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?

Mark 10.46-52 Discussion Ideas

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

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

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

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

Pray

Jesus Christ, Servant of All

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

Jesus Christ, Servant of All
Ken Anderson
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The Rich Young Ruler

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

The Rich Young Ruler
Pastor Lou Diaz
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OIA 10.32-45

Observations

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

Interpretation

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

Application

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

 

 

Discussion Prompts Mark 10.32-45

Introduction

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

The Text: Mark 10.32-45 Page 24.27-25.26

• Read the text aloud to each other.

Discussion Questions:

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

Application reflections

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

Pray

OIA 10.17-31

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?