to Jesus, and in that sense “loses” it, will “save it”.
“‘for my sake and the gospel’s will save it’” — “For the Gospel’s sake” does not refer to the book of the Gospels but to the Good News about Jesus, indeed to Jesus himself.
C APPLICATION
It is a mistake to think that one can read the Bible as one glances through the daily newspaper. By its very nature as the word of God, the Bible should be read with prayerful reflection — prayerful, because one needs God’s help and enlightenment; reflection to harvest the meaning deeper than mere words. One reads the Bible to assimilate and be nourished by the word of God.
Today’s passage is a perfect example. Jesus speaks to two groups of people: to Peter and the disciples and then to the crowd or multitude with the disciples. In the first instance Jesus is addressing his Church (Peter and disciples). He is anxious to know what the fledging Church thinks of him, who is he? He has not told the disciples explicitly but they heard his instructions and witnessed his mighty deeds, some of which, such as the multiplication of loaves and fish and walking on the sea, were clearly acts of the Creator. The religious authorities and other people who witnessed his actions regarded him as a sinner because he broke the Commandments as they interpreted them, or they considered him to be in league with the devil or crazy. Jesus was eager to find out how much he had succeeded in his teaching to the disciples.
The question, “Who do you say that I am?” is the central question and theme of the whole Gospel. Each follower of Jesus must answer it personally and be clear what the response means for daily living. This Jesus spelt out for the crowd, the second group he addressed. They represent all followers of Jesus.
Peter was quick to give his answer on behalf of the Church: “You are the Christ”. He did not say “You are Christ” but “You are the Christ”. “Christ” is not a personal name but a title meaning “the Anointed”, or in Hebrew, “the Messiah”. “Jesus” or “Joshua” was his name. What “Jesus Christ” means is “Jesus is the Christ”.
The title “Christ” occurs about 500 times in the New Testament. It was adopted from the Old Testament where it referred to the anointing of priests, prophets (those who proclaim God’s word) and kings, three groups consecrated to God. Gradually the idea was developed according to which a specially anointed and consecrated person would appear in the final age of the world to bring salvation to God’s people.
As time further developed and the political situation in the area deteriorated, the people looked forward to the Christ (Messiah, Anointed) being a political king to relieve them of all their woes. That was the expectation of the people when Jesus was born and began his ministry. If he let it be known that he was the Christ, the people would have attempted to make him their political king. He came as a king but not in the political sense. So he did not proclaim his messianic role. The first to proclaim him as Messiah was Peter and Jesus enjoined silence on him. This hiding of his role as Messiah became known in history as the “messianic secret”.
What Jesus had to teach his disciples was that the Christ (Messiah) had (v. 31) to suffer, die and rise from the dead before he could be acknowledged as Messiah. Only at his trial did he acknowledge that he was the Christ: “‘Are you the Christ, the Son of the Blessed?’ And Jesus said, ‘I am” (Mk. 14: 61–62). He was executed as the Anointed “King of the Jews” (Mk. 15: 2, 12, 18, 26, 32).
Jesus had to suffer before he could enter into his glory. Likewise his disciples have to follow him to Calvary and share his passion and death before they too can enter into glory. That is what it really means to be a follower or disciple of Jesus the Christ.
Discipleship is not an easy task. As Jesus gave himself entirely, including his life by death on the cross for us, so disciples are expected to give themselves totally to him. This is not accomplished once and for all in a few minutes with the pouring of water at baptism. One has to grow into discipleship, that is service of Jesus and of one another. There can be no personal pre–occupations. It is a matter of total giving, not seeking for oneself. Mark’s Gospel will develop this theme in the remaining chapters.
Commentary on the 24th Sunday of the year (B) 13th September 2015
PETER’S CONFESSION OF FAITH. PREDICTION OF PASSION
A TEXT (MARK 8: 27–35)
Who Do Men Say I Am?
27 And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi; and on the way he asked his disciples, “Who do men say that I am?” 28 And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.”
Peter’s Profession of Faith
29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he charged them to tell no one about him.
Passion Predicted
31 And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And he said this plainly.
Misunderstanding of Disciples
And Peter took him, and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter, and said, “Get behind me, Satan! For you are not on the side of God, but of men.
Cost of Discipleship
34 And he called to him the multitude with his disciples, and said to them, “If any man would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel’s will save it.
B EXPLANATION
Introduction
Mark’s Gospel opened with the statement of his intention in writing: “The beginning of the gospel of Jesus Christ, the Son of God”. He wrote to show that Jesus is the Christ, the Anointed One, the Messiah, three words in three languages with an identical meaning. The word “Jesus” is a proper name, meaning ‘God Saves’. The word “Christ” is a title, as explained.
Today’s Reading serves a double purpose. It marks the end of the first section of Mark’s Gospel which has been Jesus revealing himself as the Messiah, the Christ, the Anointed. Peter culminates this section with his profession of faith in Jesus the Messiah.
It also introduces the next section with its theme of Jesus the suffering Messiah. This section will end with the pagan centurion openly professing that Jesus is the Son of God, Marks’ second intention in writing.
27 And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi; and on the way he asked his disciples, “Who do men say that I am?” 28 And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.”
“And Jesus went on with his disciples, to the villages of Caesare’a Philip’pi” — “The villages” would have been the settlements or suburbs around this city. This city was built near a shrine dedicated to a Greek god called Pan. Herod the Great built a temple to honour the Roman Emperor Caesar Augustus. Philip the Tetrarch built a new city and called it after Caesar, Caesarea Philippi. It was in this pagan environment of a former shrine to a Greek god and a city dedicated to a Roman Emperor who was regarded as divine that Jesus chose to be revealed by Peter as Messiah.
“and on the way” — Jesus is now on the way to Jerusalem (Mk. 11: 1). During this journey Jesus will instruct his disciples on the spiritual journey they are to undertake, namely to follow him to Calvary.
It is not coincidence that the phrase “on the way” occurs frequently in the following chapters: 8: 27; 9: 33–34; 10: 17, 52;
“he asked his disciples, “Who do men say that I am?” — There was much public speculation. There was no mention of people considering him to be the Messiah. The authorities regarded him as a breaker of the law of God (Mk. 3: 1–6); his relatives and friends said “he is beside himself” (Mk. 3: 21); the scribes said he was possessed (Mk. 3: 22); people from his home–town did not believe in him (Mk. 6: 1–6). For the general public Jesus was no more than a prophet heralding the coming of the Messiah. So Jesus asked his disciples what other people were saying about him.
And they told him, “John the Baptist; and others say, Eli’jah; and others one of the prophets.” — After he had executed John the Baptist, King Herod made enquiries about Jesus and his miraculous powers. He was told by some that Jesus was “John the baptizer … raised from the dead; that is why these powers are at work in him. But others said, ‘It is Eli’jah.’ And others said, ‘It is a prophet, like one of the prophets of old’. But when Herod heard of it he said, ‘John, whom I beheaded, has been raised.’” (Mk. 6: 14–16).
The people and the authorities were impressed by Jesus’ words and deeds but they did not know who he was. They knew he was extraordinary but they were confused as to his identity.
29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he charged them to tell no one about him.
“And he asked them, ‘But who do you say that I am?’” — Jesus asks the disciples for their personal opinion. The Twelve at least had been with him from the beginning of his public ministry. They had heard his words and witnessed his miraculous and ordinary works. They had received special instruction in contrast to the other people who had followed or listened to him: “To you has been given the secret of the kingdom of God, but for those outside everything is in parables” (Mk. 4: 11).
“Peter answered him” — Peter is spokesman for the disciples (Mk. 8: 32; 9: 5; 10: 28; 11: 21; 14: 29). His name is first in the list of apostles (Mk. 3: 16).
“‘You are the Christ.’” — In the Old Testament priests, prophets and kings were anointed (the Greek noun for anointed is ‘Christos’) as a sign that they had been chosen and appointed by God. As time progressed while the Messiah would be acknowledged as being anointed as priest, prophet and king, the emphasis was placed on him being a political king for the liberation of the Jewish nation and its citizens.
In the Gospel of Mark this is the first acknowledgement that Jesus is the Messiah. It is also the introduction to a new phase in Jesus’ ministry. From now onwards he will instruct his disciples, much more than others, on the fundamental truths of his ministry and on their correct response.
“And he charged them to tell no one about him” — Jesus knew that while Peter’s act of faith was legitimate and good, he did not understand the whole truth, had many ambiguities and wrong ideas and might lead others astray. Jesus called him to be silent on the point and then proceeded, in the following verses, to correct some of Peter’s ideas and what the implications would be for those who followed Jesus.
31 And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And he said this plainly.
“And he began to teach them” — Jesus must make it clear to the disciples that the Messiah is not what they presuppose or have accepted in a pre–judged manner. In spite of the clarity of the four prophecies in Isaiah, called the Suffering Servant Songs (Is. 42: 1–4; 49: 1–7; 50: 4–11; 52: 13–53: 12) no Jews at the time were prepared for the full truth about the Messiah. Jesus now enlightens them, or at least tries to.
“the Son of man must suffer many things” — Jesus, as “Son of man”, is obliged to (“must”) undergo the following list because these things have been foretold in Sacred Scripture as the will of God the Father.
“Son of man” — This title for Jesus occurs 86 times in the New Testament and is used only by Jesus about himself. (i) It describes his life and activity on earth (Mk. 2: 10, 28; 10: 45); (ii) it describes his death and resurrection (Mk. 8: 31; 9: 31; 10: 33; 9: 9; 10: 45; 14: 21); (iii) it describes his function in the ‘end times’ as judge of glory (Mk. 8: 38; 13: 26; 14: 62).
“the elders and the chief priests and the scribes” — These three groups constituted the Sanhedrin or Jewish religious council.
“after three days rise again” — This expression does not refer to 72 hours. It was an accepted term in the Bible referring to a short period of suffering followed by deliverance by God (see, for example, Hos. 6: 1–3).
“And he said this plainly” — To this point Jesus wished that his being the Messiah would be veiled because people would not understand its full meaning which is that he would have to suffer, die and rise again. He has now revealed this meaning. He is speaking openly and clearly.
And Peter took him, and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter, and said, “Get behind me, Satan! For you are not on the side of God, but of men.
“And Peter took him, and began to rebuke him” — Even after Jesus’ explanation Peter does not understand that Jesus “must” suffer. For him, the Messiah would bring only earthly glory and prosperity for himself and others.
“But turning and seeing his disciples, he rebuked Peter” — Mark indicates that the rebuke is intended for the disciples also because they think like Peter the spokesman.
“‘Get behind me, Satan!’” — Peter is not a devil but is acting in the role of the devil by opposing Jesus as he executes God’s will. The Hebrew word ‘satan’ means to tempt. Jesus calls Peter a tempter who is trying to steer him off his course of suffering and death.
One of the Fathers of the Church explains these words as follows: “Jesus did not say to the devil, ‘Get behind me, Satan!’ when he was tempted but he said to Peter, ‘Get behind me’, that is, follow me, and do not resist the design of my voluntary passion”.
“‘For you are not on the side of God, but of men’” — The people of Jesus’ time were not expecting the Messiah to be a spiritual liberator but a political one.
34 And he called to him the multitude with his disciples, and said to them, “If any man would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel’s will save it.
“And he called to him” — This expression is used elsewhere by Jesus to introduce an important teaching which he wishes to be passed on to future adherents (Mk. 7: 14; 10: 42; 12: 43).
“the multitude with his disciples” — The “multitude” represents all those who would follow Jesus throughout the centuries.
‘”If any man would come after me’” — Jesus has just told Peter to “get behind me”. He does not want him to be his disciple because of his manner of thinking which is against God’s way of thought. Playing on the words “behind me” he invites those who wish to be true disciples, to follow him.
“‘let him deny himself’” — The first stage in authentic discipleship is to be prepared to deny one’s own very self (“himself”), to cease being oneself, and to follow in the footsteps of Jesus. It is very much more than a Lenten sacrifice.
“‘and take up his cross and follow me’” — The way of the cross was the Father’s choice for his Son incarnate. Jesus accepted his Father’s will willingly and graciously. It was not easy. He had to pray for the strength to persevere. He was given that strength. Jesus asks his followers and those who are interested in what he says and does to be prepared to follow him in this. “To give and not to count the cost” (St. Ignatius).
“‘For whoever would save his life will lose it” — If someone selfishly hoards one’s life as one’s greatest possession, one will lose it eventually; one has no control over the length of one’s life.
“‘and whoever loses his life for my sake’” — One who gives over one’s life to Jesus, and in that sense “loses” it, will “save it”.
“‘for my sake and the gospel’s will save it’” — “For the Gospel’s sake” does not refer to the book of the Gospels but to the Good News about Jesus, indeed to Jesus himself.
C APPLICATION
It is a mistake to think that one can read the Bible as one glances through the daily newspaper. By its very nature as the word of God, the Bible should be read with prayerful reflection — prayerful, because one needs God’s help and enlightenment; reflection to harvest the meaning deeper than mere words. One reads the Bible to assimilate and be nourished by the word of God.
Today’s passage is a perfect example. Jesus speaks to two groups of people: to Peter and the disciples and then to the crowd or multitude with the disciples. In the first instance Jesus is addressing his Church (Peter and disciples). He is anxious to know what the fledging Church thinks of him, who is he? He has not told the disciples explicitly but they heard his instructions and witnessed his mighty deeds, some of which, such as the multiplication of loaves and fish and walking on the sea, were clearly acts of the Creator. The religious authorities and other people who witnessed his actions regarded him as a sinner because he broke the Commandments as they interpreted them, or they considered him to be in league with the devil or crazy. Jesus was eager to find out how much he had succeeded in his teaching to the disciples.
The question, “Who do you say that I am?” is the central question and theme of the whole Gospel. Each follower of Jesus must answer it personally and be clear what the response means for daily living. This Jesus spelt out for the crowd, the second group he addressed. They represent all followers of Jesus.
Peter was quick to give his answer on behalf of the Church: “You are the Christ”. He did not say “You are Christ” but “You are the Christ”. “Christ” is not a personal name but a title meaning “the Anointed”, or in Hebrew, “the Messiah”. “Jesus” or “Joshua” was his name. What “Jesus Christ” means is “Jesus is the Christ”.
The title “Christ” occurs about 500 times in the New Testament. It was adopted from the Old Testament where it referred to the anointing of priests, prophets (those who proclaim God’s word) and kings, three groups consecrated to God. Gradually the idea was developed according to which a specially anointed and consecrated person would appear in the final age of the world to bring salvation to God’s people.
As time further developed and the political situation in the area deteriorated, the people looked forward to the Christ (Messiah, Anointed) being a political king to relieve them of all their woes. That was the expectation of the people when Jesus was born and began his ministry. If he let it be known that he was the Christ, the people would have attempted to make him their political king. He came as a king but not in the political sense. So he did not proclaim his messianic role. The first to proclaim him as Messiah was Peter and Jesus enjoined silence on him. This hiding of his role as Messiah became known in history as the “messianic secret”.
What Jesus had to teach his disciples was that the Christ (Messiah) had (v. 31) to suffer, die and rise from the dead before he could be acknowledged as Messiah. Only at his trial did he acknowledge that he was the Christ: “‘Are you the Christ, the Son of the Blessed?’ And Jesus said, ‘I am” (Mk. 14: 61–62). He was executed as the Anointed “King of the Jews” (Mk. 15: 2, 12, 18, 26, 32).
Jesus had to suffer before he could enter into his glory. Likewise his disciples have to follow him to Calvary and share his passion and death before they too can enter into glory. That is what it really means to be a follower or disciple of Jesus the Christ.
Discipleship is not an easy task. As Jesus gave himself entirely, including his life by death on the cross for us, so disciples are expected to give themselves totally to him. This is not accomplished once and for all in a few minutes with the pouring of water at baptism. One has to grow into discipleship, that is service of Jesus and of one another. There can be no personal pre–occupations. It is a matter of total giving, not seeking for oneself. Mark’s Gospel will develop this theme in the remaining chapters.