This week’s readings are all from Mark chapters 8-9. Each day’s segments of the readings will be posted on this site during the week.
Today's Reading:
They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. They will condemn him to death and will turn him over to the Gentiles. They will mock him, spit on him, flog him severely, and kill him. Yet after three days, he will rise again.”
Then James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” He said to them, “What do you want me to do for you?” They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” They said to him, “We are able.” Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” (Mark 10.32–40 NET)
They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. They will condemn him to death and will turn him over to the Gentiles. They will mock him, spit on him, flog him severely, and kill him. Yet after three days, he will rise again.”
This is the third and final prediction from Jesus in Mark concerning his suffering, and it is the most detailed so far. He has been speaking plainly about this suffering since chapter 8. He is talking with them about his suffering, but James and John are still thinking of Jesus as a conquering Messiah who will be established as a king in glory/honor. Their question about sitting to the right and left of his (implied) throne is a desire to share in that honor. Jesus responds by telling them they will, instead, share in his suffering and that he does not choose who sits in those seats of honor.
The cup of which Jesus speaks is his suffering. In the Garden of Gethsemane, the night before his crucifixion, Jesus himself at least twice asks his Father to remove this cup, but submits to God's will (while his disciples sleep):
He said, “Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.” Then he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” He went away again and prayed the same thing. When he came again he found them sleeping; they could not keep their eyes open. And they did not know what to tell him. He came a third time and said to them, “Are you still sleeping and resting? Enough of that! The hour has come. Look, the Son of Man is betrayed into the hands of sinners.
(Mark 14.36–41 NET emphasis added)
The images of the cup and baptism become central to the message of discipleship for those following Jesus (and would have been known by Mark's audience). Both were tied to his suffering and death, but also the hope of resurrection and new life. Paul says to the Romans concerning baptism:
... Do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.
For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.
(Romans 6.2–6 NET)
They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him..
so this first part caught me and I’ve read over and over.. who were “they” that were amazed and “those“ who were afraid? The large crowds just following him? The disciples? Both?
so this first part caught me and I’ve read over and over.. who were “they” that were amazed and “those“ who were afraid? The large crowds just following him? The disciples? Both?
Amber, great question! Commentators tend to have two approaches to this question: 1) ignore or 2) admit that they aren't sure about the distinctions. 😉
From my own perspective, here are a few of things to consider (but it still may be unclear at the end, lol).
The Greek is literally: "And Jesus he-was going-before them, and they-were-amazed [thambeō], and/but the ones-following were-fearing [phobeō]."
There is only one use of the third-person plural pronoun and it is "them." The other references are included in the verb forms. The conjunction at the beginning of the last sentence is Greek de which can be either "but" or "and" (Mark uses it for both). This is why some translations have "and those following were afraid" and others have "but those following were afraid."
Also, the verb thambeō can mean "amazed" or it can mean "bewildered, terrified, frightened." So, it may be that both descriptions have to do with an element of fear. Mark uses this verb three times: Mark 1.27; 10.24, 32.
Lastly, in context with the previous story, Jesus was last talking with the Twelve in v. 31. If we are talking about two groups (the first "them" and then "the ones-following"), it may make sense that the Twelve are those who are amazed (thambeō) and the larger group of those following Jesus are those who are afraid (phobeō). However, it could be that both those who are amazed and those who are afraid are the same group.
I think, given the words that Jesus has shared "plainly", which in Greek can mean "openly/publicly", with the larger group of followers that he is about to be rejected, suffer, and die, there would be reason for fear. In addition he has said that whoever would follow behind him should "take up their cross" and "lose their life" (Mark 8.34–35). Up to that point a cross was only known as a means of execution for violent criminals and those who rebelled against Roman rule. Even without that clarity from Jesus himself, if they felt he was a Messiah about to enter Jerusalem under control by the Romans, they knew that this meant conflict and possibly death—all other Messianic figures who had attempted this up to that point had failed, and they and their followers had ended up dead. It would be an exciting and scary time as Jesus began the ascent towards Jerusalem. In my mind, it would maybe have felt like those who followed MLK in marches: they were hopeful for change but afraid of the immediate potential consequences of being a part of such a movement.
The book of Acts records what happened to two other Messianic movements around the time of Jesus (one before, around AD 6, and one slightly after, in the 40s AD):
For some time ago Theudas rose up, claiming to be somebody, and about 400 men joined him. He was killed, and all who followed him were dispersed and nothing came of it ... Judas the Galilean arose in the days of the census, and incited people to follow him in revolt. He too was killed, and all who followed him were scattered.
Acts 5.36–37 NET
The historian Josephus describes what happened with Theudas and his followers:
Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem.
Antiquities 20.97–98
Notably, the failed parting of the Jordan by Theudas happened probably about 5 or 6 miles to the east of Jericho, where Joshua also crossed and the Jordan parted in the Old Testament.