The Nature of the Messianic Secret (Essay Sample)

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The nature of the Messianic Secret
William Wrede in 1901 first observed a theory about the Gospels that the contradictions in the story of Jesus in Mark display some unbelievable interpretations Jesus’s life. It’s not likely to suggest how Christ came to being in his ministry increasingly conscious of his Messianic position. Wrede observed on the mysteriousness that Jesus Christ ordered individuals he had healed to remain silent about the miracles (Mark 5: 43). However, from time to time (Mark 7: 36) they always disobeyed or defied the request.
Wrede clarified that Mark was giving a theological or a religious interpretation. It was difficult for Jesus' Messiahship to have been acknowledged until after certainty and belief in the resurrection of Jesus. Then it was recognized that Jesus Christ had been the Messiah all along. However, Christ had affirmed individuals to secrecy though the demons, becoming mystical beings, acknowledged the truth (Mark 1: 24). When Christ talked in parables, Mark's interpretation was that they were intentionally trained in language which covered the truth from the listening congregation of followers (Mark 4: 12). Thus, the writing description of Mark is set as a ban of Jesus Christ.
Mark's gospel is a religious or theological explanation born out of the Church's post‐revival faith. The secrecy motif holds much more than Messiahship, and some seemingly Messianic proceedings appeal no command to secrecy. There wasn’t any reason in the Jewish nurturing of the disciples and believers for them to have come to respect Jesus as Messiah as a result of the resurrection.
If Jesus was to disclose his sense of self‐understanding, he was destined to use the groups that were available readily. It was essential to deny, for instance, some seemingly patriotic, intolerant features of Messiahship. Therefore, the bans to secrecy could have been a safety measure taken by Christ, not all the time with accomplishment since some disciples and followers declined to remain silent ( Mark 7: 36–7). Christ' wish to keep his position secret was possibly taken to be understood as permission for Mark's individual who reads to keep their faith concealed from public scrutiny. However, He was a Messiah targeting to save by service and suffering thus He called upon the followers and disciples to follow the similar way (Mark 8: 32).
Jesus' Identity in the Gospel of Mark
The Gospel begins with a prescript of sorts in which the narrator informs the reader that this is “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). These titles are important to understanding Jesus’ identity in the Gospel of Mark.
If we examine the Gospel of Mark carefully, we will see that the heavenly characters and demonic characters have one thing in common: they both know who Jesus is. This becomes evident in Mark 1, where we hear a voice from heaven (presumably that of God the Father) say to Jesus, “You are my Son, the Beloved; with you I am well pleased” (Mark 1: 11). Likewise, Jesus confronts a demon who cries out, “I know who you are, the Holy One of God” (Mark 1:24). This knowledge of Jesus’ identity holds true for these character groups throughout the Gospel of Mark.
The disciples and Jesus identity in Mark
The state of affairs is revealed as early as Mark 2 where Jesus forgives the paralytic’s sins. The Pharisees observe Jesus and think to themselves in horror, “Who can forgive sins but God alone?” (2:7). Jesus proceeds to read their minds (2:8) and challenges them by asking whether it is easier to forgive or to heal. The implication is that both actions are restorative and thus rightly belong to the divine sphere. Then to demonstrate his authority, he heals the paralytic.
The fact that he has the power to heal verifies that his offer of forgiveness was legitimate and divinely approved. “Who can forgive sins but God alone?” Undoubtedly, established on what Christ does, Jesus seems to share this great and divine authority and power. In the story of the Gospel of Mark, the answer to the Pharisees’ question as it applies to Jesus is never directly addressed. Later, in Mark 4:35-41, Jesus calms the storm and quiets the sea. Even here his disciples are left wondering, “Who then is this, that even the wind and the sea obey him?” (4:41).
Finally, in Mark 8:27-33, Jesus comes right out and asks his disciples, “Who do people say that I am?” Their answers vary. Finally, Peter steps up and, apparently, saves the day. “You are the Messiah,” he states. Roman Catholics love St. Peter by all means. However, upon hearing Peter’s statement (Mark 1:1), we are told that Jesus “sternly ordered them not to tell anyone about him” (8:30). For Peter and the Twelve disciples, the title Messiah is about royal, political, religious and earthly power not the apparent weakness, defeat or death Jesus is talking about enduring. This focus on earthly power may not be clear at this stage in Gospel. In Mark (9:34), the disciples pass their time on the road by arguing about who among them (the disciples) was the greatest. This happens after Jesus tells them a second time of his impending death (Mark 9:31). They didn’t understand this, but they knew about power. Instead, Jesus shows them a child and speaks to them about being a servant of all (9:35).
Later, the disciples desire to manage and control things are manifest again. Here, John happily informs the Lord that we saw someone casting out demons in your name, and we tried to stop him because he was not following us. The bitter irony here is that John prevents a man from successfully casting out demons in Jesus’ name when only a few verses before we are told that the disciples (granted minus Peter, James, and John) cannot cast out a demon. For instance, when they ask Jesus why they failed, Jesus informs them, “This kind can come out only through prayer” (9:29). Note, Jesus does not say that “a lot” of prayer is needed, just “prayer.”
Later, in Mark 10:35-36, we are told that James and John ask Jesus to be given the right to sit at Jesus’ right and left hand when he enters in your glory (10:37). The Son of God will be given up to the scribes and the chief priests, and they will condemn him to death. Also, they will hand him over to the Gentiles; they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.
The other ten disciples are angry at James and John. The text makes the issue clear as in the very next verse Jesus calls the twelve together and addresses this desire for earthly power. Jesus says that they know that in the midst of the Gentiles those whom they recognize as their rulers’ lord it over them and their countless ones are tyrants over them. But it's not amongst you, whoever desires to become great amid you must be your servant, and whoever desires to be first amongst you must be a slave of all. For the Son of Man came not to be served but to serve and to give his life a ransom for many” (10:42-45).
Jesus enemies understanding of Jesus identity in Mark
There are other times where the issue of Jesus’ identity comes up in the Gospel of Mark, particularly concerning his interaction with groups that are arrayed against him, religiously and politically. In Mark 11:28, Jesus is now in Jerusalem. There he is confronted by the chief priests, scribes, and elders. They demand to know the source of his authority. This is not the same as asking about his identity.
Later, in Mark 14:61, Jesus is being questioned by the high priest before an assembly of chief priests, elders, and scribes. The high priest asks him, “Are you the Messiah, the Son of the Blessed One?” Here we have an enemy of Jesus specifically inquiring about Jesus’ identity and, in particular, using the very titles Messiah and Son of God attributed to Jesus in Mark 1:1. When pointedly asked, Jesus does not equivocate but answers, “I am” (14:62). In return for his honesty, Jesus is accused of blasphemy, condemned to death, and beaten by his enemies. Finally, they lead him off to the Roman P