In part 1 Henderson draws attention to the tendency of past interpreters to forge a divide between the faithful figure of Jesus and the flawed community around him. This leads to the scholarly failure to recognize that the disciples are called to follow Jesus’ own messianic agenda (18). Henderson states her thesis: ‘From the outset, then, Mark’s Jesus—the Christ—enlists his followers in the campaign for regime change that he is launching “on earth” ’ (65). This revised doctoral thesis is a welcome contribution particularly to understanding the second gospel’s Christology and its portrayal of the disciples. In addition Henderson observes how Mark develops Hebrew traditions and places much emphasis on observing an integrated narrative within the second gospel. She provides a robust exegesis and clear elucidation of texts such as 1:16–20 and 3:3–15 when considering patterns of discipleship in Part II; then in Part III 4:1–34, 6:7–13 and 6:30–52 are examined around the theme of discipleship in action.

Henderson argues that Mark was more concerned to show that the disciples’ failure to understand Jesus was not so much about their failure to confess Jesus as the messiah, but rather their failure to participate in Jesus’ gospel mission. Her approach avoids exegetical conclusions based on hypothetical constructs of Mark’s community. Thus issues of whether Mark wrote to address wrong doctrine et cetera in the community simply do not figure in Henderson’s work. In the light of recent scholarship that argues that the gospels must not be read as addressing precise issues unlike letters, this aspect of Henderson’s work can be embraced.

The reader might be a little critical that the book’s title suggests a thorough study of Christology and discipleship yet the main focus of exegesis are the first six chapters. This is in contrast to other major works on discipleship in Mark, particularly Ernest Best’s, Following Jesus: Discipleship in the Gospel of Mark (SNTS 4. Sheffield: JSOT, 1981) which begins its study by looking at 8:27–10:52 before looking at the earlier chapters. This contrast emphasizes the more positive role of the disciples, according to Henderson, as active witnesses in demonstrating the kingdom of God. She highlights performance of miracles is an important disclosure of the kingdom of God and an important task of the disciples. Therefore, faithful discipleship is not just ‘walking the way of the cross’ (249) but also recognizing their role in mission. The failure of the disciples, therefore, is not exercise the powers conferred upon them by Jesus. I am a little critical of Henderson’s need to spell out that faithful discipleship is not about correct confessional confession but participation in Jesus’ mission as though this is an original insight. Best’s thesis is not so dissimilar to Henderson’s. Best writes: ‘At issue then is not the recital of a creed at baptism or the Eucharist but the acknowledgement of discipleship in a situation which may be fraught with physical danger but will certainly lead to persecution’ (43).

I recommend this book to those working on the Greek of Mark’s Gospel and particularly Mark’s Christology and his portrait of the disciples. Although thoroughly exegetical and detailed this book is clear in its presentation with helpful indices.

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