Jesus predicts his death

Jesus Predicts His Death Mark 8: 31-38 In the previous few verses of Mark chapter 8 leading up to our gospel reading this morning, we find Jesus firstly healing a blind man at Bethsaida on the northern bank of the Sea of Galilee and then they go on their way, continuing to go Northwards about twenty miles towards Caesarea Philippi where Peter makes his great Confession of Christ when, in response to Jesus' question: "Who do you say I am" he answers: "You are the Christ". Now these two incidents mark, as it were, a new phase in Jesus' ministry as an understanding begins to break through what has been the blindness and ignorance of his disciples up until now. So that Jesus can now begin to tell them more; to explain things to them in a way that he's been unable to do before. Because this confession of Peter, who really was speaking for the others, has very much triggered a fresh revelation from the Lord; as he now begins to speak plainly to them about matters that, if they're going to be ready meet all that lies ahead, they really need to know about. And so here in our passage today Jesus starts to express some hard truths as he tells the disciples (verse 31) "that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again." Now in calling himself "the Son of Man" here, Jesus is in effect acknowledging that Peter was right in saying that he's the Messiah. Because right back in the Old Testament book of Daniel chapter 7 and verse 13 we read of the Messiah being referred to as the Son of Man. He is one who receives authority, glory, and sovereign power, and who is then worshipped by "all peoples, nations and men of every language." Such that Daniel says (verse 14): "His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed." However now Jesus goes on to add new meaning to the commonly accepted view of Messiah along the lines of Isaiah chapter 53 as he speaks of the suffering servant, saying that the son of man must suffer many things. But this is a step too far for Peter who rather loses his head as he literally grabs a hold of Jesus and pulls him to one side. Mark actually doesn't tell us what Peter says to him, but Matthew in Matthew 16 verse 22 tells us that he began to rebuke him saying: "Never Lord, this shall never happen to you." You see, as far as Peter's concerned, Jesus simply has to have got it wrong. Because this new information just doesn't fit in with all that he knows about the Messiah. All his life he's been taught to think of the Messiah in terms of irresistible conquest, and now here's Jesus connecting Messiahship with suffering and death, making statements that are both incredible and incomprehensible. And so Peter protests, and with some violence at that. And who better of course, of the disciples, to challenge Jesus! He after all is the one who's already got it right about him and who, again according to Matthew, received the Lords praise as a result. In other words Peter is the one who's shown that he understands and these words of Jesus simply don't fit in with that understanding. "You've got it wrong Jesus", he says, "Listen to my interpretation of things ... I'll help you". It's so easy to think we know better than others isn't it? Even when it comes to the things of God. I wonder, would what Jesus might want to say to us today fit in with our 21st century more advanced, more full, understanding of God's word, of God's plans for his Church? Because we live in an age when it seems that less and less of the Bible is shrouded in mystery than ever before. Where more and more people are experiencing visions and receiving prophetic words to fill in the gaps or to remove some of the old certainties so that we now know many of the answers, and we're vehemently prepared to argue our position if necessary. Constantly, it appears, someone is coming up with new truths, a new and different level of understanding. John Calvin talks about God's word to us actually being 'baby talk', because of the huge gulf that exists between the creator and his creation; between his reality and our ability to understand that reality. However, it sometimes seems that people now feel that they're ready for more. But is this a healthy attitude? Are we any different to those who've gone before us? What about faith? What about trust and dependence upon God? All of which are surely marks of the child whom we're called to be, as opposed to the developing youth whose attitude to their instructor often tends to be marked by rebelliousness. And this surely is how Peter is behaving here. Previously Jesus has warned his disciples "not to tell anyone about him" (chapter 8 verse 30); even though they now at last recognise who he is and have declared their belief out loud. A clear message, surely, that the disciples, and especially Peter who has such great potential for leadership, still aren't ready to lead. So often there's a temptation in our initial enthusiasm as young Christians to quickly seek out a position of leadership, rather than perhaps waiting, patiently, on the Lord's timing for us. Whilst here Jesus is showing that there's only one way for him to achieve his mission, the Father's will for him, which is the hard way, the way of humble obedience, the sacrificial way, which is the way of pain and utter rejection, of mocking and disdain and the contempt of the people. But Peter can't accept this. Why is this? Is it just because he feels he knows better than Jesus? Or does he perhaps want the victory of the Messiah's way but not the cost? And, if that's so, who can blame him ... it's a prospect that tempts many. Those who flock to the peddlers of the prosperity gospel which promises riches from God in response to our commitment to him and his church, for example, are surely enticed by this thought. And perhaps this same wrong thinking that Peter was showing is one of the reasons why people fall away from the faith, or else take a more back seat position when life get difficult so that they can hang on in without pinning their colours too firmly to the mast. Perhaps it can also be a factor in the attitudes of some of those who break away to form their own churches. Whatever, the reality is that Peter's doing the Devils work for him here. Jesus has already faced this temptation to walk away from the cross when he faced Satan in the desert. And now his beloved companion is being used as the Devils tool to get him to back down. But Jesus rebukes Peter soundly ... and notice that this is after he's turned round and looked at his disciples. He would see that what Peter is saying is stirring their feelings, is having an effect upon them, and so Jesus has to act, immediately and forcefully. A reminder to us that difficulties can always arise even within our own fellowships when there are strong personalities who take a certain line and suck people in ... which can then lead to disruption and ultimately to division. A further reminder that in, George Philips' words: "Extravagant spiritual talk, when our own closeness to God is not what we think it is, is dangerous. We can inadvertently be doing the devil's work and be a hindrance to God's." Peter and the other disciples, then, receive a shock as Jesus tells them what's to happen to him. But then there're more shocks to come as he turns not just to them but to the crowd, as well, saying (verse 34 of our passage): "If anyone would come after me, he must deny himself and take up his cross and follow me." Now it's difficult for us to understand the impact that these words would have had on his first hearers. Because not only is Jesus here insisting that he himself is going to suffer and die and then rise again, but he's also telling them that each of his followers, if they're going to be his followers, must also take up their cross, must also be prepared to suffer. And, as CFD Moule points out, "Jesus is not using cross bearing to describe the human experience of carrying some burden through life. It is much more comprehensive than that." We often joke about carrying our crosses, viewing it as some difficulty that we're forced to live with whilst manfully persevering on. To a first century ear, on the other hand, such language was shocking. For them to take up your cross didn't mean putting up with a tooth ache, job loss or personal disability ... it meant crucifixion. And crucifixion was universally viewed as the most barbaric of Roman forms of execution, something that was scarcely to be mentioned in polite company. If it was your lot to pick up your cross then there was no hope for you. There was only an ignominious and excruciating death. Yet this is the language that Jesus uses here. Because, what all his disciples must learn, is that to be his follower entails a painful renunciation of self-interest and a wholehearted turning to Jesus' interests. Not that His call is an invitation to some sort of spiritual masochism, but rather to life and to fulfilment. And here Jesus himself is our example. After all Philippians chapter 2, verses 5 to 8, tells us that Jesus gave up his rights, humbled himself, became a servant, and was obedient unto death, even death on a cross. So that we're being told that we're to get out of the driving seat and give over the command and direction of our lives to Jesus as Lord. We're to have him as our example, being prepared to take up the cross and share in the experience of Jesus in the world. Ready and willing to suffer scorn, rejection, and suffering; even death for him if that's what's asked of us. And doing so for the joy set before us, the joy of doing God's will. This principle is one that's familiar to every child playing "follow my leader" for which there's only one rule - that no follower shirks going to any place where the leader has first gone. And of course ultimately, for the Christian, this becomes the great hope of heaven, since our leader has gone there. In verse 35 we're then given anther wonderful principle of the life to which we're called, when Jesus says: "Whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it." This is stated more clearly in Matt 7:14 when Jesus tells us "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." In other words, the principle that Jesus gives us is that as life appears to narrow down as we follow Christ's example, in actual fact, it's growing ever broader and deeper. Because Jesus has the words of eternal life and, as we go with him, we find ourselves sharing in the outworking and the blessings of God's plan of salvation. Our Lord's words are all to do with having an authentic scale of values. So many people seek out more and more experiences here and now only to discover that what they thought were riches dwindle and lose value even as they're accumulating them. They discover that, whilst they might have gained the whole world, they have in fact lost their soul, which they can never buy back, however much wealth and influence they might have. No, the fact is that the narrow way alone is the way of total freedom. If you clutch your life wholly to yourself, protecting it against all others, asserting your rights needs and privileges, you lose it because it isn't true life any longer. If, however, you acknowledge that life isn't yours by right, but that it's a privilege that we're allowed, and that it's to be lived in the love that the gospel story reveals, which is self-giving love, then you possess life fully. Because there's now nothing to lose and everything to gain. As the 17th century English non-conformist minister Philip Henry once said: "He is no fool who parts with that which he cannot keep, when he is sure to be recompensed with that which he cannot lose." This, then, is the choice being offered here by Jesus, the Messiah, the "Son of Man". And in one sense Mark's whole gospel is a series of challenges to make up one's mind about it ... from the ministry of John the Baptist onwards. Its purpose being to help people to be clear about the kind of discipleship to which Jesus calls us, and then to help us respond positively to that call. And Peter's response at Caesarea Philippi marked a turning point in that process because he'd in fact weighed up the evidence and came to a conclusion which was: Jesus is the Christ. And so today we're each called to make the story of Jesus known in a way which helps others to test its implications for their lives. So that they ask themselves, does the teaching ring true in relation to life as I know it? When I live for myself does life lose much of its meaning? When I live for others is life enriched? Is my life satisfying as it is, or do I discern signs of a hidden reality which suggests that there may be much more? Do Christ's healings and exorcisms say something to me about my needs, and my inner struggle? And. is the totally self-giving love of Jesus a vast ocean into which I could commit myself by faith? Peter and those first faithful apostles responded to these challenges positively and their lives became changed beyond measure. And millions have followed them, as have we when we know Christ Jesus to be our saviour and Lord. And if that is so for us, let us continue to go out and challenge others with the truth that can change their lives as well. Amen