Christ's Baptism and Crucifixion: The Anointing and Enthronement

16 Pages·2010·0.48 MB·English

Christ’s Baptism and Crucifi xion:
The Anointing and Enthronement
of God’s Son
A. B. Caneday
A. B. Caneday is Professor of New Introduction Matthew and Luke, has taken priority
Testament Studies and Biblical Theol- If one did not already recognize it, redac- in contemporary scholarship. Early liter-
ogy at Northwestern College in Saint tion criticism showed what should have ary and source critics assigned priority
Paul, Minnesota. He is the co-author been obvious to all —that the Gospel to Mark as the fi rst of the four Gospels.
(with Thomas R. Schreiner) of The writers play a creative role in shaping More recently the programmatic work
Race Set Before Us: A Biblical Theol- the theological import of their narra- of Rhoads and Michie has given fresh
ogy of Perseverance & Assurance tive accounts concerning Jesus Christ. impetus to the study of Mark’s Gospel
(InterVarsity, 2001). On Mark’s Gospel After the entrance of redaction criticism and to all the Gospels, an impetus that
he has published two essays: “Mark’s and the emergence of literary criticism, has endured for two decades.2 Generally,
Provocative Use of Scripture in Narra- New Testament scholars have focused their work continues to stimulate interest
tion: ‘He Was with the Wild Animals and upon the narrative techniques of the in reading each of the Gospels as story.
Angels Ministered to Him’” in Bulletin for evangelists. Literary criticism, also, has In particular, they provide guidance
Biblical Research 9 (1999); and “He simply uncovered what is truly present concerning Mark’s narrative patterns and
Wrote in Parables and Riddles: Mark’s within the Gospel narratives, which to story-telling techniques.
Gospel as a Literary R eproduction of our shame got blurred, distorted, or even An atomistic reading of Mark’s Gospel,
Jesus’ Teaching Method” in Didaskalia lost to Christians who thought that to or any of the Gospels, gives the impres-
10 (1999). read Scripture as literature diminished sion that the storyline consists of “a series
the Bible. Rediscovery of the Bible as lit- of disparate episodes strung together
erature, in the hands of Christians who like distinct beads on a string otherwise
critically engage modern criticism of unconnected to each other.”3 A holistic
the Bible, need not result in treating the reading, however, yields recognition of a
Bible simply as any other good literature. storyline that integrates each episode into
Rightly seen, the Bible is the original that a whole by way of a complex variety of
classic literature has imitated. Scripture’s story-telling techniques. Mark gives struc-
literary patterns and features signifi cantly ture to his story by repeating words and
infl uenced great literary works far beyond phrases for literary effect and theologi-
mere quotations and allusions. cal signifi cance. He uses foreshadowing
Passé is the claim that the author of and refl ection. Recurrence of comparable
the second Gospel “was a clumsy writer settings and events assists readers to see
unworthy of mention in any history and to hear the message that escapes the
of literature.”1 The same is true of the Twelve whose vision and hearing are
notion that Mark was theologically art- impaired. Mark frequently wraps one
less. Mark’s Gospel, formerly passed over episode around another by telling the
because its contents were assumed to be beginning of one episode only to inter-
incorporated into the larger Gospels of rupt it with another and then to return
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to fi nish the fi rst.4 By so doing, Mark not earlier short studies that call attention
only signals for readers a relationship to Mark’s apparently intentional use of
between the two stories, but by wrapping schizō in both 1:10 and 15:38 to form an
one episode around another, his arrange- inclusio yield more insights.12 Lane’s clas-
ment of the two episodes makes a point sic study of Mark provocatively calls for
that one episode alone would not signify. these studies by observing, “It is probably
Another of Mark’s features is chiasm or signifi cant that in the preface to the Gos-
“episodes in a concentric pattern,” such pel there is a rending of the sky and the
as in 2:1-3:6 with the A-B-C-B1-A1 pattern.5 proclamation that Jesus is the divine Son
Numerous studies show that chiasm (Ch. 1:11) to which correspond the rend-
occurs at multiple levels in Mark’s Gos- ing of the temple veil and the confession
pel, from the text’s smallest level, such that Jesus is Son of God in Ch. 15:38f.”13
as short proverbial statements, to the This essay seeks to fi ll out Lane’s pithy
entire text, including the whole Gospel but undeveloped comment concerning the
narrative.6 Yet, the complexity of Mark’s narrative and theological signifi cance of
narrative arrangement yields numerous, Mark’s inclusio.
if not competing, interpretive structural
arrangements of several chiasms within The Literary Complexity of Mark’s
a large chiasm. Some are elaborate while Inclusio
others are modest.7 Van Iersel fi nds the two ends of Mark’s
While reading Donald H. Juel’s A Mas- Gospel connected by way of symbolic
ter of Surprise, I fi rst encountered the sug- representation, linking “desert” and
gestion that Mark envelopes his Gospel “tomb.”14 Some scholars agree, identifying
narrative with an inclusio.8 He calls atten- 1:2-13 and 15:42-16:8 as Mark’s inclusio,
tion to what I had read numerous times treating 1:1 as a title.15 The parallels they
without proper attention, that Mark uses identify, however, are primarily concep-
schizō once at either end of his Gospel, in tual associations that depend heavily
1:10 and 15:38. He notes, “The images form upon an interpretive level of reading the
an inclusio: A pattern that begins here text that admittedly moves beyond what
at Jesus’ baptism ends with his death.”9 the text itself says.16 Careful reading
Juel continues, “When the heavens are shows that stronger verbal linkages occur
torn, the Spirit enters Jesus and a heavely between 1:1-13 and 15:33-39. Prominent
[sic] voice addresses him as ‘son.’ At the catchwords in these two pericopes sug-
moment of his death, he ‘breathed out his gest that these two portions form Mark’s
spirit’ (15:37, au. trans.); the temple curtain inclusio, featuring Jesus’ baptism and
tears; and a centurion—not God—makes crucifi xion as anointing and enthrone-
a declaration about Jesus’ sonship.”10 ment respectively.
Juel stirred my imagination by observ- With van Iersel or Wallis, one might
ing, “Refl ection suggests that the relation- expect to find Mark’s “bookends” or
ship between both ends of the inclusio are inclusio in 1:1-13 and a corresponding
complex, not simple, and merit further portion at the end in 15:40-16:8. However,
study.”11 His own work, however, simply upon reading these portions, one does not
touches upon this complexity while chal- fi nd many verbal linkages between the
lenging readers to advance the study. Two two. One fi nds Mark’s mention of John’s
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camel hair garment (1:6) and the young of recurring terms, expressions, cognates,
man’s robe (16:5).17 Though Mark’s men- and associate ideas that naturally link
tion of clothing is admittedly unusual with 1:1-13. Motyer notes a clustering of
and signifi cant within each of the two motifs that occur in Mark’s account at
passages, stronger verbal linkage of the both Jesus’ baptism (1:9-11) and his death
wilderness and tomb settings would (15:36-39) including (1) declaration that
have made the connection unmistakable. Jesus is the Son of God (at baptism, God’s
A clearer link might be the explicit men- voice; at death, the centurion); (2) a tearing
tion of Jesus’ movements, in the opening of the sky and of the curtain; (3) descent
scene “from Nazareth of Galilee” (1:9) of the Spirit and descent of the tear in the
and at the tomb “the Nazarene” is going curtain (from top to bottom); (4) Elijah is
“into Galilee” (16:7). Yet, there is little in symbolically present (at baptism, in John;
15:40-16:8 that commends this portion as at death, in the mocking of the people);
the closure of the inclusio. In fact, Mark’s and (5) reception of the Spirit (pneuma) at
story resists closure at 16:8. Instead, baptism and departure of Christ’s spirit
“Mark’s Gospel ends with both hope and at death (exepneusen, 15:37, 39), signifi ed
disappointment.”18 The fi nal two verses with the double use of the noun’s cognate
end the narrative by sustaining tensions Greek verb as a euphemism.20 Do these
of the story, tension “between blindness exhaust the verbal linkages between the
and insight, concealment and openness, two portions? Juxtaposing the text of both
silence and proclamation. The tension is portions holds promise for identifying
not resolved.”19 more links.
Thus, lack of strong verbal linkages By laying the two passages side by side,
with 1:1-13 and lack of closure to the story even in English (but better in Greek), one
in the resurrection narrative (15:40-16:8) discovers several catchwords and syn-
is less than satisfying. The crucifi xion onym phrases that link the two pericopes
pericope in 15:33-39 is more promising as as shown in Table 1.
the closing member of the inclusio begun Mark’s narrative of Jesus’ baptism
in 1:1-13, for here one discovers a cluster foreshadows the crucifixion narrative
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with catchwords and synonym phrases. wilderness Jesus is blessed by the voice
Both portions of the inclusio include that comes from heaven, speaking God’s
clear affi rmation of Jesus’ identity but in Word of anointing to him from Psalm 2:7,
reverse order. The evangelist begins the a royal psalm (cf. Isa 42:1; 2 Sam 7:14; Gen
story about Jesus with the titular declara- 22:2, 12, 16). On the cross, heaven’s silence
tion, “The beginning of the gospel of Jesus accompanies heavy darkness that comes
Christ, the Son of God” (1:1). The surprising upon the whole earth, reminiscent of God’s
Gentile centurion’s confession, “Truly this judgment of darkness that came upon the
man was the Son of God” (15:39), brings whole land of Egypt (Exod 10:21-23). Jesus
the evangelist’s narrative to an ironic cli- cries aloud his lament of abandonment,
max.21 This irony is by design, for Mark quoting Psalm 22:1, in the middle of the
tells how Jesus, throughout his ministry, day when the sun ordinarily shines. In
reveals himself with veiled speech and keeping with Mark’s allusive reference
action to eyes that see but do not perceive to Scripture, darkness at the sixth hour
and to ears that hear but do not under- of the day is God’s eschatological judg-
stand. Now, Jesus’ fi nal act upon the cross ment, as in Amos 8:9, “‘And on that day,’
ironically unveils his true identity as Son declares the Lord GOD, ‘I will make the sun
of God, not to one of his followers but to go down at noon and darken the earth in
his executioner whose confession comes broad daylight.’”
in response to the manner of Jesus’ death. Mark’s narrative draws a contrast
Because Jesus yields his spirit of his own between Jesus’ baptism and crucifi xion
volition, unveiling his identity, he sheaths while at the same time linking the two
the executioner’s sword. By his death he inseparably for mutual interpretation. At
elicits from his enemy what none of his his baptism Jesus hears the heavenly voice
followers confessed: “Truly this man of approbation (Mark 1:11). At his crucifi x-
was the Son of God.”22 So, as Mark’s story ion heaven is silent and covers Jesus with
begins it also ends with a plain affi rma- the darkness of judgment (15:33). At his
tion of Jesus’ identity, but ironically from baptism in the wilderness the voice from
an unlikely character.23 heaven speaks approval to Jesus, evidently
Upon the cross and with a loud voice for him alone, for there is no mention of
Jesus cries out in the darkness that has others hearing (1:11; cf. Matt 3:17; Luke
come upon him (15:34). “My God! My 3:22). At his crucifi xion, Jesus’ voice from
God! Why have you forsaken me?” earth speaks lament to God, directed to
punctuates with lament the story that him alone, but bystanders hear without
begins with another voice crying out but understanding and mock him (15:35).
in the wilderness, “Prepare the way of In the wilderness Jesus experiences the
the Lord; make straight paths for him” abiding presence of God by way of angels
(1:3). Isaiah’s “highway for the Lord” who minister to him (Mark 1:13). At his cru-
reaches its zenith in the crucifi xion with cifi xion Jesus undergoes abandonment by
Jesus’ crying out, forsaken by his Father God, by angels, by his followers, and even
whose voice of approbation he heard in by women who were faithful to minister
the wilderness when he was baptized, to him in Galilee (15:40). Jesus’ announce-
“You are my Son, the beloved one; in ment of his God-appointed mission comes
you I am well pleased” (1:10-11). In the to pass—“The Son of Man did not come
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to be ministered to but to minister” (10:45). seems to foreshadow his description of the
Signifi cantly Mark’s dual use of diakoneō in Roman centurion.26 The wild beasts, hos-
this passage echoes its use in the baptism tile foes in the wilderness, correspond to
episode (1:13) and foreshadows its use all who approved Jesus’ crucifi xion, but in
in the crucifi xion account (15:40). These particular to the centurion who stood by
are the only uses of the verb in Mark’s the cross in hostility toward Jesus (15:39;
Gospel. ho parestēkōs ex enantias autou).
Besides causing the centurion’s con- Mark’s baptism narrative also implic-
fession—“Truly this man was the Son of itly foreshadows his crucifi xion narrative
God” (15:39)—Jesus’ loudly voiced yield- with reference to Elijah. The drama begins
ing of his spirit tears open the temple veil with the eschatological Elijah preaching
from top to bottom into two pieces. These in the wilderness and administering puri-
two effects of Jesus’ dying–(1) the tearing fi cation rites for repentance of sin in the
of the curtain and (2) the centurion’s con- Jordan River (Mark 1:2-9). The prophecies
fession—signify that this is not the close cited (1:2-3; Malachi 3:1; Isaiah 40:3) and
of a tragic life but the ironic disclosure the unambiguous notation on clothing
of the same Jesus who saw the heavens by which Elijah was identifi ed (Mark 1:6;
torn open, into whom the Spirit descended, 2 Kings 1:8) make it evident that Mark
and who heard a voice acclaim, “You are views John as the last days Elijah who
my Son, the beloved one; in you I am serves as the herald for one to come who
well pleased” (1:11). Three eschatological is “more powerful” (Mark 1:8).27 This
events occur at once—(1) the rending of allusive reference to Elijah foreshadows
the heavens (Isa 64:1), the anointing by the bystanders’ taunting anticipation of
the Spirit descending into him (Isa 61:1), Elijah’s imminent appearance to take Jesus
and the voice originating from heaven down from the cross (Mark 15:35-36). The
(Isa 42:1; Ps 2:7).24 These three signify that taunting crowd’s mockery—“Look! He
Isaiah’s prophecy concerning the “Way of calls for Elijah”—responds to Jesus’ loud
Holiness,” where no unclean person will cry in Aramaic, “Eloi! Eloi! Lama sabach-
travel, is now fulfi lled (Isa 35:8) as Jesus thani!”28 Because they fail to recognize
submits to John’s cleansing rite, not to John as the promised Elijah fi gure (11:27-
confess sins as others do (Mark 1:5), but 33), they also do not acknowledge Jesus
as God’s beloved Son who pleases the as Son of God (12:1-12).
Father to lead God’s people from exile
into promise. The Literary Signifi cance of
In keeping with Jesus’ anointed call, Mark’s Inclusio
the Spirit, given to Jesus, casts him out into As stated earlier, the structure of
the wilderness to be tempted by Satan for Mark’s Gospel is complex with various
forty days, replicating Israel’s experience episodes tangled together so that they
in the wilderness for forty years.25 In the bear more than one literary relationship.
wilderness Jesus dwells among Satan’s For example, consider Table 2.
allies, he is with wild beasts but not alone, Notice that Mark 6:30-44 has two lit-
for angels minister to him (1:12-13; cf. Ps erary roles. First, it provides the second
91:9-13). Though Mark’s description of the half of the frame that begins in 6:6b-13
wild beasts is brief (ēn meta tōn thēriōn), it and wraps around 6:14-29. Second, Mark
74
6:30-44 is the fi rst episode of fi ve, with outlined as a distinct unit, the correspond-
each having corresponding recursive ing inclusio portion to which it links liter-
episodes in 8:1-26. So, 6:30-44 (feeding of arily (15:33-41) is inseparably embedded
the 5000) correlates to 8:1-9 (feeding of in the crucifi xion narrative (15:21-41). As
the 4000) which begins the fi ve recursive shown above, this is the diffi culty that
episodes. Similarly, 8:22-26 functions Mark’s complex literary arrangements
pivotally for two literary portions. First, it pose for identifying structure, even more
is the fi nal episode in the recursive cycle so for analytical outlines for teaching and
that spans 6:30-8:26. Jesus’ giving sight preaching.
to the blind man of Bethsaida (8:22-26) What is the significance of Mark’s
corresponds to Jesus’ giving unimpaired whole narrative inclusio? Discussion
hearing and speech to the deaf-mute man above already hints at much of the sig-
(7:31-37).29 Second, Jesus’ giving sight at nifi cance. The question is worthy of some
Bethsaida (8:22-26) begins the midsection focused refl ection.
of the Gospel, which recounts Jesus’ three Mark’s Gospel uses inclusio to enve-
explicit announcements that feature his lope a single episode or to enclose an
impending death with brief mention of extended narrative portion. An example
his resurrection after three days (8:27-9:29; of a single episode inclusio is the Parable
9:30-10:31; 10:32-45) and ends with Jesus’ of the Soils with Jesus’ call at its outset to
giving sight to blind Bartimaeus (10:46- “Listen!” (4:3) and his appeal at its close,
52). The two episodes of Jesus’ giving sight “Let the one who has ears to hear listen!”
to blind eyes form an inclusio around (4:9). This brief inclusio signals hearers
8:27-10:45. Because Mark entangles his epi- about the importance of hearing the par-
sodes this way it is diffi cult to outline the able for understanding. One who heeds
Gospel with fi rm literary boundaries. Jesus’ call to listen recognizes that the par-
While the baptism episode (1:1-13) is able is about hearing and various levels of
discernable as the prologue and can be impaired hearing. Thus, one who hears
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does not need to ask for an explanation narrative? Crucial as the resurrection
of the parable. The fact that the Twelve narrative is to the full story of Jesus, Mark
ask Jesus for an explanation indicates that does not feature it within the Gospel or as
their hearing is yet impaired. his literary inclusio or by giving it much
Two examples of inclusio that span length.30 With numerous catchwords and
longer narratives are (1) giving sight to synonym phrases that link the baptism
the blind man at Bethsaida (8:22-26) with and crucifi xion narratives, Mark features
giving sight to blind Bartimaeus in Jeri- Christ’s crucifi xion, not his resurrection,
cho (10:46-52) enclosing the narrative of as the climax of the story, placing the
Jesus’ three announcements to the Twelve burial and resurrection episodes beyond
concerning his impending death while the featured climax. The manner with
traveling toward Jerusalem (8:27-10:45); which Mark ends his Gospel in a kind of
and (2) the widow who, from her pov- narrative suspension has long impelled
erty, places all her wealth into the temple readers to look for a suitable story cli-
treasury (12:41-44) with the woman who max.31 Mark’s inclusio identifi es the cli-
anoints Jesus with extravagant perfume max to be Christ’s crucifi xion as his glory
(14:1-11) bracketing Jesus’ Mount of Olives and enthronement as the Son of God. For
Discourse that calls for watchfulness and it is here that one properly recognizes and
perseverance to remain loyal disciples confesses Jesus’ true character, identity,
(13:1-37). and mission. It is as the crucifi ed Son of
Inclusio, similar to sandwiching (also God that Jesus receives subjects into his
called framing), is Mark’s built-in inter- kingdom, where enemies yield and are
pretive assistance for his readers that made confessing subjects like the centu-
calls attention to the literary relationships rion who acknowledges, “Truly this man
among the enclosed narrative episodes. was the Son of God.”
Mark’s narrative of Jesus’ baptism fore- Signifi cant as Christ’s resurrection is,
shadows the crucifi xion narrative with Mark’s Gospel features the crucifi xion
catchwords and synonym phrases not in both the inclusio and the narrative
for literary curiosity nor even for literary bounded by the inclusio. Each of the three
beauty but for theological understanding. announcements of Jesus’ approaching
Mark forges these intra-textual verbal death in Jerusalem provides increasing
links to signal readers that Jesus’ bap- detail concerning the manner of his
tism and his crucifi xion are theologically death with the same attachment, “after
inseparable and that these two bookends three days he will rise again” (kai meta
bind the whole narrative together so that, treis hēmeras anastēsetai; 8:31; 9:31; 10:34).
without them, what lies between them Mark’s feature of the crucifi xion is evident
will not be properly read or understood. from the midsection of the Gospel, as
Yet, the literary relationship is mutual, for hinted at in the earlier discussion of the
proper understanding of Jesus’ baptism literary arrangement of Mark 8:22-10:52.
and of his crucifi xion receives its fullness This, the heart of Mark’s Gospel, is where
from the narrative encased within Mark’s we fi nd catchwords and synonym phrases
literary book covers. from the baptism and crucifi xion episodes
All this prompts a question: Why does intersecting. Jesus’ triple announcement
the inclusio not enclose the resurrection of his impending crucifi xion features his
76
sacrifi cial death as his glorious enthrone- Peter confesses, “You are the Christ!”
ment and thus the climax of Mark’s Gos- (8:29), he, with the other disciples, imme-
pel. We will focus attention upon two diately shows how faintly he hears and
pericopes: Jesus’ transfi guration (9:2-13) how dimly he sees Jesus’ true identity
and James and John’s unusual request (cf. 8:31-33). Like the blind man at Jesus’
(10:35-45). fi rst touch, their senses lack clarity and
The inclusio of Jesus’ giving sight to defi nition. Accurate as Peter’s confession
blind eyes bounds Mark 8:22-10:52 which is, it lacks completeness, which Jesus
features him giving instruction three begins to make plain by saying that he
times to all his disciples concerning the will suffer and die at the hands of the
purpose of his impending death and a religious leaders and will rise again after
fourth time privately to three disciples three days. Peter’s patronizing and swift
at his transfi guration. As shown earlier, rebuke exposes the inadequacy of his con-
Jesus’ opening eyes at Bethsaida is as fession.32 To acknowledge Jesus without
literarily linked to his gifts of speech accounting for his crucifi xion at the hands
and hearing to the deaf mute (7:31-37) as of the religious leaders is inadequate and
to his giving sight to Bartimaeus (10:45- in need of further instruction.
52). By healing impaired hearing and Beginning in the baptism pericope and
speech (7:31-37) and vision (8:22-26) Jesus running throughout Mark’s Gospel is a
symbolically dramatizes his teaching role “voice (phōnē) motif” with words express-
with the Twelve. Several features make it ing recognition of Jesus as God’s Son, for,
clear that Jesus designed these two signs in part, the plotted confl ict the narrative
to represent symbolically the disciples captures develops around rival voices. “A
with their dull ears, imperceptive eyes, voice crying in the wilderness” appointed
and their inability to announce with clar- to “prepare the way of the Lord” (1:3) is
ity Jesus’ true identity. The disciples are joined by a “voice from heaven” saying,
like these two men whom Jesus heals. As “You are my Son, the beloved one; in you I
with these two men, Jesus also has drawn am well pleased” (1:11). This private divine
the Twelve aside from the crowds to give investiture of Jesus with the title “Son of
special attention to them to unstop their God” fi nds rival voices from demons who
deaf ears and to open their blind eyes (cf. seek to preempt Jesus’ self-disclosure in
4:11-12; 7:17ff). Like the deaf and mute the appointed time by publishing his
man, the Twelve hear only faintly what identity openly. “And crying out with a
Jesus is teaching about himself. Their loud voice, he said, ‘What do you have to
impaired speech fails to confess plainly do with me, Jesus, Son of the Most High
who Jesus truly is because their ears are God? I adjure you by God, do not torment
not properly hearing what Jesus has been me!’” (5:7). Even though demons correctly
saying (cf. 4:10ff; 7:17ff). Jesus performs identify him as God’s Son (cf. 1:23-26, 34),
his sign with the blind man before the Jesus consistently rebukes them because
disciples’ eyes, but they fail to perceive he intends to unveil his own identity with
its true signifi cance (cf. 6:52; 8:17-21). The his own voice in his appointed time and
disciples perceive only dimly who Jesus manner.
is. They hear only faintly what Jesus is So, Mark features at the center of his
teaching concerning himself. Even after Gospel the transfi guration of the Son of
77
Man when the divine voice comes from (9:7; egeneto nephelē episkiazousa autois).
the cloud to identify Jesus unambiguously The cloud foreshadows the darkness that
as “Son of God.”33 Other features besides comes upon the whole earth at midday
the divine voice link the transfi guration when Jesus is crucifi ed (15:33). The voice
episode (9:2-13) with the baptism account heard at Jesus’ baptism speaks again.
(1:1-13) and with the crucifi xion narrative Mark’s narrative echoes are unmistak-
(15:33-41). These three accounts report- able. In the wilderness at Jesus’ baptism
ing apocalyptic events literarily form a the voice comes out of heaven (1:11). On the
chiasm (A-B-A1; see Table 3). mountain at Jesus’ transfi guration the voice
Six days after Jesus’ first explicit comes out of the cloud (9:7). The cloud that
announcement of his God-appointed once shrouded Mount Sinai (Exod 24:15-
crucifi xion, he takes Peter, James, and 16), that covered the wilderness tabernacle
John to a high mountain for a private as the glory of the Lord inhabited it (Exod
apocalyptic disclosure, signifying visita- 40:35), and that later filled Solomon’s
tion of God is at hand. On the mountain temple (1 Kings 8:10-11) now overshadows
he is joined by two signifi cant characters the transfi gured Jesus, his ancient com-
from Israel’s past, Moses and Elijah. Just panions, and three disciples, signifying
as God had visited Israel in theophanies the presence and glory of God. Heaven
on Mount Sinai (Exod 24:15-18; 1 Kings and earth converge in Jesus; in him God
19:8), so Jesus momentarily lifts the veil dwells bodily among humans.35 On the
of his humanity to shine with radiant high mountain the Son of Man is visibly
splendor while speaking with Moses and and audibly revealed as the Son of God
Elijah, indicating that the time of salvation and witnessed by three of his disciples
prophesied by the Law and the Prophets whom Jesus forbids to tell anyone of
has now come in Jesus. what they had seen until the Son of Man
Echoes from Jesus’ baptism narrative would rise from the dead (9:9). On the
reverberate in the transfi guration episode. mountain Jesus’ divine designation and
Likewise, the transfi guration narrative his heavenly glory starkly contrast with
foreshadows elements found in the cruci- his plain speech of humiliation that “the
fi xion account. The glory of Jesus’ trans- Son of Man must suffer many things and
fi guration becomes shrouded with a cloud be rejected by the elders and the chief
that comes overshadowing everyone present priests and the scribes, and be killed, and
78
after three days rise again” (8:31). the coalescence of Moses’ presence, of the
The presence of Elijah with Moses cloud of the Lord’s presence, of the words
bears signifi cance subtly developed in spoken by the divine voice, and of the
Mark’s Gospel for all who have eyes to glorious display of the Son of God bears
see and ears to hear.36 Elijah’s presence great signifi cance. It foreshadows what
with the Son of God on the mountain is takes place when Jesus breaths out his last
an echo from the baptism episode. John, loud cry from the cross and the temple
the last days Elijah (cf. 6:14-29), foretold of curtain is torn from top to bottom. Likely,
the Coming One “who is more powerful the torn curtain refers to the outer veil,
than I.” Likewise, in the presence of the between the Court of Israel and the outer
transfi gured Son of Man, Elijah yields to courts, visible to the Gentile centurion.37
the Son of God whom he and all the great If so, this divine tearing signifi es a triple
line of prophets in Israel that followed him fulfi llment. It fulfi lls Isaiah 56:6-7, speak-
foreshadowed and prophesied. Jesus con- ing of Gentiles, “these I will bring to my
fi rms the signifi cance of Elijah’s presence holy mountain, and make them joyful in
on the mountain as he responds to the dis- my house of prayer; their burnt offerings
ciples’ question during the descent, “Why and their sacrifi ces will be accepted on my
do the teachers of the law say that Elijah altar; for my house shall be called a house
must come fi rst?” (9:11). Jesus recasts their of prayer for all peoples” (ESV). Tearing
question of curiosity about Elijah. “When of the curtain fulfi lls Jesus dramatized
Elijah comes fi rst he restores all things. prophecy concerning the temple’s doom
And why then is it written that the Son (11:15-33) during which he quotes Isaiah
of Man must suffer much and be rejected? 56:7. Ironically the tearing of the curtain
But I say to you that Elijah has come, and also fulfi lls the twisted prophecy reported
they did to him whatever they desired, by false witnesses at his mock trial (14:58)
just as it is written of him” (9:12). and used by mockers at his crucifi xion
The signifi cance of Moses’ presence is (15:29).38
confi rmed by the divine voice from the For our purposes one pericope in
cloud: “This is my Son, whom I love. Listen Mark’s Gospel remains for consideration
to him!” (9:7; cf. 1:11). The voice does not before drawing this discussion to a
speak to Jesus as at his baptism (1:11) but conclusion. Mark 10:35-45 is crucial for
to the three disciples. The words “Listen to understanding the signifi cance of Mark’s
him!” are a clear allusion to Deuteronomy whole-Gospel inclusio. Each of the three
18:15—”The Lord your God will raise up times Jesus announces his impending
for you a prophet like me from among crucifixion with increased detail, his
your own brothers. You must listen to disciples exhibit their lack of understand-
him.” The “prophet like me” that Moses ing (8:31-34; 9:33-37; 10:35-45). Following
prophesied has come, and he is greater his plainly spoken announcement of his
than Moses. He is also greater than the sufferings and death in Jerusalem, James
covenant institutions that came through and John make a request—“Bestow to us
Moses, including the tabernacle and its that we may sit one on your right side and
successor, which had been fi lled with the one on your left in your glory” (10:37).39
cloud of the Lord’s presence from which This request serves as an occasion for
God’s voice came. Thus, on the mountain, Jesus to provide further instruction about
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