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.

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.

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?

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.

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!

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.

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.

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.

 

13.1-23 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.

 

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

Interpretation

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

Application

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

 

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.

Interpretation

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

Application

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

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.

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?

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?

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?

 

 

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.

Interpretation

• This story is again in the context of the disciple’s argument about greatness that followed Jesus’ second announcement of his coming betrayal, death and resurrection. However in this story Jesus gives two examples of the first being last: the impossibility of the wealthy entering the kingdom; and the impossibility of entering the kingdom by doing the right thing, ie the disciples’ example of having left all.
• The man has everything going for him: he is wealthy; he is righteous; and he has the correct question. He is in the right place at the right time asking the right person the right question. His approach to Jesus in one of humility and respect: he runs up to Jesus and falls before him; this is extremely uncharacteristic of a wealthy middle-eastern Sheik! And on top of all this the man has godly character. And Jesus’ recognizes this character by his look of love, and by his honest reply to the man’s question.
• Jesus is a good teacher, and in his love for us he tells the truth: it is impossible for either the wealthy or the ‘righteous’ to inherit life, to enter the kingdom of God. This is only possible through God!
• In this story we see Mark understanding of discipleship: staying in contact with Jesus, no matter what: proximity to Jesus = discipleship. Again, this is the secret of the Kingdom: keep responding to Jesus.
• Again, as in 10.42-48, Jesus equates life with citizenship in God’s kingdom.
• What is the man’s mistake? Not that he is unable to meet Jesus’ prescription for entering life; in fact in his commentary Jesus emphasizes that this is impossible. His mistake is that he leaves Jesus. He should have, like the disciples, stuck with Jesus even though he did not understand and even though he found Jesus demands impossible to fulfill. When anyone distances themselves from Jesus, from God, they meet the impossibility of entering life.
• The eye of the needle was not an actual gate into Jerusalem. This illustration says just what it says: wealth is no short cut into Jesus’ kingdom.
• In Jesus’ day wealth was seen as a tangible expression of God’s favor and blessing; hence the disciples’ amazement: if those specifically blessed by God cannot enter the kingdom of God, then who can?
• Jesus addresses the disciples distress and amazement in two ways:
• He calls them children! In spite of their arguments about greatness, and their rebukes to the parents bringing children, and their exclusivity, Jesus none the less identifies the disciples with those receiving the kingdom as children! How is this possible? Because they have the secret of the kingdom: they are responding to Jesus, even when they get it wrong, even when they don’t understand.
• Jesus addresses Peter’s concern about sacrifice: in losing all for Jesus’ and the kingdom’s sake, we gain everything, both now and forever. Dealing with wealth in this life will create difficulty, persecutions; and the inverted values of the kingdom hold true: what looks important to us is not, in fact may be hazardous; and what seems to be worthless, is incalculably valuable.

Application

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

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

Interpretation

• This story is again in the context of the disciple’s argument about greatness that followed Jesus’ second announcement of his coming betrayal, death and resurrection. This is another example of the least being the first, and the second time in must a few verses where Jesus takes a child into his arms to make his point that in his kingdom the least are to be welcomed and honored.
• The outline of this section so far is:
• Announcement
• Argument among the 12
• Jesus teaching about children, outsiders
• Warning about abusive leadership
• Examples of the last being first: divorcees, children
• Examples of the first being last: the rich man, the disciples
• The 12 still do not understand Jesus’ priority of welcoming the least.
• What does it mean to receive the kingdom of God like a little child? It means we, like a low-status child who brings nothing along with them but love and dependence, receive the kingdom as a blessing from Jesus. Receiving the kingdom is not a matter of us doing our part, and Jesus his; it is not a negotiated bargain where we negotiate as equals. Receiving the kingdom comes through Jesus’ personal blessing, through his welcoming embrace, and our willingness to accept his generous blessing to us who are among the least.

Application

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

 

 

OIA 21-.29-22.21; 9.30-41

Observations

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

Interpretation

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

Application

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

9.14-32 OIA

Observations

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

Interpretation

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

Application

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

OIA 9.2-13

Observations

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

Interpretation

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

Application

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