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School of Ministry and Theology (Avondale Theology Papers and Journal Articles Seminary)

6-2011

The Way of the Cross in Mark's

Kayle de Waal Avondale College, [email protected]

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Recommended Citation de Waal, K. (2011). The way of the cross in Mark's gospel. Ministry: International Journal for Pastors, 83(6), 6-8.

This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. LEAD ARTICLE | Kayle de Waal

Kayle de Waal, PhD, is lecturer in studies, Avondale College, Cooranbong, New South Wales, Australia.

The Way of the Cross in Mark’s Gospel

he way is an important des- consider :16–19: “This is center of this Gospel.8 In this section, ignation used in the early what says—he who made a charged with “outbursts of predic- church to articulate the way through the sea, a path through tive energy,” announces three Tnewfound faith in Jesus (see the mighty waters, who drew out passion predictions and attempts to Matt. 22:16; Acts 9:2; 18:25; 19:9; the chariots and horses, the army clarify for His disciples the nature 22:4; 24:14, 22). and reinforcements together, and and substance of His mission.9 Mark This article will examine the they lay there, never to rise again, 8:27 reads, “Jesus and his disciples usage of the word way in Mark and extinguished, snuffed out like a wick: went on to the villages around draw some theological and pastoral ‘Forget the former things; do not . On the way He implications. dwell on the past. See, I am doing asked them, ‘Who do people say I :2 reads, “It is written a new thing! Now it springs up; do am?’ ” Mark’s reference to the word in Isaiah the prophet: ‘I will send you not perceive it? I am making a way here is intentionally used to my messenger ahead of you, who way in the desert and streams in the lead his readers back to Mark 1:2; will prepare your way’—a voice of wasteland.’ ” Isaiah 40:3; and possibly 43:16, 18. one calling in the desert, ‘Prepare These passages revisit the On His first use of this word, Jesus the way for the Lord, make straight mighty display of Yahweh’s power asks His disciples His identity, which paths for him.’ ”1 Mark quotes Isaiah in the deliverance of the Israelites is an important theme in Mark. 40:3. When a New Testament (NT) from Egyptian captivity. While Isaiah “ himself had declared Jesus writer quotes or alludes to an Old 40:3 says that the way is prepared to be his Son (1:11, cf. 9:7), with Testament (OT) text, the literary by Yahweh, Isaiah 42:16; 43:16–19; the demons chiming in with fearful and thematic context of the OT text and 49:11, 12 say that the way is acknowledgment” as well (1:24; needs to be taken into account in prepared by Yahweh for His people. 3:11; 5:7).10 The disciples confirm the interpretation of the NT pas- There is no distinction between “the that He is the , after which sage.2 Even though Isaiah 40:3 is road of Yahweh and the road of Jesus declares that the only a slight reference, we shall see Israel, for Yahweh travels with His must suffer many things, die, and how important this reference is in people, as He did in .”6 be raised again. of Mark, and how the The way signifies the salvific act Interestingly, the concept of way whole message of Isaiah needs to of God on behalf of His people. By is used while the disciples are in be considered in order to understand alluding to Isaiah 40:3, Mark draws Caesarea Philippi. It was a major the gospel.3 on the Isaianic New Exodus as the Hellenistic city built by Herod Philip background context to understand- in honor of and boasted Isaianic New Exodus in ing his gospel. a shrine for the emperor cult. In Mark This Isaianic New Exodus theme addition, this city had also been One of the themes Isaiah is not drawn on again in the Gospel a place where the god Baal had addresses, in chapters 40–55, until Mark re-introduces the word been worshiped. Therefore, in the includes the New Exodus in the con- way in :27.7 Scholars have midst of a city dedicated to false text of God’s people in Babylonian generally acknowledged Mark , Jesus’ true identity is revealed. bondage.4 Along with Isaiah 40:3,5 8:27–10:52 as the theological nerve The of the identity of

MINISTRY 6 JUNE 2011 Jesus, here in Caesarea Philippi, the way is in :17: “As Jesus At the end of this important sec- counters the claims of past and started on his way, a man ran up tion, Mark identifies where the way present pretenders to godhood. to him and fell on his knees before leads: it leads to , where Jesus is, in fact, God in human flesh him. ‘Good teacher,’ he asked, ‘what Jesus will be crucified. Drawing on and has demonstrated His power must I do to inherit eternal life?’ ” the background, the over nature, demons, sickness, and This incident recounts the story of use of the way in Isaiah leads to the death (cf. Mark 1:22–27; 4:35–41; the rich young ruler who eventually conclusion that the way is, in fact, 5:1–43).11 turns away from Jesus. The last a fulfillment of the Isaianic New reference to the way in the section Exodus. This New Exodus in Mark The Way and the Cross of Mark 8:27–10:32 is in verse 32, is not from Babylonian captivity, but in Mark’s literary which reads, “They were on their rather from the captivity of and structure way up to Jerusalem, with Jesus sin and far exceeds the prophecy Mark uses the word way with leading the way, and the disciples of Isaiah 43:16–19, which pointed increased frequency in Mark 8:27– were astonished, while those who to God already transcending what 10:32. :33, 34 has a reference followed were afraid. Again he took He did in the Exodus of Israel from to the disciples arguing while they the Twelve aside and told them what Egyptian bondage. Typologically, were on the way. The next use of was going to happen to him.” the Cross now becomes the zenith

The way

signifies

the salvific

act of God

on behalf

of His

people.

MINISTRY 7 JUNE 2011 LEAD ARTICLE | Kayle de Waal of God’s redemptive activity, super- disciples give up their boats and . As pastors, there may be seding His redemptive work in the employment, so Bartimaeus gives times when we question God’s plans historical Exile and Exodus. up his cloak. That this story empha- for us and our church. There may be sizes discipleship and contains deep times when we are like the disciples The Way and symbolic significance is evident in who could not see properly. We do discipleship the “conspicuous lack of emphasis not understand the way in which Mark wrote with a deep convic- on the course of the miracle itself . . . God is leading us. Bartimaeus tion that Jesus was leading the way no healing word or gesture, no dem- reminds us to persevere in our rela- to Jerusalem for Jesus knew what onstration of the cure and no choral tionship with Jesus. Our miracle is would befall Him there. On the other acclamation.”14 on its way. Remember, Jesus has hand, the disciples were astonished Most importantly, Bartimaeus fol- already walked this way and tri- either because they were beginning lows Jesus on the way in Mark 10:52, umphed. The way offers the privilege to understand the teaching of Jesus which is a metaphor of the Cross. of fellowship with Him and a share in relation to His death or because While Jesus’ disciples have failed in His victory. of their obduracy to comprehend to grasp the realities of discipleship, the actions of Jesus in leading the Bartimaeus has. Jesus demonstrates 1 All Scripture references are from the New International Version. way. In any case, Mark 10:32 is one His empathy and power by giving 2 This principle was first articulated by C. H. Dodd, According of the central verses to unlock the His time and consideration to one to the Scriptures: The Substructure of New Testament Theology (London: Collins, 1952), 126–33. commitment and of Israel’s most insignificant mem- 3 According to Rikki E. Watts, Isaiah’s New Exodus in Mark, to fulfill the mission set out for Him bers of society. This final episode Biblical Studies Library (Grand Rapids: Baker Academic, 2000), 54, “in literary antiquity the role of the prologue was, by His Father. in Mark’s Gospel provides a fitting by convention, to provide an indication of what is to be A strategically placed reference conclusion to Jesus’ public ministry said so that hearers can know beforehand what the work is to the way occurs in Mark 10:52, as He heads toward Jerusalem.15 about.” Further, Watts suggests that “the gospel of Jesus is that gospel about which Isaiah wrote,” 56, 57. which recounts the story of blind Mark used the way (and the Holy 4 On the Exodus motif, see B. W. Anderson, “Exodus Typology Bartimaeus. Why has Mark now Spirit) to be an illustration of the in Second Isaiah,” in Israel’s Prophetic Heritage, eds. B. W. Anderson and W. Harrelson (New York: Harper, 1962), used the word way to conclude the Cross and the human response to 177–195. story of Bartimaeus when he has what Christ has done for us there. 5 The ideas are developed from Isaiah 11:16 and 35:8. According to Klyne Snodgrass, “Streams of Tradition already concluded his section on the Christ’s true identity can only be fully Emerging From Isa. 40.1-5 and Their Adaption in the New passion predictions at Mark 10:32? grasped and appreciated in the light Testament,” Journal for the Study of the New Testament 8 (1980): 24–45 (41), states that “the themes of 40.5 that are He creatively placed two stories, of Calvary’s , hence its significant developed later such as the theme of the effectiveness of Mark 8:22–26 and Mark 10:46–52, use in Mark 8:27. The two stories the Word of God (55.11) or all flesh being affected by God’s on either side of Mark 8:27–10:32 to on either side of Mark 8:27–10:32 activity (66.23).” 6 John L. McKenzie, Second Isaiah, Anchor 20 (Garden illustrate the nature of discipleship. illustrate the differing responses to City, NJ: Doubleday, 1968), 17. In Mark 8:22–26, Jesus heals the Cross—initial misunderstanding 7 M. Eugene Boring, Mark: A Commentary, The New Testament Library (Louisville: Westminster John Knox, a partially blind man. After Jesus in the case of the disciples or accep- 2006), 37, suggests that the motif of “way” is used in 2:23; places spit on the man’s eyes, he tance in the case of Bartimaeus. 4:4, 15; 6:8; 8:3; 11:8; and 12:14. We will not consider these verses due to the constraints of this article. The reports that he sees people that look The story that makes use of the way references before 8:27 are, in fact, incidental and add no like trees that are walking. Only after motif in Mark 8:27–10:52, that of the hermeneutical weight to the motif I am addressing in this Jesus places His hands on his eyes rich young ruler (Mark 10:17–22), is article. Due to constraints of this article, I will not engage with every occurrence of the term way. is the man healed by Jesus. Mark tragically the response of rejection. 8 Cf. Craig A. Evans, Mark 8:27–16:20, Word Biblical has placed this story before Mark The way also serves as a paradigm Commentary 34B (Nashville: Thomas Nelson Publishers, 2001), 3, 4. 8:27–10:32 to portray the inability of discipleship in Mark’s Gospel. Like 9 Robert H. Gundry, Mark: A Commentary on His Apology for of the disciples to understand the Bartimaeus, disciples are invited to the Cross (Grand Rapids: Eerdmans, 1993), 425. 10 Evans, 14. mission of Jesus. On the other hand, leave everything and follow Jesus 11 Ben Witherington III, The : A Socio-Rhetorical Mark 10:46–52 recounts the healing along the way. Commentary (Grand Rapids: Eerdmans, 2001), 240. 12 Joel Marcus, The Way of the Lord: Christological Exegesis of blind Bartimaeus. This healing is of the Old Testament in the Gospel of Mark (London: T & meant to recall Isaiah 42:16, which Conclusion T Clark, 2004), 34, writes, “The removal of blindness is is a Messianic prophecy pointing As pastors, we, too, are on the linked to the picture of the holy highway upon which the redeemed of the Lord return to Zion with the exultant to the ability of the Messiah to heal way with Jesus. He leads in His singing. Thus, . . . opening eyes of the blind, and the way of the blind.12 In addition, Bartimaeus ministry through each of us. The call the Lord are interrelated themes.” 13 The verb “call” ( phoneo) is repeated three times in verse 49, exemplifies true discipleship, and of Bartimaeus reminds us that we emphasizing the discipleship focus of this pericope. the use of his story here is drawing must surrender all to Jesus. 14 Christopher D. Marshall, Faith as a Theme in Mark’s Narrative, SNTSMS 64 (Cambridge, UK: Cambridge on the call of the disciples in the Bartimaeus persevered. He would University Press, 1989), 124. early part of the Gospel. 13 As the not leave Jesus until he had his 15 Evans, 134.

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MINISTRY 8 JUNE 2011