The literary pivot point in the Gospel of Mark is Peter’s confession of Jesus. In Mark 8:27–30, Jesus asks his disciples, “Who do you say that I am?” (8:29). Peter speaks for the group: “You are the Christ” (8:29).
Jesus does not reject this answer. The identity of Jesus has been a key concern since the first chapter of the book. Who is this man who exorcises demons, raises the dead, heals lepers, multiplies bread and fish for thousands, calms a storm, and walks on water?
Peter is willing to use the title “Christ,” which is the New Testament equivalent of the Old Testament “Messiah.” Messiah—or Christ—is a title based on 2 Samuel 7:12–13, where God tells David that a son would come from David’s line and reign forever. This future “son” of David would be a king, an anointed one—the Christ.
Jesus is indeed the promised king, so Peter is right. After receiving Peter’s answer in Mark 8:29, he tells them not to spread this information (8:30). And then he begins to teach them about what he would experience. Mark writes, “And he began to teach them that the Son of Man must…” (Mark 8:31).
Wait. Weren’t we talking about the Christ? Why does Mark bring up the Son of Man? We might have expected that Peter’s confession, “You are the Christ,” would be followed by something like, “Jesus began to teach them that the Christ must…”
But Jesus talks about the Son of Man. Why bring this title up here? And why does Jesus also refer to himself as the Son of Man in 9:31 and 10:33?
Mark 9:31, “The Son of Man is going to be…”
Mark 10:33, “See, we are going up to Jerusalem, and the Son of Man will be…”
The juxtaposition of titles is fascinating in Mark 8. Peter calls Jesus the “Christ” in 8:29, and Jesus begins to teach them about the “Son of Man” in 8:31. But here’s the thing: Jesus hasn’t changed subjects.
For those with eyes to see and ears to hear, the Christ is the Son of Man, and the Son of Man is the Christ.
The title “Son of Man” comes from Daniel 7:13–14, where one like a son of man comes on the clouds of heaven to the Ancient of Days. It’s a scene of exaltation and glory. This “son of man” figure then receives authority and dominion over all nations: “And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Dan. 7:14).
The Son of Man will reign over an everlasting kingdom. Where was such a promise for a figure made earlier in Scripture? In 2 Samuel 7:12–13, about the future “son” from David’s line.
The Son of David is the Son of Man. Jesus understands that he is the one promised from 2 Samuel 7 and from Daniel 7. Now, what does Jesus teach that the Son of Man (the Son of David) must do?
“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” (Mark 8:31).
In Daniel 7:13–14, the reader learns that the Son of Man will reign in glory and everlasting dominion. And in Mark 8:31, the reader learns how such exaltation will happen. The reign of the Lord Jesus will be established through his suffering, death, and resurrection. He will ascend to the Father, and all authority in heaven and on earth will belong to him.
The disciples would certainly welcome a Christ who had come to reign forever. Such a hope was what they saw in the Old Testament! But would they be ready for a Christ whose reign would be established through the path of rejection and suffering and death?
They were not ready.