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
Sunday, October 10, 2010
What is a Gospel?
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.
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
Community Building
The Text: Mark 1.1-13
- 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
- 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?
- 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?
- How can we pray for each other this coming week?
- Pray together.
Wednesday, September 8, 2010
OIA 15.42-16.8
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.
• 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
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
• 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
Tuesday, August 31, 2010
OIA 15.21-41
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.
• 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
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
• 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
Thursday, August 26, 2010
OIA 15.1-20
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?
• 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
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
• 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
Wednesday, August 18, 2010
OIA 14.53-72
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.
• 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
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
• 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
Friday, August 13, 2010
14.41-52 OIA
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!
• 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
Introduction
- The plot hatched by the Pharisees and Herodians in 3.6 is finally fulfilled.
- Read the text aloud to each other.
- 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?
- 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?
Wednesday, August 4, 2010
OIA 14.32-42
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.
• 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
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
• 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
Wednesday, July 21, 2010
OIA 14.1-11
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.
- Live large in worship; be extravagant!
- Always focus on costly sacrifice when explaining the gospel.
14.1-11 Discussion Prompts
Introduction
The Text: Mark 14.1-1 Pages 33.13-34.5
Discussion Questions:
- 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.
- Read the text aloud to each other.
- 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?
- 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?
Tuesday, July 13, 2010
OIA 13.24-37
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.
- 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
- Stay awake!
- Remain faithful.
13.24-37 Discussion Prompts
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.
- Read the text aloud to each other.
- 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?
- 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?
Friday, July 2, 2010
13.1-23 OIA
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
- 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.
- 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
Introduction
- What is the most impressive cathedral or church you have ever seen of visited?
- Read the text aloud to each other.
- 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?
- 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?
Sunday, June 20, 2010
OIA 12.35-43
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
- 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
Introduction
- What is your understanding of predictions about the Messiah in the Old Testament?
- 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.
- 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?
- 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?
Tuesday, June 8, 2010
OIA 12.28-34
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.
- 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.
- 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
Introduction
- What do you think is the most important action or attitude for a follower of Jesus to live out?
- 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.
- 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?
- 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?
Thursday, June 3, 2010
Outline for Chapters 11-13
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
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
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.
• 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
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
• 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
Friday, May 7, 2010
Say Hi!
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
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?
• 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
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
• 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
Monday, May 3, 2010
The Healing of Blind Bart
Evangelical Free Church of Chico
May 2nd, 2010:
Mark 10:46-52
The Healing of Blind Bart
Pastor Lou Diaz
Listen
May 2nd, 2010:
Mark 10:46-52
The Healing of Blind Bart
Pastor Lou Diaz
Listen
Wednesday, April 28, 2010
OIA 10.46-52
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?
• 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
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
• 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
Sunday, April 25, 2010
Jesus Christ, Servant of All
Evangelical Free Church of Chico
April 25th, 2010:
Mark 10:32-45
Jesus Christ, Servant of All
Ken Anderson
Listen
April 25th, 2010:
Mark 10:32-45
Jesus Christ, Servant of All
Ken Anderson
Listen
Sunday, April 18, 2010
The Rich Young Ruler
Evangelical Free Church of Chico
April 18th, 2010:
Mark 10:17-31
The Rich Young Ruler
Pastor Lou Diaz
Listen
April 18th, 2010:
Mark 10:17-31
The Rich Young Ruler
Pastor Lou Diaz
Listen
Saturday, April 17, 2010
OIA 10.32-45
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
Introduction
- Did you have opportunity this past week to struggle with Jesus’ idea that wealth is an impediment to entering the kingdom of God?
- Read the text aloud to each other.
- 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…”.
Wednesday, April 14, 2010
OIA 10.17-31
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.
- 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.
- 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
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?
- Read the text aloud to each other.
- 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?
- 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?
Sunday, April 11, 2010
Let the Children Come to Me
Evangelical Free Church of Chico
April 11th, 2010:
Mark 10:13-16
Let the Children Come to Me
Pastor Lou Diaz
Listen
April 11th, 2010:
Mark 10:13-16
Let the Children Come to Me
Pastor Lou Diaz
Listen
Monday, April 5, 2010
OIA 10.13-16
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
- 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.
- 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
Introduction
Application reflections
Pray
- Reflect on our Resurrection celebration last week, and how living life anew dovetails with the Acts 1.8 emphasis we are beginning.
- Read the text aloud to each other.
- 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?
- 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?
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