Welcome!

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

What is a Gospel?

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

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

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

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

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

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

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

Mark 1.1-13

Community Building

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

 

The Text: Mark 1.1-13

• Ask some who enjoys reading aloud to read these verses to the group.
• Discuss all the things you can learn about Jesus from these verses:
• Mark says he is God’s son
• He is linked to the good news: it is about him
• He is prepared for: in Isaiah, by John
• He is baptized
• He hears God speak
• He is responsive to the Spirit’s direction
• He was tempted directly by Satan
• Other observations…..
• What is the most important thing you think Mark wants us to understand about Jesus?
• John preaches a “baptism of repentance for the forgiveness of sins”.
• If you were using only this text, and forgetting all your theological/church knowledge: how would you define ‘repentance’ from this text alone?
• From what you know of Old Testament law and the temple sacrificial system, how is John’s message about ‘forgiveness of sin’ different from Jewish understanding of how sin was forgiven?
• How does John fulfill the Isaiah prophecy? How is repentance and baptism a preparation for ‘he who is mightier than I’?
• Why is Jesus baptized?
• Why does the Spirit drive Jesus into the wilderness?

Response

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

Pray

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

 

 

OIA 15.42-16.8

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

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

Application
• Meet Jesus in Galilee and follow him.

Discussion Prompts 15.42-16.8

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

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

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

Pray

OIA 15.21-41

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

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

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

Discussion Prompts 15.21-41

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

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

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

Pray

OIA 15.1-20

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

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

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

15.1-20 Discussion Prompts

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

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

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

Pray

OIA 14.53-72

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

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

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

Discussion Prompts 14.53-72

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

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

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

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

Pray

14.41-52 OIA

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

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

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

Mark 14.41-52 Discussion Prompts

Introduction

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

The Text: Page 35.27-36.14 Chapter 14.41-52

• Read the text aloud to each other.

Discussion Questions:

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

Application reflections

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

Pray

OIA 14.32-42

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

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

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

14.32-42 Discussion Prompts

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

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

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

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

Pray

OIA 14.1-11

Observations

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

Interpretation

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

Application

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

14.1-11 Discussion Prompts

Introduction

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

 

The Text: Mark 14.1-1 Pages 33.13-34.5

• Read the text aloud to each other.

 

Discussion Questions:

• Spend some time just observing – who, what , when, where, connections, contrasts...
• Discuss your initial reactions to this story. Why do you think Mark chooses this story to introduce us to the last three days of Jesus’ human life?
• Discuss each main character in this story and what we discover about them their character:
• Chief priests and scribes
• Simon the Leper
• The unnamed woman
• Some indignant observers
• Jesus
• Judas
• Discuss the similarities between this woman’s act and what Jesus will do on the cross just three days after this story.
• Why does Jesus call this woman’s wasteful gift ‘a beautiful thing she has done for me’?
• Why does Jesus say that this woman’s act will be retold ‘wherever the gospel is preached throughout the world’?
• What is it about this story that finally pushes Judas over the edge into intentional betrayal?  

Application reflections

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

Pray

 

OIA 13.24-37

Observations

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

Interpretation

• Again it is very important to take this section in its context and listen to this conclusion of Jesus’ longest, and final, discourse in this gospel. This would be a great time to go the Resources section of the blog and review Interpretation and Let The Author Speak.
• Mark’s readers would have understood these verses in their own immediate context:
• ‘that tribulation’ in their minds equated to the savaging of Jerusalem in 70ad;
• the ongoing conflict with the power centers of this world: Jerusalem and Rome;
• efforts to proclaim the gospel to the four winds and the ends of the earth;
• immediate reference to the Garden where the disciples slept and Peter’s failed rescue attempt and denial
• Jesus is in fact gone on a journey
• Faithfulness now, as in Mark’s entire narrative, is central to following Jesus.
• Fittingly Jesus wraps up his farewell address with parables:
• a reminder of the fig tree parable,
• and now, with his resurrection we do see emerging fruit
• and with the coming of the Spirit in Acts we see even more fruit
• and a new parable about staying awake and alert
• of immediate necessity for the disciples
• and just as much for us today
• Jesus does finally answer the question of v. 4: when. His answer is:
• My words are eternal
• I do not know
• You do not know
• The Father does know

Application

• Stay awake!
• Remain faithful.

 

13.24-37 Discussion Prompts

Introduction

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

The Text: Mark 13.24-37 Pages 32.20-33.13

• Read the text aloud to each other.

Discussion Questions:

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

Application reflections

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

Pray

 

13.1-23 OIA

Observations

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

Interpretation

• It is very important to take this section in its context and listen to Mark’s presentation of Jesus’ longest, and final, discourse in this gospel. This would be a great time to go the Resources section of the blog and review Interpretation and Let The Author Speak.
• In its context this section is much more a pastoral sermon from Jesus to the original four disciples in their 1st century ad life than it is a text on eschatology in the year 2010. The recurring refrain in this entire chapter is Watch, be alert, be on guard. This emphasizes Jesus’ immediate pastoral focus.
• This is also something of a farewell address for Jesus. He summarizes some of the macro-themes of his teaching and lifestyle:
• The priority of proclaiming the good news of the gospel to all peoples
• Conflict with religious and cultural powers
• Conflict with spiritual powers
• The importance of having eyes to see, to understand what God is accomplishing
• Faith: complete confidence that God is in control
• The way of the cross: the kingdom comes through suffering
• If you come after me you too will participate in the conflict
• There is structure in this section. Here is a possible outline of this chapter:
• 1-4: Watch: Magnificent buildings will be destroyed
• 5-8: Take heed, don’t be deceived
• 9-12: Take heed, don’t fall away because of persecution
• 14-22: Watch out: Suffering and abomination
• 23-27: Watch: messengers to all peoples
• 28-31: Watch with eyes to see: Jesus’ authority revisited
• 32-37: Take heed, be faithful
• Much, if not all, of Jesus words came true for the four disciples in their lifetimes (although James life ended very early – Acts 12). The temple was completely destroyed in 70ad. The disciples did face temptation to be deceived, to fall away because of persecution, to see evil’s apparent triumph, and to bring the gospel to the ends of the earth to all peoples. In their life times the gospel spread throughout the known world, beginning with Peter’s sermon immediately following Jesus resurrection and continuing with apostolic missionary visits to N Africa, India, Rome, Spain and beyond.

Application

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