The merchant vessel, the Sun Sea slowly made its way south along the outer edge of Vancouver Island on Thursday night. It’s a small freighter packed with almost 500 smuggled migrants who had crossed the Pacific Ocean to the West Coast of Canada. Whether it is by covert border crossings, human smuggling, work, visitor visas, or refugee claimants, there are many ways to get into Canada.
When it comes to getting to God, many people believe there are also many ways to Him. The broad way is through a simple fact of good intentions. As long as we are good people, by our own definition, then God should understand and allow us to Him. The narrow way, the `Road Less Traveled` is to be a follower of Jesus, a disciple, to walk His path, His way.
In order to follow, we must take the same road. In Mark 8:27-38, we see who Jesus is and what it means to follow Him on the ``Road Less Traveled``. In it we see: 1) The Disciple’s Confession (Mark 8:27-33) and 2) The Disciple’s Lifestyle (Mark 8:34-38)
1) The Disciple’s Confession (Mark 8:27-33)
Mark 8:27-33 [27]And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, "Who do people say that I am?" [28]And they told him, "John the Baptist; and others say, Elijah; and others, one of the prophets." [29]And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." [30]And he strictly charged them to tell no one about him. [31]And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. [32]And he said this plainly. And Peter took him aside and began to rebuke him. [33]But turning and seeing his disciples, he rebuked Peter and said, "Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man." (ESV)
Jesus led his disciples some 25 miles north from Bethsaida (Ch. 8:22) to the district of Iturea dominated by Caesarea Philippi, the residence of Herod Philip. The capital was located at the source of the Jordan River on the slopes of Mount Hermon in a region famed for its beauty and fertility (The Gospel of Mark. The New International Commentary on the New Testament (289). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
• In this region, we hear both one of the most beautiful statements of who Jesus is, and a dangerous distraction from that beauty.
The initiative for this immortal confession belonged all to Jesus. He and his disciples were on the road somewhere among the tiny villages surrounding the city of Caesarea Philippi when he asked two questions. First: “‘Who do people say I am?’ Jesus is not asking for information on his own account. He wants the disciples to state the wrong opinions of people in order to set over against them their own correct conviction. These foolish opinions he does not care even to discuss; the disciples themselves will brush them aside (Lenski, R. C. H. (1961). The Interpretation of St. Mark’s Gospel (334). Minneapolis, MN: Augsburg Publishing House.).
This general designation of people`` is usually shaded to mean those from whom revelation remains veiled (Chs. 1:17; 7:7f.; 9:31; 10:27; 11:30) as opposed to the disciples who have been extended special grace. The double question of verses 27 and 29 thus permits a sharp differentiation between the inadequate opinions of “`people” and the affirmation of faith uttered by Peter. (A distinction of those on the `broad Road` and those on the `Road Less Traveled`). (Lane, W. L. (1974). The Gospel of Mark. The New International Commentary on the New Testament (289). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
The disciples answered Jesus`question that some say you are: ‘John the Baptist; others say Elijah; and thers, one of the prophets’” (vv. 27, 28). The average people “on the street” thought he was great. They were impressed with his prophetic character, but did not have the slightest idea that he was the Messiah. From the point of view of Mark’s narrative, the precise form of popular belief is not important. What matters is that Jesus is popularly perceived as a prophet. To liken Jesus to John, Elijah, or a prophet was to rank him among the stellar figures in Israel’s long and illustrious history. That is an indication of Jesus’ preeminent standing in the popular mind. Yet even these comparisons are inadequate. Even if Jesus were a new Moses or Elijah, it would simply designate him as the reemergence and fulfillment of an earlier prototype. To say that Jesus is like Elijah, John the Baptist, or a great prophet — or, as we so often hear today, that he is the greatest teacher or moral example who ever lived — may seem like an honor and compliment, but it is ultimately to deny his uniqueness... (Edwards, J. R. (2002). The Gospel according to Mark. The Pillar New Testament commentary (247–248). Grand Rapids, Mich; Leicester, England: Eerdmans; Apollos.)
• Like many today who express their appreciation of Jesus (often alongside other religious leaders) as a great teacher, the people of his own day, as reported by the disciples, have not yet grasped the full significance of his ministry (France, R. T. (2002). The Gospel of Mark : A commentary on the Greek text (329). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.).
Jesus had their interest, so he asked the second question in verse 29: “But who do you say I am?” (v. 29a). Perhaps there was a pause, for they did not answer in chorus as previously, even though they all knew the answer. It is a common thing for people who lack courage to avoid the direct and obvious answer, even when asked.
But Peter answered for them all: “You are the Christ” (v. 29b). That was what Jesus wanted to hear. Matthew’s Gospel records his joyous response:
Matthew 16:17-19 [17]And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. [18]And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. [19]I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (ESV)
• This was a tremendous affirmation! Why Mark did not include it, we can only guess. Perhaps it was because Peter was Mark’s source in writing his Gospel and Peter humbly made no mention of it.
What did Peter do in calling Jesus the Christ? To begin with, he did not give Jesus another name (that is, Jesus is not a first name and Christ a second name). “Jesus” is the name of God’s Son, and “Christ” is His title. “Christ” is the Greek rendering of the Hebrew title “Messiah” and means “Anointed One.” Peter’s identifying Jesus as the Christ, the Messiah, the Anointed One meant the disciples believed that Jesus was the One Israel had been waiting for since the time of David. Unfortunately, their expectation was for a superhuman leader who would overthrow Israel’s enemies, regather God’s earthly people from the four corners of the world, and make Jerusalem and Palestine the center of the world, establishing the perfect reign of God. Some, such as Simon the Zealot and Judas, hung everything on the political hopes this Messiah-belief inspired.
Seeing his disciples’ eager assent, “Jesus strictly charged or warned them to tell no one about him” (v. 30). Know theologically as `The Messianic Secret`, the warning was strong, almost a rebuke (The verb for “warned” is the same one Christ used in 1:25 in rebuking the demons.), because Jesus knew of the powerful forces which were aligning against him, and he did not want to force a confrontation—not yet. Jesus’ messianic mission cannot be understood apart from the cross, which the disciples did not yet understand (cf. vv. 31–33; 9:30–32). For them to have proclaimed Jesus as Messiah at this point would have only furthered the misunderstanding that the Messiah was to be a political-military deliverer. The fallout was that the Jewish people, desperate to be rid of the yoke of Rome, would seek to make Jesus king by force (John 6:15; cf. 12:12–19) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Mk 8:30). Nashville: Word Pub.).
Having warned the disciples, in verse 31, Jesus set about to teach or instruct them, and in doing so taught them something which in their wildest imaginations they had never dreamed: namely, he was to be a suffering Messiah. He intimately described his coming sufferings. His mention of “the elders, chief priests and scribes or teachers of the law” was an explicit reference to the three groups in the Sanhedrin who would later officially examine him, and would reject him like a counterfeit coin. Even His resurrection was mentioned, though it would remain incomprehensible to the disciples until after the glorious fact. What a nonsensical revelation it was to them at the time!
Jesus here describes Himself as `the Son of Man`. In his prophecy, Jesus uses “Son of Man” both as a substitute for I and as a title that denotes his suffering ministry as Messiah. In addition, Jesus intends a veiled reference (which the disciples would later understand) to Daniel 7:13ff., where the Son of man is a single individual who is given authority, glory, sovereign power, and an everlasting kingdom by the Ancient of Days (Dan. 7:13–14), while the saints of the Most High also receive the kingdom (Dan. 7:18, 21, 27). Jesus’ use of the title Son of man accordingly suggests that he identifies himself as the central figure who gathers around him a society of the saints who will participate in his reign. Hence, Son of man is both an individual and a corporate title, the social implications of which will become clearer in Jesus’ radical call to humility and suffering discipleship in 8:34–38; 9:33–37; and 10:38–45 (Elwell, W. A. (1996). Vol. 3: Evangelical commentary on the Bible. Baker reference library (Mk 8:31). Grand Rapids, Mich.: Baker Book House.).
In verse 32, it says that he taught them “plainly,” in that he concealed nothing. He laid it all out. This was a detailed outline of the end.
They were appalled, but they all kept their silence—all except one: in the second half of verse 32, it says that “Peter took him aside and began to rebuke him” (v. 32b). The language here suggests that Peter did this with an air of protective superiority (Ray C. Stedman, Expository Studies in Mark 1–8: The Servant Who Rules (Waco, TX: Word, 1976), p. 221.), as if he may have put his arm around Jesus and with a stage whisper said, “Come here, Jesus. Of course I believe you are the Messiah, but you’ve got your information wrong! You’ve got to stop this or you’ll lose all your credibility.”
• Here Peter showed more love than discretion, a zeal for Christ and his safety, but not according to knowledge (Henry, M. (1996). Matthew Henry’s commentary on the whole Bible : Complete and unabridged in one volume (Mk 8:27–38). Peabody: Hendrickson.).
• It is a dangerous thing to make decisions based on our immediate feelings failing to first consider God’s plan, for God often allows us to be put into situations to test if we have actually internalized the lessons. It is one thing to know the truth. It is quite another to recognize the situation and act as God wishes. That is true Biblical discernment.
Now it was the Savior who was appaled As he spun to face Peter, he saw that the other disciples were approving of what Peter was saying. His explosive rebuke in verse 33 was for them as well. “Get behind me or out of my sight, Satan!… You are not setting your mind on or do not have in mind the things of God, but on the things of man” (v. 33). Not that Jesus was accusing Peter of being Satan, or of being indwelt by Satan. He meant, “You are talking like Satan would. (Satan) always tries to discourage us from wholly obeying God. He tempts us to take an easy path to the Throne.” Peter’s words were Satanic in origin and content, and this caused the Lord’s indignation (MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Mk 8:32–33). Nashville: Thomas Nelson.).
Quote: Kelly comments: What was it that so roused our Lord? The very snare to which we are all so exposed: ... the preference of an easy path to the cross. ... Peter’s was not without strong human affection. He heartily loved the Savior too. But, unknown to himself, there was the un judged spirit of the world (Kelly, Mark, p. 136.).
Unwittingly and with the best intentions Peter was making himself a tool of Satan. What a warning to watch our love, our good intentions, our best acts, lest perhaps they after all agree with Satan and not with Christ (Lenski, R. C. H. (1961). The Interpretation of St. Mark’s Gospel (345). Minneapolis, MN: Augsburg Publishing House.).
It is true that soul-saving salvation could only come through a suffering Messiah. There was no other way. Why were the disciples rejecting Jesus as a suffering Messiah? Because the idea was completely out of sync with human reasoning. Who would ever design a method of salvation that would include disaster, despair, and death? No one! That is why Israel misinterpreted its own Scriptures which told of the coming suffering Messiah. Natural reason says a Savior must come with position and power! But Jesus said if you think that way, “You are not setting you mind on the things of God, but the things of man” (v. 33b).
• There is a direct answer to the question of who Jesus is. He has not allowed us to patronize Him with the understatement that He was just a good teacher or example. Unless we declare Him to be only Lord and Savoir, we set our minds on the things of man.
Illustration: Jesus, as an example
D. M. Stearns was preaching in Philadelphia. At the close of the service a stranger came up to him and said, “I don’t like the way you spoke about the cross. I think that instead of emphasizing the death of Christ, it would be far better to preach Jesus, the teacher and example.”
Stearns replied, “If I presented Christ in that way, would you be willing to follow Him?” “I certainly would,” said the stranger without hesitation. “All right then,” said the preacher, “let’s take the first step. He did no sin. Can you claim that for yourself?”
The man looked confused and somewhat surprised. “Why, no,” he said. “I acknowledge that I do sin.” Stearns replied, “Then your greatest need is to have a Savior, not an example! (Galaxie Software. (2002; 2002). 10,000 Sermon Illustrations. Biblical Studies Press.)
On the `Road Less Traveled`, we have seen: 1) The Disciple’s Confession (Mark 8:27-33) and finally:
2) The Disciple’s Lifestyle (Mark 8:34-38)
Mark 8:34-38 [34]And calling the crowd to him with his disciples, he said to them, "If anyone would come after me, let him deny himself and take up his cross and follow me. [35]For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. [36]For what does it profit a man to gain the whole world and forfeit his soul? [37]For what can a man give in return for his soul? [38]For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels." (ESV)
Confessing Christ means we must follow him to crucifixion. In verse 34, Jesus called the crowd to him with his disciples and said: ‘If anyone would come after me, let him or he must deny himself and take up his cross and follow me’”. Notice, though, that at v. 34 the call of discipleship and cross bearing is directed to all, including the crowd. The crucial divide is not so much between those who do and don’t confess Jesus as between those who do and don’t follow him.(Witherington III, B. (2001). The Gospel of Mark : A socio-rhetorical commentary (244). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
• Someone on the `Road Less Traveled`, a true disciple or follower of Christ, is not so much someone who knows who Jesus is, for even the Demons did. They were the ones who first confessed Him as the Christ. A true disciple is not one who can merely answer questions as to who Jesus is, but one who shows those answerers in their life. This is someone who shows visible fruit of the Spirit in their actions.
To “come after” and “follow” Jesus is to be His disciple. To deny oneself is not to do without something or even many things. It is not asceticism, not self-rejection or self-hatred... It is to renounce the self as the dominant element in life. It is to replace the self with God-in-Christ as the object of affections. It is to place the divine will before self-will (Brooks, J. A. (2001). Vol. 23: Mark (electronic ed.). Logos Library System; The New American Commentary (137). Nashville: Broadman & Holman Publishers.).
Please turn to Luke 14
When Jesus called the crowd to him with his disciples and said: “If anyone would/wishes to come after Me,” they were doubtless reminded of the time He had called each of them. Some two and a half years earlier they had left families, friends, occupations, and everything else in order to follow Jesus.
In Lk 14:25-26 Jesus elaborated on being a disciple:
Luke 14:25-26 [25]Now great crowds accompanied him, and he turned and said to them, [26]"If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. [27]Whoever does not bear his own cross and come after me cannot be my disciple.
Jesus was not talking to those who were antagonistic towards him or to those who were uninterested in his life and message. No, these were people who were "traveling with the Jesus." There are positive in their attitude toward Jesus. They were interested in what he had to say. They apparently mistook this positive attitude and interest in Jesus for true discipleship, as many people do today. They considered themselves to be followers of Jesus but in reality they were only casual followers and
not committed followers.
They were willing and even anxious to follow Jesus providing the cost was not to high or the demands too great. They were like many people today who do "Christian things" like go to church, pray, sing Christian songs, etc. but are not really committed to Jesus.
In a sense they were “along for the ride” but were unwilling to give up everything in their lives that conflicted with following Jesus in a committed way. They were like many today who look to Jesus to solve their money problems, relationship problems, health problems, etc. but who quickly grow disillusioned and unwilling to obey Jesus completely when following Jesus doesn’t solve these problems or following Jesus requires real sacrifices in their lives. These "large crowds" were casual followers and not committed followers, which are you?
Jesus says that this commitment level applies to "anyone who comes to me. . ." In other words, Jesus is not speaking exclusively to a special group of Christians such as apostles, evangelists, missionaries, pastors, or even mature believers. He is saying that this principle applies to everyone who would be one of his followers.
To unbelievers among the multitudes who were present on that occasion, Jesus’ words come after Me applied to the initial surrender of the new birth, when a person comes to Christ for salvation and the old life of sin is exchanged for a new life of righteousness. To the believers there, including the Twelve, come after Me reiterated the call to the life of daily obedience to Christ. The call at this point therefore presupposes one is born again, repented of sin, believes in the Lord Jesus Christ and is abiding in Him.
As the parallel passage to this in Luke says:
Luke 9:23b (And he said to all, )"If anyone would come after me, let him deny himself and take up his cross daily and follow me.
The Cross is for all who follow Christ. Christ leads the procession carrying his cross, and we, his followers, tread in his steps, bearing our own crosses. We march to death. What are our crosses? They are not simply trials or hardships. Neither can we properly call an illness or a handicap a cross. A cross comes from specifically walking in Christ’s steps, embracing His life. It comes from bearing disdain because we are embracing the narrow way of the Cross. It comes from living out the business and sexual ethics of Christ in the marketplace and world.
It comes from embracing weakness instead of power. It comes from extending oneself in difficult circumstances for the sake of the gospel.
• Our crosses come from and are proportionate to our dedication to Christ. Difficulties are not an indication of cross-bearing; difficulties for Christ’s sake are. We need to ask ourselves if we have any difficulties because we are following close after Christ.
• Jesus didn’t say: “Take up His Cross”. Only Christ could atone for sin.
o Therefore no work of ours could atone for sin.
To take up one’s cross is simply to be willing to pay any price for Christ’s sake. It is the willingness to endure shame, embarrassment, reproach, rejection, persecution, and even martyrdom for His sake. It represents suffering that is ours because of our relationship to Christ.
To the people of Jesus’ day the cross was a very concrete and vivid reality. It was the instrument of execution reserved for Rome’s worst enemies. It was a symbol of the torture and death that awaited those who dared raise a hand against Roman authority It has been estimated that perhaps some 30,000 occurred under Roman authority during the lifetime of Christ.
When the disciples and the crowd heard Jesus speak of taking up the cross, there was nothing mystical to them about the idea. They immediately pictured a poor, condemned soul walking along the road carrying (which is an accurate translation of airō, meaning “to raise, bear, or carry”) the instrument of his execution on his own back. A man who took up his cross began his death march, carrying the very beam on which he would hang.
• If you physically picked up a cross, it would be so large and heavy that you would not be able to carry anything else.
Christ does not call disciples to Himself to make their lives easy and prosperous, but to make them holy and productive. Willingness to take up his cross is the mark of the true disciple. As the hymnist wrote, “Must Jesus bear the cross alone, and all the world go free? No, there’s a cross for everyone, and there’s a cross for me.” Those who make initial confessions of their desire to follow Jesus Christ, but refuse to accept hardship or persecution, are characterized as the false, fruitless souls who are like rocky soil with no depth. They wither and die under threat of the reproach of Christ (Matt. 13:20-21). Many people want a “no-cost” discipleship, but Christ offers no such option.
Jesus calls His followers to take up their crosses and follow Him. The word “follow” is akoloutheō (ἀκολουθεω) “to take the same road as another does.” (It is the ``Road Less Traveled``). The idea is not that of following behind another, but that of accompanying the other person, taking the same road that he takes and fellowshipping with him along that road. The first two imperatives are aorist, giving a summary command to be obeyed at once. The “come after” and the “take up” are to be obeyed at once and are to be a once-for-all act. That is, these acts are to be looked upon as a permanent attitude and practice of life. The whole life is to be characterized by an habitual coming after and taking up of the cross. After having once for all given over the life to the Lord, the believer must hence-forward count it ever so given over. He is not his own anymore. He belongs to the Lord. He is the Lord’s property.
The word “follow” however, is in the present imperative, which commands the doing of an action and its habitual, moment by moment continuance. The first two imperatives give direction to the life. The last speaks of the actual living of that which has been given direction by two once-for-all acts (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament : For the English reader (Mk 8:34). Grand Rapids: Eerdmans.).
There is a second personal effect of confessing Christ: embracing the paradox of the Cross. Jesus said further in verse 35: “For whoever wood or wants to save his life will lose it, but whoever loses his life for my sake and the gospel`s will save it” (v. 35).
What may here seem to be a complex and contradictory idea is really quite simple. The Lord is saying that whoever lives only to save his earthly, physical life, his ease and comfort and acceptance by the world, will lose his opportunity for eternal life.
But whoever loses his life /is willing to give up his earthly, worldly life and to suffer and die, if necessary, for Christ’s sake, will find eternal life.
Please turn to Phil 3
This paradoxical saying reveals an important spiritual truth: those who pursue a life of ease, comfort, and acceptance by the world (The Easy Road) will not find eternal life. On the other hand, those who give up their lives (The Road Less Traveled) for the sake of Christ and the gospel will find it. Cf. John 12:25 (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Mk 8:35). Nashville: Word Pub.).
What reflects the perspective of Gain in Christ?
Philippians 3:7-11 [7]But whatever gain I had, I counted as loss for the sake of Christ. [8]Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ [9]and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith-- [10]that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, [11]that by any means possible I may attain the resurrection from the dead. (ESV)
Illustration: “When James Calvert went out as a missionary to the cannibals of the Fiji Islands, the captain of the ship sought to turn him back. “You will lose your life and the lives of those with you if you go among such savages,” he cried. Calvert only replied, “We died before we came here.”
Our chapter ends with Jesus saying:
Mark 8:38 [38]For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels." (ESV)
To be ashamed of Jesus means to be so proud that one wants to have nothing to do with him. Jesus knew that not only his sworn enemies, the scribes and Pharisees, but also their many followers were in that sense ashamed of him and of his teachings; hence, he speaks of “this adulterous and sinful generation.” Christ’s Jewish contemporaries were adulterous, unfaithful to Jehovah, Israel’s rightful Husband (Isa. 50:1ff.; Jer. 3:8; 13:27; 31:32; Ezek. 16:32, 35 ff; Hos. 2:1 ff.). Cf. Matt. 12:39; 16:4.
They were definitely sinful, having completely missed the goal of serving and glorifying God (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 10: New Testament commentary : Exposition of the Gospel According to Mark. New Testament Commentary (332–333). Grand Rapids: Baker Book House.)
Please turn to Romans 2
Parousia is a noun form of the Greek verb behind to come and is often used to refer to Christ’s second coming, of which this is the first mention in the New Testament. A day of judgment is coming, Jesus reminded the disciples and the multitude.
It was also echoed by Paul in his letter to the church at Rome. In 2:5-8, he is specific:
Romans 2:5-8 [5]But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. [6]He will render to each one according to his works: [7]to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; [8]but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. (ESV)
Those whose works are pleasing to the Lord are those who, by God’s sovereign grace and power, have trusted in Christ as saving Lord, while denying self, taking up their crosses, and following Him. They will receive everlasting life and all the blessings of heaven. Those whose works are rejected by the Lord are those who put their hope and trust in the things of this life. They will receive eternal damnation and all the torments of hell.
Poem: GOD COUNTED CROSSES:
I counted dollars while God counted crosses
I counted gains while He counted losses.
I counted my worth by things gained in store
But He sized me up by the scars that I bore.
I coveted honours and sought for degrees
He wept as He counted the hours on my knees.
I never knew until one day by the grave
How vain are the things we spend life to save.
I did not understand until my loved one went above
That richest is he who is rich in God’s love.
We must confess Christ as the suffering Messiah and Savior. We must embrace the life he exemplified and calls us to. We must bear crosses because we are living like him. We must lose our lives for him, for losers are keepers. If we confess him, the Son of Man will rejoice in us.
(Format Note: Outline and some base commentary from Hughes, R. K. (1989). Mark : Jesus, servant and savior. Preaching the Word (199–204). Westchester, Ill.: Crossway Books.)
