Hello, welcome to the podcast, Bible Wisdom Today. My name is Stan Watkins.

The Bible has always been an important foundation for my personal faith, leading me to complete a Bible degree and enter Christian ministry, ultimately going with my wife and family to Europe for 6 years. There I served in the areas of Bible teaching and music. Since returning to the states, I have supported my local church as I have had opportunity, but now I would like a more regular outlet for teaching God’s word.

Understanding the Bible is not simply a matter of belief that it is God’s word. The Bible was written long ago, in a foreign language, within an alien culture, using unfamiliar literary styles. Today’s Bible student must overcome each of these obstacles. This podcast is for those willing to do the hard work to discover God's wisdom for life today.

For the last two episodes we have walked with Jesus and his disciples as he makes his last journey to Jerusalem. Throughout this journey narrative, which forms the middle section of Mark’s gospel, Jesus systematically reveals his mission of suffering to his disciples while simultaneously calling them to a radical discipleship. In this episode, Mark brings this narrative section to a close. By the end of their journey, Jesus’ disciples’ heads were surely spinning. Everything they thought they understood about the promised Messiah was wrong, or at best incomplete. 

In our episode, today, Jesus’ disciples learn that those who enter the kingdom of God are not the ones that they thought would enter; the weak enter easily but the rich and self-reliant, those they assumed were blessed by God, enter with great difficulty. Further, Jesus, the Messiah, has not come to conquer, but to suffer. The son of God has come to serve and expects them to do the same. To reflect this mind-blowing amazement I have entitled this episode “The surprising, countercultural mission of Jesus.” As we study, today, we also can answer our own important question, “Why did Jesus really live and die?”

The weak easily enter the kingdom of God (10:13-16)

Our first example of the countercultural nature of Jesus’ mission concerns the question, “Who will enter the kingdom of God”. Let’s listen to God’s word from Mark 10:13-16?

People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” And he took the children in his arms, placed his hands on them and blessed them.
 Mark 10:13-16

Here, Jesus teaches that the weak easily enter the kingdom of God.

Mark leaves many questions unanswered in this story. Who brought these children? Why did they bring them? Where did this take place? Mark often leaves out contextual details in order to spotlight the word and work of Jesus.

First century Judaism did not value children highly. Childhood was simply the unavoidable interim between birth and adulthood, which boys reached at age 13. 

Bringing children to rabbis for a blessing, however, was common, so why did the disciples rebuke these people? Maybe they felt Jesus was too busy to be bothered with someone so unimportant as a child, or perhaps they saw themselves as Jesus exclusive disciples, a perspective we saw before concerning the independent exorcist in our last episode. Whatever the reason, their rebuke was a severe response, which we have seen elsewhere primarily connected with exorcisms, or when Jesus rebuked Peter for not having in mind the concerns of God.

When Jesus saw his disciples’ actions, he was indignant. In other words, he was angry and didn’t keep his anger to himself. Jesus’ displeasure reveals his compassion on the vulnerable and his defense of the powerless. He was radical in his tenderness toward the young. “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.” When Jesus speaks of “little children” he means the very young, even infants. He stresses their helplessness, not their humility or innocence. The kingdom of God belongs to insignificant ones like these. Just like he elevated the status of wives in the story immediately before this, here he elevates the position of children.

The people in our story had wanted Jesus to touch their children, but he did much more than touch. He took the children in his arms, placed his hands on them and blessed them. Far from excluding them, Jesus commends children as true participants in his kingdom; those who come to Jesus without any credit in themselves, who make no claims based on their reputation, but simply receive God’s grace because they are needy. This is the only way to enter the kingdom of God, and the weak enter easily. The next story offers the contrast…

The self-reliant struggle to enter the kingdom of God (10:17-31) 

In Mark 10:17 we read,

As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?” 
 “Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’” 
 “Teacher,” he declared, “all these I have kept since I was a boy.”
 Mark 10:17-20

Jesus is again on the move toward Jerusalem. He is still in Judea on the east side of the Jordan, on his way to his destiny, the path to the cross laid out by God.

Matthew says that this man was young, Luke says he was a ruler, so the common name for this story is “the rich young ruler.” Mark simply calls him a man but his wealth becomes obvious later in the story. Mark says that he ran up to him and fell on his knees, demonstrating his earnestness to become a disciple.

“Good teacher, what must I do to inherit eternal life?” This is the essential question. No one before, not even the disciples, had asked this significant question. Jesus took this opportunity to explain the meaning of his ministry. For Mark, “eternal life” and “the kingdom” are synonyms for the life that God gives those who follow him. 

The man addressed Jesus as “good teacher,” and Jesus responds, “Why do you call me good?” Rabbis did not accept the title “good,” reserving it for God alone, because they feared blasphemy. This man seems to believe that he is one “good man” addressing another, but Jesus wants him to see that true goodness comes only from God.

Jesus withholds his direct answer. The man had asked “what must I do?” so Jesus pointed him to the commandments, particularly the second part of the decalogue centering on ethical responsibility. In Jesus’ list of commandments, he includes “do not defraud” in place of “do not covet,” perhaps because he knew this man’s heart. In coveting wealth, he had defrauded others to gain wealth at their expense.

“All these I have kept since I was a boy,” the man claimed. It is true that Jesus taught that breaking a command in your heart makes one as guilty as breaking the command with actions. The 10 commandments, however, speak only of actions, and these can truly be kept, despite the intent of one’s heart. The apostle Paul similarly claimed to be faultless according to the law in his letter to the Philippians (Phil. 3:6). On this occasion, Jesus does not challenge his conformity to the law. Instead…

Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 
 At this the man’s face fell. He went away sad, because he had great wealth.
 Mark 10:21-22

When Jesus looked at him, this was not a simple look. This expression is an intense compound verb, meaning “to examine or scrutinize.” Sometimes people assume that the man was being hypocritical in his moral confidence, but Jesus does not look kindly on hypocrisy. He was not deceived by this rich man. He looked inside him and loved him. This is the highest word for love in Greek, and the only place in Mark where he says that Jesus “loved” anyone in this way

“One thing you lack,” Jesus said. He did not challenge his assertion that he had kept the law, but Jesus wanted to move him beyond his focus on actions to a personal commitment to follow Jesus. The man came to Jesus with a clear conscience, but he had not looked deeply enough into his heart to see the hold which materialism had on him. Jesus called on him to divest himself of everything that he could rely on and follow him.

How ironic. The children, who possessed nothing, were not told that they lacked anything; the kingdom of God was theirs. This man, who possessed everything, still lacked one thing. He must follow Jesus, then he would “have treasure in heaven”. In other words, Jesus offered Himself as a substitute for his possessions.

“At this the man’s face fell.” He was shocked, appalled, his face was as overcast as the sky. The man went away sad. 

This says everything. To turn away from Jesus was to turn his back on the kingdom of God and the eternal life he desperately wanted. He chose to give up eternal treasure to keep the treasure he already possessed.

What a contrast with his earlier confidence! He was no longer eager, self-assured, standing on his own merits. Jesus had called him to commit himself completely to him, and this was a step which he was unwilling to take.

Continuing our reading from verse 23,

Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”
 The disciples were amazed at his words. But Jesus said again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” 
 The disciples were even more amazed, and said to each other, “Who then can be saved?”
 Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.” 
 Then Peter spoke up, “We have left everything to follow you!” 
 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life. But many who are first will be last, and the last first.”
 Mark 10:23-31 

Jesus explained to the disciples in private the significance of his conversation with the rich man. The disciples had the same misconception as the rich man. He undoubtedly held the basic Jewish belief that riches were a sign of God’s favor, but he failed to realize how his wealth bound him to this world. The amazed reaction of the disciples indicate that they held the same misconception.

We see an example of Jesus’ humor in his suggestion that it would be easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. Sometimes you may hear that Jesus is referring to a low gate in Jerusalem that camels could go through only on their knees. It is certain that no such gate existed in Jesus’ day and probably not later, either. Rather, Jesus is using hyperbole for humorous effect. Try to imagine a camel shimmying through the eye of a sewing needle. It is obviously impossible, and that is Jesus’ point. The wealthy cannot pass into God’s kingdom by trusting in their wealth. They need to first unburden themselves of all self-reliance.

It is important to point out that wealth is a danger to faith, but it is not wrong in itself. The woman who anoints Jesus’ head with expensive perfume in Mark 14 was obviously wealthy, as was Joseph of Arimathea in Mark 15 who offers Jesus his own tomb as a burial place, but neither are condemned or even questioned. Possessions become sin only when they possess us. Jesus called on this man to give up his riches because he knew his heart.

The disciples, however, assume that riches are God’s blessing. “Who then can be saved?” In a sense, this was the right question, in that it expresses the futility of human effort to come to God. If those who have been so blessed by God are unable to enter, then who can? Jesus’ answer confirms the disciples’ misunderstanding. “With man this is impossible, but not with God.”. 

Jesus wanted the disciples to understand what they lacked. Just as he had intended for the rich man, he wanted to draw them away from trusting in their own abilities and to place their faith in Jesus alone. This is the kernel of the doctrine of grace, which was later developed at length by the Apostle Paul. Jesus’ point is clear. No one, rich or poor, can enter God’s kingdom by their own effort. All people, however, may enter when they rely solely on God’s undeserved grace.

Peter spoke up, asking for affirmation. “We have left everything to follow you!” In other words, if it is impossible for humans to enter God’s kingdom, has our sacrifice meant anything at all? Jesus understands the turmoil in his disciples’ hearts and gives Peter and the others the affirmation that they seek. Those who give up all to follow Jesus will receive reward in this present life and in the future. The present reward is just a foretaste of what will be given in the future. Eternity will put all sacrifices into perspective.

Jesus’ mention of persecutions along with rewards is noteworthy. Following Jesus is not insurance against adversity or hardship. Mark’s congregation in Rome, suffering profoundly under Nero, would have understood this well. Discipleship is not only a matter of what one gives up, but also what one gains. Brothers and sisters in the church are part of our reward, whether we must give up our earthly family or not. We can expect incredible blessings from God both in this life and the next.

Jesus, the Messiah, came to suffer and serve (10:32-45)

The disciples continue to be amazed at Jesus’ countercultural mission as Mark records Jesus third prediction of his coming suffering. This is his most explicit prediction of all.

Mark 10:32:

They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid.
 Again he took the Twelve aside and told them what was going to happen to him. “We are going up to Jerusalem,” he said, “and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise.”
 Mark 10:32-34

Mark explicitly states that Jesus was leading the way. He knew where He was going, he knew what was going to happen to him, and he faced it resolutely. The disciples, however, were astonished. Perhaps they were astonished at his resolve as he led the way toward his own suffering. We also read that those who followed were afraid. This could be a reference to the twelve, but more likely it refers to additional disciples or other pilgrims walking along behind them on the way to celebrate the Passover in Jerusalem. 

Notice that Jesus says “We are going up to Jerusalem.” The fate of the disciples was bound up with that of Jesus. “Up to Jerusalem” is also a good descriptive phrase. They would soon travel the final 20 miles from Jericho to Jerusalem, a rise of 3500 feet. Despite the steep ascent, Jesus did not doddle or lag behind but led the way.

This is a reminder of the servant of the Lord in Isaiah, who Jesus accepted as his model. We read in Isaiah 50…

Because the Sovereign LORD helps me,
 I will not be disgraced.
 Therefore have I set my face like flint, 
 and I know I will not be put to shame. 
 Isaiah 50:7

Throughout the three passion predictions of Jesus, he reveals more and more information. Here we see that the chief priests and teachers of the law will condemn him to death and hand him over to the Gentiles. Before we were only told that they would reject him. He further says that the Gentiles will mock and spit on him, flog and kill him. These four verbs, mock, spit, flog, and kill, become a checklist for his passion to come, as the Roman soldiers do all these things. These evils were also predicted by Isaiah regarding the servant of the lord.

Isaiah 50:6,

I offered my back to those who beat me,
 my cheeks to those who pulled out my beard; 
 I did not hide my face
 from mocking and spitting.
 Isaiah 50:6

After this jarring prediction of Jesus intense suffering, how did his disciples react? Surely, they became quiet, contemplative, somber. Listen to Mark’s story, beginning in chapter 10 verse 35.

James and John's audacious request

Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.”
 “What do you want me to do for you?” he asked.
 They replied, “Let one of us sit at your right and the other at your left in your glory.” 
 “You don’t know what you are asking,” Jesus said. “Can you drink the cup I drink or be baptized with the baptism I am baptized with?” 
 “We can,” they answered.
 Jesus said to them, “You will drink the cup I drink and be baptized with the baptism I am baptized with, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.”
 Mark 10:35-40

This is the only time in Mark that James and John are mentioned apart from Peter or the Twelve. As we understand that Peter was the source of Mark’s gospel, it is likely that he did not forget their intent to exclude him from Jesus’ inner circle. 

The verb tense of “ask” and “do” shows that they have a specific request in mind. They are proud and self-serving to ask for such a blank check from Jesus. In light of Jesus’ suffering which he has just foretold, they are totally callous toward their teacher and offensive to the other 10. But Jesus responds with incredible self-control, “What do you want me to do for you?”

James and John had a ready answer. They wanted to sit at his right and his left in his glory. They saw their pilgrimage to Jerusalem as a procession to grandeur. In Jewish custom, the highest honor was held for the one in the center, followed by the one on the right then the left. Despite their personal ambition, James and John did acknowledge that Jesus was the Messiah and believed that he would inherit his kingdom in Jerusalem. They did want to honor Jesus, but also hoped to honor themselves. 

After each one of Jesus passion predictions the disciples miss the point and begin to jockey for position and prestige. This is the most blatant example of their self-centeredness and stands in stark contrast to Jesus’ humility and sacrifice. It also is a warning for us. It is easy to blend our own self-interest with following Jesus. We are constantly tempted to focus on our own power rather than serving God and giving to others. Jesus wants our single-hearted discipleship.

Jesus asks these two men if they are able to drink the cup he will drink. In the Old Testament, a “cup” was something allotted by God. It symbolized one’s destiny. Sometimes it was joy and prosperity, but more frequently it represented God’s judgment and wrath. Jesus’ impending suffering and death were ordained by God. Jesus does not simply choose to go to Jerusalem. He follows his God-assigned role. His suffering and sacrifice were his path to glory. Jesus asked these two if they were able to share the same fate. “We can,” they answered. They really didn’t know what they were saying.

Jesus also asks them if they can be baptized with his same baptism. This is the first use of “baptism” as a metaphor for suffering. It is a picture of Jesus’ willingness to identify with sinners and bear their judgment before God. The question Jesus asked, “Can you drink the cup I drink and know my baptism?” demanded a negative answer, but James and John thought that they could emulate Jesus. Perhaps they thought that Jesus’ cup was a golden goblet of royalty, and his baptism was an anointing to highest office.[1] Jesus promised that they would, in fact, drink of his cup and experience his baptism, but they had no clue what he really meant. In time, James would be martyred at the command of Herod (Acts) and John would be exiled as an old man to the island of Patmos.

As for the glory the brothers seek, Jesus defers entirely to God. God oversees eternal rewards and Jesus subordinates himself entirely to him. When Jesus says, “these places belong to those for whom they have been prepared,” he uses a passive construction to indicate that the choice is entirely God’s.

Continuing our reading from verse 41…

When the ten heard about this, they became indignant with James and John. Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
 Mark 10:41-45 

It was not surprising that the other ten were indignant, perhaps because they had similar ambitions, or perhaps because the closeness that the Zebedee brothers proposed would exclude them from the closeness they enjoyed with him now. Jesus summoned them for a decisive lesson about authority in God’s kingdom. He rejected the hierarchical model of leadership that was practiced all around them, and still in our world today. 

“Not so with you,” Jesus said. The great must be a servant; those who aspire to be first must be slave of all. This was a complete reversal of the values of the world, the very definition of “countercultural.” The highest virtue in God’s kingdom is not power, but service. Jesus taught his followers to love their neighbor; service makes that love real. 

While the twelve did not immediately embrace Jesus’ call to service, they came to understand it in time. In his first letter to the church, Peter encouraged church elders in this way: 

Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock.
 1 Peter 5:2-3

Jesus' mission statement

Jesus concludes his teaching on servanthood by pointing to himself as an example. Mark 10:45, 

For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
 Mark 10:45

This is Jesus’ mission statement.This mission statement begins with the word “for,” which is a strong statement of purpose. This is not simply a principle that would be nice to aspire to, but a statement about the personal, purposeful choice of Jesus. Taking the position of servant or slave to carry out your calling is not the normal human approach, but the unique way of Jesus. He accepted upon himself the role of the Servant of the Lord which Isaiah predicted would pour out his life unto death, would justify many and bear their iniquities (Isaiah 53:11-12). “To give his life as a ransom for many” does not mean that there are some who are left unransomed, but this is a Semitic expression which means “for all.”

This mission statement functions on two levels. In the immediate context, it is a call to servanthood for all followers of Jesus. It also functions as a theological explanation of the death of Jesus which is coming soon. When Mark narrates the story of Jesus’ passion, he does not stop to explain the theological implications. He has already explained them here.

The concept of ransom contains two ideas. First is the picture of bail money being paid for the release of prisoners of war, slaves or the incarcerated. All of humanity is seen as enslaved to evil, unable to escape the guilt of the wrong they have done. The death of Jesus is the ransom payment that provides our redemption. This concept was developed by the Apostle Paul in the first chapter of Ephesians where he says,

In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us.
 Ephesians 1:7-8

A second important understanding contained in this word ransom is to satisfy God’s wrath toward sin. We don’t often think about God’s wrath, but the Bible presents God’s wrath as a holy and just response to sin. Without a way to remove that righteous wrath, God and humans remain out of fellowship with one another. Again, the apostle Paul says in Romans 5 

Christ died for us. 
 Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!
 Romans 5:8-9

Here the substitution of Jesus comes to the fore. When Jesus died on the cross, he died the death that would righteously have been our death, and in so doing he satisfied God’s wrath on account of our sin. When Jesus had earlier asked James and John if they were able to drink his cup and be baptized with his baptism, he implied a negative answer because he understood the substitutionary nature of his coming death, and he understood that he was the only one able to satisfy God’s wrath because he was the only human in history who lived a totally righteous life. One of these two brothers, John, eventually came to understand Jesus’ death in this way when he wrote in his first letter “we have an advocate with the Father—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins” (1 John 2:1-2).

Jesus’ mission statement is weighted with important theological meaning, and stands in surprising contrast to the cultural expectations of the disciples. Mark now brings his journey narrative to a conclusion with a final story, where he presents blind Bartimaeus as the model disciple. 

Bartimaeus, the model disciple (Mark 10:46-52)

Let me read, beginning in Mark 10:46.

Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!”
 Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”
 Mark 10:46-48

Jericho claims to be the oldest city in the world, founded in 9000 BC)[2] It was an oasis city near the Dead Sea where Jewish pilgrims crossed over the Jordan and began the torturous climb to Jerusalem.

Bartimaeus is the only person healed in Matthew, Mark and Luke who is named. This likely implies that he was known personally to the early church. As a blind man in the ancient world, begging was his only vocational choice. We first meet him sitting by the roadside, sidelined, marginalized, but by the end of the story he will move from sitting along the roadside to walking down the road as a follower of Jesus. 

This change began when he heard that Jesus of Nazareth was passing through Jericho. He began to shout “Jesus, Son of David, have mercy on me!” With this reference he showed a deep commitment to the Davidic Messiah, who could bring healing and wholeness. He uses this epithet twice. How ironic that this blind beggar saw Jesus more clearly than many with two good eyes. He aggressively threw himself on the mercy of Jesus. Many rebuked him, like the disciples had rebuked those who brought their children to Jesus, but Bartimaeus shouted all the more. He was desperate!

Reading again from verse 49,

Jesus stopped and said, “Call him.”
 So they called to the blind man, “Cheer up! On your feet! He’s calling you.” Throwing his cloak aside, he jumped to his feet and came to Jesus.
 “What do you want me to do for you?” Jesus asked him.
 The blind man said, “Rabbi, I want to see.”
 “Go,” said Jesus, “your faith has healed you.” Immediately he received his sight and followed Jesus along the road.
 Mark 10:49-52

Jesus stood still. He allowed the cries of a desperate, helpless person to stop him in his tracks. “Call him.” Bartimaeus threw off his cloak. This was a heavy garment that he could use to cover himself for warmth. Perhaps he even slept right there on the roadside. He threw it off so that he would not have any weight slowing him down as he ran to Jesus.

Jesus asked him a simple question, “What do you want me to do for you?” This was the same question that he had earlier asked James and John. The contrast is in the answer. They had asked for extraordinary glory; Bartimaeus asks for ordinary health. Jesus could see his need, but he did not treat Bartimaeus as a victim. He gave him personal worth by allowing him to express his own desires.

Bartimaeus response, “Rabbi,” should actually be the more reverent “Rabboni,” which was generally not a word of personal address, but rather an address to God in prayer. This was Bartimaeus’ prayer, “I want to see.” Bartimaeus knew his mind. To the well, health is the minimum expectation; but to the sick, normalcy is the greatest gift of God. Bartimaeus does not ask to be superhuman, but simply human.

Jesus also responds simply, “your faith has healed you”. The word “healed” can also mean “saved” and here Jesus combines physical and spiritual healing. Mark concludes his story with the simple, yet profound statement, “immediately he received his sight and followed Jesus along the road.” Bartimaeus no longer sits by the roadside.   He follows Jesus along the road, the steep uphill road to the cross.

At the beginning of his journey narrative in chapter 8, Mark told the story of the blind man of Bethsaida who was healed in a two-stage process. At first, he only saw with blurry vision. Mark used this story to prefigure the imperfect understanding of the disciples. Every time Jesus predicted his coming suffering and following glory the twelve failed to understand, seeing only the coming glory. Now, in the final scene on Jesus’ journey, Bartimaeus trusts simply and completely. He receives total healing and follows Jesus along the road as his model disciple.

Closing Comments

Today’s episode has brought the middle section of Mark, describing Jesus purposeful journey toward Jerusalem, to a close. Throughout this section Mark has shined the spotlight on the twin themes of Jesus’ call to committed discipleship and his coming suffering and death. These themes have culminated in this episode with Jesus’ explicit explanation of his mission of redemption and the contrast between the extremely defective devotion of the twelve and the model discipleship of Bartimaeus.

In our next episode Mark begins the final act of Jesus dramatic life. Mark obviously regards this as the highpoint of Jesus’ story, since he spends 6 of his 16 chapters describing Jesus’ final week. Next time we will see Jesus triumphant entry into Jerusalem and his unenthusiastic reception in the temple. In fact, Jesus’ rejection of the temple system and its rejection of him becomes a major theme of this final drama.

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[1] Osborne, G. R., Strauss, M., & Walton, J. (2014). Mark (teach the text commentary series). Baker Publishing Group.

[2] Osborne