(The following questions attempt to answer some of the fundamental questions as to how the Word is functioning, a central concern of Law and Gospel preachers. To learn more about this unique genre, see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? This is an exceedingly rich text in that the Word functions in all the ways it can. First is the open statement of the Gospel, that Jesus will suffer, die, and be raised on the third day. Then we see the Law in full force as Jesus rebukes Peter in strident fashion: "Get behind me, Satan! For you are setting your mind not on divine things but on human things." Finally we get a full-fledged Call to Obedience as Jesus tells the disciples exactly what it will mean to follow him and what they stand to lose if they do not. This is a rich text!
2. With whom are you identifying in the text? We are, of course, the disciples. We are those for whom Christ has died. We are those who, out of our own fear, tempt Jesus to turn from the way of the Cross. Finally we are those who are called out of our fear to deny ourselves, take up our cross and follow Jesus.
3. What Law/Gospel couplet is suggested by this text? One could think of a host of couplets to go with this multi-faceted text. Here are a few suggestions: rebuked as Satan/Satan rebuked; setting the mind on human things/The Divine mind set on human beings; trying to save one's life/Jesus saving us; worldly profit/eternal profit; ashamed of Christ/Christ unashamed of us.
4. Exegetical work: It is an interesting exercise to use Kurt Aland's Synopsis of the Four Gospels to see the differences between Matthew and Luke's reporting of this event and Mark's. As noted above, Mark begins by saying that Jesus is "teaching" here. No other gospel says it that way. Also, these words are definitely meant for all of us, because Mark alone tells us that before Jesus issues the call to discipleship, he calls the crowd as well as the disciples. In other words, he wants all to hear this. What is particularly noteworthy is that the actual call of discipleship (vss. 34-35) are exactly the same in all three gospels. That makes me wonder if this wasn't already viewed as a creedal formula. Finally, only Mark identifies the era in which this is taking place as "an adulterous and sinful generation." Is that a clue to Mark's piety? Or to the context in which this was written? One observation that Donahue and Harrington make in their commentary is that this "journey narrative is introduced (8:22-26) and concluded (10:46-52) by episodes in which Jesus bestows the gift of sight on two blind men. By following the journey narrative Mark's readers also come to see Jesus and his 'way' more clearly." (Sacra Pagina, The Gospel of Mark, p. 264) Eugene Boring suggests that "Isaiah 55:8-9 ("my thoughts are not your thoughts") may be in the background here: God's 'thoughts', God's 'way of thinking' is different from human thinking." (The NT Library, Mark, p. 242) Finally, several ancient writers give us reason to celebrate the call to discipleship. Augustine says, "For whatever seems hard in what is enjoined, love makes easy." And Caesarius of Arles writes: "What [Jesus] commands is not difficult, since he helps to effect what he commands... Just as we are lost through loving ourselves, so we are found by denying ourselves." (Ancient Christian Commentary on Scriptures, NT, vol. II, p. 111f)
5. How does the Crossings Community model work with this text? By going to crossings.org/text-study you will see that my analysis for this text centers around the word 'love'. Self-love leads to destruction; God's love leads us to life. Self-love deceives us; God's love reveals truth. I encourage you to check out the multiple resources on this site to understand more about how Law and Gospel function in Scripture.
Blessings on your proclamation!
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