Making Your Mark

Welcome!

2010-10-10T09:02:00.002-07:00

Welcome to Making Your Mark. On this site you will find study notes (OIA) and small group discussion guidelines for each of the stories in Mark’s Gospel. You will also find some valuable tools in the Resources archive. And you will find links to sermons by Dr. Lou Diaz and others given as part of a yearlong preaching series to the Evangelical Free Church of Chico, California.
We hope these materials help you respond to the good news of Jesus. Your comments are welcome.
Blessings,
ka

What is a Gospel?

2010-10-10T09:02:00.000-07:00

What is a Gospel? And How Should We Read A Gospel?

A Gospel is a book that narrates the career of Jesus: his public life and teaching, his death, and his resurrection. In some ways the four Gospels represent the memoirs of the Apostles. But these memoirs are far more than a re-telling of the facts of Jesus’ career: they are the proclamation of Jesus in written form. The Gospel writers intend to tell the story of Jesus in such a way that invites a faith response to Jesus. The Gospels are far more than just factual accounts of Jesus life, death and resurrection: they invite a response to Jesus, both as a historical person and as a person who is still alive today.

Gospels are a bit like biographies, especially the biographies that were written in the centuries just before and after Jesus’ years in Palestine. Those ancient biographies tended to focus on the significance or meaning of a person’s life and career. As such they often consider small events or conversations, things that reveal character or express the inner person, and sometimes don’t look so much at major world news events. When we read a modern biography we expect to find emphasis on historic ‘facts’: date of birth, childhood influences, schooling, major accomplishments, physical appearance, and so on. The Gospels follow more closely the ancient biographical approach than they do a more modern understanding of biography. So it is not surprising that we have stories about what Jesus said and did told in ways that reveal who Jesus is and only a few references to the major political events of those days.

Gospels are crafted to invite a response to a living historical figure. They are far more than ‘just the facts’. Rather they are intentionally designed by each individual author to tell the stories of Jesus’ career from a specific viewpoint, and for a specific purpose, and sometimes for specific theological impact. That is why each of the Gospels narrates the events of Jesus life in a little bit different way.

So a Gospel should be read on its own terms and allowed to have the impact intended by the author. Each Gospel is a stand-alone book in and of itself: it tells the good news of Jesus in a comprehensive and holistic way that expresses the intent of the author. That is why it is extremely important to let the text speak for itself first and foremost, and only then consider other texts, other Gospels of Letters or Old Testament writings. First: let the text speak for itself in order to understand and respond to the intentional design of the author.

How do you allow the text to speak for itself? By careful study of the text! Things like repeated ideas, internal definition, developing themes, contrasts, and other literary study tools enable careful textual study. Careful study of the text also includes looking for how people in the story understood and responded to the narrative.

Careful study of a Gospel also includes something unique: response is invited, in fact response is essential to really understanding a Gospel, and the gospel. So in the final analysis, the way we should read a Gospel is with willingness to both understand the author’s meaning, and accept the gospel author’s invitation to interact with Jesus Christ, the living historical figure who today, like two thousand years ago, invites us to follow him and capture men and women.

Mark 1.1-13

2010-10-10T09:01:00.000-07:00

Community Building

Make sure everyone knows one another. Be as creative as you like: pictures, games….
State your enthusiasm, hopes and dreams for the group, using the themes of Marking Your Mark (see website: http://make-your-mark-study.blogspot.com)
Agree on any group guidelines: discussion, not lecture; when, where, and duration of weekly gatherings; childcare; external focus activity….
Pray for your group in the coming weeks

The Text: Mark 1.1-13

Ask some who enjoys reading aloud to read these verses to the group.
Discuss all the things you can learn about Jesus from these verses:

Mark says he is God’s son
He is linked to the good news: it is about him
He is prepared for: in Isaiah, by John
He is baptized
He hears God speak
He is responsive to the Spirit’s direction
He was tempted directly by Satan
Other observations…..

What is the most important thing you think Mark wants us to understand about Jesus?
John preaches a “baptism of repentance for the forgiveness of sins”.
If you were using only this text, and forgetting all your theological/church knowledge: how would you define ‘repentance’ from this text alone?
From what you know of Old Testament law and the temple sacrificial system, how is John’s message about ‘forgiveness of sin’ different from Jewish understanding of how sin was forgiven?
How does John fulfill the Isaiah prophecy? How is repentance and baptism a preparation for ‘he who is mightier than I’?
Why is Jesus baptized?
Why does the Spirit drive Jesus into the wilderness?

Response

Do you think our group discussion of Mark these coming weeks can help you in your spiritual life? How?
What is your own experience of baptism and repentance, of confessing your sins? Have you been baptized? What was that experience like?
How might be practice public repentance in the coming weeks?

Pray

How can we pray for each other this coming week?
Pray together.

OIA 15.42-16.8

2010-09-08T10:22:00.001-07:00

Observations
• Who: Joseph of Arimathea; Pilate; centurion; two Marys, Salome, young man, Jesus of Nazareth
• When: Friday after Jesus’ death; Sunday morning
• Where: before Pilate, at the tomb
• What: Joseph buries Jesus; women visit the empty tomb
• Repeated words: dead; tomb; body; stone; linen; amazed;
• Contrasts: laid in the tomb/not here; tell/said nothing; graveyard/Galilee; council’s murder/Joseph’s courage
• Connections: centurion confirms Jesus’ death; women who watched crucifixion; disciples are still absent; Jesus of Nazareth (1.24 by the cast out demon; 10.47 where Bartimaeus heard…)
• Responses to Jesus: Joseph risks his life to honor Jesus’ body; women honor Jesus’; young man relays Jesus’ instructions to meet in Galilee

Interpretation
• The repetition of dead/tomb, Pilate’s question, the centurion’s testimony, and the women’s visit to anoint give overwhelming evidence that Jesus is really dead. This sets the stage for the empty tomb and Jesus’ return to his mission to proclaim the kingdom of God post-resurrection.
• Mark gives us evidence of faith even after Jesus’ seeming failure. Joseph intentionally declares his commitment to Jesus by his request to Pilate. This visit took some time – Joseph had to wait while Pilate questioned the centurion. And the women, whose discipleship was highlighted in 15.40-41, are again demonstrating their understanding of servanthood. And it is worth noting that again Mark seems to define discipleship and faith as proximity to Jesus.
• Mark seems almost to skip over the resurrection itself. The emphasis of this section is on Jesus’ invitation to follow him and on the interplay between faith and fear.
• The young man specifically mentions Peter. Jesus has not abandoned Peter even though Peter denied him. The raised Jesus offers forgiveness and renewed relationship and purpose to Peter and to the disciples.
• Women are the ones given the full gospel, the good news of God having raised Jesus, and that continued servanthood and faithfulness is invited. Why are these women chosen as the first to proclaim this full message of the kingdom of God? In their cultural context women were not considered legal witnesses and could not testify in court. Why then are they given the mandate to proclaim Jesus’ resurrection to the disciples and Peter? To those who have, more is given; these women have demonstrated faithful ministry to Jesus for several years, and are here at the tomb to honor him. They represent the least of these, the last who have become first.
• And yet they are terrified, flee, and disobey the young man’s instructions. Jesus’ resurrection invitation requires the same faith, and the same battle with fear as has been seen all through Mark’s narrative.
• Mark intentionally ends his narrative with amazement and fear. This ending fits perfectly with Mark’s depiction of Jesus’ invitation to follow him in faith. Mark’s Gospel concludes with an invitation to respond to Jesus. Jesus has returned to Galilee to continue proclaiming God’s kingdom. Will you follow him?

Application
• Meet Jesus in Galilee and follow him.

Discussion Prompts 15.42-16.8

2010-09-08T10:21:00.000-07:00

The Text: Page 39.26-40.24 Chapter 15.42-16.8
• Read the text aloud to each other.

Discussion Questions:
• Discuss Joseph of Arimathea. Who is he? What does he risk by asking for Jesus’ body? How do Joseph’s actions demonstrate what it means to be ‘looking for the kingdom of God’?
• Discuss the women. How are they models of faithful servants? What about their fear, and fleeing, and silence? What does Mark want us to learn about faith and fear.
• Why do you think Mark is so brief in his comments about Jesus’ resurrection? What do you think is Mark’s main point in this section, the main thing he hopes his listeners will understand or learn?
• Discuss Jesus’ return to Galilee and his invitation to the disciples and Peter to meet him there. How is this fitting ending to Mark’s gospel narrative?

Application reflections
• What is our experience with faith and fear when confronted by the power of the gospel?
• Where are we to meet Jesus and follow him in his proclamation of the kingdom of God?

Pray

OIA 15.21-41

2010-08-31T13:14:00.000-07:00

Observations
• Who: Simon of Cyrene, Jesus, soldiers, two robbers, passersby, chief priests and lawyers, some standing near, Elijah, man offering vinegar, centurion, some women including Mary Magdalene, Mary mother of James and Joses, and Salome
• Names for Jesus: Jesus, King of Jews, temple destroyer, Christ, King of Israel, Son of god
• When: Friday of Passover, 3rd hour, 6th hour, 9th hour
• Where: on the road to Golgotha, at Golgotha, at the Temple
• What: Jesus is crucified
• Repeated words: Crucify, cross; come down; Temple; save; loud cry; mocking/insults; women
• Contrasts: Jesus’ suffering/mockers insults; Jesus’ suffering/God’s abandonment; human activity/divine activity (darkness, curtain torn); religious leaders blindness/centurion’s sight; unbelief/belief; women’s presence/disciples absence
• Connections: death predictions/fulfilled; unexpected people recognize Jesus (Centurion, possibly Simon); Son of God (1.1, 3.11, 5.7); believe (1.15, 5.36, 9.23,24,32, 11.23, 24); on his right and left (10.37); save (Strong’s #4982: 3.4; 5.23,28,34; 6.36; 8.35; 10.26, 52; 13.13, 20; 15.30, 31); serve (Strong’s #1247: diakoneo, to serve or minister; used angels in 1.13, of Simon’s mother in law in 1.31, of Jesus in 10.45);
• Responses to Jesus: compelled service (Simon); offered an escape from full suffering (wine w/ myrrh); crucifixion; plundered; mocking; confession of Jesus’ identity (centurion); following – the women.

Interpretation
• Jesus’ crucifixion is the apex of Mark’s gospel. Announced in 1.1 as the Son of God, here we see the full gospel meaning of Jesus’ sonship: delivered by the Father into the hands of mockers, rejected, and cruelly executed. But even here, at the seeming moment of utter abandonment and defeat, some have eyes to see and willingness to respond positively to Jesus.
• Human religious and political power do their worst to the King of Israel; but god is also at work seen in bringing darkness and in tearing open the Temple veil. Just as the sons of evil triumph by destroying the anointed one, just then God provides unrestricted accces into His presence.
• Mark continues to give us unexpected characters. Simon, a father from a distant land whose sons are known to Mark’s audience (cf Rm 13.16), is pressed into service to Jesus who came not to be served but to serve. Rome is oppressing Simon who, perhaps unwittingly, serves the King of all with the result that his sons enter life. Perhaps Simon was pressed because Jesus was so damaged by torture that he was unable to carry his own cross.
• The centurion is another unexpected character, one who has eyes to see. What a contrast between the chief priests and law experts’ rejection and the centurion’s spiritual insight. What was it about Jesus’ death that prompted this spiritual insight and response? Crucifixion involved asphyxiation; Jesus’ loud cries were very unusual, and perhaps the centurion perceived that Jesus volitionally breathed his last. It is also important to note that the text does not include the preposition ‘the’ son. Yet in Mark’s context this confession mirrors the initial announcement in 1.1.
• In 10.45 Jesus said he came to serve, not to be served. Does anyone understand this? Yes, these women who we now learn had been serving Jesus for years by providing for his needs. It is no accident that those who understood Jesus’ core value of servanthood are here, following him during his crucifixion. The disciples, with their focus on power, position, and prestige, are absent.

Application
• The Son of God gives his life as a ransom for many.
• Those with eyes to see respond by confessing Jesus, and serving him.

Discussion Prompts 15.21-41

2010-08-31T13:13:00.000-07:00

The Text: Page 38.21-39.26 Chapter 15.21-41
• Read the text aloud to each other.
• This text is the apex of Mark’s narrative. You may want to simply read this text from two or three different translations and spend the rest of you time together in prayer.

Discussion Questions:
• Discuss all Mark wants us to know about the characters in this account:
    o Simon and his sons
    o The mockers: soldiers, passersby, religious leaders
    o The centurion
    o The women
• Discuss all we can learn about Jesus:
    o Why was he unable to carry his own cross?
    o Why did he refuse the wine/myrrh?
    o Why is he silent for so long?
    o Why cry out in the loud voice to God, and at his last breath?
• Why do you think Mark has waited until now to tell his listeners about the women who followed and served Jesus when he was in Galilee? Compare the other times the word ‘serve’ is used in Mark: 1.13 of the angels, and 10.45 when Jesus says his purpose is to serve and not be served. How does the absence of the male disciples emphasize Mark’s depiction of these women who understand following and serving?

Application reflections
• Have we ever, like Simon, been compelled to serve Jesus? What was that like and what happened?
• Are we following the example of Jesus, and of these women, by following and by serving?

Pray

OIA 15.1-20

2010-08-26T11:23:00.001-07:00

Observations
• Who: the chief priests, elders, law teachers – all the Sanhedrin; Jesus; Pilate; Barabbas; crowd; soldiers
• When: early in the morning on Friday, Passover;
• Where: before Pilate; in the Praetorium
• What: Jesus bound and delivered to Pilate; Pilate’s decision to crucify Jesus and release Barabbas; soldier’s mocking; Jesus led to crucifixion site.
• Repeated words: delivered (Strong’s #3860; used 20 timed in Mark; 3 x here, 7x in 14 translated as ‘betray’, 3x I 13 as warnings to disciples; 3x in death predictions in 9.31 and 10.33, of John in 1.14, and of the grain in 4.29).; King of the Jews, chief priests, Pilate, Barabbas, crowd;
• Contrasts: priests’ accusations/Jesus’ silence; Barabbas the radical murderer/Jesus the King of the Jews
• Connections: amazed (here ‘marveled’ Strong’s #2296; used of ‘all men’ in 5.20, Jesus in 6.6 about lack of faith; here and in 15.44 of Pilate), crowds, once interested in Jesus but now become a mob;
• Responses to Jesus: murder conspiracy by religious leaders; Pilate marvels at Jesus’ silence; soldiers mock him.

Interpretation
• The priests and Sanhedrin did not have authority to execute criminals. So they appeal to Rome’s territorial ruler, Pilate who ‘was probably in town for the feast…Pontius Pilate was the fifth procurator of Judea…served from A.D. 26-36’ (Gospel of Mark: 88; Serendipity study guide).
• Pilate’s behavior demonstrates political expediency. He knows the motivation behind the priests’ accusations – envy - and that Barabbas was a convicted terrorist. But like all politicians Pilate takes a poll of the priest-enflamed crowd and bows to popular sentiment. How little the political process has changed over the years! Pilate’s disdain is seen further in his command to flog Jesus.
• Why is Jesus silent? Mark’s use of ‘delivered’ is a clue. Jesus knows exactly what is taking place: the Father’s will is being carried out, as are his death prophecies in chapters 8, 9, and 10. The priests and Pilate think they are in control of events. Instead their evil motivation and craven playing to the mindless crowds are used by God to accomplish the salvation of both Israel and Rome!
• Barabbas was a nationalist extremist, a man of violence willing to sacrifice others for political/nationalistic purposes. His name means ‘son of the father’ (cf. bar Timaeus, 10.46, where Mark prepares his listeners to catch the irony of Barabbas’ name). Abba is the term Jesus used of his father in 14.36. What tragic irony that the priests and crowd choose Barabbas rather than Jesus as the King of the Jews. One wonders if this choice by Jewish religious leadership and their manipulated crowds is still being lived out down to this day as contemporary Israel remains enmeshed in violence, oppression, and bloodshed.

Application
• Jesus cooperates with his Father’s intentions to deliver Jesus to an unjust death.
• The contrast between Jesus’ kingdom and the kingdoms of men, and Satan, is clearly displayed. To which do we subscribe?

15.1-20 Discussion Prompts

2010-08-26T11:22:00.000-07:00

The Text: Page 37.20-38.21 Chapter 15.1-20
• Read the text aloud to each other.

Discussion Questions:
• Compare and contrast Jesus’ trial before Pilate with his trial before the Sanhedrin (14.53-65).
• Discuss all the things we can learn about these central actors in this story:
     o Chief priests, elders, scribes and Council
     o Pilate
     o Crowd
     o Soldiers
• Mark describes Jesus as ‘delivered’ to Pilate. This word ‘delivered’ (sometimes translated as ‘betray’) is used many times in Mark (1.14; 3.19; 4.29; 9.31; 10.33, 13.9, 11, 12; 14.10, 11, 14, 21, 41, 42, 44; 15.1, 10, 15). What does Mark want us to understand about Jesus’ ‘delivery’ to death?
• Discuss everything we can learn about Barabbas. What does the name Barabbas mean (see Mark’s explanation of Bartimaeus’ name in 10.46)? Why was Barabbas in prison? Discuss the irony of the leaders’ and crowd’s choice of Barabbas the nationalistic revolutionary and rejection of Jesus the King of the Jews.

Application reflections
• In what ways does Jesus’ model of submission to his father’s will by submitting to his ‘delivery’ to crucifixion?
• How are we as Jesus’ followers to respond to political/nationalistic power politics and the consequent mockery and devaluation of human life?

Pray

OIA 14.53-72

2010-08-18T21:33:00.001-07:00

Observations
• Who: Jesus, the high priest, all the chief priests, elders, law teachers, Peter, gaurds, many false witnesses, the Christ, Son of Man, servant girl, those standing near, rooster;
• When: late night/early morning on
• Where: High Priest’s chamber and courtyard;
• What: Jesus tried, condemned, and humiliated by the Sanhedrin, beaten by the gaurds; Peter’s covert reconnaissance and denial.
• Repeated words: witness 7x in various forms;
• Contrasts: Israel’s’ official leadership/unjust trial; multiple accusations/Jesus’ silence; mocked about prophecy/Jesus’ prophecy about Peter fulfilled; High Priest’s mocking question/Jesus’ truthful answer; Israel’s elite leadership/spitting and hitting; Jesus’ witness/Peter’s denial
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); The Christ (1.1, 8.29, 9.41, 12.35, 13.21, 15.32); Son of man (multiple); coming in the clouds (13.26);
• Responses to Jesus: rigged trial; false witness; condemnation; personal degradation; beating; denial.

Interpretation
• The contrast between the kingdom of God proclaimed and modeled by Jesus and the Jewish religious leadership is shocking. The elite leadership of Israel conducts this sham of a trial violating not only any semblance of justice but also violation the festival of Passover. Can Mark make a more persuasive case for Jesus’ rejection of the temple and inauguration of God’s true Kingdom? Perhaps not!
• Note that this story is a classic Markan sandwich – a story within a story that serves to emphasize Mark’s narrative focus, in this case witness. The contrasts between the Sanhedrin’s and the lying witness and Jesus silence followed by truthful witness is stunning. The contrast between Jesus’ bold witness and Peter’s denial is heart wrenching.
• After three years of public ministry not even the liars can make any charges against Jesus stick. This is an amazing confirmation of Jesus’ lifestyle and character.
• Mark does not record Jesus saying verse 38 anywhere in his narrative. The closest thing to this is Jesus’ statement in 13.2.
• Why then does Mark include this one charge that becomes the turning point of this despicable sham of a trial? This is in fact the fulcrum of Jesus’ conflict with Israel’s religious leadership: the Temple. The temple was the very essence of Judaism
• But Jesus’ kingdom is not contained or constrained by human effort and accomplishment. Rather Jesus IS the temple, he IS the focal point of worship. And by answering I AM Jesus makes this crystal clear to his accusers. Jesus was not killed because he claimed to be the messiah, but because he claimed to be God’s son.
• Peter does in fact risk his life and makes an attempt to follow Jesus to his death. He is the only one of Jesus’ followers in the courtyard; he has infiltrated to the very heart of enemy territory. He may in fact have in mind an attempt to rescue Jesus from the clutches of the Sanhedrin. Instead he denies Jesus in the strongest possible cursing language.

Application
• Jesus, not the Temple is the focal point of worship.
• Jesus’ prophecy comes true.
• We do not have the power within ourselves to witness.

Discussion Prompts 14.53-72

2010-08-18T21:32:00.001-07:00

Introduction
• These few verses are extraordinarily intense and complex, not to mention emotionally distressing. Let’s allow ourselves to enter into the full experience of this event both from Jesus’ perspective and from Peter’s testimony to his own failure.

The Text: Page 36.14-37.20 Chapter 14.53-72
• Read the text aloud to each other.

Discussion Questions:
• Spend some time in observation: who, what, when, where, repeated words. Also reflect on some of the connections in this story to earlier stories in Mark’s narrative.
• Mark tells a story within a story: Jesus’ trial and condemnation are sandwiched within the story of Peter’s failed attempt to follow Jesus. What is Mark hoping to emphasize by doing this?
• Discuss everything you can find about ‘witness’ in this story. Then craft a textual definition of God-honoring witness.
• Discuss the contrast between Jewish religious leadership, the rulers of the Temple, and Jesus, the Son of God who lives and proclaims the Kingdom of God.
• Why do you think Mark includes this story about Peter, especially since Peter is Mark’s source for much of this gospel?
• Why does Peter fail in his attempt to follow Jesus to his death?

Application reflections
• Tell some personal stories of witnessing including both positive examples as well as times when we, like Peter, failed to be a faithful witness.
• Are there ways we have become distracted by ‘temples’ built by human hands to the extent that we, like the elite Jewish leadership of Jesus’ time, are completely missing the Son of Man, the Christ?

Pray

14.41-52 OIA

2010-08-13T13:24:00.000-07:00

Observations
• Who: Jesus, Judas, armed crowd sent by the chief priests, lawyers and elders, one with a sword, young man;
• When: late at night after Jesus’ prayer and the disciples slumber;
• Where: Gethsemane
• What: Judas brings an armed crowd to arrest Jesus; one disciple resists the arrest; Jesus comments; a young man follows Jesus and escapes naked.
• Repeated words: seize; swords and clubs;
• Contrasts: defenseless Jesus/armed mob; kiss/betray; promises of fidelity/all fled;
• Connections: religious leaders’ murder conspiracy (3.6; death predictions in 8.31 and 10.33; 11.18); last supper predictions of betrayal and abandonment (14.18, 27); scripture fulfillment.
• Responses to Jesus: mocking betrayal by kiss; seized him; left him and fled;

Interpretation
• The plot started in 3.6 by the Pharisees and Herodians is finally fulfilled. Under orders of all three parts of the Sanhedrin – chief priests, scribes, and elders – Jesus is arrested.
• What is going through Judas’ mind as he betrays Jesus? The textual clues are the kiss and the greeting. Perhaps in this false affection and respect we see Judas mocking Jesus, a mocking that will continue in the sham trail and the guards’ immanent humiliation of a helpless victim. This is Judas’ last appearance in Mark’s narrative.
• The sign: mentioned in 13.4: what is the sign of the end of the temple? Here is a partial answer: when Jesus is fully rejected by Israel’s leadership, the end is near.
• What a contrast between Jesus at prayer, the disciples asleep, and the armed mob. Here we see the contrast between the kingdom of men and the kingdom of God, the one founded on conspiracy and violence, the other on faith and obedience to the Father’s will.
• The crowd: Mark develops this theme throughout the narrative. The initial interest of the crowds in the earlier sections of Mark turns, here in acting out their leaders’ conspiracy, and in 15.13 serving as the mouthpiece of the conspirators. Two thoughts come to mind:
o Leaders have significant responsibility for how they shape the consciousness and behavior of the crowds. We can easily see this failing in our media, both news and entertainment. But we as leaders of the church bear similar responsibility, and should watch ourselves.
o How often do we leaders of the church play to the crowds and measure success by their number and opinion? Jesus was not fooled by the fickle faith of the crowds, and neither should we be. A full house, ABF, small group is the context from which we invite response. Let us not be fooled into thinking that the crowds are necessarily following Jesus.
• Who wielded the sword? Mark’s text says it was ‘one of those who stood by’. Edwards (The Gospel According to Mark: 438) traces the historic development of the idea that Peter was the swordsman as Matthew writing later describes ‘one of Jesus’ companions’ (26.51), Luke writing later still identifies ‘the right ear’ (22.50); and John writing at the end of the first century names Peter as the swordsman, and Malchus as the victim. An interesting illustration of how the Spirit shaped scripture in interaction with the church. Scripture is alive, today as then.
• Jesus as always lives his life from a biblical perspective and is able to see scripture fulfilled even in his own betrayal and arrest.
• Just hours before all drank from the cup, all pledged to stick with Jesus even to death. Here all flee, just as Jesus promised.
• Except one young man who at least tries to follow. Tradition says this was Mark himself; but there is no textual evidence of this. Rather this emphasizes the terror of Jesus’ followers: they’d rather be caught naked that be found with Jesus. And perhaps this sets the stage for Peter’s failed rescue attempt in the next section.

Application
• How mysterious the ways of God which prevail for his purposes even when distorted by human violence and conspiracy!
• Hallelujah, what a Savior, to yield in obedience to the will of his Father even when that will is lived out in violence and injustice!

Mark 14.41-52 Discussion Prompts

2010-08-13T13:23:00.000-07:00

Introduction

The plot hatched by the Pharisees and Herodians in 3.6 is finally fulfilled.

The Text: Page 35.27-36.14 Chapter 14.41-52

Read the text aloud to each other.

Discussion Questions:

Spend some time in observation: who, what, when, where, repeated words. Also reflect on some of the connections in this story to earlier stories in Mark’s narrative.
Discuss the betrayal and arrest. What do you make of Judas’ sign and his name for Jesus? Why such a big crowd? Why the middle of the night?
Discuss the contrast between the armed mob and Jesus’ nonviolence. What is going on here?
In 13.4 the four disciples ask Jesus for a sign. Is this betrayal part of that sign, part of ‘scripture being fulfilled’? How else is scripture fulfilled by this event?
Why do all flee? Why does the young man try to follow?

Application reflections

Has anyone ever experienced a time of betrayal or extraordinary trial, one that you knew was intended by your heavenly Father? Would you be willing to describe that experience and how it impacted your commitment to follow Jesus?
Why do you think Jesus was willing to submit to this betrayal?

Pray

OIA 14.32-42

2010-08-04T09:31:00.000-07:00

Observations
• Who: Jesus, disciples, Peter, James and John, the Son of Man
• When: late at night after the Passover
• Where: Gethsemane
• What: Jesus is extremely sorrowful, prays, ask his disciples to watch with him
• Connections: Jesus prays alone (1.35; 6.46); these three disciples also at raising of Jairus’ daughter (5.37), mount of transfiguration, and as questioners with Andrew (13.13.3); watch in 13.32-37
• Contrasts: Jesus’ deep distress/disciples sleeping; his will/father’s will; spirit/flesh
• Responses to Jesus: murder plot; worship; indignation; intentional betrayal

Interpretation
• Jesus is no stoic calmly facing his fate, nor does he calmly utter well prepared final words. Instead he is in agony as he faces the ‘cup’ ahead of him in just a few hours.
• Why is Jesus having this crisis at this time? He has been predicting his coming rejection, suffering, death and resurrection since 8.30. Surely he knows what is coming and has intentionally been obeying the Father’s command since his baptism, temptation, and first sermon in Mark 1. Some possibilities for Jesus’ dreadful prayer time may be:
    o He may actually hope that there is another way to accomplish the redemption of creation other than his own sacrificial death on the cross. Perhaps the heavenly council had even discussed several ways to accomplish human redemption and recreation and at the same time meet YHWH’s standards of righteousness and justice (cf Genesis 1.26: ‘let us’). Perhaps Jesus is hoping that even at this late date one of these alternatives could work. He may even be thinking of Abraham’s offering of Isaac, and how YHWH stayed Abraham’s hand at the last second.
    o Jesus here more than anywhere in Mark is in direct spiritual battle with evil, with his enemy who is about to do his worst and seemingly triumph. Jesus is about to be turned over to the forces of evil, and it is a one way trip to the cross.
    o Jesus is no doubt feeling the fully human dread of his impending betrayal, abandonment, unjust trial, torture, and crucifixion.
• What do we learn about prayer from Jesus’? His prayer comes from desperation and deep distress; he is honest and direct with his request; he addresses his Father intimately and directly; he recognizes and willingly submits to his father’s sovereignty; and he includes his closest community with him in his time of distress and prayer.
• And even now Jesus is training his disciples for their future kingdom:
    o He takes them with him;
    o He invites their partnership;
    o He provides an initial example of what it means to ‘watch and be alert’
    o He went ‘a little farther’ but not so far that they could not hear his pray;
    o He describes the nature of conflict between flesh and spirit.
• God does not speak from heaven (1.11) or from the cloud (9.7). Jesus take’s this non-response as an answer; in v.42 he accepts his betrayal into the hands of men.

Application
• Pray deeply, honestly, and in community.
• Obey God’s answer.

14.32-42 Discussion Prompts

2010-08-04T09:29:00.000-07:00

Introduction
• This story shows the fullness of Jesus’ humanity and at the same time demonstrates Jesus’ full obedience to his father’s will.

The Text: Page 35.2-27 Chapter 14.32-42
• Read the text aloud to each other.

Discussion Questions:
• Begin by discussing all we can learn about Jesus’ prayer:
    o     Why is he praying?
    o     What is his request?
    o     Why make this request now after predicting his death three times?
    o     What is his attitude and approach to his father?
    o     How often does he repeat his prayer?
    o     How does he respond when God is silent?
• Why does Jesus bring the disciples with him? Why ask the inner circle - Peter, James and John – to go with him a little farther? Why can’t these guys stay awake?
• Read Mark 13.32-37. What do you think Jesus hoped his disciples would learn about being alert, on guard, on watch?

Application reflections
• What do we learn about prayer from this story?
• Has anyone experienced this type of desperate prayer, in deep distress and agony? Would you be willing to tell us a bit about that experience?
• What ways have we found helpful in dealing with our weak flesh?

Pray

OIA 14.1-11

2010-07-21T09:44:00.000-07:00

Observations

Who: chief priests and scribes, Simon the Leper, the unnamed woman, indignant observers, Jesus, Judas
When: two days before the Passover
Where: Simon’s house in Bethany
What: an extravagant public display by a woman to Jesus; Jesus’ teaches about costly sacrifice; Judas commits himself to betrayal.
Connections: the plotting of the religious leadership; a unexpected woman with eyes to see; costly sacrifice; disciples misunderstanding what is happening.
Contrasts: murder conspiracy/sacrificial worship; eyes to see/unaware; extravagant gift/stingy self-serving; worship Jesus/serve the poor.
Responses to Jesus: murder plot; worship; indignation; intentional betrayal

Interpretation

The elite of the Jewish religious establishment are conspiring to murder a wandering, poor prophet. By contrast Jesus chooses to spend one of his last evenings with the least, the last, and the lost. What a picture of the difference between religion and the kingdom of God. The supposed alliance between the state and the kingdom could hardly be drawn in starker contrast.
Simon – where does he come from? Is he the leper healed in 1.40? How does a leper end up owning a house in Bethany? And why does Jesus go here immediately following his climactic confrontation in the temple? What is Jesus doing spending his last hours with an unclean outcast? Jesus’ presence at Simon’s likely shocked those who heard this story.
The unnamed woman is yet another cameo appearance in Mark’s narrative of an unexpected outsider who has eyes to see Jesus, understand exactly who and what Jesus is, and fully follow his lead. When was the last time we saw someone in Mark do something only to bless Jesus, with no strings or personal agenda? This anonymous woman stands out as a contrast not only to the characters in this pericope, but to virtually everyone so far in this gospel. And again, Mark’s listeners would have been shocked by making an anonymous, emotional, extravagant woman the hero of this story.
Jesus knows just what will happen in three days: he will do just what the woman does here, pour out his priceless blood in an irrevocable act of obedience and devotion to his father. Yet he calls the woman’s gift a beautiful thing, something so intertwined with his own story that her what she has done will be proclaimed wherever the gospel is proclaimed in the whole world!
The indignant observers still do not understand what Jesus is about and are offended by costly, wasteful, irrevocable personal sacrifice. Judas is not alone in his rejection of Jesus’ core values of costly sacrifice with the intent to bless the undeserving.
Judas is propelled by this event into active, intentional betrayal. Perhaps he at last understands from this woman’s sacrifice that Jesus does in fact intend to pour out his own life, and that Jesus really does expect his followers to follow him and lose their lives for his sake and the gospel’s. Judas utterly rejects Jesus’ strategy of redemption and transformation.

Application

Live large in worship; be extravagant!
Always focus on costly sacrifice when explaining the gospel.

14.1-11 Discussion Prompts

2010-07-21T09:42:00.000-07:00

Introduction

This story introduces the final few days of Jesus’ human life. Glance ahead through chapters 14-16.8 to get an idea of how Mark finishes his account of the good news of Jesus’ kingdom.

The Text: Mark 14.1-1 Pages 33.13-34.5

Read the text aloud to each other.

Discussion Questions:

Spend some time just observing – who, what , when, where, connections, contrasts...
Discuss your initial reactions to this story. Why do you think Mark chooses this story to introduce us to the last three days of Jesus’ human life?
Discuss each main character in this story and what we discover about them their character:

Chief priests and scribes
Simon the Leper
The unnamed woman
Some indignant observers
Jesus
Judas

Discuss the similarities between this woman’s act and what Jesus will do on the cross just three days after this story.
Why does Jesus call this woman’s wasteful gift ‘a beautiful thing she has done for me’?
Why does Jesus say that this woman’s act will be retold ‘wherever the gospel is preached throughout the world’?
What is it about this story that finally pushes Judas over the edge into intentional betrayal?

Application reflections

Does God the Father think Jesus’ pouring out his life as something beautiful? Why or why not?
What is more important: doing acts of righteousness or costly, personal worship of Jesus?

Pray

OIA 13.24-37

2010-07-13T17:33:00.000-07:00

Observations

Who: Jesus, one of the disciples, Peter, James, John and Andrew
When: Wednesday of Jesus’ last week.
Where: on Mount of Olives, opposite the temple
What: Jesus’ concludes his private teaching for the 4 about the days ahead; Jesus’ final parable. (That is unless you, like Ron Kernaghan, see the entire book of Mark as a parable with Jesus’ last invitation to ‘meet me in Galilee’ as an open ended invitation to ongoing response!) Jesus answers the question about ‘when’.
Connections: continues the ‘watch’ theme; possible link between the ‘angels’ (cf messengers) if v.10
Contrasts: alert/asleep; this generation (9.1)
Responses to Jesus: see chapters 14-16, and The Acts of the Apostles.

Interpretation

Again it is very important to take this section in its context and listen to this conclusion of Jesus’ longest, and final, discourse in this gospel. This would be a great time to go the Resources section of the blog and review Interpretation and Let The Author Speak.
Mark’s readers would have understood these verses in their own immediate context:

‘that tribulation’ in their minds equated to the savaging of Jerusalem in 70ad;
the ongoing conflict with the power centers of this world: Jerusalem and Rome;
efforts to proclaim the gospel to the four winds and the ends of the earth;
immediate reference to the Garden where the disciples slept and Peter’s failed rescue attempt and denial
Jesus is in fact gone on a journey
Faithfulness now, as in Mark’s entire narrative, is central to following Jesus.

Fittingly Jesus wraps up his farewell address with parables:

a reminder of the fig tree parable,
and now, with his resurrection we do see emerging fruit
and with the coming of the Spirit in Acts we see even more fruit
and a new parable about staying awake and alert
of immediate necessity for the disciples
and just as much for us today

Jesus does finally answer the question of v. 4: when. His answer is:

My words are eternal
I do not know
You do not know
The Father does know

Application

Stay awake!
Remain faithful.

13.24-37 Discussion Prompts

2010-07-13T17:29:00.000-07:00

Introduction

What thoughts have we had this past week about the importance of being alert, on guard, awake, on guard for our faith?
Have you heard any reports this week of sisters and brothers around the world who are currently facing the types of suffering Jesus described in 13.6-23? Take a minute to pray for these witnesses to the good news that the Kingdom of God is at hand.

The Text: Mark 13.24-37 Pages 32.20-33.13

Read the text aloud to each other.

Discussion Questions:

How does this section connect to 13.1-23?
What words are repeated in 13.24-37? Based on this, what is the main point of this section?
Often times these words are taken to refer exclusively to future events at the end of time. But for our purposes in discussion let’s try to look at what these words could have meant to listeners/readers who had just witnessed the destruction of the Temple in 70ad, and who were directly involved in proclaiming the gospel to the ends of the earth (13.10). Is there any encouragement? Any comfort? Hope?
What is about to happen ‘in the evening, or at midnight, or when the rooster crows, or in the morning’ when the disciples should stay awake, be alert and on their guard, and stay faithful?
Is there any connection between the ‘angels’ in 13.27 and the gospel being proclaimed to all peoples in 13.10? (Note: the word translated here as angel can also be translated as ‘messenger’ as it is in Mark 1.2.)
Verses 13.34-37 are Jesus’ last parable told in Mark. Do you see themes from other parables within the lines of this parable?
13.32 is Jesus’ answer to the question ‘when will this happen’? What do we make of Jesus’ response – that he does not know when? What do we make of Jesus’ conviction that the Father does know?

Application reflections

How is it an encouragement for us the Jesus’ words last forever?
What does it mean for us to stay awake and be alert right now, while the master is away? What does it mean for us to stay awake and be faithful as we await his return?
What comfort can we find in Jesus’ conviction that the Father knows exactly when and what will take place in the future?

Pray

13.1-23 OIA

2010-07-02T07:51:00.000-07:00

Observations

Who: Jesus, one of the disciples, Peter, James, John and Andrew
When: Wednesday of Jesus’ last week.
Where: Leaving the temple; on Mount of Olives, opposite the temple
What: Jesus’ prophecy of the temple’s destruction; private teaching for the 4 about the days ahead.
Connections: Opposite the treasury/opposite the temple; Jesus’ temple judgment parables and comments in Mark 11 and 12; key themes of Mark’s narrative: Jesus’ suffering, Jesus’ confrontation with established power centers (religious and cultural), the inclusiveness of Jesus’ gospel – all peoples, even those in Tyre and Sidon, the last/lost/least.
Contrasts: Magnificent buildings/total destruction; truth/deception; peace/conflict; chaos/God’s sovereign control; true Christ/false christs
Responses to Jesus: query about Jesus’ Temple destruction prophecy

Interpretation

It is very important to take this section in its context and listen to Mark’s presentation of Jesus’ longest, and final, discourse in this gospel. This would be a great time to go the Resources section of the blog and review Interpretation and Let The Author Speak.
In its context this section is much more a pastoral sermon from Jesus to the original four disciples in their 1st century ad life than it is a text on eschatology in the year 2010. The recurring refrain in this entire chapter is Watch, be alert, be on guard. This emphasizes Jesus’ immediate pastoral focus.
This is also something of a farewell address for Jesus. He summarizes some of the macro-themes of his teaching and lifestyle:

The priority of proclaiming the good news of the gospel to all peoples
Conflict with religious and cultural powers
Conflict with spiritual powers
The importance of having eyes to see, to understand what God is accomplishing
Faith: complete confidence that God is in control
The way of the cross: the kingdom comes through suffering
If you come after me you too will participate in the conflict

There is structure in this section. Here is a possible outline of this chapter:

1-4: Watch: Magnificent buildings will be destroyed
5-8: Take heed, don’t be deceived
9-12: Take heed, don’t fall away because of persecution
14-22: Watch out: Suffering and abomination
23-27: Watch: messengers to all peoples
28-31: Watch with eyes to see: Jesus’ authority revisited
32-37: Take heed, be faithful

Much, if not all, of Jesus words came true for the four disciples in their lifetimes (although James life ended very early – Acts 12). The temple was completely destroyed in 70ad. The disciples did face temptation to be deceived, to fall away because of persecution, to see evil’s apparent triumph, and to bring the gospel to the ends of the earth to all peoples. In their life times the gospel spread throughout the known world, beginning with Peter’s sermon immediately following Jesus resurrection and continuing with apostolic missionary visits to N Africa, India, Rome, Spain and beyond.

Application

Have eyes to see!
If you come after Jesus you will engage in the same conflict, and triumph, you have seen in Jesus’ teaching and life and death and resurrection.

Discussion Prompts 13.1-23

2010-07-02T07:49:00.000-07:00

Introduction

What is the most impressive cathedral or church you have ever seen of visited?

The Text: Mark 13.1-23 Page 31.8-32.20

Read the text aloud to each other.

Discussion Questions:

How is this text connected to Jesus’ visit, teaching, and debates in the temple in Mark 11-12?
Discuss the comment about the massive stones and buildings and Jesus’ prophecy that these buildings will be destroyed. Why does Mark set this chapter in the context of the temple’s impending destruction? When was this prophecy of Jesus fulfilled?
Before discussing the text make sure to do some good observing:

What is the context of this narrative?
Who is speaking, and to who?
What specific questions is Jesus is answering?
What are the repeated words, themes of the text?
What does Jesus most want his listeners to understand?
What themes of Mark’s depiction of Jesus are emphasized in Jesus’ narrative?

Put yourself into the mind of one of the four disciples. What most stands out to you as you try to see things from their understanding having just witnessed Jesus teaching and debating in the temple? Put yourself into the experience of these disciples in the years immediately following Jesus resurrection and the birth of the kingdom: how might you remember Jesus’ words in your context of missionary preaching and persecution?
What are the most important things Jesus wants his listeners to know about their immediate future? About God’s involvement in that future?

Application reflections

What does it mean to us to be on guard, to watch out for deception, to face suffering with faith?
What are the parallels between what Jesus is predicting will happen to the disciples and what Jesus himself experienced?
Why does Jesus teach about God’s sovereignty in this discourse? How is that an encouragement to be alert and on guard in suffering?
How does preaching the gospel to all nations fit in the context of this discussion? How is that focus – the nations – part of being on guard against deception and part of suffering?

OIA 12.35-43

2010-06-20T06:19:00.000-07:00

Observations

Who: Jesus, large crowd, scribes, poor widow, disciples
When: Wednesday of Jesus’ last week.
Where: Jerusalem, the Temple courts, opposite the treasury.
What: Jesus teaching in the temple: about the Son of David, the hypocrisy of the scribes, loving God
Connections: Bartimaeus calling Jesus the son of David in 10.46-52; Jesus again argues from scripture, this time from the Writings (Psalm 110) instead of the Pentateuch; condemnation of religious leadership’s hypocrisy in Mark 7; an unexpected person, the poor widow, understands God and the rich worshipers do not – yet another example in Mark’s narrative of who has eyes to see.
Contrasts: David’s son/Lord; messianic expectations/Jesus’ reality; positive reaction to individual scribe/condemnation of scribal hypocrisy; giving from abundance/giving all one has
Responses to Jesus: crowds listen with delight; disciples respond and listen

Interpretation

These two (or three) stories conclude Jesus’ final visit to the temple. When he leaves the temple in the verse following these stories, he never returns. So it is worth paying special attention to these stories!
This section, 10.36-12.44, begins with blind Bartimaeus begging the Son of David for mercy and ends with Jesus’ comments about the Son of David. Mark uses these literary bookends to help us understand the theme of this section, that Jesus is in fact the messiah spoken of in Psalms and the Prophets and in the Torah. But Jesus’ role of messiah will be different than the expected restoration of David’s political kingdom and the expectation of Jerusalem as God’s exclusive throne.
In the culture of that day a son was considered subservient to his father. Jesus here claims supremacy over David. Jesus’ authority is of a different order. He, as David’s Lord, is the true Lord of Israel.
Jesus had command of scripture. He used a text from the Torah to address the Sadducees and here he uses a text from Psalms to teach about his unique position in redemptive history. Interestingly this Psalm, 110, includes reference to Melchizedek (see Genesis 14.18, Heb 5.6-10, 6.20, and 7.1-17). Jesus purposely quotes this Psalm to not only emphasize his authority as David’s Lord but as a reminder that God’s plan in history is far more inclusive than then-contemporary theology taught.
The widow is yet another surprising story, one of many where Mark introduces an unlikely and unexpected character to illustrate responsiveness to Jesus by those who have eyes to see. In many ways this woman meets Mark’s definition of faith by her utter and complete devotion to God and his work in history.
The woman stands in stark contrast to religious hypocrites who love position, power, and prestige.
And it is interesting that, though her gift is given to a corrupt system characterized by religious blindness and self-centered hypocrisy, God none the less sees and honor’s the woman’s tangible expression of total devotion. How much greater the judgment that will fall on religious pretenders for abusing the devotion of the last, the least, the lost!

Application

Jesus’ authority is absolute and extends beyond any national and political boundaries.
The widow, like Jesus himself, is an example of loving God and neighbor with complete abandon.

Discussion Prompts 12.35-43

2010-06-20T06:17:00.000-07:00

Introduction

What is your understanding of predictions about the Messiah in the Old Testament?

The Text: Mark 12.35-43 Page 30.18-31.7

Read the text aloud to each other. Look back over chapter 11 and 12 and review the different discussions and events of Jesus’ final visit to the Temple.

Discussion Questions:

Why do you think Jesus chose to end his Temple visit with these two teaching themes, the Son of David, and the poor widow?
What is the main thing Jesus intends to teach his listeners about his role as Son of David? How is this different than the prevailing teaching of the scribes and other religious leaders?
Discuss everything you notice about this widow and her gift. Does the story of this woman bring to mind any other surprising stories about individuals included in Mark’s narrative? What is the most important thing Jesus wants his disciples to understand about this widow? Why would Mark choose this story to summarize Jesus’ teaching in the Temple?

Application reflections

How are we responding to the Lord who is greater than David?
Do you think Jesus has anything to say to us about ways we have misunderstood his identity and role as Messiah?
What gift to the Lord and his kingdom would represent ultimate devotion and dependency for us?

Pray

OIA 12.28-34

2010-06-08T08:13:00.001-07:00

Observations

Who: Jesus, lawyer, others in the temple
When: Wednesday of Jesus’ last week.
Where: Jerusalem, the Temple courts.
What: Continuing series of questions and answers in the Temple courts.
Connections: another cameo appearance of one who seems to have eye/ears, like Jairus, the demoniac, Syrophoenician woman and others; continuing discussion of scripture, and of the Torah; Jesus invites further response by his observation about this man’s proximity to the kingdom of God.
Contrasts: respectful question/trick questions; actual interest/deceit; person focused on God/leaders focused on politics and position; Jesus honors this man/Jesus condemns.
Responses to Jesus: respect; recognition of biblical wisdom; affirmation; deceitful questions cease.

Interpretation

This story catches is a bit by surprise in this sequence of temple arguments because this man is sincere in both his respect for Jesus and in his genuine interest in understanding scripture.
This man seems to be an example of one who has eyes to see: he, like the disciples in chapter 4, is asking the right question at the right time of the right person. And like the rich young ruler he seems to really want to know, and to have devoted much of his life to thinking about and seeking to obey God.
Jesus recognizes this by giving more to those who have (see Mark 4.25): instead of just one commandment, he gives two!
This man fits into Mark’s pattern of having unexpected people pop up that recognize Jesus, while the crowd and the religious leaders who should recognize him remain confused and antagonistic. This same pattern will happen again a few more times before the end of Mark’s narrative.
Jesus moves this conversation beyond theological investigation by including the command about loving your neighbor. Jesus uses this man’s question, and real interest, as an opportunity to invite the man into a deeper response to himself. The question of scripture is not about mental assent, or theological accuracy: it is about the kingdom of God and eternal life. Jesus invites this man to respond!
And as in each of the questions in this section, Jesus ends as the judge and not the judged. Jesus continues to demonstrate his authority by identifying the lawyer’s position.
It is worth stepping back and asking ourselves the question: who does Jesus apply and obey these two greatest commands. Surely for Jesus his obedience to God and his complete love for his neighbor is shown by his journey to the cross, to his death, and to God’s confirmation of Jesus’ life and death by raising him from the dead and making him the firstborn of an entirely renewed family of God, His true children.
In light of this it is worth reconsidering our own understanding of the ‘golden rule’, and to ask ourselves how suffering and sacrifice must be part of our faith response of obedience to Jesus’ model of practicing the great commandments.

Application

Do not allow theological enquire to cloud God’s clear purposes revealed in scripture.
The gospel is to be lived out in love for God and for our neighbors. This will include personal sacrifice and suffering. We have the hope and promise that suffering for Jesus sake and for the gospel will be validated by God for us just like God honored Jesus’ sacrifice with resurrection and power.

Discussion Prompts 12.28-34

2010-06-08T08:13:00.000-07:00

Introduction

What do you think is the most important action or attitude for a follower of Jesus to live out?

The Text: Mark 12.28-34 Page 30.2-18

Read the text aloud to each other. Look back over the rest of chapter 11 and 12 and review the different questions Jesus has been answering during this visit to the Temple.

Discussion Questions:

Discuss the tone as well as the content of this question, and of Jesus’ response. How is it similar to other questions and answers in the past few stories? How different?
Why do you think that Jesus sites two commandments rather than only one?
Talk for a bit about how Jesus himself models obedience to these two commandments. How are Jesus’ journey to Jerusalem, his debating with national and religious leaders, his focus on training the disciples, his miracles and teaching, his death and resurrection – are these examples of what it means to love the one God completely, and love your neighbor?

Application reflections

If you could ask Jesus just one question, what would it be?
What does suffering and sacrifice have to do with loving God and our neighbor?

Pray

Outline for Chapters 11-13

2010-06-03T11:24:00.000-07:00

It can be very helpful to take a look at the larger context of this section, Chapter 11-13, lest we begin to miss the bigger picture of Mark's narrative. My own personal outline of this section goes like this:

A. Jesus, the Son of David

The Return of the King

Bartimaeus identifies Jesus as the Son of David

He has eyes to see, even though he is blind
As the king enters Jerusalem he serves the least, last, lost

The Temple and the Tree

The cursing of the tree, so uncharacteristic of Mark’s presentation of Jesus so far in this Gospel, sets the tone for this section. It is one of judgment. The son of David has indeed returned, but not as expected.
The parable of the tenants recalls the parables of chapter 4. For those with eyes to see Jesus message is clear. For the spiritually blind, they lose even what they used to have.
The series of questions by the religious leadership emphasizes their spiritual blindness and the fact that they have forfeited all claim to the leadership of Israel. They have utterly misunderstood God’s intentions in blessing the nation of Israel: a light to the nations, and not nationalistic exclusivity.
And again recalling the parables of the Kingdom, those with eyes to see – the religious leader focused on God’s greatness in the Shema and the least, last, lost helpless widow – these have the secret of the kingdom: they respond to Jesus, and receive more of him.

Watch!

This is Jesus’ longest teaching block in Mark’s gospel and may be something of a farewell address like that of Abram, Moses, Joshua, and Samuel. If we take this section out of Mark’s context we will entirely miss Mark’s intent. The context is the Son of David reestablishing God’s intended kingdom of blessing for all nations. What the builders rejected, Jesus will reestablish.
This section is the text that relates the great themes of Jesus ministry to the task the disciples will face in the immediate years ahead following Jesus’ death and resurrection. These themes are:

Conflict with the power centers of Rome and Jerusalem
Proclamation of Jesus’ gospel
The mystery and efficacy of the cross and suffering in God’s kingdom
Refocus from Second Temple apocalyptic glory to a life of discipleship.

If we will allow the author to speak and not impose ideas on this text, we will find transformational teaching about not only the days the first apostles experienced but significant implications for the days in which we live.
There is literary structure in these verses built around a recurring theme of ‘take heed’ summed up by yet another parable.
Most of the events Jesus references in these sayings occurred in the lifetime of ‘this generation’: the sending of the apostles (translated here as angels, but the same word for apostle) to gather the elect, Jerusalem sacked in 70ad, the power of Rome shaken by the gospel.

OIA Mark 12.18-27

2010-06-03T11:11:00.000-07:00

Observations
• Who: Jesus, Sadducees (this is the only time the Sadducees are mentioned in Mark), others in the temple
• When: Wednesday of Jesus’ last week.
• Where: Jerusalem, the Temple courts.
• What: Continuing series of questions and answers in the Temple courts.
• Connections: confusion about the resurrection among the 12; Transfiguration appearance of Moses;
• Contrasts: God’s word/leaders misinterpretation; God’s power/human impotence.
• Responses to Jesus: silly questions.

Interpretation
• Jesus has been teaching about resurrection since 8.31. The transfiguration was also part of teaching about the resurrection: the 3 saw Moses and Elijah, both ‘dead’ for hundreds of years. Here in the question of the Sadducees Mark records Jesus’ final teaching about the resurrection just before Jesus actually demonstrates the resurrection himself!
• The Sadducees are mentioned are mentioned 5 times in Acts. So this inclusion is in some ways a link between the conflicts of Jesus’ life and the conflicts the Peter, John, and Paul experienced in their gospel ministry.
• Why are the Sadducees so confused? Jesus says it is due to scriptural ignorance and spiritual impotence.
o In terms of scripture they have missed the forest for the trees mistaking Moses’ guidelines for protecting marginalized widows as a proof text for their own pet theological mistake.
o In terms of spiritual impotence they have stripped God of his divine power.
• The I AM text Jesus quotes addresses both these mistakes. I AM is God’s affirmation of his unlimited authority and power to be who and what he is when and where he chooses. And Jesus turns his entire argument on the tense of the verb ‘to be’. Jesus has an extremely high view of the faithfulness of scripture!

Application
God’s power is not limited by our theological misperceptions.
Scripture is the basis for all theological understanding. By grasping doggedly to a particular interpretation we may miss the broader design of God.

Mark 12.18-27 Discussion Promts

2010-06-03T11:09:00.000-07:00

Introduction
• When was the last time you thought about resurrection from the dead? What brought this thought to your mind?

The Text: Mark 12.18-27 Page 29.14-30.2
• Read the text aloud to each other. Look back over the rest of chapter 11 and 12 to remind ourselves of the context of this story.

Discussion Questions:
• What do you think Moses gave this instruction about a widow marrying back into her deceased husband’s family (Dt. 25.5-6)?
• Discuss Jesus’ diagnosis of why the Sadducees were in error by using this text to support their theological position on resurrection.
• Discuss Jesus’ argument that the I AM story in Ex.3.16 proves that resurrection is true. What is Jesus’ argument? What do you think about Jesus’ basing his understanding of scriptural teaching on resurrection on the tense of the verb ‘to be’?

Application reflections
• How does the fact of the resurrection from the dead impact our daily faith and witness?
• Can you think of any examples where it seems we have constructed theological brick walls on shaky misunderstandings of the Bible?
• How confident are we in the complete trustworthiness of scripture?

Pray

Say Hi!

2010-05-07T18:44:00.000-07:00

I would be very excited to hear from some of you who are checking out this blog! If you would, please make a comment; or please send me a note about what is useful, or what you would like to see more (or less!) of! My personal email is kla377@gmail.com. Thanks!! ka

OIA 11.1-11

2010-05-07T18:37:00.000-07:00

Observations
• Who: Jesus, two disciples, those who question about the colt, many who spread their cloaks and branches, those who went before and after, the twelve.
• When: the last week of Jesus life, his final visit to Jerusalem.
• Where: Bethphage, Bethany, Jerusalem, the Temple
• What: Instructions and narrative about commandeering the colt; Jesus’ entry into Jerusalem; Jesus visits the temple and ‘looked around at everything’; Jesus returned to Bethany.
• Connections: ears to hear; Bartimaeus, like the Syrophoenician woman, knows who Jesus is and receives healing from Jesus by his expression of faith; faith, and lack of faith have been a theme for several chapters, most recently with the father of the possessed boy, and including the disciples, Jairus, the woman, the demoniac…; Jesus is ‘on the way’ to Jerusalem.
• Contrasts: Jesus has three times foretold his coming visit to Jerusalem, and now he arrives; the crowd refers to David, as did Bartimaeus.
• Responses to Jesus: the two are obedient to Jesus’ instructions; the questioners align with Jesus’ prediction; some (the two?) place their garments on the colt.

Interpretation
• This story, or perhaps Bartimaeus, begins a new section of Mark’s gospel, chapters 11-13. Morna Hooker describes this as the failure of Israel and its leaders to receive their Messiah. There does seem to be a mutual judgment taking place in this section. On one hand Israel’s religious leadership (with the again unexpected leader in 12.28-34) finally rejects Jesus. Jesus on the other hand seems to pronounce judgment on contemporary religious leadership and practice. He likens them to the fruitless tree and the evil tenants, associates their behavior with robbing God (probably of the worship of the nations rather than some kind of financial judgment), underscores their misunderstanding of scripture itself in the resurrection, and sees through their urban-sophisticate plots to lead him afoul of Rome. At the end of chapter 12, following the true worship of the destitute widow (again the least, last, lost!), Jesus leaves the temple for the final time. And then in 13 we see Jesus’ final discourse to the disciples about what the new kingdom’s birth will be like, with them as the angels/apostles sent out to gather God’s elect from all the nations.
• Lord, kyrios (strong’s 2962) is worth a look; used 18x in Mark (Lord of the Sabbath, tell what the Lord has done; of the Syrophoenician woman; here, and a lot in chapter 12 in reference to God); it certainly denotes authority; in LXX it is used 9000 times, usually in reference to God in place of YHWH; used to refer to Nero w/ connotations of divinity (Dictionary of Jesus and the Gospels).
• Jesus displays authority in this section by commandeering the donkey, by foretelling the events around claiming the donkey, and by receiving the crowd’s acclaim and praise.
• It is unclear whether the crowds are specifically praising Jesus, or if this is instead part of the larger ascent into Jerusalem for Passover. Some commentators suggest the later and find that Jesus’ entry may have gone largely unnoticed by the crowds in the more general national celebration.
• The point of this story seems to be Jesus’ reconnoitering the temple: he rode into town in the guise of The King, went directly to the temple, took a good look at everything, and then withdrew back to Bethany. This reconnaissance set the stage for his visit the next day to begin his judgment against those who are robbing God of worship.
• Also worth noting is the crowd’s references to David’s kingdom, a connection back to Bartimaeus who seems to have served a prophetic role for the crowds! Yes, David’s kingdom is coming! But not in the way they think, and only a few days later this crowd that so longs for God’s justice for Israel and the humbling of Rome are braying in front of Rome’s representative demanding the death of their King!

Application
• Are we just as guilty as the crowd of rejecting Jesus’ way of the cross in favor of nationalistic pride and preeminence? Have we, like the crowd, mistaken Jesus’ kingdom for our own vision of temporal power and pride? I’ve heard both President Bush and Obama refer to the USA as the best hope of the world for peace/prosperity; have we aligned ourselves with the modern Imperial Eagle, as did the crowds who praise the Lord one day, and the next want him disappeared? What is in our hearts when we shout Hosanna! His kingdom? Or our own?

11.1-11

2010-05-07T18:35:00.000-07:00

Introduction
• Spend some time reflecting on Lou’s sermon last Sunday. What most impacted you from that presentation of Jesus as servant of all, and of Jesus’ interaction with Bartimaeus, and of Bartimaeus’ response to Jesus?

The Text: Mark 11.1-11 Page 26.11-27.1
• Read the text aloud to each other.

Discussion Questions:
• What are all the things we can learn about Jesus from this narrative about the colt? Why does Jesus here refer to himself as ‘the Lord’? Does this connect in some way with Bartimaeus calling Jesus the son of David?
• Some commentators suggest that the crowd was part of the larger annual Passover celebration and not necessarily responding directly to Jesus. What is your understanding of this story? Does the text speak clearly to this question?
• Why do you think Jesus goes directly to the temple and looks around at everything and then leaves to spend the night in Bethany?
• Put yourself in the place of the Twelve who have been listening to Jesus’ predictions about what will happen during Jesus’ visit to Jerusalem? What is going through their minds as Jesus commandeers the colt, rides into town, reconnoiters the temple, and then leaves?

Application reflections
• What is it about Jesus that causes us to stand up and shout his praise?
• Have you ever had an experience like that of the two disciples sent to bring back the colt? That is an experience where you heard clear directions from the Lord that seemed unusual, but then worked our just as he had said?
• How might we participate in the Acts 1.8 ministry fair as a demonstration of following Jesus on the way into Jerusalem?

Pray

The Healing of Blind Bart

2010-05-03T23:49:00.000-07:00

Evangelical Free Church of Chico
May 2nd, 2010:
Mark 10:46-52

The Healing of Blind Bart
Pastor Lou Diaz
Listen

OIA 10.46-52

2010-04-28T12:41:00.000-07:00

Observations
• Who: Jesus, his disciples, a great crowd, Bartimaeus.
• When: As Jesus was leaving Jericho for Jerusalem.
• Where: Jericho
• What: Bartimaeus hails Jesus as Son of David, receives his sight and follows Jesus on the way.
• Connections: ears to hear; Bartimaeus, like the Syrophoenician woman, knows who Jesus is and receives healing from Jesus by his expression of faith; faith, and lack of faith have been a theme for several chapters, most recently with the father of the possessed boy, and including the disciples, Jairus, the woman, the demoniac…; Jesus is ‘on the way’ to Jerusalem.
• Contrasts: the blind beggar sees where the rich ruler, the disciples, and the Jewish religious leadership are blinded; Jesus uses the same reply to Bartimaeus as to James and John: what do you want me to do for you; in 10.32 those following Jesus ‘on the way’ were afraid and amazed; Bartimaeus seems filled with enthusiasm and joy; both the rich ruler and Bartimaeus greet Jesus with evident enthusiasm, but their responses to Jesus are opposite.
• Responses to Jesus: Bartimaeus hears Jesus and calls him by a name that demonstrates faith; he responds in immediate obedience.

Interpretation
• This pericope is the close of this section of Mark – 8.27-10.52; some commentators include it in that section; others see it as part of the next section that describes Jesus’ judgment of Jerusalem’s Second Temple religious praxis and his final departure from the temple at the end of chapter 12.
• Son of David: this is the first time this name for Jesus is used in Mark signaling in my opinion Mark’s intention to emphasize the culmination of conflict between Jesus and the prevailing Jewish religious regime. Jesus returns to Jerusalem as David’s Son, heir to David’s throne; but he is not the nationalistic restorer of Israel’s political or religious world dominance; rather he came as the servant and slave of all. Bartimaeus seems to recognize this dramatic redefinition of David’s son by the way he enthusiastically follows Jesus ‘on the way’.
• On the way unites this pericope to the preceding section by picking us Jesus’ intentional journey from the region of Tyre and Sidon, down through Idumea, into Galilee, and finally to Jerusalem. Some commentators title that section based on this theme of journey to Jerusalem.

Application
• Do we have eyes that see, ears that hear?
• Do we respond to Jesus’ mercy by immediately following Jesus on the way?

Mark 10.46-52 Discussion Ideas

2010-04-28T12:38:00.000-07:00

Introduction
• Did you have opportunity this past week to reflect on Jesus’ teaching and demonstration of servanthood?

The Text: Mark 10.46-52 Page 25.26-26.11
• Read the text aloud to each other.

Discussion Questions:
• Why do you think Bartimaeus calls Jesus ‘Son of David’? What do you think this means? Why does Mark transition from this last section of his gospel – 8.27-10.52 – with this new name for Jesus? How does this name prepare us for the events of Jesus’ experience in Jerusalem?
• Why do you think Jesus interrupted his departure from Jericho to deal with Bartimaeus? How is this an example of Jesus’ servanthood? Of his teaching on the first/last/first?
• Compare Bartimaeus’ request to Jesus with that of the rich ruler (10.17) and that of James and John (10.35-37).
• Compare Bartimaeus’ response to Jesus with that of the rich ruler and that of James and John and the ten.

Application reflections
• How have we personally experienced Jesus’ mercy on us?
• What does it mean for us to follow Jesus ‘on the way’ to Jerusalem, and beyond?
• How might participation in the Acts 1.8 event on May 16 fit in with enthusiastically participating with Jesus ‘on the way’?

Pray

Jesus Christ, Servant of All

2010-04-25T11:00:00.000-07:00

Evangelical Free Church of Chico
April 25th, 2010:
Mark 10:32-45

Jesus Christ, Servant of All
Ken Anderson
Listen

The Rich Young Ruler

2010-04-18T11:00:00.000-07:00

Evangelical Free Church of Chico
April 18th, 2010:
Mark 10:17-31

The Rich Young Ruler
Pastor Lou Diaz
Listen

OIA 10.32-45

2010-04-17T11:15:00.000-07:00

Observations

Jesus, followers, disciples, the 12; James and John; the other ten disciples
When: Jesus’ last couple of weeks on earth;
Where: On the way to Jerusalem
What: Jesus’ final prophecy of his arrival in Jerusalem, his betrayal/deliverance to the priests and lawyers; his death; and resurrection; James and John’s request for status; Jesus’ questions of James and John, confirmation to them that they will participate in Jesus’ suffering, and refusal to grant James’ and John’s desire; the indignation of the ten; Jesus’ explanation of servanthood, and how he himself models servanthood by giving his life a ransom for many.
Connections: Third prophecy; concern for greatness; indignation; teaching about servanthood, upside kingdom values.
Contrasts: Jesus’ purposeful journey/fear and amazement; Jewish religious leadership/condemnation; agreement between Jews/Roman rulers; James and John’s request/Jesus reply What do you want?; ruling over/serving; James and John’s power play/Jesus giving his life;
Responses to Jesus: amazement; fear; request for status; statement of willingness to suffer Jesus’ fate.

Interpretation

Betray, or deliver up (paradidomi, Strong #3860) is used twenty times in Mark: of John delivered to prison, of Jesus delivered in each of his three prophecies, of Jesus followers delivered in 13.9.11.12, and of Judas delivery of betrayal, and of the Jewish leaders delivering Jesus to the Gentiles. In Romans Paul speaks of God himself delivering up Jesus; and this is in some way true in Mark as well as Jesus knows full well what awaits him in Jerusalem, and still chooses to lead his followers to this fate.
This final prophecy gives a bit more detail of the collaboration between the Jewish religious leaders and the Roman political rules cooperating in Jesus’ death. If anything, this unlikely agreement between Jewish religious leadership and Roman political power serves to highlight the uniqueness of Jesus kingdom, and the universal rejection of Jesus’ values of a servant kingdom.
And as if that is not enough, Jesus’ own followers are still unclear about how Jesus’ kingdom will unfold. It is unclear just what James and John are thinking here. Perhaps they have come to believe in Jesus’ death and resurrection; perhaps they still harbor second temple dreams of Israel’s restoration as God’s religious/political focal point of history. In any case they use this opportunity to make a power play, a bid to gain top spots in Jesus’ ‘glory’ to come. (Glory is used only three times in Mark: 8.38 referring to coming in the glory of the Father; here; and in 13.26 where the Son of man comes in power and glory).
Interesting that again, as in 10.35ff, Jesus does not vilify the desire for greatness; rather he describes that greatness involves suffering and servanthood. In this section Jesus gives himself as the penultimate example of servanthood: giving his very life to ransom others.
There is some irony in this section: Jesus models servanthood: James and John ask Jesus to serve them, and Jesus replies ‘what do you want me to do for you?’ He serves them. He makes it clear that status in his kingdom involves participating with him in his cup, his baptism. And even then, though Jesus can promise shared suffering, he will not promise kingdom preference. He does not deny kingdom position; but will not be manipulated in to granting these positions.
It is worth noting that James does in fact share Jesus cup, and baptism: Acts 12.2 records James’ martyrdom at the hands of Herod. James was the first apostle to share Jesus’ murder at the hands of Jewish/Roman authority.
The ten are indignant; not it seems because James and John have completely misunderstood Jesus’ kingdom; but because they have attempted elbow their way into preeminence.
Jesus’ teaching here on the nature of his kingdom makes it clear that he has no intention of replacing the corrupt Jewish religious system or the power-mad Roman political system with yet another system of dog eat dog. “It shall not be so among you!” You shall live by my model, my lifestyle, my example of giving my life to serve others.
This teaching of Jesus summarizes all he has been trying to teach the disciples since the first announcement in 8.31: The Son of man came to serve, not to be served; and it will be the same for all who follow me!
This is the miracle of the kingdom of God: that in Jesus God’s victory over sin and death comes not in the anticipated glory of religious/political supremacy, but in the ultimate servanthood of the Son of Man who give his very life to bless others. The Jewish religious establishment reject God’s intention, as does the Roman economic/military machine that callously condemns the King of the Jews to a meaningless criminal’s death. Yet this servanthood is the very mystery of God for the ransom of many.

Application

How can we practice Jesus’ command that authority among us shall not be like Gentile authority exercised on a lordly fashion, but an authority of servanthood?

Discussion Prompts Mark 10.32-45

2010-04-17T11:12:00.000-07:00

Introduction

Did you have opportunity this past week to struggle with Jesus’ idea that wealth is an impediment to entering the kingdom of God?

The Text: Mark 10.32-45 Page 24.27-25.26

Read the text aloud to each other.

Discussion Questions:

Why are the disciples amazed, and the crowds afraid as Jesus led the way to Jerusalem?
Spend a bit of time discussion Jesus’ third prophecy about his coming suffering, death, and resurrection. Try to put yourself into the perspective of the disciples, or the followers. Who does the betraying/delivering over? What is the role of the Jewish leaders? The Gentile leaders? How does the promised rising strike you?
When have James and John been mentioned specifically so far in Mark’s narrative? Discuss what they ask of Jesus, and why they are making their request in private, apart from the other ten disciples? What is James and John’s understanding of Jesus’ ‘glory’?
What do we learn about Jesus ‘glory’, or his kingdom, by his response to James and John?
Why were the ten so indignant?
Discuss the contrast Jesus draws between Gentile rulers, and his expectations for the way he intends his followers to exercise authority.
How does Jesus himself live out his description of kingdom authority and servanthood?

Application reflections

What is our experience with authority? How was authority exercised in your family when you were a child? In your family now? How is authority exercised where you work? How do you see authority being exercised in our church?
Have you ever experienced someone serving you in the way Jesus describes? Please share this experience. Have you ever served someone else in the way Jesus describes? Please share this experience.
How would our families, work, social life, our church, our community be transformed if we practiced Jesus’ command that “It shall not be so among you. But however would be great among you must be your servant…”.

Pray

OIA 10.17-31

2010-04-14T21:44:00.001-07:00

Observations

Who: the rich man, Jesus, the 12
When: as Jesus started on his way
Where: On the way to Jerusalem
What: an example of the first being last: wealth is not only of no value to entering the kingdom, but can be a hindrance; Jesus again equates eternal life with entrance to the kingdom of God.
Connections: Still in the context of Jesus teaching about greatness. Note the references to children and to all things possible to those who believe (9.23); these refer back to the story of Jesus healing the possessed boy.
Contrasts: impossible/possible; wealth/entering the kingdom; good teacher/impossible task;
Responses to Jesus: sorrowful, leave; shock and amazement.

Interpretation

This story is again in the context of the disciple’s argument about greatness that followed Jesus’ second announcement of his coming betrayal, death and resurrection. However in this story Jesus gives two examples of the first being last: the impossibility of the wealthy entering the kingdom; and the impossibility of entering the kingdom by doing the right thing, ie the disciples’ example of having left all.
The man has everything going for him: he is wealthy; he is righteous; and he has the correct question. He is in the right place at the right time asking the right person the right question. His approach to Jesus in one of humility and respect: he runs up to Jesus and falls before him; this is extremely uncharacteristic of a wealthy middle-eastern Sheik! And on top of all this the man has godly character. And Jesus’ recognizes this character by his look of love, and by his honest reply to the man’s question.
Jesus is a good teacher, and in his love for us he tells the truth: it is impossible for either the wealthy or the ‘righteous’ to inherit life, to enter the kingdom of God. This is only possible through God!
In this story we see Mark understanding of discipleship: staying in contact with Jesus, no matter what: proximity to Jesus = discipleship. Again, this is the secret of the Kingdom: keep responding to Jesus.
Again, as in 10.42-48, Jesus equates life with citizenship in God’s kingdom.
What is the man’s mistake? Not that he is unable to meet Jesus’ prescription for entering life; in fact in his commentary Jesus emphasizes that this is impossible. His mistake is that he leaves Jesus. He should have, like the disciples, stuck with Jesus even though he did not understand and even though he found Jesus demands impossible to fulfill. When anyone distances themselves from Jesus, from God, they meet the impossibility of entering life.
The eye of the needle was not an actual gate into Jerusalem. This illustration says just what it says: wealth is no short cut into Jesus’ kingdom.
In Jesus’ day wealth was seen as a tangible expression of God’s favor and blessing; hence the disciples’ amazement: if those specifically blessed by God cannot enter the kingdom of God, then who can?
Jesus addresses the disciples distress and amazement in two ways:

He calls them children! In spite of their arguments about greatness, and their rebukes to the parents bringing children, and their exclusivity, Jesus none the less identifies the disciples with those receiving the kingdom as children! How is this possible? Because they have the secret of the kingdom: they are responding to Jesus, even when they get it wrong, even when they don’t understand.
Jesus addresses Peter’s concern about sacrifice: in losing all for Jesus’ and the kingdom’s sake, we gain everything, both now and forever. Dealing with wealth in this life will create difficulty, persecutions; and the inverted values of the kingdom hold true: what looks important to us is not, in fact may be hazardous; and what seems to be worthless, is incalculably valuable.

Application

Do we believe Jesus is a good teacher when he asks of us the impossible?
Do we equate life with citizenship in God’s kingdom?

Discussion Prompts Mark 10.17-31

2010-04-14T21:44:00.000-07:00

Introduction

Did you have opportunity this past week to welcome someone who was among the least? Did you have a chance to experience Jesus’ welcoming embrace?

The Text: Mark 10.13-16 Page 23.22-28

Read the text aloud to each other.

Discussion Questions:

How does this story fit within the context of Jesus’ Jesus’ response to the disciples’ argument about greatness.
Discuss everything you can discover about the man: his approach to Jesus, his character, why Jesus loved him, why he left Jesus in sorrow…By the way, how do you think this man became so wealthy? Does his question about ‘inheriting’ eternal life give us a hint?
Jesus tells the man ‘you lack one thing’ and then tells the man to do three things! What is the one thing the man lacks? Why does Jesus ask the man to do something that is impossible for the man to do? Does Jesus’ answer sound ‘good’ to the man? What is the man’s mistake?
Why does Jesus think it is so difficult for the wealthy to enter the kingdom of God? Why are the 12 so amazed by Jesus’ statement about the wealthy? How is it possible for anyone to enter Jesus’ kingdom?
Discuss Jesus’ response to Peter’s statement that we have left everything, ie we are not rich; and look at what we have done for you and your kingdom. How does this fit in the context of this story? And why does Jesus call the disciples ‘children’?
What is Jesus’ promise to those who have left things for his sake and the gospel?

Application reflections

Who do you most identify with in this story?
Is Jesus a good teacher? If so, and if he loves us as he did this man, how can he make such impossible demands?
Is Jesus asking us to do something impossible, or leave something that seems impossible, in order to participate in the Acts 1.8 plan? How might we experience Jesus’ promised blessings if we do in fact leave our wealth in order to devote ourselves to his kingdom?
Do we believe that inheriting eternal life is synonymous with entering the kingdom of God? Is that kingdom now? Or only later, after the end times?

Pray

Let the Children Come to Me

2010-04-11T11:00:00.000-07:00

Evangelical Free Church of Chico
April 11th, 2010:
Mark 10:13-16

Let the Children Come to Me
Pastor Lou Diaz
Listen

OIA 10.13-16

2010-04-05T08:27:00.000-07:00

Observations

Who: People bringing children, Jesus, the twelve
When: in the context of greatest argument, and first/last/first dialogue
Where: In the region of Judea and across the Jordan
What: another example of the last – children and their parents – coming to Jesus, and the disciples’ misunderstanding
Connections: Jesus’ embracing the child in 9.36
Contrasts: rebuke/receive
Responses to Jesus: Parents and children are coming to Jesus; disciples impede Jesus’ intentions

Interpretation

This story is again in the context of the disciple’s argument about greatness that followed Jesus’ second announcement of his coming betrayal, death and resurrection. This is another example of the least being the first, and the second time in must a few verses where Jesus takes a child into his arms to make his point that in his kingdom the least are to be welcomed and honored.
The outline of this section so far is:

Announcement
Argument among the 12

Jesus teaching about children, outsiders

Warning about abusive leadership
Examples of the last being first: divorcees, children
Examples of the first being last: the rich man, the disciples

The 12 still do not understand Jesus’ priority of welcoming the least.
What does it mean to receive the kingdom of God like a little child? It means we, like a low-status child who brings nothing along with them but love and dependence, receive the kingdom as a blessing from Jesus. Receiving the kingdom is not a matter of us doing our part, and Jesus his; it is not a negotiated bargain where we negotiate as equals. Receiving the kingdom comes through Jesus’ personal blessing, through his welcoming embrace, and our willingness to accept his generous blessing to us who are among the least.

Application

Jesus is driving home to the disciples the kingdom value of welcoming the least.
We, like the child, bring nothing to the relationship other than love and dependence.

Mark 10.13-16

2010-04-05T08:24:00.000-07:00

Introduction

Reflect on our Resurrection celebration last week, and how living life anew dovetails with the Acts 1.8 emphasis we are beginning.

The Text: Mark 10.13-16 Page 23.22-28

Read the text aloud to each other.

Discussion Questions:

Spend a few minutes reviewing the context of this discussion: Jesus’ comments to the disciples about their argument about who is the greatest, and Jesus’ comments about the first/last/first, his warning to the disciples about abusive leadership, and his discourse on marriage(Mark 9.30-10.12).
How does this story about welcoming children fit in the larger context of the first/last/first discussion?
Why do you think the disciples are having so much trouble understanding Jesus’ welcome for the least?
What does it mean in this context to receive the kingdom as a child?

Application reflections

Who was it that brought you into Jesus’ presence, to be welcomed by his embrace? Did you, or your faithful friends, encounter any resistance when seeking Jesus’ countenance?
Who are we bringing into Jesus’ embrace? Are we encountering resistance? How?
How can we display the childlike receptivity of a child?
How do we identify with the least?

Pray

Jesus on Divorce

2010-03-21T12:00:00.000-07:00

Evangelical Free Church of Chico
March 21st, 2010:
Mark 10:1-12

Jesus on Divorce
Pastor Lou Diaz
Listen

Mark 10.1-12

2010-03-19T13:21:00.000-07:00

Introduction

Did you have any experiences this week addressing pride, power, and exclusivity?

The Text: Mark 10.1-12 Page 23.6-22

Read the text aloud to each other.

Discussion Questions:

Spend a few minutes reviewing the context of this discussion: Jesus’ comments to the disciples about their argument about who is the greatest, and Jesus’ comments about the first/last/first (Mark 9.30-35).
Why do you think the Pharisee’s asked this question of Jesus? Who do you think the Pharisees’ consider to be first in the marriage relationship? Last? Do you see clues in this question about how the Pharisees understand pride, power, and exclusivity?
Discuss Jesus’ answer to the Pharisees. Why does Jesus say Moses wrote this ‘command’? How does Jesus contrast Moses’ command with God’s intention for marriage?
Discuss vs. 11 & 12. Why do you think Jesus mentions not only men divorcing their wives but also women divorcing their husbands?

Application reflections

How does Jesus’ teaching about divorce address the pride and power issues of marriage?
How does God’s intention for marriage line up with, or contrast with our cultural ideas of marriage?
Jesus bases his understanding of gender and marriage on the Genesis 1 and 2 creation accounts. We often build our understanding of gender and marriage on the Genesis 3 account of sin and the fall from grace. How might our understanding of gender and marriage be changed if we, like Jesus, focused on the creation account, and not the account of the fall and God’s judgement?

Pray

Enter Life

2010-03-14T12:00:00.000-07:00

Evangelical Free Church of Chico
March 14th, 2010:
Mark 9:42-50

Enter Life
Ken Anderson
Listen

Let The Authors Speak For Themselves

2010-03-08T08:27:00.001-08:00

“Mark’s story is complete in itself not only apart from reference to the historical events on which it is based but also apart from the other gospels, which are also autonomous stories about Jesus. In narrative study, we cannot legitimately use the other gospels to “fill out” or to “fill in” some unclear passage in Mark’s story. Rather we need to read Mark’s gospel more carefully as a self-sufficient story…Mark’s narrative contains a closed and self-sufficient world with its own integrity, its own imaginative past and future, its own sets of values, and its own universe of meanings. When viewed as a literary achievement the statements in Mark’s narrative, rather than being a representation of historical events, refer to the people, places and events in the story” (Rhoads and Michie: 3-4).

One of the guiding principles of manuscript study is this: let the text speak for itself. This principle fits nicely with one of the watchwords of the Free Church movement in the United States: “Where Stands It Written”.

Our intent is to discover and unleash the original author’s intent in writing their words to their intended audience. In the case of the Gospel of Mark, the ultimate author is God himself. Yet in the way of all scripture, God speaks His words though a human author, in this case Mark. And Mark learned much of what he knew of Jesus’ actual words and actions by serving as Peter’s translator during Peter’s ministry in Rome.

Mark wrote with great intentionality. The individual stories, their arrangement, and the way the stories are told are part and parcel of what Mark, under in cooperation with the Spirit, intended for his original audience to understand and apply. For us to grasp what the Lord would have us understand and apply from Mark’s gospel we need to have a similar respect for Mark’s intended meaning.

The beginning point for that respect is to let Mark speak for himself, and not impose the intent of other biblical authors until we are pretty certain we understand what Mark intends. So the way to approach Mark can be visualized something like this:
This does not mean that we should disregard the rest of the biblical record. To the contrary, the final step for understanding any specific biblical text is to consider the entire biblical record. But that is the final step, and not the second step.

All too often our thought process with scripture goes something like this:
• Read a verse
• Have some idea what that verse means to us
• Think of other verses from other books that are similar
• Reach a conclusion about the meaning and application of the verse we first read.

Instead we need to begin with a verse, place that verse in the immediate context, place that context into the larger section of scripture, then into the book, and only then in the context of all biblical writings. We need to first let the authors speak for themselves.

There is a story in Tolkien’s Lord of the Rings that illustrates the significance of letting the authors speak for themselves. When Frodo and friends leave Lorien for the final leg of their journey to confront evil, het elves give them special travel food: lembas bread. The travelers find, as their supplies of other food runs out , that the nourishment they get from the lembas bread increases as their dependence on other food decreases, and eventually that they are able to thrive on the travel food alone.

The same principle applies to us as we allow the authors to speak for themselves: our nourishment from the word of life increases as we rely on it more and more.

Doing Ministry Jesus Way

2010-03-07T12:00:00.000-08:00

Evangelical Free Church of Chico
March 7th, 2010:
Mark 9:30-41

Doing Ministry Jesus Way
Pastor Lou Diaz
Listen

Mark 9.30-41, Page 21.29-22.21

2010-03-04T10:55:00.000-08:00

Introduction

Did you have cause this past week to pray in real dependence on God to face significant challenges? Did you experience God’s power?

The Text: Mark 9.30-41, Page 21.29-41

Read the text aloud to each other.

Discussion Questions:

Compare this announcement of his coming death and resurrection with Jesus’ first announcement 8.31, 19.19. What does it mean that Jesus ‘will be delivered into the hands of men…’? Who is doing this delivering? How does the idea that Jesus is being intentionally delivered impact your understanding of the gospel?
Why are the disciples arguing about status? How does Jesus’ teaching about the first being last address the disciples’ argument?
How do the stories of the child and the person casting out demons illustrate Jesus’ teaching about servanthood, that the first must be last?
Application reflections
What is our experience of how status and power are used in our work environments, and in our homes? Does it seem to be based on servanthood? How about in our church fellowship, or in our small groups? Are we practicing servanthood? Are there any areas where we need to make adjustments?
Imagine for a bit that we are that child that Jesus took into his arms, and brought into the center of attention: how would that feel? Anything you would want to say to Jesus as he embraces us?
Have we experienced Jesus’ promise that even apparently insignificant contributions to his cause are rewarded? Share some ways you feel you have experienced his reward for your service.

Pray

Meditate for a few minutes on God’s decision to deliver Jesus to death and resurrection for our sake, and on Jesus’ faithful obedience to his Father’s plan.

OIA 21-.29-22.21; 9.30-41

2010-03-04T10:53:00.000-08:00

Observations

Who: Jesus, the twelve, a child, John, someone casting our demons in Jesus’ name; Christ;
When: sometime after the boy’s healing
Where: passing through Galilee, apparently on the way south from Caesarea Philippi;
What: Second announcement of Jesus’ death and resurrection; the twelve arguing about who is the greatest; Jesus teaching and illustrating the first must be last;
Connections: Son of Man; second announcement of three; child may link back to the healed boy;
Contrasts: first/last; greatest/servant of all; greatest/child; the twelve/an outsider.
Responses to Jesus:

Questions

Interpretation

Jesus’ second announcement of his death and resurrection is a bit different from his first: this time he is to be ‘delivered into the hands of men…’ Who is doing this ‘delivering’? It is God himself who delivers Jesus to his death and subsequent resurrection. The Greek work here is paraditotai, Strong’s #3860; this is the same work used in 1.14 – John was delivered into prison; this is the same word translated as ‘betray’ in reference to Judas. The point here is that God is the active agent in delivering Jesus into the hands of men; this is not a random or senseless death, rather one God is intentionally visiting on his beloved, and obedient son.
Note that Jesus is specifically addressing the 12; my take on this section is just this – that Jesus is focusing on the 12, on driving home the core values of his kingdom, on servant hood and kingdom leadership. Jesus is on his final journey to Jerusalem; he knows it, and is emphatically teaching the 12 all he can before his passion. Part of the structure this section is Question/Answer; watch for this as we work through this section. The good news is, in contrast to the feeding of the 5000, the twelve are again asking: they are exercising the secret of the kingdom: they are responding.
The Twelve are beginning to listen to Jesus’ announcement: and their response is to argue about who is the greatest, who will take over the movement if Jesus is in fact killed. Jesus then announces the theme of his training for the 12 in the coming chapters: The first shall be last shall be first. Power in Jesus’ practice and in his kingdom is wielded by servanthood. What a contrast to all our experience, from kindergarten on through business and government, even in our own households!
Welcoming the child and outsider are illustrations of Jesus’ theme of servanthood. Both are examples to contradict the disciples’ perception of how power works in the kingdom – the least and the outsiders are welcomed. Jesus goes so far as to identify himself with both of these ‘least’: welcoming the child, wrapping them in our arms, is like receiving Jesus; and even an insignificant gift – a cup of water, not to mention spiritual warfare – is noted and rewarded by the same Father who is delivering Jesus into the hands of men.
Notice the link between these two examples: in my name. This is part of Jesus’ training for the 12 – you will be acting in my name.
The emphasis in the child story is more on imitating Jesus than it is on becoming like a child. The lesson for the 12 is to welcome the least, the last, with open arms, with warmth, with gladness.

Application

God is the agent behind Jesus’ coming death and resurrection: this unexpected plan is God’s idea, his intention, his means of vanquishing sin and death, and of securing resurrection. We should stand in awe of God’s redemptive plan, and of Jesus’ faithful obedience.

Dealing with Doubts

2010-02-28T12:00:00.000-08:00

Evangelical Free Church of Chico
February 28th, 2010:
Mark 9

Dealing with Doubts
Pastor Lou Diaz
Listen

9.14-32 OIA

2010-02-24T11:58:00.000-08:00

Observations

Who: Jesus, Peter, James, John; disciples, scribed, great crowd, man and possessed son; spirit
When: immediately after the transfiguration, and Jesus’ teaching on Elijah, and resurrection
Where: down from the mountain
What: argument with the scribes; crowd’s amazement; man’s crisis with son; disciples failure to cast our demon; Jesus’ exasperation with the ‘faithless generation’; conversation with the man as the boy is in torment; Man’s confession of belief/unbelief; Jesus’ comments on faith to the man; Jesus’ comments about prayer to the disciples
Connections: people’s amazement; conflict with scribes; possessed child, without hope, like the demoniac or Jairus’ daughter or the woman; Again like Jairus and the woman, Jesus recognized, responded to, and strengthened faith; Jesus rebukes spirit; Jesus raises the boy by the hand, like Jairus’ daughter; privately teaching disciples
Contrasts: mountaintop transfiguration/troubled real life; belief/unbelief; spiritual inability/prayer; boy’s hopeless situation/lifted up; crowd/privately;
Responses to Jesus:

Amazement
Simultaneous belief/unbelief
Spirit obeys after a struggle
Boy is healed
Disciples ask about their failure, and learn about prayer

Interpretation

This story is reminiscent of Exodus 32 and 34 where Moses comes down from Mt Sanai; the disarray of the crowds and disciples may refer to the scene in Ex 32; the amazement may refer to Moses’ glowing face and the Israelites’ amazement.
Faithless generation: the only other reference to generation is when Jesus says that some in this generation will not taste death…. Difficult to make sense of this saying: is Jesus referring to the disciples’ failure to deal with the demon? Or with the crowd? Or both? In part I think this comment continues Jesus’ teaching about his imminent death, emphasizing to the disciples that soon he will be gone, and then what will they do when faced with an impossible ministry situation?
Why this conversation with the father while the boy rolls about on the ground? It seems that Jesus, while intending to heal the boy, is at the same time working on the father’s faith. As in the narratives about the sick woman and Jairus, Jesus uses a crisis to develop faith. Again Jesus acts to heal even though faith is not complete or perfect, responding to and strengthing faith simultaneously.
In a few pages Jesus will again refer to God’s ability to do the impossible: when the disciples are amazed at the difficulty of the rich entering heaven; and in the reference to even a mustard seed of faith can move mountains.
The coming stories refer to children several times: here, recivieng like a child, reference to the disciples as children…worth watching this theme develop!
Why Jesus’ comments on prayer, that some demons come out only after prayer? I think that here Jesus is preparing the disciples for many ministry situations they will face after Jesus leaves, situations that are beyond their ability, that are impossible for them, where they try and fail: how should they deal with this? By prayer.
So it is worth meditation on what Jesus means by prayer. In this case it seems to be more that reciting the Lord’s prayer; it seems to refer to a lifestyle of dependence, of realizing that only God can do the impossible, and that we must rely on him in our confrontation with ministry needs beyond our abilities or experience. We, like the father, can identify: we believe; help our unbelief.

Application

Jesus has authority to deal with the most hopeless of human suffering.
Jesus can use crisis to act on minimal faith, and build that faith at the same time.
God can do the impossible; we enter into the miraculous by prayer.

9.14-32 Discussion Prompts

2010-02-24T11:56:00.000-08:00

Introduction

Was there a time this past week when you felt the God say to you – listen to me about…?

The Text: Mark 9.14-32, Page 21.1-29

Read the text aloud to each other.

Discussion Questions:

What are all the things we can learn about Jesus from this story: What was it like to come from the mountaintop experience of the transfiguration to this situation? Why the comment about the faithless generation? Why this conversation with the man while the boy suffers? Why take the boy by the hand?
What is this event like for the father? What do you think life has been like for this man, his son, his wife, his other children? How does this man demonstrate faith? How lack of faith?
Look at this story from the perspective of the disciples, the three who were on the mountain, and those waiting below. What do they learn about themselves? What do they learn about faith? What do they learn about prayer?

Application reflections

Are we facing any impossible situations where we are beyond our capabilities? How do we apply Jesus’ words about prayer in these situations?
Have you had an experience like this father’s: a crisis where your faith has been stretched to the max? What did you learn about faith, and prayer in that experience?
Is there a sense in which we share Jesus’ exasperation of pursuing God’s purposes in the midst of significant resistance?

Pray

Seeing Jesus in a New Light

2010-02-21T12:00:00.000-08:00

Evangelical Free Church of Chico
February 21st, 2010:
Mark 9:1-13

Seeing Jesus in a New Light
Pastor Lou Diaz
Listen

OIA 9.2-13

2010-02-17T05:52:00.000-08:00

Observations

Who: Jesus, Peter, James, John; Moses and Elijah; voice from the cloud
When: six days after Jesus’ teaching on coming after him
Where: on a high mountain
What: Jesus is transfigured and meets with Moses and Elijah; a voice speaks about Jesus identity and the proper response to Jesus’ teaching; the three are terrified, and question in their hearts about the resurrection, and about scribal scriptural interpretation; Jesus reveals the meaning of OT scripture about Elijah, and the suffering of the Son of Man.
Connections: Jesus intentionally reveals more of himself to Peter, James and John; Moses and Elijah, mentioned before, appear personally; a voice speaks confirming Jesus identity and purpose, cf chapter 1; disciples fearful and confused; more discussion about the resurrection; command to silence
Contrasts: people’s understanding of Christ/disciple’s view; Peter’s revelation/Jesus’ rebuke; disciples/crowds; save/lose; profit/forfeit; life/death; death/power.
Responses to Jesus:

Terror
Voice expresses love, confirms Jesus’ words
Disciples’ question Jesus about how to interpret OT prophesy

Interpretation

Six days: compare Exodus 24.15-16: Moses and Joshua were on Mt Sinai for six days while the glory of the Lord covered the mountain like a cloud.
Moses and Elijah are arguably the two most significant figures in Israel’s history: Moses, leader of the exodus, Israel’s redeemer, met God face to face, received the Law, interceded between Israel and God in the wilderness, offered his own life for Israel’s guilt…; Elijah of multiple miracles, conquered Ahab and Jezebel’s pagan idolatrous priests, never died…
After his unexpected announcement of Messiah’s suffering, rejection, death, and resurrection, Jesus invites the Three to witness a conference with Moses and Elijah; Jesus is on his way to Jerusalem to accomplish what Israel has failed to accomplish: initiate the Kingdom of God, the rule and reign of God for all peoples.
After this gathering between Jesus and two men who have been ‘dead’ for thousands of years, a voice speaks: this is my beloved son: listen to him!; and when the cloud clears, only Jesus is present. God has spoken: Listen to Jesus! He has my love, and is accomplishing my purposes, purposes which began with Moses and Elijah, and are now being fulfilled: LISTEN TO HIM!
Kernaghan writes: “Jesus words take to new formulation of relationship between God and human: lose life for my sake…is covenant language… transfiguration subordinates the Mosaic covenant to the judgments and promises of the Son of God’ 172
Elijah has come: Mark seems to think that John the Baptist has fulfilled the role of Elijah: in chapter 1 John appeared in clothes like Elijah’s, a prophet in the wilderness; John was abused by Herod and Herodias: Herod a double minded man like Ahab; Herodias a evil manipulator like Jezebel: they did to John whatever they wished.
Mark makes a point about Jesus’ authority over prophetic interpretation: Jesus claims the authority to identify John with Elijah; he also claims the authority to re-interpret Messiah’s role: the suffering Son of Man.
How is it written about the Son of Man? Jesus’ interpretation of prophesy here is something new, something un-anticipated by the scribes, as well as by the disciples: Jesus’ messiah is not the victorious restored of Israel’s political glory; instead he has come as one who suffers.
This story clearly emphasizes Jesus’ authority to define his messianic intentions: he will suffer, die, and be raised. It emphasizes Jesus’ authority to define what discipleship looks like: if anyone would come after me they must participate with me in suffering, rejection, death, and resurrection.
The point of this story: LISTEN TO HIM

Application

God confirms Jesus’ understanding of his mission: to suffer, be rejected, be killed, and be raised.
God confirms Jesus’ call to discipleship.
Jesus’ authority supercedes that of Moses and Elijah: Jesus has authority to interpret the Old Testament Law in terms of a suffering messiah, a redeemed who is victorious over enemies by overcoming evil with good, a messiah who couquers death now with the sword, but by himself submitting to the sword.
Who could have predicted God’s unbelievable plan for redemption: to give his own beloved Son!

Discussion Questions 9.2-13

2010-02-17T05:51:00.000-08:00

Introduction

Have you had any further thoughts this past week about what it means to follow Jesus in his suffering, death and resurrection?
This next section serves to further emphasize Jesus’ authority to define both the role of the Christ, the Messiah, as well as to define the terms of discipleship.

The Text: Mark 9.2-13, Page 17.26-19.13

Read the text aloud to each other.

Discussion Questions:

What is the significance of Jesus having this conference with Moses and Elijah just after Jesus announces his immanent future: suffering, rejection, death, and resurrection? How might the appearance of Moses and Elijah, both ‘dead’ for centuries, impact the disciples understanding of the resurrection?
Discuss all the reasons you can think of for Peter, James and John’s terror.
Talk about the voice: When was the last time in Mark a voice spoke about Jesus, and what did it say then? What does it say now? How do we know who the voice is talking about? What might these words mean to Jesus? To the three disciples?
Discuss the three disciples’ question about Elijah and Jesus answer to them. Apparently the scribes have a different understanding about Elijah’s return than does Jesus. What does Jesus say about Elijah’s return? How does this comment relate to Jesus’ comments about the Son of Man?

Application reflections

If Jesus is God’s beloved Son, why is God sending Jesus to suffering, rejection, death and resurrection? Why has God chosen to overcome evil and death by Jesus’ death and resurrection and not by reestablishing David’s kingdom on earth to overcome Roman and restore the Law?
What does it mean to us to ‘listen to him’? Is there something that the Lord is saying to us that we would rather ignore?
Do we, like the scribes and possible the disciples, have any understandings about Old Testament prophecy that we need to submit to Jesus’ authority?

Pray

The Best of Mark 7 & 8

2010-02-14T12:00:00.000-08:00

Evangelical Free Church of Chico
February 14th, 2010:
Mark 7 & 8

The Best of Mark 7 & 8
Pastor Lou Diaz
Listen

Discussion Questions Mark 8.27-9.1

2010-02-12T05:09:00.000-08:00

Introduction

This section is the turning point of Mark’s narrative. Jesus’ identity is proclaimed by Peter. But Jesus’ understanding of the Christ, the Messiah, is a shocking surprise to his disciples. The rest of Mark’s narrative unfolds the implications of following Jesus: suffering, rejection, death and resurrection. Jesus’ words should shock us just as much as they did the disciples, and the crowds.

The Text: Mark 8.1-26, Page 17.26-19.13

Read the text aloud to each other.

Discussion Questions:

Why does Jesus chose this time and place to discuss the disciples’ understanding of his identity?
What do you think Peter meant by naming Jesus as the Christ?
How did Jesus’ teaching about the Son of Man conflict with Peter’s, and other 1st century Jews’, understanding of the Messiah?
Compare the role of Satan in the parable of the sower to Peter’s role here. Why does Jesus call Peter Satan?
Why does Jesus address his comments about coming after him not only to the disciples, but to the crowds?
How would you sum up Jesus’ comments about coming after him?
Why might Jesus’ words here be considered something to be ashamed of?

Application reflections

Who do people today say Jesus is? Who do we say Jesus is?
Can we relate to Peter’s objection – that suffering, rejection, death and resurrection are central to the Christ’s purpose?
Compare the idea that God loves us and has a wonderful plan for our life with Jesus’ description of discipleship. Are they the same? Is the message today different than the message then?
How did Jesus model losing his life? What does it mean for us to lose our lives for his sake and the gospel?
Can we follow Jesus without experiencing suffering, rejection, death, and resurrection ourselves?
What is there to be ashamed of in Jesus’ model and description of discipleship? Are we expressing shame about Jesus’ lifestyle and description of discipleship?

Pray

OIA Mark 8.27-91

2010-02-12T05:06:00.000-08:00

Observations

Who: Jesus, disciples, Peter, Satan, crowd;
When: During travels in Gentile region; the transition between Jesus’ public teaching and his focus on final training for the 12, and the beginning of final journey to Jerusalem
Where: the villages of Caesarea Philippi
What: Jesus’ question about identity; Peter’s argument and rebuke; Jesus’ comments about discipleship.
Connections: command to silence; Son of Man; speculation about Jesus’ identity; the conflict with religious leaders is further described.
Contrasts: people’s understanding of Christ/disciple’s view; Peter’s revelation/Jesus’ rebuke; disciples/crowds; save/lose; profit/forfeit; life/death; death/power.
Responses to Jesus:

Speculation about Jesus’ identity continues and includes historic figures already dead
Peter proclaims Jesus’ true identity
Peter rejects Jesus’ teaching about the role of the Christ
The disciples and crowds listen to Jesus’ description of discipleship

Interpretation

1st century, or Second Temple (the period of return from the Babylonian exile and the beginning of Rabbinic teaching) Jewish expectations of the Christ or Messiah focused on the restoration of David’s kingdom, God’s justice (which meant punishing Israel’s enemies and the restoration of a political nation), and recovering Israel’s unique role as God’s holy and chosen people. Rome was to be overthrown, Israel’s nationhood restored, and Temple worship restored.
At least part of Peter’s and the disciples’ expectations about the Messiah would have been similar to those of their culture. So Jesus’ explanation of his anticipated future would have come as a real shock. Rather than vindication from Rome’s oppression, Jesus paints a picture of a victim. Rather than a restored Temple worship Jesus foretells religious persecution. Rather than a victorious revolutionary who restores national pride, Jesus predicts a martyr’s death. We can see why Peter takes this opportunity to correct Jesus!
The way to new life is not at all what Jesus’ contemporaries, including his disciples, expected, or wanted. Jesus not only proclaims his own rejection, suffering, death and resurrection, but he makes it clear that the same things will happen to those who want to come after him!
God’s strategy for overcoming evil and restoring creation is shocking and makes absolutely no sense from a human perspective. Victorious political power like Rome exercised, heroic conquerors like Caesar, Alexander, even King David: these do not represent God’s means of restoring fallen creation. Rather God intends to conquer evil by delivering His own son to an ignoble death and the hands of both the ‘chosen’ religious nation as well as the ruling Roman Empire. God overcomes the evils of political oppression and religious hypocrisy by the sacrifice and resurrection of his own son.
In the parable of the sower Satan is the one who takes the word away as soon as it is sown. Here Peter assumes the role of the birds: he immediately tries to remove the word Jesus has just sown.
Jesus’ definition of what it means to follow is universal, not limited to the disciples; anyone who wants to come after Jesus will share his experience of self-denial, of gaining life by giving life in cooperation with God’s design for redemption.
What is there to be ashamed of in Jesus’ words? Humility, submission to God’s methods, religious and nationalistic pride are of no value, victory comes from suffering and not from accomplishment, and God is the author of this.
What does it mean that some who heard will see the kingdom come with power? Some ideas include: the transfiguration; the resurrection; the destruction of Jerusalem in A.D. 70.

Application

Are there ways that we share the religious and political expectations of 1st century religious thinkers? Is Jesus’ invitation to join him is his suffering and resurrection any less shocking today than it was 2000 years ago?
Do we really believe that the hope for life, and for the world, comes through self denial, through giving our lives for Jesus sake? Both President Bush and Obama have spoken of the USA as the last, best hope for the world. Have we let this idea influence our understanding of discipleship?
Who does the right to life, liberty, and pursuit of happiness compare and contrast to Jesus’ description of what is means to come after him? Do Jesus’ words still apply to us today?

Sent

2010-02-07T12:00:00.000-08:00

Evangelical Free Church of Chico
February 7th, 2010:
Mark 6:7-12

Sent
Special Guest Speaker: Kenny Stone
Listen

Mark 8.1-26; Page 17.6-19.13

2010-02-02T13:16:00.000-08:00

Introduction

Any more thoughts on Jesus’ priority on bringing light to those culturally distant from us? Any thoughts on a group response to the Nepal trip report?

The Text: Mark 8.1-26, Page 17.26-19.13

Read the text aloud to each other.

Discussion Questions:

This is again a fairly long text with several stories: 4000, Jesus’ sigh in response to the Pharisees, the disciples’ confusion, the healing. Feel free to focus your group discussion; you may want to save the healing of the blind man for next week; or, if you feel able, go for an overview of the key themes of these stories.
Look for connections and contrasts to the first feeding miracle: how do the disciples act? What is Jesus’ motivation? How are the hungry people the same/different in these stories? Why do you think Mark records two similar, yet distinctly different bread-in-the-wilderness stories? Who in the OT gave bread in the wilderness, and why refer to that in Mark, and at this time in the narrative?
Why do the Pharisees ask for a sign from Jesus at this time? What do you learn from Jesus’ reply to them?
What was the leaven, or spirit, or motivation of Herod? Of the Pharisees? Just what is Jesus warning the disciples about? What is the connection between Jesus and the feeding miracles that seems to be eluding the disciples?
Why does Jesus have to heal the blind man twice? How is this story a parable of the disciples’ experience with Jesus?

Application reflections

What does it mean to us that Jesus is the bread of life, able to supply needs in impossible situations?
How are we doing in our participation with Jesus in his mission?

Are we, like the Pharisees, refusing to act on what we see because it does not fit within our presuppositions about God?
Are we like the disciples, at least asking questions, and in the boat, but still a bit foggy?
Are we like the blind man, requiring repeated intervention from the Lord?
Are we suffering from double-mindedness?
From arrogant self-satisfaction?
From this-world’s nationalistic expectations?

Describe your experience of being in the boat with Jesus, with him in spite of confusion.

Pray

OIA 8.1-26

2010-02-02T13:11:00.000-08:00

Observations

Who: Jesus, 4000 hungry, disciples, Pharisees, some people, a blind man
Where: Decapolis
When: Following Jesus return from Tyre and Sidon, and another eye/ear miracle
What: another bread miracle; more Pharisaical resistance; confused disciples; another blind man healed
Connections: the second feeding miracle; again an ambiguous response by the disciples who are the agents of this miracle, even though they cannot see the bakery for the bread; hardening Jewish religious conflict;
Responses to Jesus:

The crowd is obedient, and blessed
The disciples ask, and receive, and are still a bit clueless
They Pharisees resist, question,
The man is healed

Interpretation

This section rounds off a cycle of bread in the wilderness, Jewish conflict/Gentile acceptance, disciples confusion, and miracles to restore the ability to see and hear. Part of the significance of this section has to do with the disciples continuing inability to see and understand; only by the touch, and second touch of Jesus do the disciples finally catch a glimpse of Jesus: yes, the Christ; but still they see only dimly: Jesus is not the messiah they are looking for; and the next several chapters focus on the values of Jesus’ kingdom in contrast to the expectations of not only the disciples but the entire Jewish religious culture.
Jesus remains in Gentile regions. Again the response here is contrasted with the leaven of Israel’s political and religious leadership. The next story, the great confession, also occurs in Gentile areas, in fact in Herod’s brother’s city.
Sight, including spiritual sight comes only by Jesus’ direct intervention.
Jewish inability to recognize Jesus, like Gentile blindness, moves Jesus to sighs of exasperation. The Pharisee’s request for a sign may be in response to Jesus’ Moses-like miracle given freely to a non-Jewish audience. Jesus’ sigh may be an expression of frustration at the Jewish preoccupation with themselves, and continual rejection of their role as a light to the nations, and preoccupation with their own flawed understanding of God’s stated intent in His blessing, and plan for Abraham’s descendants.
What was Herod’s leaven? Perhaps double-mindedness, and inability to respond. Herod heard John gladly but refused to respond in repentance. Instead his fear of looking weak and diluting his temporal power led Herod to kill God’s messenger, and reject God’s invitation to repent.
What was the leaven of the Pharisees? They had God in a box of their own theological presuppositions, and refused to adjust their ideas to God’s. Their purity was ritualistic; their religion self- and nationally exclusive.
Both double-mindedness, and nationalistic self-righteousness are to be avoided.

Application

Jesus is the bread of life. Like Moses, Jesus gives bread in the wilderness.
Our religious/nationalistic presuppositions can have the same impact on us as they did on the Pharisees and the disciples: we miss Jesus’ mission to the nations, provoking exasperation on Jesus’ part. We, like the Pharisees and disciples, risk becoming marginalized for God’s kingdom if we will not let go of our flawed understanding of God’s intentions and purposes.
Deaf ears, and dumb tongues, can only be opened by Jesus’ special touch. He may have to touch us more than once, and bathe us in his bodily fluids, before we can catch even a glimpse of who he really is.

Chapter 7.34-37, Page 17.3-26

2010-01-29T13:50:00.000-08:00

The Text: Mark 7.24-37, Page 17.3-26

Read the text aloud to each other

Discussion Questions:

Spend a few minutes making observations: who, where, what…Pay special attention to where these stories take place, and to the contrast between the responses to Jesus in these two stories as compared to the previous story of the dispute with the Pharisees.
Why is Jesus in the region of Tyre and Sidon? What do you make of this unusual conversation between Jesus and the woman? Why does Jesus speak to her in a parable? What impresses you about her response? Why does Jesus answer her prayer after her response?
What happened the last time Jesus was in the Decapolis? (5.20). Where do you think this group of people ‘who brought to him a man’ came from? How does this man’s problem – no ears to hear, and inability to speak clearly – relate to the disciples’ development as Jesus’ apostles?
Why do you think Mark highlights the responsiveness of these Gentiles as contrasted by the Pharisees’ questions and the disciples’ mixed responses to Jesus?

Application reflections

Do we share Jesus’ priority of bringing the gospel to people in hard to reach places? What for us would be a hard to reach place – not only geographically, but emotionally or culturally?
What is the role of asking questions of those interested in the blessings of the gospel?
Have you ever had the experience of finding non-religious people to be more interested in Jesus and the gospel than the religious? Why do you think this is so?

Pray

7.24-37

2010-01-29T13:47:00.000-08:00

Observations

Who: Jesus, Gentile woman, deaf man and his friends, crowd
Where: Region of Tyre and Sidon, Decapolis
When: Just after the debate with the Pharisees, and explanation to the disciples
What: an exorcism and a healing; recognition and praise from the crowds of Decapolis
Contrasts: hidden/found; Pharisee’s questions/Decapolis praise; ‘clean’ Jewish area/’unclean’ Gentile areas
Connections: the woman has ears to hear; what is hidden – Jesus – is made known
Responses to Jesus:

The woman seeks Jesus, understands his parable, and answers back with a parable
The demon leaves the daughter
They brought the deaf and dumb man to Jesus
The man is healed
The people of Decapolis praise Jesus

Interpretation

Jesus intentionally enters Gentile regions. The disciples are not mentioned in these stories; it seems that Jesus is alone. It almost seems that Jesus specifically goes to Tyre and Sidon just to meet this woman.
In spite of Jesus’ words – let the children be fed – Jesus intentionally enters Gentile areas with the good news of the kingdom. He breaks several social taboos in his encounter with the woman: Gentile; woman; possessed/unclean daughter. The interpretation of this? Jesus’ gospel is intended for all peoples. Israel’s purpose was to be a light to the nations, to initiate the rule and reign of God for all peoples. Israel failed in this mandate, instead becoming a people obsessed with nationalism and ritual purity (note the contrast with the Pharisees’ in the previous story and the praise and acceptance of the woman, and the people of Decapolis). This intentional trip into Gentile regions with the good news sets the stage for Jesus’ judgment and rejection of Jerusalem and Jewish nationalism that we will see in chapters 11-13.
The woman speaks Jesus’ language of parable: she has ears to hear.
The last time Jesus was in Decapolis he was asked to leave, and sent the healed Demoniac to proclaim how Jesus had saved him. This time Jesus finds people waiting for him, and asking him for help. It looks like the Demoniac’s testimony bore fruit: people are now looking for Jesus, rather than rejecting him. This is a living example of the parable of the mustard seed: the demoniac’s testimony seemed insignificant; yet it impacted people who were ready to come to Jesus.
The Gentiles praise Jesus – he has done all things well: what a contrast to the rejection of the Pharisees, and Jesus’ condemnation of their hypocrisy.
Some commentators thing Jesus prayer, with a sigh, and looking to heaven, may be a prayer to God to ‘open’ the Gentile region of Decapolis to the gospel. This could be further emphasis on Jesus’ inclusiveness, of his priority to give more to those who have…

Application

Jesus intentionally puts himself where he can be found by those with ears to hear, eyes to see.
The gospel is not constrained by any perceived ‘favored nation status’: Jesus’ kingdom is inclusive, for all the nations, for all peoples.
Deaf ears, and dumb tongues, can only be opened by Jesus’ special touch.

Mark 7.1-23

2010-01-24T21:32:00.000-08:00

Introduction

Any thoughts this past week about the contrasts between the Kingdom of God and political kingdoms?

The Text: Mark 7.1-23, Page 15.22-17.2

Read the text aloud to each other.

Discussion Questions:

Spend a bit of time on observations and interpretation (Corban was a bit like a trust account where money was pledged to God on death, but could be used by the owner in the meantime).
Why is Jesus so angry with the Pharisees? Was there anything wrong with these traditions? What was Jesus’ point in these criticisms?
Can you think of any ways that we allow human traditions to get in the way of true worship with God? How about any pet theological theories that get our focus off God’s intention to bless all nations?
Talk about Jesus’ understanding about purity – something that comes from within, rather than something that comes from outside. Think about some other worldviews and discuss their view of humanity’s problems and the solution; for example communists, or capitalists, or naturalists…

Application reflections

How does Jesus’ diagnosis of the source of evil impact our understanding of our own wickedness? Of societies proposed solutions to the problem of evil?
Are we allowing our religious life to get in the way of our relational commitments – spending all our energy on religious activity, and neglecting family?
How can we deal with the evil within?

Pray

OIA Mark 6.30-56

2010-01-03T21:35:00.000-08:00

Observations

Who: Jesus, the 12, 5000, crowds, sick
Where: a desolate place, in a boat, on the lake, in the villages
When: Upon the apostles return from their mission trip
What: Jesus demonstrates compassion: feeds the crowds, brings order into chaos, walks on water, teaches the 12, and heals many
Contrasts: apostles successful mission/spiritual blindness; sheep without a shepherd/sitting calmly being fed; painful headway/Jesus walking on water; terrified/do not be afraid;
Connections: desolate place, thronging crowds, miraculous provision, Jesus’ self-revelation, spiritual blindness, terror and fear
Responses to Jesus:

The 12 accept Jesus’ invitation to withdraw, but are stumped by Jesus’ command to feed the crowds leading to the inability to recognize Jesus in person, terror, and fear; their hearts become calcified.
The crowds are responsive to Jesus’ pastoral directions: they sit, are taught and fed, and sent home in a peaceful manner.
The village crowds bring their sick to Jesus for healing.

Interpretation

Jesus displays profound prophetic power in these stories. Like Moses, Jesus provides food in the wilderness; like God, Jesus walks on the waves; again like God Jesus intends to pass by the disciples and show his glory (Elijah in the cleft rock), Jesus portrays David’s Good Shepherd. Mark portrays Jesus as one with the greatest prophets in Jewish history. And on the lake, Jesus says ‘take heart, I AM’. Truly this is the Son of God!
The apostles, returning from an amazingly successful mission trip, none the less fail to understand and recognize Jesus. Like the people from his home town, and the people who say Jesus is John the Baptist reincarnated, or Elijah, of another prophet, like Herod who is interested but double-minded, and like the Pharisees in the next section – the disciples are victims of hardened hearts resulting in spiritual blindness: when they see Jesus on the lake, they take him for a ghost, and are terrified. Again we see that fear is the opposite of faith.
What happened to the disciples? Apparently they took offense at Jesus when he told them to feed the crowds: he asked them, again, to do something that was, for them impossible; and rather than throwing themselves on Jesus’ power, they are insulted and cynical.
Why does Jesus test the disciples in this way? Perhaps he is driving home several ministry lessons to the future leaders of his kingdom: they must depend on him; they will be asked to do things impossible for them, but possible for Jesus; they bear responsibility to care for those who respond to their preaching and healing; compassion outweighs practicality; people need good shepherds…

Application

Jesus, with God-like power and authority, is also the good shepherd of Psalms 23.
Following Jesus is impossible; only in His grace are we able to serve him.
When we cry out to Jesus in panic, even when we completely misperceive him, he is still a good shepherd to us: “Have courage, I am, do not be afraid”.

Mark 6.30-56 Discussion Prompts

2010-01-03T21:34:00.002-08:00

Introduction

Have you had any thoughts or insights this past week about the significance of John’s murder by Herod, and how this sets the stage for Mark’s readers for Jesus’ impending death?
Any dreams or ideas of externally focused ministry for our group?

The Text: Mark 6.30-56, Page 14.5-15.22

Read the text aloud to each other.

Discussion Questions:

This is a very full text, so you will have to focus your discussion. Try to focus your observations in three categories: Jesus, the disciples, and kingdom impact.
Jesus: discuss all you can learn about Jesus: his unbelievable power and authority, his miraculous power, his compassion, his learning plan for the disciples, Old Testament images that come to mind from this story; then come up with a short sentence or title that summarizes what Mark wants us to know about Jesus from these stories.
Disciples: imagine yourself as one of the disciples, just returning from an amazing mission trip having seen the Lord accomplish amazing things through you, and then this unexpected encounter with Jesus: what were the disciple’s expectations when Jesus invited then on a retreat to rest? What happened instead? Where did this big crowd come from? Why do the disciples want to send this crowd away? What do you think the disciples felt when Jesus said ‘you feed them’? What is it the apostles did not understand, and so mistook Jesus for a ghost?
Kingdom impact: compare and contrast Jesus’ banquet with Herod’s banquet.

Application reflections

Spend a few minutes just acknowledging and praising Jesus for his gracious divine power and provision.
Have you ever had an experience like that of the disciples – where Jesus asks too much from you, asks something impossible, something that irritates you? Who did you respond, and how did this affect you ability to see and understand Jesus and his purposes?
Can you think of contrasts between current political leaders/kingdoms and the kingdom of God that mirror the contrasts between Jesus’ and Herod’s kingdoms?

Pray

Mark 6.7-29 Discussion Prompts

2010-01-03T21:34:00.001-08:00

Introduction

Spend some time catching up after the Christmas holidays, maybe telling stories of how you saw the Lord come to life in your family celebrations.
Spend a bit of time reflecting on Lou’s January 3 sermon and the Acts 1 vision for our church.

The Text: Mark 6.6b-26, Page 12.21-14.5

Read the text aloud to each other.

Discussion Questions:

Spend a few minutes making observations: who, where, what, connections to previous passages, repeated words…Talk also about how these stories set the stage for the next couple of chapters.
Why does Jesus send the 12 in this way at this time? Do you think the 12 are ready for this assignment? What are we to learn about Jesus and his kingdom from this story?
Why is this story of Herod and John inserted in the middle of the 12’s mission?
What is Herod’s motivation for his behavior in this despicable story?
Contrast Herod’s kingdom with that of Jesus.

Application reflections

Has the Lord ever given you an assignment similar to that he gave to the 12? What did you learn about Jesus and his kingdom from that experience?
Why does God allow suffering and apparently meaningless death to come to his servants?

Pray

During your prayer time begin to ask the Lord about an externally focused ministry, along the lines of Lou’s Jan 3 sermon, that he might have in mind for your group.

OIA Mark 6.6-29

2010-01-03T21:34:00.000-08:00

Observations

Who: Jesus, the 12; John the Baptist, King Herod, his wife and step daughter, nobles and military leaders of Galilee, executioner, John’s disciples.
Where: In the villages; in Herod’s palace
When: After Jesus’ rejection by his home town; during the disciples’ mission.
What: Jesus sends the 12 on their first ministry assignment with delegated authority including the command to demonstrate judgment; the mission is successful; Herod murders John.
Contrasts: Jesus’/Herod’s authority; spiritual interest/social pressure.
Connections: in the villages; preaching repentance; unclean spirits vanquished; spiritual power opposed;
Responses to Jesus:

The 12 are obedient and experience Jesus’ delegated power and authority

Interpretation

The sending to the 12 introduces a new section in Mark’s gospel. Jesus’ training of the 12 is one of the key themes of this section. In the coming stories Jesus will gradually open the eyes of the 12 to key elements of his kingdom: partnership in the kingdom under his delegated authority; suffering at the hands of political and religious leaders; responsibility for those impacted by their ministry; and inescapable dependence on Jesus’. This section culminates with Peter’s partial recognition of Jesus’ identity, immediately followed by Jesus’ teaching about suffering, death, rejection, and resurrection. Jesus clearly explains the difference between God’s ways and man’s ways. The first mission of the 12 contrasted by Herod’s temporal depravity sets the stage for this section.
This section is another example of a Markan sandwich: the story of Herod’s depravity is set in the middle of the 12’s first mission and return, and flows immediately into the feeding of the 5000 which sets up a dramatic contrast between the chaos and callousness or Herod’s kingdom as compared to the compassion, provision, and calm order of Jesus’ rule and reign.
Herod: this is not the Herod the Great (47 – 4 BC) who welcomed the Magi and murdered the male Bethlehem toddlers under two years of age. This Herod, Antipas (20BC – 39AD; Tetrarch of Galilee and Perea 4BC – 39AD), was Herod’s son by his fourth of ten wives, Malthace. Herod was considered by Rome to be an effective ruler. He built the major city of Sepphoris, the largest city in Galilee, and his capital for many years. Sepphoris is only about four miles from Nazareth, and it is likely both Joseph and Jesus might have worked in this city as carpenters. Herod Antipas left his first wife after falling in love with his half-brother Philips wife and her daughter during a stopover on his trip to Rome in 29AD. (Dictionary of Jesus and the Gospels: IVP)

Application

A disciples’ effectiveness for ministry is far more dependent on the call and equipping by Jesus than it is on the disciple’s ability to accomplish the task on his/her own abilities and merits.
Herod’s banquet, based on willful confusion, political expediency, pride, and wanton disregard for life could have happened in any governmental venue in the world. Such power-based activities haunt the halls of power to this day.
John’s role is described in Mark 1: prepare the way of the Lord. Even in his death – a senseless murder at the hands of power hungry and lust-besotted political rulers – John prepares the way for Jesus’ immanent lynching by the powers of Rome and Jerusalem. The greatest of all men born to women is sacrificed to a drunken boast; Jesus will die for human reasons not very different.

Jan and Feb Calendar

2009-12-30T09:04:00.000-08:00

Date       Passage         Life Group                 Preaching

Jan 3      Acts 1.8           Vision Discussion        Missional Vision
8-9                                 RETREAT
10          6..8-29              Disciples/Herod           TBA
17          6.30-56             5000                            TBA
24          7.1-23               Clean/Un                     TBA
31          7.24-37             Gentile belief               Nepal Report
Feb 7     8.1-26               4000                           6.8-8.26
14          8.27-9.1            The Christ                    Call of Christ
21          9.2-13               Listen to Him               This is my Son
26-27                             RETREAT                     9.14-11.11

Retreat 3 Learning Outcomes

2009-12-30T08:49:00.000-08:00

Thank you for investing your time in in-depth scripture study and team development this weekend! I know these retreats are costly, and you have many demands on your time, and many other ministry commitments. So my prayer is that the Lord meets us afresh from the pages of Mark, knit us together as a community committed to serious scripture study and application, and equip us to better serve our fellowship in these sermon-based life groups.

We’ve intentionally crafted this weekend retreat to meet specific learning outcomes.

For Friday evening our desired learning outcomes include:

• Tell our group stories from last fall and rejoice in the Lord’s activity among us
• Renew and develop our vision by discussing Lou’s Jan 3 sermon, and reading one article
• Recap Mark pages 1.1-12.21
• Overview Mark 12.21-20.20

At the end of this evening’s session, please jot down a couple of comments about your own learning in these past hours in light of the learning outcomes listed above.

For Saturday morning our intended learning outcomes are:

• Understand the main themes of Mark 12.21-20.20
• Note a main point for each individual story in this section
• Brainstorm and practice an externally focused ministry
• Review our Winter and Spring schedule
• Pray

At the end of Saturday’s session please write your thoughts on your personal experience with these learning outcomes. Please share these thoughts with us by email, of by phone.

The Trivialization of Jesus

2009-12-13T08:30:00.000-08:00

Evangelical Free Church of Chico
December 13, 2009:
Mark 6:1-13

The Trivialization of Jesus
Pastor Lou Diaz
Listen

Discussion Prompt Mark 6.1-6

2009-12-10T13:37:00.000-08:00

The Text: Mark 6.1-6, Page 12.9-21

Read the text aloud to each other.
What impacted us from the sermon on this section?

Discussion Questions:

Spend a few minutes gathering observations: who, where, what, connections to previous passages, repeated words…
Talk about the questions people are asking and boil these questions down to just one question – what do you think the people are really saying? And why are they offended by Jesus?
How do you understand Jesus’ comments about a prophet without honor? Why is Jesus amazed?
What prevented Jesus from doing any miracles (other than heal a few sick?) What miracle do you think Jesus was hoping to do?

Application reflections

Have you ever been offended by something the Lord said to you, or allowed to happen to you, or led you into? How did you respond?
Does our faith really impact what Jesus is able to do for us?
What makes is so hard to share our faith with those who know us best? Have you found anything that helps in these situations?
If you have time go back and skim the four miracles that come before this story – the storm, demoniac, sick woman, and Jairus and his daughter – and note everything you can learn about faith. Is there anything that strikes you as new, a different way to express your faith in Jesus?

Community Building

Brainstorm a way to share your faith with friends and family that is inoffensive.

Pray

The Restoring Power of Jesus

2009-12-06T08:30:00.000-08:00

Evangelical Free Church of Chico
December 6, 2009:
Mark 5:21-43

The Restoring Power of Jesus
Ken Anderson
Listen

OIA Mark 5.21-43

2009-11-30T07:36:00.000-08:00

Observations

Who: Jesus, great crowd, Jairus, little daughter, woman w/ chronic disease; disciples, some from Jairus’ house; Peter, James and John; mourners; father and mother
Where: back on the West side of the lake, by the sea; walking to Jairus’ house; at Jairus’ house; in Jairus home
When: just after healing the demoniac and traveling back over the Sea of Galilee; one day after the parables?
What: huge crowd thronging Jesus; Jairus’ desperate request; woman responds to reports about Jesus by seeking secret healing; woman is healed, and has conversation with Jesus; disciples ridicule Jesus for asking who touched me; Jesus perceives power transmission; Jesus initiates personal conversation with woman; Jesus teaches about faith, the woman, and Jairus, and Peter James and John; Jesus restricts the group to see this miracle; Jesus questions mourners; raises the little girl; gets her a snack.
Repeats: fall before Jesus; faith and believe; fear; daughter;
Contrasts: dead/alive; chronically sick/restored; Jesus’ perception/disciples incredulity; mourners weep/laugh; crowds thronging/small groups witness miracles; fear/faith; sleeping/dead; laying as if dead/walking; overcome with amazement/ordered to remain silent; dead/eating; man of high social position/unclean woman.
Connections: two more hopeless situations; falling at Jesus’ feet; begging; thronging crowds miss the point; explicit expressions of faith and definitions of what faith looks like in the kingdom; disciples miss the point; women has ears to hear; connections to clean/unclean
Responses to Jesus:

Jairus, in desperation, begs Jesus for help for his daughter; responds to Jesus’ command to not fear but believe; is overcome w/ amazement.
Woman responds to what she has heard about Jesus; falls before Jesus, and tells her story, and receives shalom
Disciples doubt Jesus
Reporters say Jesus’ cannot help anymore; this is beyond hope.
Mourners: laugh and ridicule
The 3: come with Jesus, and are amazed by the healing
Mother and father: amazed
Little girl: got up and walked, and had a snack

Interpretation

These two stories continue Jesus’ demonstration of the kingdom following the kingdom parables. Jesus has, in the kingdom parables, described his kingdom theology, and in these four stories is demonstrating kingdom power.
Each of these stories shows people in extreme need, in hopeless situations; in each case Jesus restores kingdom shalom into utterly chaotic and hopeless situations.
A leader of the synagogue: a non-professional, a layman, responsible for taking care of the synagogue building and for planning weekly services. Most likely a respected member of the community, dependable, living a moral life, and perhaps witness to some of Jesus’ earlier visits to the synagogue. Into this man’s life, through no apparent fault of his own, comes a nightmare: his little daughter is dying. Those who study grief and life stress rate the loss of a child as perhaps the worst experience humans face. Hoping against all hope, this man begs Jesus for help. The word ‘implored’ is the same used of the leper begging Jesus, as well as in the demoniac story.
The woman: it is worth following the narrative here to sense the despair and hopeless plight of this woman: 12 years…suffered much, spent all she had…grew worse…a gripping story of despair and hopelessness. Under Mosaic Law this woman was ceremonially unclean due to this issue of blood (cf Lev 15.19-27) and as such was excluded from the temple, and anyone who touched her was also unclean until undergoing purification rites: for 12 years she had endured this exclusion. Blood loss probably meant she was always exhausted, unable to be productive in her home and work context. (If you like bluegrass, here is a link to a song about this woman: http://new.music.yahoo.com/dry-branch-fire-squad/tracks/touch-the-hem-of-his-garment--1749383)
This is one of the classic sandwich stories in Mark, A1-B-A2, where the middle story interprets the larger story: these stories are about faith, and its opposite, fear. The woman demonstrates Mark’s definition of discipleship: she hears, and having ears to hear, responds by seeking Jesus and secretly, and humbly, touching his clothes; Jesus calls her ‘daughter’: cf Jesus redefinition of family: those who do the will of God as has this woman by responding in faith to what she has heard. Jesus is so sensitized to human faith that he perceives her healing and not content with only physical healing, deals with the woman’s fear and isolation by blessing her face to face with his confirmation of her faith.
It is fascination to note that many in the thronging crowd would have touched Jesus’ garments as well: but only this woman of faith connects with Jesus’ kingdom power for transformation. What is it, in our church, our home groups…that makes the difference between a transforming connection with Jesus, and just the casual encounter of the crowds?
The story of the woman defines the story of Jairus, his daughter and wife, the three disciples chosen to see, and the other disciples who remain part of the thronging crowd: it is a story of faith vs. fear. Jairus has also met Mark’s definition of discipleship: he has eyes to see Jesus (yes, perhaps opened by his desperation, but at last he sees Jesus as his chance for salvation); Jairus demonstrates faith: he throws himself at Jesus’ feet begging for help; he sticks with Jesus during what must have been an interminable delay with the woman, and in the face of those who reported his daughter’s death, and so Jesus’ inability to help. Jairus trusts Jesus’ command to not fear, only believe: the proof: he sticks with Jesus, and sees his daughter raised from the dead, and is overcome with amazement at Jesus’ power to restore.
All four of these stories – storm, demoniac, Jairus, Woman – end in a way that is curious: normal life: calm seas, sent back home to tell the story, sent off in peace – rest and wholeness, the OT calls this shalom, the girl is given a snack. We expect the kingdom to produce spectacular results; Jesus seems to see the kingdom restoring a sense of normalcy to lives disrupted by the chaos of sin and sickness. Perhaps here is a vision of a kingdom that starts as a growing seed, as a mustard seed: Jesus is willing to let transformation, and impact of his kingdom, happen over time. He does not call for CNN cameras and Oprah: he sends healed people back to a life of shalom, wholeness. How fitting, that most people have an inner sense of a normal life, of healthy relationships, and meaning: yet how often this expectation is thwarted by alienation and suffering. The kingdom offers shalom, normal life that is often inaccessible in our troubled world.

Application

The kingdom of God has power to restore people from helpless chaos to normal life.
Jesus’ kingdom is one of faith, a faith that centers on Jesus and his power.
Faith and fear are opposites.

Discussion Prompts Mark 5.21-43

2009-11-30T07:33:00.000-08:00

The Text: Mark 5.21-43, Page 10.27-12.9

Read the text aloud to each other. Notice the story within a story and be thinking about how the story of the healed woman shapes the meaning of Jairus’ story.
What impacted us from the sermon on this section?

Discussion Questions:

Discuss everything we can learn about Jairus in the first few verses: his position, his need, his approach to Jesus…Why do you think Jesus agrees to go with Jairus?
Discuss everything we can learn about this woman: her condition and situation, her secret approach to Jesus, her fear at Jesus’ seeking her. Why does Jesus have this public conversation with her? Why not just let the woman alone? How has the woman demonstrated faith? Why do you think Jesus calls her ‘daughter’?
Discuss everything we can learn about the disciples, and the crowds: how does their experience of Jesus differ from that of Jairus and the woman? Why? Surely some of the people in the thronging crowd touched Jesus’ garments – why were they not healed? Why are the disciples so sarcastic?
Finish discussing Jairus and his daughter and wife. What does Jesus want Jairus to learn from the woman’s story? Does Jairus demonstrate faith? How? How about Jairus’ daughter?

Application reflections

Are any of us in situations like that of Jairus and this woman – we’ve exhausted all avenues of hope and help available to us and our culture? What does faith mean for us? How can we have faith in Jesus, and not be overcome by fear? Are there practical steps we can learn from Jairus, and the woman, about expressing faith in Jesus and his kingdom?
What allows people to connect with Jesus’ transforming power? That is to be like Jairus and the woman, and not like the thronging crowds and the sarcastic disciples?
Mark, in these four stories, presents the kingdom of God as a comprehensive solution to human helplessness and despair, to the failures of science and technology. Do you agree with this idea that the kingdom God is the ultimate solution for human well-being?

Community Building

Brainstorm a way we can demonstrate faith in contrast to fear this Christmas season.

Pray

The Freeing Effect of Jesus

2009-11-29T08:30:00.000-08:00

Evangelical Free Church of Chico
November 29, 2009:
Mark 5:1-20

The Freeing Effect of Jesus
Pastor Lou Diaz
Listen

OIA Mark 5.1-20

2009-11-22T13:26:00.001-08:00

Observations

Who: Jesus, disciples, people in other boats, man w/ unclean spirit, legion, herdsmen, city folks
Where: In the boat, on the Sea of Galilee, the country of the Garasenes, the tombs, a steep bank, the sea, the city, the Decapolis
When: directly after calming the storm, the day after telling the parables of the kingdom
What: unusual conversation between Jesus and the man/unclean spirit; unclean spirit cast out; pig herd destroyed; man restored to sanity and normalcy; townspeople afraid, ask Jesus to leave; man asks to join Jesus but instead Jesus sends him home to tell his story.
Repeats: beg
Contrasts: life in the tomb/clothed and in right mind; concern for self-destructive man/concern for economic destruction; be with Jesus/go home and tell
Connections: a hopeless situation; unclean spirit vanquished; people afraid; proclamation of the kingdom
Responses to Jesus:

Man runs and falls before Jesus and is transformed
Legion bargains, and is obedient
Townspeople beg Jesus to leave and Jesus grants their request
Man: begs for healing, and to accompany Jesus; is obedient to Jesus’ direction

Interpretation

It is important to see this story, and all four of these miracle stories, as a continuing revelation of the kingdom that Jesus proclaims. These are not random stories thrown together by Mark in his effort to write Jesus’ story; rather they are carefully placed to explain the kingdom Jesus is proclaiming and demonstrating.
“DECAP'OLIS (Gk. de-kap'o-lis; "ten cities"). A district containing ten cities in the NE part of Galilee, near the Sea of Galilee (Matt 4:25; Mark 5:20; 7:31). The cities were Scythopolis, Hippos, Gadara, Pella, Philadelphia, Gerasa, Dion, Canatha, Raphana, and Damascus. Damascus is the only one now entitled to the name of city. They were built originally by the followers of Alexander the Great and rebuilt by the Romans in 65 BC, by whom they had certain privileges conferred upon them. These were typical Greco-Roman cities with their forums, pagan temples, baths, theaters, hippodromes, and other accoutrements. They were a thorn in the side of the Jews because they introduced nonsupernaturalistic ideas and elements of non-Jewish life-style and architecture into Palestine during the Roman period. The excavations at Jerash (Gergesa, which see) especially illustrate the nature of these cities.” (from The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright © 1988.)
Jesus intentionally enters Decapolis. This particular visit is a quick in and out; but in the next couple of chapters Jesus will spend significant amounts of time in Gentile regions – Tyre, Sidon, Caesarea Philippi, and in chapter 7 back in Decapolis.
Jesus encounters opposition on the trip to Decapolis, upon arrival, and from the locals. It is as if Jesus’ intention to invade this Gentile region with his proclamation of the kingdom evokes heightened opposition: from nature, from evil personified, and from local preoccupation with the things of this world.
This man is an example of a life almost completely devoured by enslavement to evil; in fact the man lives a life in some ways worse than dead: alive, but in the tombs, abandoned by his society after exhausting all normal means of help; left to his living death. Scripture is silent on how this man reched this point of despair, beyond the ability of cultural solutions. But we can imagine a series of wrong choices leading to this extreme dissolution of self: substance abuse, courting the occult, persistent sexual depravity: whatever the circumstances this man has so given himself to multiple evil that he is now enslaved, yet with enough self-awareness to understand, and cling to his condition.
This story offers a fascinating look at prayer: those who should not get what they ask for, do; and the man, who we would tend to think is entitled to have Jesus grant his request, is denied. There is more to answered prayer than our merit, or desire: there is Jesus’ kingdom agenda: proclaiming the mercy of God to a lost and Gentile region.
One of the most dreadful contrasts in this story is the townspeople who, when shown a man restored to normal life from the hell of a living death, can think only of the economic risks of the kingdom of God. These people would rather have their pigs back than their friend! It is probably that Jesus allows the demons to destroy this economic asset as a way of confronting these people with their value system that finds pigs more important than people, wealth more important than restoration.
Having said that, it is interesting to conjecture on Jesus’ designs in sending this man back to his friends to tell his story. Perhaps there is further healing and restoration for this healed man as he re-engages normal life, gets a job, establishes a ‘normal’ life. Perhaps the Lord has far more in mind for the region of Decapolis than only the restoration of this one person: perhaps this man is himself a mustard seed, a seed that will grow, first the blade, then the leaf….perhaps the emergence of the kingdom in unexpected ways that are totally dependent on the power inherent in the seed itself!
A final thought in interpretation: a ‘normal’ life is what most of us expect: reasonable health and wealth, satisfying relationships, meaningful work….yet in our world today this level of ‘normalcy’ is in fact abnormal; the twisting result of sin is what we encounter instead of hoped for normalcy: divorce; sickness; mental illness; substance abuse: only in the kingdom, and by the power of the Lord, are we allowed to enjoy the blessings of a normal life!

Application

Like the possessed man, we sometimes find ourselves so tied up with our sin that we are unable to break free and are even ambivalent about wanting to be free. In unhealthy relationships we call this codependency; we can become codependent on residual evil. We need to beg Jesus for release, for a return to sanity, and proper behavior.
We who have a rational, scientific worldview have technological solutions for all of life’s ills. Yet we face persistent problems, both personally and societally, that are immune to all human solution. Only the kingdom of God is able to deliver on its promise of restoration.
Kingdom values may be dangerous to our financial wellbeing. The question for us: what do we value more: our investments, or transformed lives? The way we treat the least – immigrants, low price employees – may reveal more to us about our real values that we would like to know.

Discussion Prompts Mark 5.1-20

2009-11-22T13:26:00.000-08:00

The Text: Mark 5.1-20, page 9.23-10.27

Read the text aloud to each other. This is the second of four stories that demonstrate the power of the kingdom of God in hopeless situations, and follows directly from Jesus’ kingdom theology found in the kingdom parables. It is helpful to view these stories and events as part of an unfolding understanding of the kingdom of God.
What impacted us from Lou’s sermon on the great storm?

Discussion Questions:

Discuss some observations from this text. In particular note both the story’s location and the contrasts described in this story.
What words describe the unclean man’s condition? What is the relationship between the man and Legion? What steps had people taken to deal with the man? What do we do in our culture with people like this?
Discuss the interaction between Jesus, the man, and Legion. Who is talking when? Why does the man beg Jesus not to send the demons away? Why does Jesus grant this request?
What is Legion’s request? Why does Jesus grant this request? Why the pigs and their destruction?
Why are the townspeople afraid? Why do they beg Jesus to leave their region? Why does Jesus grant their request?
Discuss all the reasons the healed man begs Jesus to be allowed to come with Jesus? Why do you think Jesus denies this request? Why does Jesus send the man back home to tell the story of Jesus’ mercy?
Application reflections
Have we ever been in contact with someone like this possessed man? Or does anyone feel themselves to be in a similar situation of hopeless enslavement to destructive forces and desires? What does it mean to us practically that Jesus demonstrates the power to return us to a state of normalcy – clothed and in our right minds?
Spend some time reflecting on the contrast between Jesus’ focus – on restoring the helplessly enslaved man – and that of the townspeople – obsessed with wealth and blinded to human suffering and Jesus’ transformational power to restore. Can we identify ways that we, living in perhaps the most wealth-obsessed culture on the globe today, share the callousness of the townspeople? What are specific things we might do together as a group to help us overcome this obsession?
What new insights do we gain about the kingdom Jesus is proclaiming and demonstrating by Jesus’ decision to enlist this man as a partner in proclaiming the good news? Why is it significant that this commissioning occurs in Decapolis, a gentile region?
What are ways we can tell of Jesus mercy to us among our friends and family?

Community Building

Discuss one group activity you might do before Christmas to act out some aspect of this story.

Pray

The Calming Effect of Jesus

2009-11-22T08:30:00.000-08:00

Evangelical Free Church of Chico
November 22, 2009:
Mark 4:35-41

The Calming Effect of Jesus
Pastor Lou Diaz
Listen

The Kingdom Parables of Jesus

2009-11-15T08:30:00.000-08:00

Evangelical Free Church of Chico
November 15, 2009:
Mark 4:1-34

The Kingdom Parables of Jesus
Pastor Lou Diaz
Listen

OIA Chapter 4.35-41, Page 9.11-23

2009-11-13T09:58:00.000-08:00

Observations

Who: Jesus, disciples, the crowd, people in the other boats
Where: In the boat, on the sea of Galilee: sailing from west to east, from the Galilee side of the lake to the Decapolis side of the
When: directly after telling the parables, that evening
What: Jesus gives instructions and the disciples obey; other boats come along; a great windstorm; Jesus sleeps during the storm; disciples awaken Jesus and question his concern for them; Jesus rebuked the storm, and it became calm; Jesus questions their lack of faith and fear; the disciples were terrified and question Jesus’ identity
Repeats: asleep, fear; two questions
Contrasts: crowd/in the boat; great storm/great calm; scared sailors/sleeping Jesus; fear/faith;
Contrasts: great storm/great calm; demoniac’s lifestyle/sitting clothed in right mind; Jairus’ panic/amazement at healed daughter; dead girl/walking and eating;
Connections: faith (paralytic and friends specifically; all who have obeyed Jesus more inclusively); sleep – the seed grows while the sower sleeps; rebuke 2x to unclean spirits; authority
Responses to Jesus:

Wake him up
Doubt Jesus’ care
Terror
Question his identity

Interpretation

This story begins a section of four stories that directly follow the parables of the kingdom; you might consider these as a continuation of the parables: the parables describe Jesus kingdom theology; these four stories demonstrate kingdom power.
There are key common themes in this section: faith/fear; hopeless/restored; failed human technology/efficacious spiritual power; out of control/calm, and others
The men in this boat were professional fishermen years of experience and good technology; they were better equipped to meet this crisis than most people would be; their assessment of their situation is that it is hopeless: we are going to die.
The disciples were doing the right thing, just what Jesus told them to do, and they get into a life-threatening situation with the result that they experience Jesus’ power and authority in a way that terrifies them. We sometimes have the idea that if we are doing the right thing, we are promised a smooth path; Mark refutes this idea by showing here, and in other stories, and following Jesus may in fact lead to real risk, conflict, and self-doubt. This is a significant discipleship learning theme in the pages to come, and begins to prepare the reader for the ultimate shock: Jesus will be killed, and those who follow him will meet the same fate!
This is the first time the disciples have spoken since they found Jesus alone praying; in many ways their question is the question of the entire gospel: Who then is this! The disciples ask this question here, and this section ends with the people from Jesus home town asking a very similar question.
Jesus seems willing to provoke, or at least allow, an extreme crisis to come into his disciples lives; as a result they are forced to confront their own fearful faithlessness, and their limited understanding of Jesus identity and power. Jesus seems to value this type of experience, even see is as fundamental to following him.
When Jesus allows, or provokes, such a crisis, people tend to respond like the disciples: don’t you care about me? This story pushes us to a new understanding of what Jesus’ care means.
Fear is contrasted with faith: not what we might expect!
This story takes place while Jesus is on his way to a Gentile region where he will restore a man from a living death, and send this man as his first missionary. This may well be an illustration of the macro-conflict between the kingdom of God and the kingdom of evil: the enemy would like to keep Jesus out of the Gentile region. Jesus sleeps while this conflict rages (c/c the sleeping sower in the parable of the growing seed); the disciples are caught in the conflict and fear first their own death, and then Jesus! Following Jesus is more that an inner peace, and a happy life: it is partnership in the battle between God and the enemy; and consequences are real.

Application

Jesus has the power to control the wind and the waves with a word. Have we experienced that kind of power in our relationship? How did we respond?
How do we react to the idea that Jesus may lead us into crisis situations as a way to awaken spiritual development, to increase our dependence on him?
Have we experienced this type of opposition in following Jesus?
How are faith and fear contrasted?

Discussion Prompts Mark 4.35-41

2009-11-13T08:37:00.000-08:00

Community Building

How are we doing on an externally focused activity? A couple of new ones seem to be developing: Habitat for Humanity is planning to build some homes here in Chico; and we may have opportunity to partner with an organization that does after school programs. More to come…

The Text: Mark 4.35-41, page 9.11-23

This story begins a new section in Mark; before you read this section aloud to each other, take a couple of minutes to scan up to 6.6a, or page 12.21
What impacted us from Lou’s second sermon on responsiveness and kingdom dynamics?

Discussion Questions:

Make a few observations on this story: who, what, when, where, contrasts, connections…
How do the disciples get into this situation? How bad is the storm – what words describe the severity of the storm? Discuss the fact that at least some of the disciples were professional fisherman – they had the experience and equipment to meet this crisis.
Why is Jesus asleep?
Spend some time discussing the disciples fear: what do the fear, and why. Why is their fear of Jesus even greater than their fear of the storm? Are faith and fear really opposites?

Application reflections

Have we been, or are we now, in a situation that seems hopeless, beyond our resources? Can we identify with the disciples’ idea that Jesus may not care about us? What do we discoverer about ourselves, and Jesus, by encountering life’s great storms?
Have we ever been terrified by Jesus? How? Why?
Jesus seems to lead the disciples into this crisis – they are doing exactly what he asked of them: going to the other side. How does Jesus’ seeming willingness to bring us to crisis situations, beyond our control, impact our understanding of what it means to follow Jesus?
How do we answer the disciples’ question: Who then is this?

Pray

The Parable of Jesus

2009-11-08T20:30:00.000-08:00

Evangelical Free Church of Chico
November 8, 2009:
Mark 4:1-34

The Parable of Jesus
Pastor Lou Diaz
Listen

Discussion Prompts Mark 4.1-34 Part 1

2009-11-02T05:12:00.000-08:00

Community Building

Continue to brainstorm about externally focused activities you might try for Thanksgiving and Christmas season: follow up on your Love Chico involvement, invite international students to your holiday celebrations, volunteer at Jesus Center or Torres Shelter, Christmas gifts to foster home children…….

The Text: Mark 4.1-34, page 7.12-9.11

Ask someone who enjoys reading aloud to read these verses.
What impacted us from Lou’s sermon on this parable?

Discussion Questions:

Make some basic observations: who, what, where, repeated words and themes, contrasts, definitions….
Pass out the sower worksheet and explain that we will discuss these parables in two sessions: this one devoted only to the parable of the sower; and next week focusing on the other stories and parables.
Discuss the questions on the worksheet and any other insights that really strike you.
Make a one sentence summary of the central point of this parable.

Application reflections:

What was it in you that prompted you to respond when Jesus planted his word in you heart and mind?
How are you doing in terms of fruitfulness? Is there something hindering you?
Reflect on the idea from this parable that Jesus initiates change in our life: his word causes us to respond. How can we best cooperate with the transformational impact of this word?

Pray

Discussion Promts 4.1-34 part 2

2009-11-02T05:09:00.000-08:00

Community Building

Choose externally focused activity and calendar your plans to carry out this plan. Pleas share your plan with the other MYM leaders so we can pray for each other’s group activity.

The Text: Mark 4.1-34, page 7.12-9.11

Ask someone who enjoys reading aloud to read these verses.
What impacted us from Lou’s second sermon on this parable, focusing on responsiveness?

Discussion Questions:

Review your discussion from last week about the parable of the sower and explanation.
Pass out the secret worksheet and discuss the questions on the worksheet and any other insights that really strikes you.
Take plenty of time to wrestle with this section!
Discuss a one-sentence summary for this section.
Discuss how this summary expands your understanding of the parable of the sower.
What is the main point of the parable of the growing seed? Of the mustard seed?

Application reflections

How are you doing on your responsiveness to Jesus? Which of the responsiveness indicators describes your experience: having, and getting more? Of not having, and losing ground?
How is it a comfort and encouragement that the kingdom grows on its own?
How might your externally focused activity be like the mustard seed? Or the growing seed?

Pray

Sower Worksheet

2009-11-02T05:01:00.001-08:00

“Listen! A sower went out to sow. And as he sowed, some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. And when the sun rose, it was scorched, and since it had no root, it withered away. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold...The sower sows the word. And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”

Sower?
Seed?
Soils?
Path:
Rocky:
Thorny:
Fruitful:
The kingdom of God in the parable of the sower:

Secret Worksheet

2009-11-02T05:00:00.000-08:00

And when he was alone, those around him with the twelve asked him about the parables. And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, so that “they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.” And he said to them, “Do you not understand this parable? How then will you understand all the parables?

“Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear.”

“Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”

What is the secret of the kingdom?

Why is a lamp brought in?

Why measure carefully?

How do these sayings re-define the parable of the sower?

Summarize Jesus’ teaching about the kingdom of God:

OIA Chapter 4.1-34, Page 7.12-9.11

2009-11-02T04:58:00.000-08:00

Observations:

Who: Jesus, crowds, disciples
What: teaching, parables, questions, explanations, exhortations; a secret;
Where: in a boat, alone with disciples, public, private
Repeats: parable, seed, sow, hear, word, soil/ground 11x, secret 2x, Listen! 4x
Contrasts: fruitful/unfruitful; secret/known; hear/understand; get more/loose all; inside/outside; hidden/revealed; small/big;
Connections: Jesus is focal point of system; responsiveness to Jesus is essential; responses to Jesus and the kingdom he proclaims continue to be mixed

Interpretation:

These kingdom parables are central to understanding Mark’s presentation of the kingdom; they explain the variety of responses to Jesus so far in the book, and form the framework for understanding the rest of the book. And a clear understanding of the secret of the kingdom is essential for understanding Mark’s presentation of discipleship: responsiveness and proximity to Jesus: the disciples never do quite get in right even up to the conclusion of Mark’s narrative; but they do stick with Jesus, and keep asking questions, even if they are the wrong questions; I think this is Mark’s definition of following Jesus: stay in his presence no matter what, and keep responding: this is what Mark calls faith.
The sower story explains Jesus activity of spreading the word of God, and the variety of ways people respond. Jesus takes initiative; the word contains the power to reveal the heart of the hearers. This story is more than a parable with only one meaning, but less than a allegory; often people get sidetracked wanting to talk about how to change the soils, but this is not the emphasis of the story; rather the emphasis is on Jesus’ initiative to preach the word everywhere, to all kinds of people, and see how people respond to the word; this is exactly what Jesus has done so far in Mark: proclaimed the good news of the kingdom: the time is now, the kingdom is at hand, repent and believe the gospel. And we’ve seen a variety of responses: the crowds, needy people, disciples, religious leaders. I’m not suggesting we force these into one of the four soils; but the soils do explain why people respond so differently to Jesus: in some cases there is demonic intervention; in others a shallowness that precludes fruitfulness; in other preoccupation with self-interest; in others, amazing fruitfulness.
Having decoded the sower and explanation, it is time to decode the secret of the kingdom, the purpose for speaking in parables, and the logarithmic consequences of positive and negative response to the word, the gospel. Answering the questions Jesus asks is a good way to help people grasp these essential dynamics of the kingdom

How does one receive the secret of the kingdom? It is given, by Jesus
How will one understand? Ask Jesus
Why are things hidden? To be revealed
Does God intend people to miss the point? No, he intends for them to follow, ask, knock, seek…
What is it that some have, and some do not? Responsiveness to Jesus, faith
Why do those who have get more, others lose what they have? You are either responding positively to Jesus in a dynamic process where you grow, learn live out…or in the case of negative response, you increasingly lose the ability to see and hear God

This have/lose dynamic describes what has happened to the scribes and Pharisees and Herodians: they have consistently and persistently rejected Jesus’ proclamation of the kingdom: his claim to have authority to forgive sin, his rejection of their understanding of purity as it applies to social intercourse – he welcomes sinners instead of rejecting them; he places relationship over ritual: fasting; he believes religious observance is God doing a favor for us, and not vice versa: Sabbath is for man…
As the religious have rejected Jesus, their spiritual insight has been taken away to the point that they are engaged in a murder conspiracy, and when they see the fruit of the kingdom right before their eyes and ears, the mistake it for demonic power: what they once had has been taken away.
By contrast those who ask, who respond, are given more: specifically the explanation of the parable, an explanation of kingdom dynamic, and two more parables that explain the kingdom!
Secret: MYSTERY: musterion NT:3466, primarily that which is known to the mustes, "the initiated" (from mueo, "to initiate into the mysteries"; cf. Phil 4:12, mueomai, "I have learned the secret," RV). In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a "mystery" implies knowledge withheld; its Scriptural significance is truth revealed. Hence the terms especially associated with the subject are "made known," "manifested," "revealed," "preached," "understand," "dispensation." The definition given above may be (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

Applications:

How have you personally experienced the dynamic of responsiveness in your journey of faith in following Jesus?
How might you respond to someone who insists that large scale evangelistic campaigns are the main way the kingdom of God expands?
Give examples of how you have seen and experienced the mustard seed principle.
What might it mean that the kingdom of God will grow, even if we are asleep?

The Four Responses of Jesus

2009-11-01T11:00:00.000-08:00

Evangelical Free Church of Chico
November 1, 2009:
Mark 3:7-35

The Four Responses of Jesus
Pastor Lou Diaz
Listen

Map - Mark 3:7-8

2009-10-27T00:12:00.000-07:00

People were coming from pretty much this entire map (about 150 mile span) to see and touch Jesus.

To the North, Tyre (and Sidon just off the top of the map).
To the South, the region of Idumea
To the East, "beyond the Jordan."

Mark 3.7-35 Discussion Prompts

2009-10-25T18:18:00.001-07:00

Community Building

Dream together about externally focused service you might try for the Thanksgiving and Christmas season: follow up on your Love Chico involvement, invite international students to your holiday celebrations, participate with Jesus Center or Torres Shelter, Christmas gifts to foster home children…….

The Text: Mark 3.7-35

Ask someone who enjoys reading aloud to read these verses.
What impacted us from Lou’s sermon on these stories?

Discussion Questions:

Make some basic observations: who, what, where, repeated words and themes, contrasts, definitions….
Review the context of these stories: do you see any connections back to what we’ve discussed so far in Mark?
What is especially interesting about Jesus’ appointment of 12 apostles? What is Jesus’ criterion for appointing these 12? What is their job description? Why the new names for some? Why the editorial note that Judas betrayed Jesus?
What is it that Jesus’ family heard that prompted them to come seize Jesus? What do you think about Jesus’ redefinition of family in his kingdom: not genetically-based, but obedience-based?
What does Jesus claim he has done to the ‘strong man’? How is this further evidence of Jesus’ authority claims? (Note: don’t get too distracted by the unforgivable sin, which is most likely a summary statement of what happens when people so reject Jesus and his kingdom that they mistake the kingdom of God for the kingdom of the enemy.)

Application reflections

Which of the elements of Jesus’ appointment of the 12 do you most understand: his desire for you to be with him? His commission to go and preach? His delegation of authority to confront personified evil? His giving a new name? The communal connection?
How is it good news to us that Jesus’ family includes all who respond positively to God’s will? How does this challenge our understanding of family?
How is it good news that Jesus has bound the ‘strong man’, and can ‘enter that (mans) house and plunder his goods’?

Pray

Chapter 3.7-35; Page 5.28-7.12

2009-10-25T18:18:00.000-07:00

Observations

Who: great crowds (c/c crowds 1.7, 2.27, 3.22; 4.13); disciples; many sick, unclean spirits; those he desired; 12 apostles (named individually); Jesus’ family; Jerusalem scribes; Beelzebul/Satan; Jesus physical and spiritual families.
What: withdrawal; healing and exorcism; crowd interest/control; apostles called, came, appointed and renamed, and given job description (be with him, be sent out to preach, and have authority to cast out demons); family attempts to seize Jesus; accusation by scribes and Jesus’ answer – an unforgivable sin; Jesus re-defines who he considers his family to be.
Where: by the sea; on the mountain; at home
Connections and repeats: crowds; call (the first four, Levy, Jesus to the apostles, family to Jesus); more sick and unclean; authority – this time delegated to the apostles; continuing conflict – with scribes, and now Jesus’ own family; sin and blasphemy – cf paralytic; Holy Spirit and God again referenced;
Contrasts: the interest of the crowds from a wide geographic region/the rejection by the scribes and Jesus’ family; all sins forgiven/one sin unforgivable; unity/diversity of apostles; divided kingdom; physical family/kingdom family
Definitions: job of an apostle; why Jesus has power to cast our demons; kingdom family

Interpretation

The crowds are from a much larger geographic region, including Gentile areas; it is interesting that these areas are included immediately after the murderous collusion between the Pharisees and Herodians, as if Jesus is propelled into these regions by this rejection, regions where, in contrast to Jerusalem, he is widely accepted.
Jesus radically redefines the kingdom of God by appointing 12 new ‘patriarchs’ and undermining the nuclear family: connection to God’s kingdom is no longer genetic, but is response-based, those who do the will of God. Doing, not just thinking: those described as Jesus’ family have responded to his call, and endangered themselves by associating with Jesus; they are fulfilling one of the job assignments: they are with him.
Proper use of Jesus’ authority is not automatic: Judas is noted as a betrayer even at this point in Mark’s narrative.
Part of our calling is to be with Jesus; it is all too easy at times to be obsessed with doing the work of the kingdom; but part of Jesus’ call is simply to be with him. Yet, being with him is itself risky behavior: those in Jesus’ true family have joined him in standing against the religious leaders, and challenged one of the core values of society: family loyalty. So being with Jesus is not just a warm feeling: it is identifying oneself with him.
Again Jesus sees himself as the locus and focus of the kingdom: he assumes the right to appoint apostles, assign them a purpose, re-constitute their lives by re-naming them, and delegate to them his own mission of preaching and casting our demons.
The word ‘seize’: HOLD (DOWN, FAST, FORTH, ON, TO, UP), HELD, HOLDEN, (TAKE) HOLD 6. krateo NT:2902, "to be strong, mighty, to prevail," (1) is most frequently rendered "to lay or take hold on" (a) literally, e. g., Matt 12:11; 14:3; 18:28 and 21:46, RV (KJV, "laid hands on"); 22:6, RV (KJV, "took"); 26:55, KJV (RV, "took); 28:9, RV, "took hold of" (KJV, "held by"); Mark 3:21; 6:17; 12:12; 14:51; Acts 24:6, RV (KJV, "took"); Rev 20:2; (b) metaphorically, of "laying hold of the hope of the Lord's return," Heb 6:18; (2) also signifies "to hold" or "hold fast," i. e., firmly, (a), literally, Matt 26:48, KJV (RV, "take"); Acts 3:11; Rev 2:1; (b) metaphorically, of "holding fast a tradition or teaching," in an evil sense, Mark 7:3,4,8; Rev 2:14,15; in a good sense, 2 Thess 2:15; Rev 2:25; 3:11; of "holding" Christ, i. e., practically apprehending Him, as the head of His church, Col 2:19; a confession, Heb 4:14; the name of Christ, i. e., abiding by all that His name implies, Rev 2:13; of restraint, Luke 24:16, "(their eyes) were holden"; of the winds, Rev 7:1; of the impossibility of Christ's being "holden" of death, Acts 2:24. See KEEP, RETAIN (of sins), TAKE.
2902 used 15x in Mark: 1.31, 3.21, 5.41, 6.17, 7.3, 7.4, 7.8, 9.10, 9.27, 12.12, 14.1, 14.44, 14.46, 14.49, 14.51
How can a sin be unforgivable? This may a statement of consequence: by the time a religious person has so rejected God as to mistake His activity as that of Satan, that person has put themselves beyond the reach of God’s redeemer: they cannot come to him in faith and repentance, and remain unforgivable.

Application

Does my vision of Jesus’ people include foreigners? Outsiders? Former, or current, political enemies?
Has Jesus called you to be with him? Proclaim his message? Receive authority to confront personified evil? How is this job description a reality in your life of faith?
Do you have any experience of being with, or identifying with, Jesus in his radical redefinition of the kingdom of God, and who his true family really is? What was that experience like?
How do you think Jesus would respond to someone who says nuclear family is God’s highest call?
Do we really think that the kingdom of God is in direct conflict with our surrounding society? Or do we think there is an alliance between the state and God’s kingdom to accomplish Godly values?
Where are you on the pathway of responsiveness? Seeking Jesus? Responding to his call? Wondering if he is crazy, or possessed?

The Impact of Jesus

2009-10-25T08:30:00.000-07:00

Evangelical Free Church of Chico
October 25th, 2009:
Mark 1:1-3:6

The Impact of Jesus
Pastor Lou Diaz
Listen

Week 6: Love Chico

2009-10-17T12:58:00.001-07:00

Community Building

Tell stories about your participation in Love Chico. Did you have a sense of practicing some of the things we’ve talked about so far in Mark?
How has your participation in this weekly community been a blessing to you? Any aspects of your group that you need to discuss or modify? For example, group duration, everyone participating, praying for each other during the week, more practical application…..

The Text: Mark 1.1-6.6a

Take turns reading this entire section aloud to each other. Next week we will summarize what we’ve learned in our first weeks together in Mark 1.1-3.6, and look ahead to the next section, 3.7-6.6a. So this week, just enjoy reading and listening to the first portion of Mark. Most likely Mark was written to be read aloud to churches, and you may even want to read the whole book if time allows.

Pray

Use this week to spend extra time praying for each other, and for our city, and for how we can continue to proclaim the kingdom of God here in Chico.

1.1-3.6 Review

2009-10-17T12:58:00.000-07:00

Community Building
• Continue your discussion of any parts of your group that need modification or review.
• Brainstorm further potential externally focused projects, and consider adopting one of these suggestions.

The Text: Mark 1.1-3.6
• Take turns reading this entire section aloud to each other.
• What impacted us from Lou’s summary of this section?

Discussion Questions:
• Make a list of all the ways Jesus has demonstrated authority in the stories we’ve discussed these past few weeks. Which of these aspects of Jesus’ authority do you find most amazing? Encouraging? Confusing?
• Discuss the different responses to Jesus’ authority by different people and groups:
     o The disciples
     o The crowds
     o The unclean spirits
     o The sick and paralyzed
     o The religious leaders
• Jesus’ first sermon was “The time is fulfilled, and the kingdom of God is at hand; repent and believe the gospel.” How has each element of that first sermon been described by Mark so far in his Gospel:
     o The time is fulfilled:
     o The Kingdom of God is at hand:
     o Repent and believe the gospel:

Application reflections
• What new things have you learned about Jesus and the kingdom of God in the past weeks?
• How would you characterize your response to this learning? Amazed? Immediately obedient? Questioning? A bit troubled? Frustrated and angry at Jesus?
• Before next week, read Mark 3.7-6.6 several times.

Pray

1.1-3.6 OIA Review

2009-10-17T12:57:00.001-07:00

Observations
Who:

Actors: Jesus; God; John; Isaiah; Spirit; Satan; angels; wild beasts; disciples; crowds; sick and oppressed; some with faith; scribes/Pharisees;
Names for Jesus: Christ; Son of God; beloved Son; Jesus of Nazareth; Son of Man; physician; bridegroom; Lord of Sabbath
Questioners: Scribes 4.1; scribes of Pharisees 4.19; people who came 4.25; Pharisees

What:

Mark’s depiction of Jesus:
-----Son of God
-----Foretold by Isaiah
-----Prepared/fulfilled by John
-----Affirmed directly by God
-----Tempted, and divinely sustained
Purposes
---- Proclaim kingdom of God
---- Go to other towns
----Call the sick
Demonstrates and claims authority
----Widely sought by crowds, many followers
-----Collecting a group of disciples
-----Provokes religious questions
-----Definitive conflict with religious leaders
-----Emotionally engaged: pity, anger, grief
Jesus demonstrates authority: as he inaugurates the kingdom: life purpose (call of the 4), living scripture, unclean oppression, sickness, kingdom priorities, physically and spiritually destructive filthiness’ (leper, paralytic), who belongs (the ‘sick’), religious observance (Sabbath);

Where: Jordan, wilderness, Galilee, Capernaum, by the sea, in the house/home

Interpretation

In this first section Mark portrays Jesus as a man on a mission: to proclaim the kingdom of God. These stories probably comprise about the first year of Jesus’ public activity. Mark shows Jesus receiving overwhelming notice, and impact. However it is likely that this was a localized impact as there are few secular references to Jesus, eg Josephus.
Jesus operates apart from established religious (Jerusalem and the temple cult) and secular (the major Roman city of Galilee) authorities; he seems to see himself, and the kingdom, and something new, distinct from Roman imperialism and Jewish religious practice
Galilee was a backwater, mixed race, spoke neither Greek, Latin, of Hebrew, but Aramaic; and it is from this unspectacular area that Jesus launches his kingdom: from outside the halls of power or social respectability
Furthermore, the people he calls to follow are rural businessmen and minor government functionaries: the fishermen, and Levy; Jesus begins his mission in an extremely unlikely manner, in the wrong place with the wrong people
• How does Mark define Jesus’ initial sermon: the time is fulfilled, the kingdom is at hand, repent and believe?
-----The time is now: Jesus, God’s son, foretold in scripture, confirmed by God, more powerful than Satan: Jesus is here: history is focused on Jesus
-----The Kingdom is at hand: in the person of Jesus, demonstrated by his authority; physical proximity to Jesus = closeness to the kingdom
-----Repent and believe: each vignette in this section can be seen as an example of repent and believe;
How to people respond to Jesus?
-----Many of these responses are positive:
-------- Disciples, leper, paralytic, Levy, withered hand man, many who followed; faith is introduced, specifically in the paralytic story, but implicitly in each positive response to Jesus
-----Some are neutral: crowds – amazed, interested, but uncommitted
-----Some are legitimate questioners
-----Some are negative, antagonistic, and hostile
Jesus’ authority is central.
-----His authority is irresistible over sickness, unclean spirits
-----His authority over people requires voluntary response
Jesus himself is the locus of authority: not the temple, or religious tradition, or scriptural interpretation

Application
Jesus is, now as then, establishing the kingdom of God. It is a kingdom centered on Jesus himself, a kingdom apart from the religious and cultural presuppositions. It is a kingdom that invites positive response – like the four fishermen, Levy and his friends, the paralyzed man and his friends. But it is a kingdom that allows a variety of responses: interested and amazed like the crowds; blessed but disobedient like the leper; questioning, like the people with the fasting question; and outright rejection by people like the religious experts. It is a kingdom of power: over scripture, physical and spiritual health, religious presuppositions.

How are you responding the past weeks as we’ve begun our Make Your Mark Series?

Glad and immediate positive response? (disciples, Levy, paralytic)
Enthusiastic, but really doing your own thing in your own way? (leper)
Interested, but watching from the crowds? (thronging crowds)
Legitimate questions? (fasting question)
Offended rejection of Jesus? (Pharisees and their scribes; Herodians)

3.7-6.6a OIA

2009-10-17T12:57:00.000-07:00

Observations:

Who: Jesus, crowds, 12 apostles, scribes, Jesus’ family, Sower, Soils, Satan, demoniac, demons, pigs, townsfolk, Jairus, Woman with illness, Peter, James and John, Jairus’ daughter, mourners, home town folks
What: great crowds pursue; 12 apostles appointed; scribes accuse Jesus of demon-possession; Jesus’ family tries to muzzle Jesus; Jesus redefines family; Jesus tells parables explaining the kingdom; Jesus gives, and explains, the secret of the kingdom; Jesus performs four spectacular miracles; Jesus teaches in and is rejected by his home town folks.
Where: the sea, the mountain, at home, again by the sea, public teaching/private explanation, in the boat, country of the Gerasenes, the Decapolis, again beside the sea, on the way to Jairus’ home, at and in Jairus house, again in Jesus home town, in the synagogue
Connections: crowds respond; disciples called and obedient; conflict: with scribes, family, home town; faith is described and expanded; miracles; teaching; kingdom of God; unclean spirits
New: 12 apostles; parables; secret of kingdom; insiders/outsiders; public teaching/private explanation

Interpretation:

In the first section we see Jesus introducing the kingdom of God with himself as the central figure in this kingdom with authority to call, heal, exorcise demons, and challenge accepted religious practice.

In this next section we see some continuation of the theme of Jesus authority: he establishes a new 12 patriarchs for his kingdom; the response to this is that the religious leaders declare him possessed by Satan, and his family decides he is out of his mind. In the context of these conflicts Jesus takes the opportunity to declare, again on his own authority, that there is one unforgivable sin and the scribes, and perhaps Jesus’ family, have just committed this sin: when they see God at work, they mistake His activity for demonic activity. He also uses this occasion to redefine family. Jesus has just overturned two of the foundations of his contemporary culture and society: religious authority, and the family.

In this section we have some new developments: Parables of the Kingdom, and Demonstrations of the Kingdom, chapters 4-5; and yet another example of rejection: 6.1-6a, this time in Jesus’ home town as compared to the rejection by the Pharisees and Herodians in 3.6.

PARABLES

Jesus describes, in parables, several key dynamics of the kingdom of God. His metaphors are agricultural, from the natural world: seed, sower, slow and mysterious growth. In the midst of these parables Jesus introduces an entirely new understanding of how and why people understand who and what he, and the kingdom are all about. This is the eyes to see, ears to hear, and the obliqueness of parables: the secret of the kingdom!

This secret is central to Mark’s definition of discipleship: it explains the mixed responses Jesus has so far received, and sets the foundational pillars for the coming chapters that continue to describe a variety or responses to Jesus, as well as establishes the dissonance Mark describes between Jesus and the very 12 he called.

It is also important to note a particular literary technique Mark often employs: a story within a story. This is called the sandwich technique, “…an A1 – B – A2 sequence, with the B-component functioning as the theological key to the balancing halves” (Edwards: 11). The central story is the ‘meat’ of the sandwich that makes sense of the bread; i.e. Jesus’ teaching about eyes, ears, secrets, more/less, inside/outside are the theological key to understand the parable of the sower, growing seed, and mustard seed. (This technique happens again in 3.20-35; 4.1-20, 5.21-43, 6.7-30, 11.12-21, 14.1-11, 14.17-31, 14.53-72, 15.40-16,8 {ibid}).

DEMONSTRATIONS

It is possible to see the four stories – storm, demoniac, Jairus and his daughter, and the woman ill for 12 years – as demonstrations of the kingdom. Just as the parables theologically explain God’s kingdom, for those with eyes to see, so these four miraculous events demonstrate the actual presence and power of the kingdom in real life. Mark makes no dualistic distinction between the spiritual world and the physical world: the kingdom is holistic in its intent and practice. We with a modern/Western world view have conveniently isolated God in the realm of the spiritual, and live in the world of science, where we can know and manipulate the world for our own benefit: the modern dream of perpetual human progress. But Mark, and most of the non-Western world still to this day, know and experience the facts of these four stories; sometimes all our technology is insufficient to restore us to normal life. Then, and now, God’s kingdom has the power to redeem and restore.

Application
More to know and experience about the kingdom of God:
• Has apostles
• Has bound the strong man
• Has specific dynamics: sower, seed, mustard seed
• Has a key secret
• Impacts real life
Faith has immense implications, both positive and negative
Discipleship is dynamic, frightening, an unexpected
Jesus’ kingdom is in conflict with traditional understanding of family, religion, and science

The Authority of Jesus

2009-10-11T11:00:00.000-07:00

Evangelical Free Church of Chico
October 11th, 2009:
Mark 2:23-3:6

The Authority of Jesus
Pastor Lou Diaz
Listen

2.22-3.6

2009-10-05T11:00:00.000-07:00

Community Building

Welcome new participants.
Review the themes of Marking Your Mark and any opportunities to practice what we discussed last week: spend any time with tax collectors and sinners? Find anything new about Jesus that stretched your mind, or tore away a preconception?

The Text: Mark 2.23-3.6

Ask some who enjoys reading aloud to read these verses.
What impacted us from Lou’s sermon on these verses?

Discussion Questions:

Review the context of these stories: do you see any connections back to what we’ve discussed so far in Mark?
Make some basic observations: who, what, where.
List exactly what Jesus teaches about the Sabbath. What are the sources for authority that Jesus mentions to corroborate his understanding of how to observe the Sabbath?
Why do the Pharisees become so upset that they team up with the Herodians to plot Jesus’ destruction?

Application reflections

What is your church history? Have you experienced times when you felt like ‘the sabbath’ was made for you? Or times when you felt like you were serving the ‘sabbath’? What contributed to your experience?
What could we do to make our ‘sabbath’ experience focused on doing good and meeting human needs?
Have you ever had an encounter with Jesus that completely overturned your understanding of what it means to worship God? Would you be willing to tell us that story?

Pray