Mark 8:34-38 | Session 31 | Mark Rightly Divided

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Taking Up The Cross | Mark 8:34-38

Verse 34 -

Jesus had previously been speaking only with His disciples, but in this verse, He "called the people" to him for a significant announcement. By comparing this event with accounts in Matthew and Luke, it appears to occur in the same time frame and location. We do not know whether "the people" had followed Him from Caesarea Philippi, or if they were residents of that place. Assuming the latter, this would speak to the widespread fame of Jesus, who was recognized wherever He went.

Jesus then gave the well-known warning, "Whosoever will come after me, let him deny himself, and take up his cross, and follow me." This has been taken throughout the world of evangelicalism as a requirement to be a faithful follower, if not a requirement for salvation itself. However, because it is at odds with the grace-message, this passage is never taught in the same time and place as Ephesians 2:8-9. The error, I believe, is in associating this instruction with the age of grace at all. In fact, I think it is not even to be associated with the age of the law. Rather, it should be taken in the context of Jesus' ministry at that time and place only. Jesus is about to begin his last months of ministry, most of which would be in hiding, and then he will be in Jerusalem for the crucifixion. Anyone who decides to follow him at this point must be willing to die. In other words, the passage should be taken totally literally and not at all spiritually.

Sermons built on this passage are often full of inspiration and calls to sacrifice. While these messages can stir the heart, they often bring more confusion and burden than they do a beautiful service springing from a response to God's grace. How can we preach about self-denial and taking up one's cross, only to close with a hymn about the amazing, unmerited grace of God? The two messages seem at odds. We shouldn't attempt to force this verse into compatibility with the age of grace. Rather, we should "rightly divide" it from the age of grace, recognizing the unique context in which Jesus spoke these words, and the distinct message of grace we live under today.

Mark 8:35

To lose one’s life for the Lord’s sake, and the gospel’s, is works, even when taken more metaphorically of a lifetime of service.

However, when this is placed in its Messianic concept, the idea of sacrificing everything for the Messiah and the Gospel of the Kingdom is perfectly in line with first century Jewish expectation and instruction. From the sacrifice of Isaac (Gen. 22), Job’s declaration (”though he slay me, yet will I trust in him” -Job 13:15), Shadrach, Meshach, and Abednego's willingness to be thrown into the fiery furnace (Dan. 3:17-18), or even the account from the Maccabean days of the seven brothers and their mother under Antiochus IV Epiphanes, showcasing their willingness to endure suffering and death rather than transgress God's commandments (2 Macc. 7), the call to and honoring of sacrifice for the Lord was powerful and encouraged.

In the New Testament, the call to the rich young ruler to sell everything (Matt. 19:16-22), or the words of Jesus that those who do not forsake all “cannot be my disciple” (Lk. 14:33) echo the sacrifice called for here.

Some might interpret this passage in a highly spiritualized sense, suggesting it's about "giving your all to Jesus" and arguing that it doesn't pertain to salvation. However, the words are explicit, "whosoever will save his life," with a clear reference to the gospel as well. In my opinion, attempting to distort this clear message into something it's not is a fool’s errand.

Since we are rightly dividing the Gospel of Mark, we should not apply this directly to our lives, especially in the sense of saving our lives with or for the Gospel. Our need is to understand what Jesus is calling His audience to do: be prepared for death if they stay anywhere near Him.

Verse 36 -

For those trying to separate this verse from salvation, this verse is a doozy. Jesus clearly makes it about the loss of the soul. Once again, it is better to separate the gospel of the kingdom from the gospel of grace (see "The Rightly Divided Gospel" by this author for more information) than to spin this into something less than what it clearly says.

Verse 37 -

This verse elaborates on the previous one. It presents a hypothetical scenario: if you've gained the whole world, you would surely have something to give to God to pay for your soul, right? However, the rhetorical question is given with the implied answer that there is nothing in the whole world that can purchase eternal life.

Even under the Law, with the Kingdom Gospel, it was understood that financial wealth not only could not purchase salvation, but it also made achieving salvation much more difficult. This is evidenced in several passages in the Bible. For instance, Matthew 19:24 states, "And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Similarly, Luke 6:24 warns, "But woe unto you that are rich! for ye have received your consolation."

Verse 38 -

This verse has often been used to insist upon a public profession of faith. While I do not belittle such a profession, I believe this verse is not the motivation for such. The verse is speaking of the Second Coming, not the Rapture, and is applicable to Israel, not the Body of Christ.

To those who do not rightly divide the Gospel of Mark, I would pose these questions: 1) Should you take this passage literally? If not, why not? 2) If you take it literally for our generation, can a person without a public testimony (say, in Iran) be saved? 3) If a display of unashamedness is required, isn't that works?

These questions are not to challenge the importance of openly living out our faith, but they are intended to challenge the interpretation of this verse as a requirement for salvation. It's essential we understand this verse in its correct context and not impose our own interpretations or traditions upon it.

Criticisms Of My View

Below are some criticisms I would expect from the viewpoint I have presented, and my response.

This interpretation undermines the universality of Jesus' teachings, suggesting they are not timeless or meant for all followers of Christ, but only for those from a specific time and place.

RESPONSE:

I am convinced, as per Romans 15:8, that Jesus’ ministry was to the people of Israel. His death, burial, and resurrection have direct applicability to us because of the subsequent gift of grace now offered. However, His teaching has to be filtered through that which was revealed later. As the Apostle Paul says, "Be ye followers of me, even as I also am of Christ" (1 Corinthians 11:1). Today, we should follow the teachings and example of Christ as interpreted and applied by Paul, who was the apostle to the Gentiles and the primary expositor of the doctrine of salvation by grace.
The view presented here incorrectly separates the "gospel of the kingdom" from the "gospel of grace," disregarding the fact that these are aspects of a single, unified gospel.

RESPONSE:

I respectfully disagree with the notion that the "gospel of the kingdom" and the "gospel of grace" are aspects of a single unified gospel. The gospel of the kingdom is inherently filled with works, while the gospel of grace is devoid of such. It is virtually impossible to reconcile the two into a "unified" gospel. Instead, I believe there is a "good news" about the kingdom and a separate "good news" about personal salvation. A theological separation of these two would fundamentally change our understanding and application of theology.
The interpretation of Mark 8:38 downplays the significance of public profession of faith, a critical component of Christian discipleship and evangelism.

RESPONSE:

I understand why some might consider the public profession as a critical component of Christian discipleship and evangelism. However, I believe this notion has been significantly influenced by what I refer to as the evangelical industrial complex. This might sound a bit pessimistic, but consider this: public professions can drive book sales, attract larger congregations, and contribute to financial growth. However, I think that if a person is going to make a public profession, it should stem from a genuine, personal desire rather than external pressures or expectations. It should be a spontaneous act that naturally overflows from their heart. The place, manner, and mode of such a profession should be a personal decision. Moreover, it's important to remember that a public profession does not make a person "more complete" than the completeness in Christ they have been given as a gift of grace.
This position, suggesting that the passage should be taken "totally literally and not at all spiritually," dismisses the fact that Scripture often carries both literal and spiritual applications.

RESPONSE:

Scripture does carry both literal and spiritual applications. However, this does not mean we need to find a spiritual application where one isn't apparent. I seriously doubt that the original audience would have interpreted this verse in a spiritualized manner. Instead, they were confronted with the stark reality that they were entering a danger zone if they chose to continue following Jesus. Hence, it's crucial to not overlay our own interpretations or cultural perspectives onto the text but to strive to understand it within its original context and intended meaning.
By asserting that this passage does not apply to our generation, this interpretation dismisses the enduring relevance of Jesus' call to self-denial and taking up one's cross.

RESPONSE:

Is what we have done in our modern American lives truly "self-denial" or taking up our cross, even in the wildest sense of exaggeration? Honestly speaking, living for Christ in our society has brought far more physical, social, and cultural benefits than not doing so. So, if we are genuinely going to preach the need for self-denial and taking up our cross, we ought to reevaluate our comfortable lifestyles. Let's start by having a garage sale, and truly begin to understand the magnitude of what it means to deny oneself and take up their cross.

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