Grace Presbyterian Church, Montclair, New Jersey

Welcome to a new Grace Presbyterian Church Bible Study! Since Bible study is foundational to Christian life we want to invite everyone to be part of this study in 2008. To make this possible the study will be available after Sunday worship in the narthex and on the literature table in the fellowship room. It will also be here on the church website.

There will be two face to face discussion groups on each study. These will be held the first and third Wednesday of each month beginning January 16 (excepting holiday weeks and summer). The first, hopefully to assist commuters, will be from 7 – 8 a.m. (coffee provided). The same study will then be offered again from 10-11 a.m. (coffee provided at 9:45 a.m.). If you can’t attend these sessions we invite you to do a study on your own or with friends. There will be an opportunity to share comments and thoughts on the Grace Church website. There will also be periodic Sunday evening sessions to discuss the study.

Why are we doing this? Scripture itself gives us the reason:

“These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come.”
— I Corinthians 10:11

Let’s get started!

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Welcome to our first study in the Gospel of Mark. We will first look at who Mark is, who his audience is, and why his Gospel is important. The first chapter introduces the different pictures of Jesus that are key themes of the book. The chapter tells the story of Jesus’ baptism, his testing by Satan in the wilderness, and the beginning of his ministry.

1. Who is Mark and why is his Gospel important?
   1. John Mark according to tradition is the author and there is no good reason to doubt that. Mark was
      1. a cousin of Barnabas, a Levite (priestly class) whose name means “son of encouragement” (Acts 4:36)
      2. It was in his mother’s house that the believers were praying when Peter had been arrested (Acts 12:12).
      3. He accompanied Paul and Barnabas on their early missionary journeys. However Paul later became disappointed with him and didn’t want him a part of the team. This decision led to a break up between Paul and Barnabas (Acts 12:25, 13:5, 13, 15:37-38).
      4. John Mark was later reunited with Paul and worked with Peter. Both expressed high praise for him (II Timothy 4:11; Philemon 1:24; I Peter 5:13).
      5. John Mark may have been the young man who fled naked the night Jesus was arrested but there is no confirmation of this (Mark 14:51-52).
   2. What are some specific things and themes to pay attention to as we read through Mark together?
      1. “Gospel” means good news in the sense of proclaiming a victory. To say “the kingdom of God has come near” is to say that “God reigns!” (Isaiah 52:7).
      2. This gospel is written with a sense of urgency. The word “immediately” is used throughout beginning with the first chapter (Mark 1:12-13, 18, 20, 42).
      3. The continuing response to Jesus in Mark’s Gospel is one of amazement and astonishment again beginning in the first chapter (Mark 1:22, 27).
      4. The gospel is apparently written to a Gentile audience, probably in Rome around the time of Nero. Aramaic expressions need to be translated for them (Mark 5:41, 7:34, 14:36, 15:34). Jewish customs need to be explained (Mark 7:1-5, 11-13).
      5. The key themes of the Gospel are different pictures of Jesus, all of which are introduced in the first chapter. Jesus is
         1. the Son of God (Mark 1:1, 11)
         2. one with great authority (“Son of Man, “ cf. Daniel 7:13-14) Mark 1:16-20, 22
         3. a powerful healer and deliverer (Mark 1:7-8, 21-26, 32-34)
         4. the gospel involves rejection and suffering (Mark 1:14). Later Jesus will be presented as the Suffering Servant who gives his life as a ransom – Mark 10:45, 14:35-36, 15:37-39.
         5. a great teacher – Mark 1:22, 27
         6. one who cares for the outcasts – Mark 1:40-41
         7. one who can be easily misunderstood – Mark 1:43-45. This fact is sometimes referred to as the “Messianic Secret,” i.e. Jesus commands people not to tell who he really is or what he’s done
2. Let’s now look at the events of chapter 1
   1. title: “the beginning of the good news of Jesus Christ, the Son of God” (Mark 1:1)
   2. Announced by John the Baptist, a figure representing the prophet Elijah from the Old Testament – Mark 1:2-8; II Kings 1:8
   3. John introduces the themes of repentance and the forgiveness of sins – Mark 1:4, 15
   4. Jesus is baptized by John but does not confess any sin – Mark 1:5, 9. In the power of God the Holy Spirit God the Father acknowledges Jesus as his Beloved Son — Mark 1:10-11
   5. Jesus is tested by Satan in the wilderness – Mark 1:12-13
   6. Jesus begins his ministry and calls his first disciples – Mark 1:14-20
   7. Jesus teaches with authority and demonstrates his authority in casting out a demon in the synagogue (Satan is not only in the wilderness) – Mark 1:21-28
   8. Jesus heals Peter’s mother-in-law – Mark 1:29-31
   9. Jesus heals and casts out demons who know him (apparently others do not) – Mark 1:32-34
   10. Jesus prays and continues to proclaim his message. Again demons are mentioned. – Mark 1:35-40
   11. Jesus heals a leper (an outcast who under the Law should not even have come close to Jesus) – Mark 1:40-42 (Leviticus 13:45-46). Jesus probably responds with anger here rather than pity (Mark 1:41, see note).
   12. Jesus commands the leper not to tell what has happened. The leper does not obey and Jesus’ ministry is hampered – Mark 1:43-45
3. Questions for us
   1. Mark’s Gospel is the beginning of a victory proclamation. How do we continue that proclamation? Do we experience “victory” in our lives? What would victory look like for us anyway (remembering this is never our victory but Christ’s alone)?
   2. How is Jesus an urgent issue for us (“immediately”)? What does it mean to say that Jesus is urgent when so many other things keep pressing in on us (the tyranny of the urgent)? How does the urgency of Jesus’ call affect the other commitments in our lives (The disciples are called to leave their nets initially but do they give up their livelihood of fishing? After the resurrection in John’s Gospel Jesus helps them fish (John 21:1-6))?
   3. How do we experience Jesus’ authority in our lives? What does that authority represent in our personal lives, our work, our families, our communities, our world?
   4. How do we experience his healing power? Jesus heals but there is nothing magical about asking him for healing (cf. II Corinthians 12:1-10)? Do we believe that Jesus still heals today? Do we see his healing power around us? Are we looking for it?
   5. How do we experience his power over the demonic? What does the demonic look like in our experience, in our world? Is the demonic just another name for evil? The demon in chapter 1 is in the synagogue during a worship service on the Sabbath. Does this mean that even the church isn’t protected against demonic forces? What hope do we take from the fact that Jesus is always victorious over the demonic (or evil)?
   6. Why do you think Jesus sternly warns the leper to say nothing about his healing (Mark 1:43-44)?
   7. What are your thoughts, ideas or questions?

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This is our second study in the Gospel of Mark.  In Mark chapter 2 we encounter four specific incidents in which religious leaders question what Jesus is doing.  In fact they do more than question.  They are clearly critical.  In their eyes Jesus is wrong.  Not only is he not a good example he’s actually a bad example.  Yet the bad religion of Jesus is our salvation.  Let’s look now at these four events.

1. Jesus — the One who forgives sins
   1. Jesus returns to Capernaum where he presently lives — “at home” (cf. Matthew 3:13). – Mark 2:1
   2. Jesus is proclaiming God’s word. The house (Peter and Andrew’s or his own) is full of people listening to the word.
   3. Four friends are trying to bring their friend to Jesus to be healed. It’s so crowded they can’t get through the door so they go up on the roof and remove part of it (!). They then lower their friend into the presence of Jesus.
   4. When Jesus sees their faith (not only the paralytic’s) he says to the sick man “Son, your sins are forgiven.” (Mark 2:4-5). Nothing states that this is why the friends were bringing their friend to Jesus.
   5. The religious leaders present accuse Jesus of “blasphemy” (Mark 2:7) since only God can forgive sins (Isaiah 43:25; Daniel 9:9). Jesus never denies this.
   6. Jesus responds to their criticism with the statement “that the Son of Man has authority on earth to forgive sins” (Mark 2:10).
      1. “Son of Man” is a major title that Jesus uses in Mark’s Gospel (Mark 2:28, 8:31, 38, 9:9, 12, 31, 10:33-34, 45, 13:26, 14:21, 41, 62). This is a challenging term and we must wrestle with its meaning as we go through Mark’s gospel..
      2. In the Book of Ezekiel the prophet is called “son of man.” In this context it seems to mean only one who is mortal or human (Ezekiel 3:1, 6:2, 13:1, 20:2).
      3. However in Daniel 7:13-14 (one of the few sections of Scripture written in Aramaic, the basic language of Jesus and the disciples) “Son of Man” is described as a heavenly figure to whom God gives dominion and power over all. When Jesus uses this term referring to himself at his trial before the high priest, the high priest responds with a cry of “blasphemy!” (Mark 14:61-63).
   7. The scene ends with Jesus’ physical healing of the paralytic. All were amazed (including his critics?). – Mark 2:12
2. Jesus the One who eats with tax collectors and sinners
   1. Jesus calls Levi a tax collector – Mark 2:13
   2. Jesus goes to eat at Levi’s house with “many tax collectors and sinners” (bad enough only one or two?) – Mark 2:15
   3. Again the religious leaders criticize Jesus for the “bad company” that he keeps (cf. Psalm 1:1)
   4. Jesus responds that those who are well do not need a physician – “I have come to call not the righteous but sinners” (Psalm 5:12; Proverbs 3:33 but cf. Isaiah 64:6).
3. Jesus does not fast
   1. Why don’t your disciples (and you presumably) fast?
   2. Wedding imagery – the bridegroom – Mark 2:18-19 (Matthew 25:1-13; John 2:1-11; Revelation 19:7-9, 21:2)
   3. “and then they will fast on that day” – Mark 2:20 – What is “that day?” – Good Friday?
   4. “new wine” – Mark 2:22; Zechariah 9:16-17; Joel 3:18; Amos 9:13; John 2:1-11
4. Plucking grain on the Sabbath – Mark 2:23-27
   1. The disciples are picking grain on the Sabbath – Mark 2:23
   2. The Pharisees say it is not lawful – but are they right? – What does the Bible actually say? – Exodus 20:8-11; Deuteronomy 23:25
   3. Jesus gives an example from David – Mark 2:25-26; I Samuel 21:1-6. But does this really fit? David’s men were starving in war time. That’s hardly the situation of the disciples.
   4. “The Son of Man is lord even over the Sabbath.” – Mark 2:27. There is a rabbinical basis for “The Sabbath is delivered unto you and you are not delivered to the Sabbath.” Jesus clearly claims authority over the Sabbath and in effect the law – Matthew 5:17, Romans 10:4 – Does Jesus’ fulfillment set aside the law or at least the requirements of Sabbath observance? – Ephesians 2:15; Colossians 2:16; Hebrews 8:13
5. Questions for us
   1. How do we understand Jesus in this passage? The term “Son of Man” rather than suggesting his humanity seems to refer to his divinity (as in Daniel 7:13-14). He forgives sin without anyone asking for forgiveness. He is Lord of the Sabbath. What does this chapter tell us about the character of Jesus?
   2. How is Jesus an example for us? What does it mean for us to eat with “tax collectors and sinners?” How, where and when do we do this? What are the positives and negatives of our following this example?
   3. This is Ash Wednesday. How does what Jesus say relate to our understanding of fasting, especially fasting in a larger sense of things we “give up” for Lent?” There are very few passages in the New Testament where the apostles fast (Acts 13:1-3, 14:23). These are certainly positive examples. Yet there is no teaching or instruction for fasting in any of the New Testament epistles (they come into the church after the apostolic era). Is fasting still a practice for Christians today? Why or why not?
   4. Is Jesus against religion? Why is it that the religious leaders of his day are so negative about him? What does that mean for us today?
   5. How can we apply Jesus’ teaching about the Sabbath to our lives today?
   6. What other thoughts and questions do you have?

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Welcome to our third study in the Gospel of Mark.  In chapter 3 we see Jesus both facing intense pressure and using great power.  All of us face opposition and conflict in our lives.  This chapter helps us understand the nature of that opposition and the enormous power which Christ gives to his disciples.

1. Continuing Conflict on the Sabbath – Mark 3:1-6
   1. Jesus enters the synagogue on the Sabbath. Is this the same Sabbath as the previous scene of picking grain? We don’t know but Mark presents it as a continuing theme.
   2. There is a man in the synagogue with a withered hand. Some commentators believe he may have been planted there by the Pharisees to set a trap for Jesus.
   3. The Pharisees’ desire is to “accuse him” (Mark 3:2). Their issue would be that this healing does not have to be done on the Sabbath because the man with the withered hand is not in mortal danger. The healing could easily wait until the next day.
   4. Jesus again confronts them with their total misunderstanding. Not only is he the Lord of the Sabbath (Mark 2:27) but his rhetorical question of doing good or harm on the Sabbath makes it plain that it should be obvious that we should do good on the Sabbath (or any other day). The Sabbath is designed to remind us of God’s goodness and deliverance (Deuteronomy 5:15).
   5. Jesus is angry and grieved at “their hardness of heart.” – Mark 3:5
   6. Jesus of course heals the man – Mark 3:5
   7. The Pharisees now conspire with the “Herodians,” probably a political group, “how to destroy him” – Mark 3:6
2. Jesus appoints the Twelve – Mark 3:7-19
   1. Jesus continues to heal and many come to him. – Mark 3:7-10
   2. Only the demons know who he is (they call him “Son of God”) but he forbids them to tell (the Messianic Secret again)
   3. Jesus goes up the mountain to call the disciples. This suggests a parallel with Moses who went up Mount Sinai to be appointed by God. However it’s not clear that a Roman audience would catch this allusion although from Paul’s epistle it seems there were both Jews and Gentiles in the church at Rome (although note a point from the first lesson that Mark seems to have to explain Jewish customs).
   4. Jesus gives the twelve three tasks
      1. To be with him
      2. To sent out to proclaim the message
      3. To have authority to cast out demons
   5. The reference to Judas is interesting (Mark 3:19). Is this foreshadowing or did Mark presume that his audience already knew the basic story of Jesus’ death and resurrection?
3. Who are Jesus’ mother and brothers? – Mark 3:20-35
   1. Crowds still come to Jesus – Mark 3:20
   2. His family comes to restrain him because people say he is out of his mind (!) – Mark 3:21
   3. More seriously the Pharisees say that he is in league with the Devil. This is probably the blasphemy against the Holy Spirit that is unpardonable (Mark 3:29).
   4. Since Jesus is casting out those in league with Satan how can he be under Satan’s power since a kingdom divided against itself cannot stand. This also fits in with his later statement that “those who are not against us are for us” (Mark 9:40).
   5. On the contrary a strong man (or kingdom) is not overcome by his allies but by an opponent who is stronger than he and able to tie him up and plunder his house (Mark 3:27). Many regard this as a parable of Jesus’ work of defeating Satan (the “strong man”). Up to this point Jesus has cast out the demons who follow Satan (Mark 1:25-26, 34, 39, Mark 3:11). Now he is speaking of defeating Satan himself.
      The Romans lived in a culture which celebrated heroes, “strong men,” both mythical and historical. This would include Hercules, Achilles and Aeneas as well as Julius Caesar and his son, Caesar Augustus. The Romans could also hear in the reference to the strong man’s kingdom an echo of Hades, the mythical god of the underworld. Heroes might on rare occasion visit the underworld and, even rarer, might rescue someone from there. However not even Zeus would claim to be able to “plunder” Hades’ domain. In fact Zeus’ intention to rescue people from death is strongly opposed by the other gods. Such an action suggests an overturning of the basic order of the cosmos. It is important to understand this context to appreciate why people, and apparently even Jesus’ own family, thought he was out of his mind (Mark 3:21). Who could give authority to cast out demons? Who could possibly overpower Satan and plunder his house?
   6. “… your mother and your brothers and sisters are outside …” Those who belong to Jesus are never outside of him but with him. “Whoever does the will of God …” Mark 3:34-35
4. Questions for us
   1. How does Jesus’ teaching on the Sabbath relate to the practical living out of our faith in him? In what ways do we fall into the trap of setting rules without asking the larger question of how are we doing good or causing harm? For Jesus religion can be harmful. How do we keep that from happening?
   2. Jesus is a very controversial figure in this passage. The Pharisees see him as a threat. His own family comes to restrain him because people think he’s crazy. Jesus looks at his critics with anger. How does this passage affect our view of Jesus?. Do these descriptions fit in with our picture of Jesus? Does our view of Jesus need to change? How?
   3. Jesus in Mark’s Gospel repeatedly reveals his power by overcoming the demonic. He will bind the “strong man,” himself, Satan. Jesus calls the disciples to be with him, to proclaim his message and to have authority to cast out demons (Mark 3:14-15). Is this how we see ourselves? How are we being with Jesus today, proclaiming his message and casting out demons?
   4. How do we see ourselves as part of Jesus’ family? At times Jesus in Mark’s Gospel speaks in very broad terms. His family are those who do the will of God? In this particular passage Jesus doesn’t speak of faith, repentance or salvation. Why do you think that’s so? Do you think we sometimes limit the definition of what it is to be a Christian? If so, what are some of the ways that we do that?
   5. What are some of your thoughts and questions?

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Welcome to our fourth study in the Gospel of Mark.  In chapter 4 Jesus expounds on the meaning of his call to discipleship.  The disciples are “to be with him” and “to be sent out to proclaim his message” (Mark 3:14).  In chapter five we will see the “authority to cast out demons” (Mark 3:15).  In both parables and life experiences Jesus describes what it means to be with him and to proclaim his message.  The descriptions given here apply to Jesus’ disciples through the ages.

1. The Parable of the Sower and the Seed – Mark 4:1-20 – what does it mean “to be with him?”
   1. Four kinds of response to the seed (Word of God) – “great crowd” (Mark 4:1)
      1. eaten by the birds on the path – Mark 4:4
      2. scorched on rocky ground – Mark 4:5
      3. choked by the thorns – Mark 4:7
      4. fell on good soil and yielded a great harvest – Mark 4:8
   2. the smaller group – “those who were around him along with the twelve” – Mark 4:10
      1. “To you has been given the secret (mystery) of the kingdom of God” – Mark 4:11; Ephesians 3:1-6; Matthew 11:27; Romans 11:1-12
      2. “to those outside, everything comes in parables (riddles)” – Mark 4:11-12; Isaiah 6:9-10; Matthew 13:10-15; Luke 8:10; John 12:39-41; Acts 28:26-27
         This section underscores the fact that it is only through revelation that anyone knows Jesus or can respond to the Gospel (John 6:44-45). This is not to invite us to speculate as to who responds or who doesn’t or how many will be saved (cf. Luke 13:22-30). It is only by God’s grace alone that anyone comes to Christ (Ephesians 2:1-10). Jesus will not answer the question, “What about so-and –so?” John 21:21-22. We are to follow knowing salvation is only by grace through faith – Ephesians 2:8-9 (“Where is the boasting? It is excluded” Romans 3:27-28). It is enough for us to know that the first will be last and the last first (Mark 10:31).
   3. The meaning of the parable – Mark 4:13-20 – Rather than four distinct groups these may well be four stages of discipleship, stages which Jesus himself had to go through. Often Scripture speaks of distinct groups constituting a sequences rather than separate categories. Paul illustrates this in his discussion of Jews and Gentiles in Romans 9-11. Gentiles at present receive the Gospel while Jews mostly reject it. However the Jews who reject now will one day accept Christ and find salvation (Romans 11:26). At the same time those who remain in one of the first three categories have no hope of salvation.
      1. Satan comes immediately to take away the word – Mark 4:14, 8:27-33, 1:13
      2. Those who receive with joy but have no root – Mark 4:16-17, 10:23-26, 13:19-23
      3. Cares and desires of the world choke the word – Mark 4:18-19, 35-40, 8:14-21, 14:32-36
      4. Those who not only “receive” the word but “welcome” it (“accept” in NRSV) – Mark 4:20, 3:35 – becomes a huge group, cf. Revelation 7:9
2. The parables of the lamp and the seed – Mark 4:21-34
   1. The lamp on the lampstand – nothing hidden except to be disclosed – Mark 4:21-23. The Gospel reveals what humans seek to conceal. Luke 9:46-48,16:14-15
   2. As they give they will also receive – Mark 4:24; I Corinthians 4:7; II Corinthians 10:15
   3. More will be given to those who have and taken away from those who have nothing – Mark 4:25, 19:11-26
      As we give to the Lord we also receive. What we store up on earth comes to nothing (Matthew 6:19-21).
   4. the mustard seed – Mark 4:26-34
      1. the farmer does not know how the seed grows. Neither do we always know what impact our witness to the gospel has. Mark 4:28
      2. The grain becomes more than ripe. It delivers itself up for the harvest. Mark 4:29 The word translated “ripe” literally means “to hand, give over, deliver up.”
      3. The mustard seed appears very small but grows into a large tree. It is important to note that Jesus does not encourage the large crowds but focuses rather on the small group of disciples – Mark 4:34. Even when there are many who claim to be his disciples they don’t necessarily remain with him. Yet even among those who do remain one of them is a “devil” – John 6:60-71.
3. Being with Jesus in the storm – Mark 4:35-41
   1. The disciples are in “a great windstorm.” They are being overwhelmed with “the cares of the world” (Mark 4:19).
   2. Jesus sleeps through the storm. They wake him not to ask about his safety but about their own, “Teacher, do you not care that we are perishing?” The truth is they are not perishing. They are however very frightened.
   3. Jesus calms the storm. He then asks, “Have you still no faith?” – Mark 4:39-40
   4. The disciples ask, “Who, then is this …?” After all they have seen they don’t seem to know that Jesus is, in the words of the demons, “the Holy One of God” (Mark 1:24).
4. Questions for us
   1. Can we recognize the four stages of response to the seed in our own lives? Do we repeat those stages (as the disciples seem to)? What is the difference between receiving the word (the first three stages) and accepting, literally welcoming, it? Does thinking of the four kinds of soil as a sequence encourage or discourage you in your Christian life? Why?
   2. What do you make of the fact that Jesus says to the disciples that to them has been given “the secret of the kingdom of God.” How do you account for the fact that they don’t understand (Mark 4:13) and at times seem to have “no faith” (Mark 4:40)?
   3. Have you experienced giving yourself over to the Lord and then receiving more than you gave (not necessarily in a material sense)? How would you describe that experience? On the other hand, do you feel like the sower who in rising night and day isn’t seeing any impact in your life and others? Can you recognize the growth of the seed even without knowing how that happens? What do you find helpful in the parable of the seed in Mark 4:26-29? What do you find difficult?
   4. Are you ever discouraged by the small growth in your own spiritual life or in the lives of others or in the church in general? How would you apply the parable of the mustard seed to that situation? Why do you think we have so much difficulty perceiving long term effects of the Gospel both in our lives and in the lives of others?
   5. We have all felt like Jesus was sleeping through moments of crisis in our lives. What lessons can we take from the experience of the disciples in the storm? Does Jesus continue to surprise us as he did them? Why do you think this is?

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Welcome to our fifth study in the Gospel of Mark.  Chapter five presents several demonstrations of Jesus’ incredible power.  Jesus the Victor is very much emphasized here.  He overpowers demons, death and sickness.  The focus here is on the tremendous healing which results from Jesus’ power.  The reality of this power provides deliverance for people facing the most extreme conditions of suffering and turmoil.  Jesus is not to be taken lightly.  He is not to be laughed at (Mark 5:40).  Through faith his victory becomes our victory.

1. The Healing of the Demon Possessed Man – Mark 5:1-20
   1. This takes place on the other side of the sea outside Palestine, east of Galilee. Jesus is away from home in a non-Jewish, Gentile town.
   2. Upon stepping outside the boat Jesus is “immediately” (the word occurs four times in this chapter) confronted by a demon possessed man who has been living “among the tombs”, in effect the graveyard.
   3. The man cannot be restrained, howling throughout the night and bruising himself with stones. No one has the strength to subdue him.
   4. The demons, unlike everyone else, recognize Jesus “from a distance.”
   5. The demons who are many call themselves Legion and have no doubt who Jesus is (see James 2:19). They recognize his full power over them.
   6. They plead not to be sent away. They ask to be sent into an immense herd of swine (swine were used in pagan sacrifices). Clearly we are not in Palestine.
   7. Jesus sends the demons into the swine who then rush into the sea and are drowned. The demons then are destroyed since they no longer inhabit any living being. Water is a symbol of life and therefore destroys the demonic (especially running or flowing water). Jesus speaks of “living water” (John 4:10-15). In an Old Testament apocryphal story Solomon threatens a demon with destruction by water. Think of the witch in Wizard of Oz.
   8. The demon possessed man is completely healed, “clothed and in his right mind” (Mark 5:15).
   9. The people of the town beg Jesus to leave their neighborhood (Mark 5:17).
   10. The healed man wants to follow Jesus but Jesus sends him back home to tell of the mercy he received (Mark 5:18-20).
2. Two Interconnected Healings – Mark 5:21-43
   1. The daughter of Jairus – Mark 5:21-24, 5:35-43
      1. Jesus is back home. Jairus, in contrast to the people of the Gerasenes begs Jesus to come to his home, his neighborhood (Mark 5:21-23)
      2. His little daughter is “at the point of death” (Mark 5:23)
   2. The woman with the hemorrhages – Mark 5:25-34
      1. After twelve years of medical care she was worse not better.
      2. She tries to touch Jesus secretly. She comes up behind him.
      3. She touches his cloak and immediately she is made well and immediately Jesus knows that power has gone out from him.
      4. Jesus asks, “Who touched my clothes?” The disciples, totally misunderstanding, say that lots of people are “touching” him.
      5. The woman reveals herself “in fear and trembling” (Mark 5:33).
      6. Jesus tells her that her faith has made her well and to go in peace (cf. Mark 2:5).
   3. Meanwhile the daughter of Jairus –
      1. While this is all going on word comes that the daughter is dead.
      2. Jesus’ word to Jairus is “Do not fear, only believe” (Mark 5:36).
      3. Jesus takes only Peter, James and John with him.
      4. Jesus tells the mourners that the child is not dead but sleeping. They laugh at him (Mark 5:40).
      5. Jesus tells the little girl to get up. The Aramaic is translated for the Greek readers.
      6. Immediately the girl gets up.
      7. Jesus instructs them to feed her and tell no one what happened. Was this to allow him to leave without being overwhelmed by the crowd outside? The minute the people saw the girl alive wouldn’t they know a miracle had happened? Contrast this response with that of the demon possessed man and his companions.
3. Questions for us
   1. How do we understand Jesus’ power? Do we take seriously the fact that he defeats the demonic, cures the incurable and brings the dead back to life? Does this make a difference in how we look at the conflicts and challenges of life?
   2. How do we deal with the fact that demons (or the powers of evil) are still very active? There are people with incurable diseases who are not healed and dead who are not brought back to life. How do we understand Jesus’ instruction, “Do not fear, only believe?” How do we apply this to Jesus’ central message that the kingdom has come near (but is not fully present)?
   3. The demons recognize Jesus from a distance (5:6). What do you think this means?
   4. Why do you think the Gerasene people beg Jesus to leave?
   5. Why doesn’t Jesus know who touched him? What does this say about his humanity?
   6. People in this chapter seem afraid of Jesus, try to hide from him or make fun of him. Why do you think this is? How do you see these same reactions going on today?
   7. How do we experience the power of Jesus in our daily lives?

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The sixth chapter of Mark focuses on the theme of discipleship.  We first see the people in Jesus’ hometown rejecting him (Mark 6:1-6).  One would think they would be obvious disciples, knowing Jesus from childhood, but they are not.  We then read of the first mission of the twelve (Mark 6:6-13) and the death of Jesus’ first disciple, John the Baptist (Mark 6:14-29).  The disciples are then given instructions to rest and later to feed the multitude who follow them (Mark 6:30-44).  Their encounter with Jesus on the Sea of Galilee leaves them terrified (Mark 6:47-52).  Their relationship with Jesus is still only in the beginning stages.

1. Jesus Comes to Nazareth – Mark 6:1-6
   1. Jesus comes to Nazareth, his hometown, and teaches in the synagogue on the Sabbath.
   2. The people are “astounded” at him. They ask, literally, “Where did this guy get all this?”
   3. They know his family and yet are offended at him.
   4. “Prophets are not without honor except in their hometown.” Yet prophets in Scripture are often sent back to their hometown. Moses is sent back to Egypt, Isaiah is sent to his native city of Jerusalem and Paul is sent back to Tarsus.
   5. Jesus himself is amazed at their unbelief.
   6. The statement “he could do no deed of power” is ambiguous since he does heal some sick people and their unbelief could hardly prevent him from demonstrating his power. Mark could be saying he could do nothing they would find convincing.
2. The First Mission – Mark 6:6-13
   1. Jesus sends out the disciples “two by two.” This suggests discipleship is not to be done by individuals. Later in Acts we read repeatedly of teams of two such as Peter and John and Paul and Barnabas. Individuals presumably would be far more vulnerable.
   2. They are to take no provisions with them. They are to depend on those who will receive them. This doesn’t deny their needs but the disciples are not to be concerned about them.
   3. They proclaim that all should repent. This is essentially the same message as John the Baptist (Mark 1:3) and Jesus (Mark 1:15).
   4. They cast out “many demons” and cure “many” who are sick. Again the theme of the demonic is emphasized in Mark (Mark 1:21-28; Mark 3:11,15; Mark 4:22-27; Mark 5:1-13).
3. The Death of John the Baptist – Mark 6:14-29
   1. This story is told in flashback. John is already dead. Herod, hearing of Jesus, is afraid that he is John come back to life.
   2. Herod did not desire John’s death or even his imprisonment apparently. He arrested him on account of his wife, Herodias, who actually was “his brother Philip’s wife,” because John had confronted them with the immorality of their marriage. Herod even enjoyed listening to John (Mark 6:20).
   3. On his birthday which one commentator has literally called a stag party, Herodias’ daughter danced before Herod and his guests (her mother according to the text was outside the hall). She so pleased Herod that he offered to give her whatever she wanted.
   4. Salome (her traditional name) “immediately” (the word is used four times in this chapter) goes out to ask her mother who tells her to demand Herod’s head.
   5. In a grisly scene found in no other gospel Salome receives John’s head on a platter and then goes and gives it to her mother.
   6. John’s disciples come and bury his body.
4. The Feeding of the Five Thousand – Mark 6:30-44
   1. Jesus and the disciples try to get away from the press of the crowds for a rest but the crowds follow them.
   2. It gets late and the disciples tell Jesus to “send them away.” Jesus however tells them to feed the crowd. The disciples protest that this would cost too much (this is the first but not the last time this objection has been raised).
   3. Jesus asks what they have. They of course answer that they have five loaves and two fish.
   4. Jesus breaks the loaves and the fish after blessing them. The crowd is fed fully and there are twelve baskets of “broken pieces” left over. Some see these as symbolizing the twelve disciples.
5. On the Sea of Galilee – Mark 6:45-55
   1. Jesus sends the disciples ahead of him onto a boat to cross the sea.
   2. While on the boat the disciples are “straining at the oars against an adverse wind.” In the early dawn Jesus appears to them walking on the water. Rather than being encouraged they are terrified. Yet Jesus tells them not to be afraid. They don’t understand. Indeed their hearts are hardened. In this respect they are similar to the people in Nazareth.
   3. Jesus comes to the land of Gennesaret. Here the people welcome him and even those who touch the fringe of his cloak are healed.
6. Questions for Us
   1. Why do you think the people of Jesus’ hometown are so unresponsive to him? Is there a danger in knowing too much about Jesus without really knowing him?
   2. We see various pictures of what it means to be a disciple of Jesus in this chapter. John is beheaded. The twelve are sent out with power but without material provisions. The disciples are also told to feed the multitude and are terrified when they see Jesus walking on the water. How do these examples help us understand our role as disciples today?
   3. Some see Herod in this chapter prefiguring Pilate. Herod, like Pilate, is being pressured to do something he really thinks is wrong in condemning an innocent man. What lessons does this situation have for us? Is there anything symbolic in the fact that the real enemy, Herodias, is outside the hall?
   4. What are the lessons to be learned in our own ministry in the fact that the disciples want to send the people away and Jesus wants to feed them?
   5. Do you think Jesus is amazed at our unbelief at times?
   6. How often do we find ourselves straining against an “adverse wind?” What do you make of the fact that the disciples are terrified of Jesus?

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The seventh chapter of Mark’s gospel focuses on the incredible authority of Jesus Christ.  Jesus here is revealed not only as a great teacher but as one who can actually redefine God’s Word.  This chapter also sets up a strong contrast between the Jewish religious leaders who are critical of Jesus and Gentiles who readily submit to his authority.

1. Jesus’ Teaching on Food – Mark 7:1-23
   1. Jesus’ fame is sufficient that Pharisees and some scribes have come from Jerusalem to Gennesaret (Mark 6:53) to question him (Mark 7:1).
   2. These religious leaders observe that Jesus’ disciples were not ritually washing their hands before eating. Mark goes on to explain the Jewish practice for his Gentile audience (Mark 7:2-4).
   3. This was not a matter of Biblical authority but of “the tradition of the elders” (Mark 7:5).
   4. Jesus confronts their tradition with a quote form scripture, in this case from the Book of Isaiah (Mark 7:6; Isaiah 29:13). Jesus is quoting from the Greek version of the Old Testament. The Hebrew speaks of “a human commandment learned by rote.”
   5. Jesus goes further and criticizes the scribes and Pharisees for “making void the word of God through your tradition” (Mark 7:9-13). The New RSV follows the practice of the King James here in referring to scripture as “the word of God” as opposed to Jesus as the Word of God (John 1:1)
   6. Jesus continues his teaching first with the crowds and then with the disciples who still “fail to understand” (Mark 7:14-18). It is not what goes into us that defiles us but rather what comes out of us (Mark 7:15).
   7. Mark states that Jesus declared all foods clean (Mark 7:19). This has a double significance. First, it means that Jesus has the authority to reinterpret and even set aside the Law of Moses (cf. Matthew 5:21-48). Second, for Mark’s Gentile readers, it means that they are not accountable to the dietary restrictions in the Law.
   8. Jesus maintains that corruption comes from within not from without us, from the human heart (7:21-23). As Paul says, “For everything created by God is good, and nothing is to be rejected provided it is received with thanksgiving” (I Timothy 4:4) and “to the pure all things are pure” (Titus 1:15).
2. Jesus Among the Gentiles – Mark 7:24-37
   1. Jesus comes to Tyre. He doesn’t want to be known presumably so he can teach without interruption. Nonetheless people know he is there (Mark 7:24).
   2. A Gentile woman asks that her demon possessed daughter be healed. Jesus basically answers that his ministry is first to the “children” (Israel) and not the “dogs” (Gentiles). The woman responds that the dogs eat the crumbs that fall from the children.
   3. Jesus acknowledges the woman’s faith (cf. Matthew 15:28). This is in contrast to the lack of faith on the part of the religious leaders.
   4. Jesus casts out the demon without even visiting the child (Mark 7:29-30).
   5. Jesus then cures a man who is deaf and mute (Mark 7:31-35).
   6. Once again Jesus tells them to say nothing but the people proclaim the event “zealously.”
   7. The Gentiles cry out that Jesus does everything well. This again is in contrast to the Jewish leaders who criticize him (Mark 7:36-37).
   8. Once again in this passage we have Mark’s themes of Jesus overpowering the demonic and the “Messianic Secret.”
3. Questions for Us
   1. The question of human tradition versus the word of God has persisted throughout the ages. What are examples for us today of our “making void the word of God” through our tradition?
   2. What do you think are the implications of Jesus setting aside a whole series of commandments in the Old Testament, in this case the dietary laws (Leviticus 11; Leviticus 17:10-16)? What does that mean for our understanding of the commandments in the Old Testament law?
   3. How would you apply Jesus’ statement, “there is nothing outside a person that by going in can defile?” This clearly cannot only refer to food since the things that defile “from within” include all kinds of sinful behavior and attitudes (Mark 7:21-23). What does Jesus’ statement imply about all the negative influences that are “outside a person” in today’s world?
   4. What do you make of Jesus’ exchange with the Gentile woman (Mark 7:24-30). Can you see how this passage has troubled people over the years? How would you respond to someone who says this passage makes Jesus seem harsh?
   5. What does Jesus’ total power over the demonic, a major theme in Mark, say to us regarding our fears about evil in the world?
   6. What would represent the contrast in our world today between the disbelieving religious leaders and the Gentiles who praise Jesus? What lessons can we learn from this contrast?

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Two central themes emerge in the eighth chapter of Mark’s Gospel.  The first is a continuing revelation of the power of Jesus now with the added theme of Jesus’ necessary death and resurrection.  The second is the unpredictability of Jesus.  Jesus is confusing to the Pharisees and to Peter.  The disciples don’t understand him.  He himself does not follow a set model but commands us to take up our cross and follow him.

1. The Importance of Bread and Yeast – Mark 8:1-21
   1. The feeding of the four thousand. Jesus performs another feeding miracle in vs. 1-10, this time with four thousand people. This account seems to have many similarities to the feeding of the five thousand in chapter 6, verses 30-44. Some commentators believe they are simply two versions of the same story. On the other hand there seem to be some crucial differences. What do you think? Consider the following –
      1. Parallels to the feeding of the five thousand – Is it the same story?
         1. Jesus has compassion on the hungry crowd – Mark 8:2, 6:34
         2. both times the crowds are in a “deserted place” or a “desert” – Mark 6:31, 8:4
         3. the disciples have no idea how to feed the crowd – Mark 8:4, 6:37
         4. all they have are a few loaves and some fish – Mark 8:5, 7, 6:38
         5. Jesus blesses the food and everyone is fed – Mark 8:7-8, 6:41-42
         6. There is a great deal left over – Mark 8:8, 6:42
      2. Differences in the account
         1. This is a second time – “again” – Mark 8:1
         2. The second crowd has been three days without food, the first only a day.
         3. The first crowd was Jewish, the second were Gentiles (“the region of the Decapolis,” Mark 7:31; the presence of a large number of swine, Mark 5:13)
         4. Possible symbolism of the left over bread –
            1. Five thousand – “twelve baskets” – twelve tribes of Israel?
            2. Four thousand – “seven baskets” – seven, the number of perfection – the inclusion of the Gentiles in the perfect plan of salvation?
   2. The “yeast” of the Pharisees – The Pharisees once again come to test Jesus. Their testing takes the following form:
      1. They ask Jesus for a “sign from heaven.” Consider that in the previous chapters Jesus has fed two multitudes with practically nothing, he has healed the sick, cast out demons and even brought a dead girl back to life. Yet they still want “a sign from heaven.”
      2. Jesus sighs deeply in his spirit. He says no sign will be given “this generation” and he leaves them.
      3. Jesus is back with the disciples who have forgotten to bring any more than one loaf of bread (Mark 8:14). Jesus warns them of the “yeast” of the Pharisees and of Herod (Mark 8:15). “Yeast” here signifies a spreading corruption.
      4. The disciples completely misunderstand Jesus’ symbolism and think he is only speaking of their forgotten bread (Mark 8:16). Jesus reminds them of both the feeding of the four thousand and the five thousand. He in effect is saying, “How can you possibly be worrying about bread when you know I can feed thousands with only a small loaf?”
2. The Unpredictable Jesus
   1. The incomplete healing – Mark 8:22-26 – People bring a blind man to Jesus.
      1. Jesus takes the man by the hand out of the village, puts saliva on his eyes and places his hands on him (as he did with deaf man in the previous chapter, Mark 7:31-35).
      2. Unlike that case and indeed all others this blind man is not “immediately” healed. His sight is only partially restored (Mark 8:24).
      3. Jesus lays his hands on the man a second time and then his sight is completely restored. This is the only time in the Gospels that Jesus has to touch a person twice for them to be healed. No explanation for this is given in the text.
   2. The confession at Caesarea Philippi – Mark 8:27-38
      1. Jesus asks the disciples who do people say he is. The answers include
         1. John the Baptist risen from the dead. This is Herod’s view (Mark 6:16).
         2. Elijah, the prophetic forerunner of the Messiah (Malachi 4:5 which Martin Luther placed at the end of his Old Testament translation to prepare for the Gospels)
         3. “one of the prophets” – read, “other”
      2. Peter’s true confession and Satanic rebuke – Mark 8:29-33. When Jesus asks the disciples who they think he is Peter responds with the great confession, “You are the Messiah.” Jesus orders them not to tell anyone about him.
      3. Jesus then explains the meaning of his mission. He is to be rejected, killed and then rise again after three days (Note that Jews to this day define the beginning of a day as sunset not sunrise. Hence Jesus was in the tomb Friday (before sunset), Saturday (beginning sunset on Friday) and Sunday (beginning sunset on Saturday).
      4. Peter takes Jesus aside to rebuke him. This is a tactic one might take with a friend who has said or done something improper. It is completely inappropriate with the Son of God (Mark 1:11). It is perhaps not surprising that Jesus maintains his Messianic Secret (Mark 8:30). If someone like Peter had this much trouble understanding, the crowds in general would be hopelessly confused.
      5. Jesus turns the tables on Peter, rebuking him, calling him Satan and saying that his mind is set on human things not divine things (is this what Satan does to us?).
      6. Jesus calls both the crowds and the disciples to his mission. This mission is nothing less than standing with Jesus in a hostile society and taking up our cross and following him.
      7. Jesus ends by reminding everyone including us that he will come again “in the glory of his Father with the holy angels” (Mark 8:38). This is the final outcome in which we gain or lose our lives (Mark 8:36-37).
3. Questions for Us –
   1. Jesus in both his feedings of large crowds operates out of compassion for the people, Jews and Gentiles. The disciples’ reaction is to talk about how hard it is to carry out that compassion. How are we like the disciples when confronted with human need? How can we show the compassion of Jesus more?
   2. How often doe we look at our loaves and fish, seeing inadequate resources for the challenges we face? It is easy to become concerned just like the disciples. How do we apply the truth to ourselves that Jesus can take the very little we have and turn it into overflowing abundance?
   3. What are examples of “yeast” in our lives and in our world? Does our generation still want signs in spite of all the testimony that Jesus has given through his word and through the Holy Spirit? What would you say to people who insist that they need to be actually shown that Jesus is the Son of God?
   4. Do we find it disturbing that the blind man in this passage is not immediately healed? What might that say to our experience with healing in this life? How important is it that Jesus finally heals the man completely?
   5. How do we, like Peter, both affirm Jesus and deny him? How do we both serve him and Satan? What lessons can we learn from Peter’s example?
   6. What does it mean for us to take up our cross and follow Jesus? What are some examples of this in our lives?

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We have come to the midpoint of Mark’s Gospel.  Mark seems very conscious of balancing his account with events from the first chapter (or opening since he didn’t write in chapters) along with foreshadowings of the conclusion.  Jesus’ instruction is repeatedly addressed to the disciples who struggle greatly here to understand what is going on.

1. The Second Pronouncement of the Father – Mark 9:1-13
   1. Jesus announces that “there are some standing here that will not taste death until they see that the kingdom of God has come with power” (Mark 9:1). In fulfillment of this prophecy he brings three of his disciples with him to a high mountain where he is transfigured. In this event we see a number of parallels to the opening of the Gospel.
      1. the kingdom of God is being revealed – Mark 1:15; Mark 9:1
      2. Jesus calls disciples to accompany him – Mark 1:17; Mark 9:2
      3. God the Father’s voice is heard proclaiming him as the Beloved Son – Mark 1:11; Mark 9:7
      4. Jesus gives instructions that no one be told about him – Mark 1:34, 44; Mark 9:9
   2. There are a number of distinctive features about the Transfiguration itself
      1. Only Jesus is transfigured. His dazzling white clothes point forward to the angel at the tomb at the resurrection – Mark 16:5
      2. Elijah and Moses are present with Jesus as witnesses not as equals. Moses foretold the coming of a prophet like himself (Deuteronomy 18:15-19). Elijah was to come again “before the great and terrible day of the Lord” (Malachi 4:5).
      3. This entire scene is full of Old Testament parallels
         1. Frequently in the Old Testament mountains have special significance. Moses encounters God at Mount Sinai (Exodus 19:3). Ezekiel confronts the prophets of Baal on Mount Carmel (I Kings 18:19). Daniel has a vision of a “great mountain” (Daniel 2:35).
         2. God often speaks from a cloud (Exodus 16:10; Exodus 19:9; Exodus 24:15-16; Exodus 33:1; Exodus 40:34-38; Numbers 9:15-22; I Kings 8:10-11; Isaiah 4:5).
         3. Jesus‘ reference to Elijah having come and “they did to him whatever they pleased” is a somber reference to the continuation of the story of Elijah in John the Baptist (Mark 9:11-13). In the Old Testament the evil queen Jezebel tries to kill Elijah and fails. Yet her New Testament counterpart, Herodias does succeed in killing John the Baptist (Mark 6:17-29). This will be seen as another foreshadow of Jesus’ own suffering in leading to the restoration of all things (Mark 9:12, 31).
      4. Peter’s mistake is in suggesting that Jesus can be put on an equal standing with the two great prophets. Only Jesus is God’s Beloved Son. Peter is in effect going backwards to the prophets and not seeing the full reality of Jesus as the fulfillment of the law (Mark 9:5; II Peter 1:16-18).
2. Jesus casts out a fierce demon – Mark 9:14-29
   1. As in the first chapter there is a major casting out of a demon Mark 1:21-27). This demon is especially fierce and the disciples cannot cast it out. The boy has been afflicted from childhood (Mark 9:21) and he can neither hear nor speak and is assaulted by the demon (Mark 9:17-18, 25).
   2. Jesus again expresses his frustration with the lack of faith on the part of the disciples (Mark 9:19). The disciples bring the demon possessed boy to Jesus (Mark 9:20).
   3. The father, understandably distraught, and faced with the failure of the disciples, asks Jesus to help if he is able (Mark 9:22).
   4. Jesus replies that “All things can be done for the one who believes” (Mark 9:23).
   5. The father in a famous response cries out, “I believe; help my unbelief” (Mark 9:24).
   6. Jesus in the act of exorcism restores the boy’s hearing and speech. The boy appears to be dead. Jesus raises him up using the same verb that will describe his own rising from the dead (Mark 9:25-27).
   7. The disciples ask why they failed to cast out the demon. Jesus replies that “this kind,” i.e. a severe form of evil, can only come out through prayer (the reference to fasting is apparently a later addition to the text). Jesus does not need to pray in this case. The disciples do (Mark 9:29).
3. The Continuing Struggle of the Disciples – Mark 9:30-49
   1. Jesus foretells his own death and resurrection. This has been implied through all the events of this chapter. The disciples continue to not understand and they are afraid to ask Jesus about it (Mark 9:30-32).
   2. Arriving in Capernaum Jesus confronts them with their arguing over who among them was the greatest (so much for following Jesus’ instruction to focus on prayer!) Using the example of a child Jesus teaches them a much needed lesson in humility: “Whoever wants to be first must be last of all and servant of all” (Mark 9:33-37).
   3. The next exchange shows the disciples at their most clueless.
      1. John (no less) tells Jesus how they tried to stop someone from casting out demons in Jesus’ name “because he was not following us.” The irony here is that they’re trying to stop someone from doing the very thing they could not do. (Mark 9:38).
      2. Jesus once again rebukes them (Mark 9:39). Jesus here seems to be speaking about those who do “a deed of power in my name.” This seems very broad as is the statement that anyone who gives them a cup of water because you bear the name of Christ “will by no means lose the reward.” Broader still is the statement, “Whoever is not against us is for us” (Mark 9:38-41). This all suggests that those who belong to Christ include a number of those outside the company of the disciples. In John 10:16 Jesus speaks of having “other sheep.” Some regard this as Gentile believers but it may be broader than that (cf. Matthew 25:31-46).
   4. Following these broad statements Jesus gives a stern warning which arises from the possibility of being a stumbling block to “one of these little ones who believe in me.” “Stumble” here really means “to make to sin” so one can appreciate the severity of the warning (Mark 9:42-48; Romans 14:13-21; II Corinthians 11:29).
   5. Jesus concludes this discourse speaking of salt. Salt both preserves and gives flavor. If it loses this flavor (or “saltiness”) it has no advantage. The image of fire has the sense of judgment or purging (Malachi 3:2; Matthew 3:11-12). Yet this will lead to peace. The idea here is that if we purge away the chaff or impurities in our lives we will be able to “be at peace with one another” (Mark 9:49-50).
4. Questions for us –
   1. What do you think Mark is trying to communicate by having references both to the beginning and the ending of his Gospel at this midpoint in his narrative?
   2. Peter consistently seems to want to go backwards in his faith (even to calling Jesus a Rabbi (Mark 9:5; Acts 10:1-16; Galatians 2:11-14). It’s as though he’s reverting to the faith of a child in an inappropriate way by going back to the Law. Why do you think this is? Is this a tendency we fall into as well?
   3. What is the meaning of “I believe, help my unbelief?”
   4. The disciples are unable to rebuke a demon so they rebuke someone who casts out demons in Jesus’ name. Huh!? They argue among themselves as to which of them is the greatest. They don’t understand Jesus’ repeated statements of his death and resurrection and they’re even afraid to ask him. Why do you think they have such great difficulty in making sense of Jesus and his message? What about us as disciples today?
   5. What do you think Jesus means by saying, “Whoever is not against us is for us?”
   6. What are examples of salt for us today? How can we have both fire and peace?

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In chapter ten Mark is already beginning the account of Jesus’ death on the cross.  We have here both a detailed description of Jesus’ suffering and the purpose of his death.  Jesus presents here some very difficult and even troubling teachings about discipleship.  The real purpose of this is to strengthen our dependence upon Christ and thereby give us both assurance and hope.  The key verse of the chapter I think is v. 27, “For mortals it is impossible, but not for God; for God all things are possible.”

1. The Question about Divorce — Mark 10:1-12
   1. The Pharisees come “to test” Jesus by asking him about divorce. It is important to understand that this is not an honest question. John the Baptist had been killed because he confronted Herod with marrying his brother’s divorced wife (Mark 6:17-18). The Pharisees may be hoping to put Jesus in the same trap by in effect having him criticize Herod’s actions.
   2. The Pharisees refer to Moses’ provision for divorce (Deuteronomy 24:1-2). Jesus answers that this was in response to the people’s “hardness of heart.”
   3. Jesus lays out his basic view of marriage and divorce:
      1. From creation marriage was designed for male and female to become “one flesh” (Mark 10:6-8; Genesis 1:27; Genesis 2:24; Malachi 2:13-16).
      2. Jesus states that if either husband or wife divorces their spouse and marries another they commit adultery. This is obviously a difficult statement especially in today’s world. However it is clear to see even from experience that divorce is not God’s will. Mark does not discuss exceptions to this that are mentioned elsewhere in the New Testament including unfaithfulness (Matthew 19:9) and desertion (I Corinthians 7:15).
      3. The fact that the disciples ask Jesus about this again indicates that they are troubled by what sounds to them (and us) as a very demanding standard (Matthew 19:10).
2. Jesus blesses the children — Mark 10:13-16
   1. People are bringing children to Jesus. The disciples though speak sternly to them. We are not told why they react this way. They may have seen the children simply as an annoyance or an intrusion.
   2. Jesus however is indignant not with the children or the people bringing them but with the disciples and their closed minded attitude.
   3. Jesus makes two important statements about the children. First he says that the kingdom of God belongs to them. This must have sounded strange to the disciples since a child would have limited understanding of the scriptures and the nature of faith. Over against such an assumption Jesus adds that anyone must receive the kingdom of God “as a little child.”
   4. This statement has great implications. What does it mean to receive the kingdom “as a little child?” First of all, a child is trusting. That is the nature of faith. Second, there is much that a child does not understand. Third, a child knows that he or she is dependent on others. We need to show all these traits in our being dependent on God.
   5. Jesus takes the children up in his arm and blesses them. This is no casual act. These children belong to him. The practice of infant baptism is based on the Old Testament idea of circumcision and this instance of Jesus blessing the children.
3. The Rich Young Man — Mark 10:17-31
   1. The rich young man asks Jesus, “Good Teacher, what must I do to inherit eternal life?” Jesus challenges him with the idea that only God is good. The young man misunderstands who Jesus is so after this he will only call him “Teacher” (Mark 10:20) missing the point of course that Jesus is good because he is God.
   2. Jesus refers to the commandments which the young man proudly maintains he has kept since his youth. Clearly his self perception is off since no one can keep the commandments. Jesus exposes his shallow understanding by confronting the young man with the nature of stewardship. He is to give all he has to the poor since all he has belongs to God. The real point is that he has to come to the place where he sees that he himself (like us) belongs to God totally.
   3. Jesus loves this young man but he is understandably “shocked” by Jesus’ demand. He leaves grieving choosing his possessions over Jesus. There are few passages in the Scriptures more tragic than verse 22.
   4. Jesus talks about what an obstacle to God wealth is. The disciples have grown up with the idea that riches are a blessing from God. They certainly are (Deuteronomy 28:1-14; Job 1:10; Proverbs 10:22). However riches cannot take the place of God. The Old Testament had also clearly warned of the dangers of riches (Deuteronomy 8:13-14; Psalm 52:7, 62:10; Jeremiah 17:11). Jesus states that it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. In other words it is impossible.
   5. The disciples really react to this. They are “greatly astounded.” They are no doubt thinking, “If someone as outstanding as the rich young man is not qualified for the kingdom, then who is?”
   6. Jesus responds that for mortals it is impossible. It is not impossible just for the rich. It is impossible for everyone because every one of us is a sinner. Yet “for God all things are possible.”
   7. Peter realizes that he and the disciples, while not being wealthy, have still left all to follow Jesus. Jesus states that whatever we have lost for his sake will be more than compensated both here and in eternity. It’s not the way we perceive things. From our perspective the first will be last and the last first.
4. The Cup that Jesus Drinks — Mark 10:32-45
   1. The response to Jesus is amazement and fear (v. 32). Jesus’ standards and actions are so different from the disciples (and ours) that they continue to be amazed by him.
   2. Jesus gives a detailed description of what awaits him in Jerusalem (vv. 33-34). He invokes the image of the glorified Son of Man from Daniel 7:13-14. Yet his prophecy sounds nothing like being glorified. This is no description of a hero that anyone in Rome could recognize, Jew or Gentile. The crucial point, however, is “after three days he will rise again.”
   3. James and John, once again being clueless and apparently not having understood a word that Jesus has said (this has to be both comforting and disturbing since we’re often in the same position), ask Jesus to give them whatever they want (!).
   4. They want to sit at Jesus’ right and left hand in his glory. The irony is that they are essentially asking to be the two thieves who are crucified with Jesus since the cross is his glory (John 12:23).
   5. Whether it’s the hidden glory of the cross or the glory of Christ’s return this is something for which one cannot ask. The disciples think they can drink the same cup as Jesus. Yet Jesus’ cup is the wrath of God, the penalty for sin (Mark14:36; Psalm 75:8; Isaiah 51:17-23; Jeremiah 25:15-28).
   6. Jesus reminds the disciples that the way of the world is domination, the strong over the weak. It is not to be that way with his followers.
   7. Jesus concludes with a summary of his whole mission. He has come as the servant (Isaiah 53). He gives his life as a ransom for his people. “Ransom” means to buy back. In this context it refers to the offering for sin in the Old Testament (Leviticus 5:14-6:7; Numbers 5:5-10; Isaiah 53:10). The sin offering removed the offense and restored the person both to God and to the community. Jesus Christ is our once and for all sin offering (II Corinthians 5:21). We have to read all the demands of this chapter in the light of v. 45: Jesus covers all our sin.
5. The Healing of Bartimaeus — Mark 10:46-52
   1. Having carried us along with the disciples, “greatly astounded” at all Jesus has said, Mark ends this section with an account of Jesus’ complete mercy.
   2. Bartimeus’ crying out for mercy annoys people around him and they tell him to be quiet (When people ask us how we are, do they really want to know?). We can easily be annoyed at people who talk too readily or loudly about their misfortunes.
   3. Jesus is not like the crowd. The crowd is not merciful but Jesus is. As David said, let us not fall into human hands but into God’s hands because God is merciful (II Samuel 24:14).
   4. Once Jesus calls Bartimaeus others in the crowd (or the ones who formerly had criticized him) now encourage him.
   5. We are to take heart because Jesus is calling us (v. 49).
   6. Bartimaeus’ simple faith saves him. This is the essence of the Gospel (Mark 2:5, 5:34). He then follows Jesus.
6. Questions for us —
   1. Do you find this lengthy chapter encouraging or discouraging? Why?
   2. How do we come to terms with the basic reality that Jesus’ way is not our way? Jesus’ priorities for marriage, children and discipleship are not ours.
   3. How would you compare the rich young man with Bartimaeus?
   4. In what ways do we, like James and John, simply want Jesus “to do for us whatever we ask?”
   5. If Jesus has come to serve us and is our ransom from sin then shouldn’t we be the most hopeful and confident people in the world in spite of all our failings? How do we communicate this to others?

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Chapter eleven shows the power of Jesus and the purpose of his coming to Jerusalem.  Jesus’ coming is both a judgment and a hope.  His entrance on Palm Sunday is full of the symbolism of the great kings of Israel, the Messiah and the Lord who will come again at the end of history.  He comes to a Jerusalem that is spiritually a withered fig tree.  Yet his authority and indeed the salvation he will bring does not depend on people understanding him or accepting him.

1. The Triumphal Entry into Jerusalem – Mark 11:1-11
   1. The setting is the Mount of Olives – Mark 11:1; Zechariah 14:4
   2. The disciples are commanded to go into the village where they will “immediately” (also v. 3) find a colt that has never been ridden – Mark 11:2; Numbers 19:2; Deuteronomy 21:3; I Samuel 6:7; II Samuel 6:3; cf. Homer’s Iliad VI. 94 – The Trojans sacrifice to Athena with the “fairest robe” and twelve heifers who have never felt a yoke. The idea here, both from Biblical and pagan sources, is that there is a special honor in spreading cloaks and offering animals that have never been ridden or yoked.
   3. The statement, “the Lord needs it” is sufficient both for the disciples and the bystanders – Mark 11:3-6
   4. People throw their cloaks on the colt and Jesus sits on it – Mark 11:7; II Kings 9:12-13
   5. Others spread “leafy branches” – Mark 11:8; Psalm 118:27
      1. Imagery of the Feast of Booths (Sukot). This was one of the festivals which God had ordained for Israel. It was a harvest festival celebrated with branches of palm trees and leafy trees. Its purpose was to remind Israel that it lived in booths during its sojourn in the wilderness after being delivered from slavery in Egypt. – Leviticus 23:39-40; Nehemiah 8:15; Exodus 23:16 – It was celebrated for seven days. This was followed by “complete rest on the eighth day” – the first day of the week. This prefigures Jesus’ resurrection. – Mark 16:2. God rested on the seventh day of creation (Genesis 2:2). Jesus’ resurrection has been called the eighth day of creation, the day of the new creation. This Sabbath rest is eternal symbolizing eternal life (Hebrews 4:8-9).
      2. Reversal of the imagery of idolatry. Ancient people worshipped fertility gods under leafy trees (Deuteronomy 12:2-3; Ezekiel 20:28; Jeremiah 3:9). Israel was commanded to avoid such worship. These gods were either idols or demons (Deuteronomy 12:4, 17:6-7; Jeremiah 7:16-18). Jesus as the true God overcomes the idols and false gods.
   6. Jesus enters Jerusalem as the Messianic King. This carries with it a number of important references. – Mark 11:9-11
      1. Jesus is the great king who enters Jerusalem in great power and great humility. – Zechariah 9:9; Psalm 118:25-27
      2. Jesus is the true God whose worship replaces that of the false gods.
      3. Jesus is the revelation of God who will descend from the Mount of Olives to save Israel. In this sense the entrance into Jerusalem symbolizes the Second Coming of Christ and the establishment of the Kingdom of God on earth. – Zechariah 14:1-8
   7. Obviously people at the time, including the disciples, did not realize that all this was prophesying both the fulfillment of the Old Testament and the coming reign of God. Yet as the disciples reflected on the event, they, like we, can realize the full dimension of Jesus’ entrance into Jerusalem on Palm Sunday.
2. The Cursing of the Fig Tree and Cleansing of the Temple – Mark 11:12-25
   1. On the face of it Jesus’ cursing of the fig tree seems unreasonable and arbitrary. There is no fruit on the tree but Mark tells us that “it was not the season for figs.” Jesus’ anger and subsequent cursing of the tree sounds like simple annoyance, more like the pagan gods than Jesus. This event has to be seen as a commentary on the middle action of Jesus overturning the money changers in the temple. The church in Rome to which we believe this gospel was written was probably made up mostly of Gentiles. It does seem (also from Paul’s Letter to the Romans) that there were Jews in the congregation (who would have had to have returned since their expulsion earlier by the Roman Emperor, Claudius (Acts 18:2)).
   2. In this passage one action interprets another. The fig tree is a symbol of Israel. The rejection of the Jewish leaders leaves them, like the tree, barren and cursed. While in the case of the tree itself, the fact that it is not the season for figs is a purely natural situation. However the absence of fruit in Jesus’ own people who reject him is an unnatural situation, brought on by their own choice. Mark here is really focusing on the Jewish leaders rather than the people themselves.
   3. Some of the key themes in this passage are the following: