crucifixion of Jesus as the fullfillment of Mark 9:1, The

Mark 9:1 also emphasizes that the onlookers will see (...) the kingdom of God. The juxtaposition of ... ("seeing") with ... ("not taste death") highlights the fact that this action of seeing is in a physical sense and comprises a historical reference rather than a visionary experience.61 In 15:40 the continuous tense of the participle ... stresses this visual aspect exactly. The verb ... ("I see") has a slightly different nuance from other seeing verbs (e.g., ...) as it conveys the sense of being a spectator to a specific event.62

In this interpretation Mark 15:39-41 resonates with the events of 9:1. We have a limited number of observers (some) who were with Jesus in Caesarea-Philippi (standing here) who have recently faced the possibility of martyrdom (not taste death) and see the Son of Man crucified (kingdom of God coming in power).

VI. CONCLUSION

It is therefore tenable that Mark regarded the crucifixion as the kingdom of God coming in power. Mark's kingdom theology directs us unequivocally to the cross as the central symbol of its arrival. From the ambiguous heralding of 1:14-15 to the statement of theophanic glory in 14:62, Mark progressively presents us with more pieces of the puzzle about the kingdom until the crucifixion itself unveils before us its most vivid reality. The nature of Jesus' death is portrayed in such a way that it may appropriately be called power in powerlessness. This is largely confirmed by the literary context of 8:28-9:13 which reinforces the necessity of the cross for the inauguration of the kingdom and vindicates Jesus' predictions about his passion. Additionally, the specific details of 9:1 (some, taste death, seeing) are fulfilled in the women who observe the crucifixion. However, we should not be dogmatic and demand that the meaning of Mark 9:1 is thereby exhausted in the crucifixion.63 Jesus' ministry, the resurrection, Pentecost, and the Parousia are all events that in their own way constitute a manifestation of the kingdom, and powerfully so. Thus in many ways we arrive at a conclusion not too dissimilar from R. T. France's proposal that the kingdom arrives in multiple actions with, however, the distinction that the cross represents the coup de main of the kingdom's arrival and constitutes the fullest expression of its presence, goal, and reality.

This conclusion, if correct, should be significant for Markan studies. The hypothesis highlights the absolute centrality of the cross in Mark's gospel. Mark is making a profound statement about the divine necessity of the cross in the ministry of Jesus as it constitutes the very axis upon which the kingdom hinges. In a cultural world where crucifixion would have been looked upon with degradation and shame,64 Mark invites his readers to not only accept the cross despite reservations, but also to embrace it as a paradigmatic model of Christian living. Hence, Gundry is correct to see Mark's gospel as fundamentally an apology for the cross.65 By the same token the relevance of this proposal also impacts readings of Mark's eschatology. Mark as "apocalyptic" has become a vogue position in the last twenty years.66 This is true in so far as it explains the cosmic plot of Mark's gospel which commences and concludes with tearings of the heavens.67 The story unravels the unfolding drama of God's triumph through Christ over evil. For the anticipated power of the age to come has come, but in midst of apparent weakness. Yet, paradoxically, it remains the climax of divine power as it effects the salvation of the elect and the condemnation of the wicked. Concurrently this salvation is incomplete and awaits consummation. Thus the cross also foreshadows the materialization of this salvation and judgment which will eventuate when the Son of Man returns, not in veiled power, but in visible power. Perhaps this explains why language so indicative of the Parousia is used to describe the crucifixion in 9:1. Though the crucifixion is the antithesis of human power, it calls attention to the final elimination of evil at the return of the Son of Man.