For the daily notes leading up to Holy Week, I will be presenting an in-depth exegetical and expository study of the Synoptic Passion-predictions by Jesus. These three predictions are part of the “Triple Tradition” —that is, sayings and narrative episodes found in all three of the Synoptic Gospels.
The starting point for this study will be the Gospel of Mark. That is to say, I will be focusing on the Gospel of Mark as representing the core Synoptic Tradition. It is the Markan version of the Passion predictions that will form the basis for these notes, to be supplemented by the significant variations and differences in the Matthean and Lukan versions.
Mark 8:31
The first of the Passion predictions occurs at Mark 8:31, immediately following the episode of Peter’s confession (8:27-30). In my view, this represents a clear transition point between the first and second halves of the Synoptic narrative. This division is best expressed in the Gospel of Mark, where the first half of the narrative (the Galilean period of Jesus’ ministry) and the second half (the Judean/Jerusalem period) are roughly equal in length. This narrative structure has been distorted in the Gospels of Matthew and Luke, effected by the inclusion of a significant amount of additional material. In particular, the journey to Jerusalem, covered by a single chapter in Mark (chap. 10), has been greatly expanded in Luke to the point where it effectively spans more than ten full chapters (9:51-19:27).
“And he began to teach them…”
Kai\ h&rcato dida/skein au)tou\$…
The second half of the Markan Gospel begins with these words (8:31). It follows directly upon the climactic moment of the first half—the confession by Peter regarding the Messianic identity of Jesus (vv. 29-30):
“And he inquired of them, ‘But who do you count [i.e. consider] me to be?’ The Rock {Peter} gave forth (an answer): ‘You are the Anointed (One)’. And he laid a charge upon them, that they should recount [i.e. tell] (this) about him to no one.”
The entire Galilean period of Jesus’ ministry (i.e., the first half of the Synoptic narrative) has led to this dramatic moment—the revelation (by Peter) of Jesus’ identity as the Messiah (“Anointed [One]”). As I have discussed at length in prior notes and articles, in the Galilean period, Jesus’ Messianic identity relates primarily to the Prophetic figure-types: Moses, Elijah, and the Anointed Herald of Isa 61:1ff (cf. Parts 2–3 of the series “Yeshua the Anointed”). However, by the time the Gospels were written, the specific title “Anointed (One)” (Xristo/$), as it is applied to Jesus, had come to be defined largely by the Davidic Ruler figure-type. And it is this figure-type—the royal Messiah from the line of David (cf. Parts 6-8 of “Yeshua the Anointed”)—that dominates the second half of the Synoptic narrative.
What precisely does Peter mean by the title in the original tradition (as expressed in Mk 8:29)? Most likely he would have in mind the Davidic Ruler figure-type; indeed, this would help to explain his reaction in v. 32. It was definitely not expected that a Messiah would suffer and die, and certainly not the Messianic Ruler of the kingdom that was to be established (on earth) in the New Age. The Lukan form (9:20) of Peter’s confession (a slightly expanded version) may be intended to convey a more precise identification with this royal figure-type: “(You are) the Anointed (One) of God” (to\n xristo\n tou= qeou=). This echoes the wording from the Infancy narrative (“the Anointed [One] of the Lord,” to\n xristo\n kuri/ou, 2:26), where the royal/Davidic associations are abundantly clear. The Matthean form of the confession is even more expansive, reflecting, it seems, an attempt by the Gospel writer to expound the statement more squarely in terms of the early Christian understanding of Jesus’ identity: “You are the Anointed (One), the Son of the living God” (16:16; cp. the Johannine confession [by Martha] in 11:27).
“And he began to teach“ —This marks the beginning of the second half of the narrative. So also in the first half (the Galilean period), Jesus’ ministry begins with teaching, as summarized by three traditional components:
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- His proclamation of the coming of the Kingdom of God (Mk 1:14-15 par)
- His call of the first disciples (lit. “learners,” those whom he would teach, Mk 1:16-20 par)
- His practice of teaching in the Synagogues of Galilee (Mk 1:21ff par; cp. Lk 4:14-16ff)
Now, however, his teaching (vb dida/skw) is directed at his close disciples, and the message deals specifically with his impending suffering and death in Jerusalem. In the context of the Gospel narrative, it must also be seen as a response to Peter’s confession. Indeed, he is the Anointed One of God, but this is not to be manifested in the way that Peter and the disciples (and other Jews of the time) would have anticipated. The Davidic Messiah was expected to subdue and judge the nations, not to suffer and die at their hands. Peter’s reaction in verse 32f demonstrates rather clearly how incongruous this idea was in terms of the Messianic expectation. Jesus’ teaching is meant to prepare his disciples for the fact that his Messianic identity (as the coming Davidic Ruler) would be realized in a very different way.
The Matthean version (at 16:21) generally follows Mark at this point, and essentially preserves the dividing line between the two ‘halves’ of the Gospel narrative. The wording does, however, differ slightly:
“From then (on), Yeshua began to show [vb deiknu/w] to his learners [i.e. disciples]…”
Luke, by contrast, has blurred this division, making the Passion prediction (syntactically) part of the same tradition-unit as Peter’s confession:
“…'(You are) the Anointed (One) of God.’ And, laying a charge upon them, he gave along (the) message (that they are) to recount (this) to no one, saying that ‘It is necessary for the Son of Man to suffer many (thing)s…’ ” (9:20-22)
In the next note, we will begin examining the Passion prediction itself.