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.

In our last episode we were surprised by the continued blindness of the disciples. Despite seeing Jesus’ power and authority demonstrated again and again, they still did not understand the true identity of this rabbi that they followed. After Jesus pointedly questioned their opinion, Peter finally declared the disciples’ conviction that Jesus was the Messiah. This was the correct answer, but their understanding of the Messiah was still insufficient. Like the blind man that Jesus had just healed, their vision of Jesus was still blurred. They would need Jesus’ repeated touch through word and demonstration before they could see Jesus clearly.

Today we come to Episode 13, entitled “Jesus Unveiled,” when Jesus begins the serious work of revealing himself clearly to his followers. In this middle section of Mark, Jesus predicts his death three times. Each time, the disciples misunderstand, and each time Jesus then offers additional explanation. Until now, Jesus’ teaching about his own mission has been rather general. He announces the good news of the kingdom and calls people to repent. He asserts the authority to forgive sins and calls himself the Lord of the Sabbath. He describes the kingdom of God in terms of a farmer, a lamp, and seed. Now he becomes much more descriptive. As he lifts the veil for his disciples, we too can find answers to our own questions about his mission. Why did Jesus come to earth? Why did he have to die? How can Jesus’ death restore my relationship with God? Do I really need to embrace suffering and hardship in order to follow Jesus? These are the questions we will answer over the next three episodes.

Jesus predicts his passion (8:31-9:1)

Immediately after Peter’s great declaration that Jesus is the Messiah, which we discussed last time, we read that Jesus…

…began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. He spoke plainly about this, and Peter took him aside and began to rebuke him.
 But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.”
 Mark 8:31-33

This begins a new phase in Jesus’ ministry, the phase of schooling. As Mark says, “He began to teach.” We also read that Jesus spoke plainly about this, which means that he spoke boldly and confidently. He had a lot to teach his disciples, and it would not be a single lesson. The disciples had finally identified him as the Messiah, but Jesus now would redefine the Messiah practically beyond recognition. The Messiah as a conquering king, which was the prevailing Jewish idea, would wait until Jesus returned to earth a second time. For now, Jesus must teach them about his impending death. What a radical idea to his disciples!

Jesus said, “the Son of Man must suffer.” As I have mentioned before, the Son of Man was one of Jesus’ favorite titles for himself. It comes from the prophecy of Daniel chapter 7 where he tells of a human figure who is given authority, glory and power by God. God also gave him a kingdom, so the Jews rightly connected this prophecy with the concept of a coming Messiah, yet the term “Son of Man” was not specifically a warrior image. This allowed Jesus to make a different connection.

Jesus linked the foretold Son of Man to Isaiah’s prophecy of a suffering servant. This was a connection that the teachers of the law had never made. In Isaiah 53, the prophet describes the Servant of the Lord in this way:

He was despised and rejected by mankind,
 a man of suffering, and familiar with pain.
 Isaiah 53:3

Surely he took up our pain
 and bore our suffering, 
 yet we considered him punished by God, 
 stricken by him, and afflicted.
 Isaiah 53:4

Yet it was the LORD’s will to crush him and cause him to suffer, 
 and though the LORD makes his life an offering for sin, 
 …the will of the LORD will prosper in his hand.
 Isaiah 53:10

After he has suffered, 
 he will see the light of life and be satisfied;
 by his knowledge my righteous servant will justify many,
 and he will bear their iniquities.
 Isaiah 53:11

This prophecy led Jesus to say that he must suffer. In addition, Jesus predicts that the Son of man will be rejected by the elders, chief priests and teachers of the law. This describes the seat of religious power among the Jews. His death would be an official religious act.

This rejection may allude to Psalm 118:22:

The stone the builders rejected
 has become the cornerstone;
 Psalms 118:22

Jesus also predicted that after three days he would rise again. Each of the three times Jesus predicts his death while he journeys to Jerusalem, he also includes the hope of his resurrection after three days. The disciples, however, were so taken aback by his impending death that they don’t seem to have noticed the hope that he also gave.

The Son of Man must suffer, be rejected, be killed, and rise again. Not only were these events prophesied to happen, but this suffering was the very reason Jesus came to earth. This was the absolute opposite of the disciples’ idea of a victorious, successful Messiah. So much so that Peter took him aside and began to rebuke him. This report that Peter “began to rebuke” parallels what we read at the beginning of the paragraph when Jesus “began to teach.” Usually in Mark, “rebuke” is used for rebuking demons or rebuking the winds which Mark portrays in demonic terms. Here Peter rebukes his teacher, showing that Peter thought Jesus was in extreme error.

Jesus meets rebuke with rebuke, “Get behind me, Satan!” Satan means “adversary,” which is what Peter has become. In essence Jesus says, “Out of my sight! You do not have in mind the concerns of God.” Peter and the disciples were bewildered and dismayed by Jesus’ prediction of his suffering, not only because of its implications for Jesus’ Messiahship, but also for its implications for their discipleship. To have the concerns of God in mind is a key element of discipleship. It is like Paul’s call, in Colossians 3:2, to “Set your minds on things above, not on earthly things.” Peter was simply following his human understanding of the Messiah.

In response to his disciples misunderstanding, Jesus offers more explanation. Reading from chapter 8, verse 34,

Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.”
 Mark 8:34-38

  called the crowd. This teaching was not just for the twelve, but for all followers. Until now, we had not known that there was a crowd listening. It is important for outside observers to know what it means for you and I to follow Jesus, so they might learn from our example. The words “disciple” and “follow” are the same word, so we could read Jesus’ statement in this way, “Whoever wants to be my follower must deny themselves and take up their cross and follow me.” This is the thesis statement of this paragraph. Since Jesus’ followers have misunderstood what it means to be the Messiah, they also misunderstand what it means to be his follower. If Jesus will suffer, his followers may suffer also.

When Jesus says that they need to deny themselves, he does not mean to simply deny themselves some material thing, but rather to deny the self-interest within each of us. Jesus powerfully illustrates this with the phrase, “take up their cross.” Today, we sometimes use that expression to simply mean that we have an extra burden to bear, like a bad knee or a difficult relationship, but in Mark’s first century world, this was an image of cruelty, pain, oppression and shame, as the condemned prisoner was forced to carry the beam of his cross to the place of execution. With this metaphor, Jesus called his followers to total allegiance. Written at a time when the emperor Nero had alleged that Roman Christians had set fire to the city, this was not merely a theoretical truth. Mark’s readers needed this reminder that their own impending crucifixion was not a sign of God’s abandonment, but of their true discipleship.

Jesus gives two reasons for you to take up your cross and follow him. Firstly, taking up your cross is the way to save your life. 

For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it.
 Mark 8:35

Throughout this passage, the words “life” and “soul” are the same word in Greek with a double meaning. It can mean physical life, but more commonly it means personhood. We sometimes use the English word “soul” with the same double meaning. Usually, we mean the unseen essence of a person, but sometimes it can mean physical life, as in, “Thirty souls were lost in the flood.” Jesus exploits this double meaning in order to press the question, “Which are you living for, your physical life or your immortal soul?” To save one is to lose the other. The only way to gain eternal life is to deny priority to our earthly life. If we lose our life for Jesus and the sake of the gospel we will save it.

Jesus offers an additional metaphor based on the concept of investments. “What good is it for someone to gain the whole world, yet forfeit their soul?” Jesus makes plain the choice at stake. You can gain temporary benefit, but you will suffer eternal loss. Why waste your life like this, since eternal rewards will be enjoyed forever. Finally, he asks, “What can anyone give in exchange for their soul?” God is the only one who can create life, so your soul has inestimable worth.

In addition to saving your own life, the second reason that Jesus gives for taking up your cross is so that he will not reject you.

If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.”
 Mark 8:38

First century Palestine was an honor-shame culture, so being ashamed of Jesus meant much more than simply being embarrassed to be known as a Christian. Being ashamed of Jesus meant to deny him, as Peter did. If we deny him, Jesus will deny us at the final judgment. 

With this explanation, Jesus has seriously leveled up his rhetoric. He is not talking about lamps and mustard seeds any longer. He now speaks of suffering and his own murder. It is no wonder that the disciples are shocked and confused. Jesus now offered them a word of encouragement. Mark 9, verse 1:

And he said to them, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.”
 Mark 9:1

This was the very thing that they longed for, the kingdom of God! The most natural way to understand this statement is that the rejection, death and resurrection that Jesus has just talked about will be the beginning of the kingdom of God. They will see his kingdom come when he rises from the dead, they will see it come when the Holy Spirit comes upon them at Pentecost, and they will see a preview of God’s kingdom in the very next event which Mark relates.

Jesus displays his glory (9:2-13)

Mark 9, verse 2:

After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus.
 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say, they were so frightened.)
 Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” 
 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
 Mark 9:2-8

This event took place six days after Peter’s confession of Jesus as the Messiah. In this story, Mark includes many allusions to Moses’ meeting God on Mount Sinai. Moses waited 6 days on Mount Sinai, covered with a cloud of glory (Exod. 24:16), before God spoke with him. The high mountain of transfiguration has traditionally been identified as Mount Tabor, but that is quite a bit south of Caesarea Philippi where Jesus and his disciples have just visited. For this reason, some believe Mount Hermon is more likely, because it is nearby. Jesus takes Peter, James and John with him, who elsewhere appear as Jesus’ inner circle (5:37; 13:3; 14:33).

It is apparent that Mark has difficulty describing what occurred on the mountain. He says that Jesus was transfigured, which is the root word “metamorphosis.” This verb occurs only four times in the New Testament, and each time it refers to radical, outward transformation. His appearance changed, not his nature, or perhaps we should say that his appearance changed to match his nature. “Was transfigured” is a divine passive, meaning that God changed his form. Mark then adds that his clothes became dazzling white, whiter than you could expect naturally. This may be an echo of the pure white clothing of the Ancient of Days reported by Daniel in his vision of the Son of Man.

Peter reports on this experience in the first chapter of his second letter, “For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty (Peter 1:16)

In addition to Jesus’ metamorphosis into a figure of glory, two old covenant characters came to speak with him, Moses and Elijah. Both had a history associated with Mount Sinai. Most importantly, both prophets prepared for the coming of Jesus in their own way. Moses foretold that “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites.” (Deuteronomy 18:15). Concerning Elijah, the prophet Malachi said that God would send him “before that great and dreadful day of the LORD. He will turn the hearts of the parents to their children, and the hearts of the children to their parents” (Malachi 4:5-6). The presence of these prophets bears witness to Jesus as the culmination of their work. The promised kingdom was indeed coming now.

Mark tells us that Peter and the other disciples were so frightened that they did not know what to say. Still, Peter did find the words to suggest that they should put up three shelters, one for Jesus, one for Moses, and one for Elijah. Then they could prolong this glorious moment. In making this suggestion, Peter may have been alluding to a prophecy by Zechariah that in the Day of the Lord, when God would visit them in deliverance and judgment, the surrounding nations would gather to celebrate the Festival of Tabernacles. This was one of the three great pilgrimage festivals in the Jewish calendar, when they constructed temporary shelters as a reminder of God’s salvation in the exodus and his provisions in their wilderness wandering. In making this suggestion, however, Peter makes Jesus equal with Moses and Elijah. In the very next moment God corrects him, speaking from a cloud that had quickly enveloped them.

Throughout Scripture the cloud is a symbol of God’s presence and glory and another reference to Moses’ experience at Mount Sinai. Not only did God overshadow Moses with a cloud on top of Mount Sinai but he also led the people of Israel through the wilderness by a cloud, filled the tabernacle at its dedication (Ex. 40:35), and subsequently the temple of Solomon (1 Kgs 8:10-11). Now Jesus and the disciples are enveloped with a cloud of God’s presence and a voice speaks, “This is my Son, whom I love. Listen to Him!”

This is quite similar to the heavenly pronouncement at Jesus’ baptism, except that there it was addressed to Jesus, “You are my Son,” whereas here it is addressed to the disciples, “This is my Son.” At his baptism, the voice of God had inaugurated Jesus’ ministry. Now, for the benefit of the disciples, God the Father confirms Jesus’ continued ministry.

This short divine word includes three allusions to Old Testament texts. First, we hear the echo of Psalm 2, a royal psalm probably used in the enthronement ceremony of various Davidic kings. There God says to the royal son of David and to the greater Davidic king who now stood on the mountain, “You are my Son.” Secondly, in Isaiah 42: 1, God says “Here is my servant, whom I uphold, my chosen one in whom I delight.” Jesus has already identified his ministry with the prophesied servant of the Lord and the Father confirms this association. Finally, Moses had spoken of Jesus, “The Lord your God will raise up for you a prophet like me... You must listen to him!” (Deut. 18:15).

What exactly were the disciples supposed to hear? That Jesus was the unsurpassed representative of God, in no way equal with Moses or Elijah. Secondly, they were to hear that the Messiah must suffer, and so would they. They needed to stop protesting about Jesus imminent death and listen to him.

Throughout this story, Mark places his focus on the disciples’ own participation in the transfiguration event.

• Jesus took the three with him and led them up a high mountain, where they were all alone
• He was transfigured before them
• Elijah and Moses appeared before them
• A cloud covered them
• A voice from the cloud spoke to them
• In the end Jesus alone stood with them

As they had walked up the mountain with Jesus that day, the disciples were in crisis in their minds. Jesus was not who they thought he was, and they were in danger of falling away. God himself gave visual and verbal witness to his son. By a flashforward to the glory of his resurrection, God encouraged them to continue following Jesus. The Pharisees had requested a sign from heaven, but the disciples received one.

This experience of glory ended as suddenly as it began. Elijah and Moses vanished, leaving them with Jesus only. He did not vanish back into heaven, however, but remained with them. They would complete the journey of suffering together.

Reading again from verse 9,

As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant.
 And they asked him, “Why do the teachers of the law say that Elijah must come first?”
 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.”
 Mark 9:9-13

This is the last time Jesus issues a command to silence in Mark, and this is the only time it is provisional. The disciples were to keep what they had seen to themselves “until the Son of Man had risen from the dead.” The effect of this command was to keep the disciples from getting hyped up on the adrenaline of the mountain rather than the necessity of the cross. As usual, however, they did not understand and discussed among themselves what “rising from the dead” meant.

As Jews, they were well-versed in the concept of resurrection, in a general sense. It was the resurrection of the Son of Man that had them stumped, because that meant He must first die. They had always thought that the Messiah would destroy the nation’s enemies and establish the kingdom of God which would last forever. As they journeyed on to Jerusalem, then, Jesus’ predicted suffering was foremost in their minds, not his promised resurrection.

The disciples had just seen Elijah on the mountain, so they asked him, “Why do the teachers of the law say that Elijah must come first?” This was the traditional Jewish understanding of the prophecy of Malachi which I mentioned earlier. Perhaps the disciples wondered, if Elijah is going to come and restore harmony, why is there any need for the Messiah to suffer and die?

Jesus agrees that the traditional interpretation was correct. “To be sure, Elijah does come first.” He then asks them a question, “Why then is it written that the Son of Man must suffer much and be rejected?” As mentioned before, Jesus equates the authoritative Son of Man prophesied by Daniel with the suffering servant foretold by Isaiah and accepts both roles on himself. This was already a radical interpretation, but now he radicalizes it even more. “But I tell,” Jesus said, “Elijah has come, and they have done to him everything they wished, just as it is written about him.” Elijah has come? Jesus identifies Elijah with John the Baptist, who prepared the way for Jesus. This is what the angel Gabriel told Zacharius, the father of John the Baptist, when he announced John’s coming. 

He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”
 Luke 1:16-17

In his announcement, Gabriel directly quoted Malachi’s prophecy about Elijah. Notice that John would come in the spirit and power of Elijah, but John was not a reincarnation of Elijah. It was in this narrower sense that John denied that he was Elijah when asked point blank by the priests and Levites from Jerusalem (John 1). 

What did Jesus mean when he said that they have done everything to John the Baptist that they wished, just as it is written about him? Elijah was rejected by weak king Ahab and his wicked consort, Jezebel; similarly, John the Baptist was rejected by Herod Antipas and his second wife, Herodias. In Elijah’s case, Jezebel was unable to kill him, as she wished, but the first century Jezebel, Herodias, had accomplished everything she wanted. The historic suffering of Elijah foreshadowed the recent suffering of John the Baptist.

As the disciples walked down the mountain with Jesus, they had many questions, but the most important concerned this resurrection that Jesus spoke of. How would that be? They could not know that when they reached their fellow disciples at the bottom of the mountain, they would see a preview of Jesus promised resurrection.

Jesus previews his resurrection (9:14-29)

We will begin reading chapter 9 at verse 14.

When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
 Mark 9:14-15

When Jesus and his small band reached the other nine, they were immediately thrust into the bustle of ministry. This is a final parallel to the experience of Moses, who came down Mount Sinai to face the idolatry of the Jewish people before the golden calf. We don’t have any details about what the remaining nine disciples had been doing while their teacher and select cadre were up on the mountain, probably because Peter was Mark’s primary source for his story. As Jesus and the three rejoin them, they find them assailed by crowds, scribes and the demon possessed. In other words, they were continuing Jesus’ ministry, even when Jesus was absent.

We often read of the crowd being amazed at the work and teaching of Jesus, but that usually occurs at the end of an encounter. Here, they are overwhelmed with wonder at the beginning. This is a trembling astonishment, verging on alarm. Some have suggested that it might be because Jesus’ face still shone, like Moses’ had, but then his command to silence would be pointless. It is probably better to understand their astonishment as resulting from Jesus’ unexpected arrival, raising their hopes.

 “What are you arguing with them about?” [Jesus] asked.
 A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.”
 Mark 9:16-18

As soon as Jesus arrives, he commands all attention. “Argue” is a combative word often used by Mark in altercations with religious authorities. Jesus now demands the scribes to direct their question to him.

Before the scribes can begin a confrontation, however, a desperate father interrupts to explain why he has brought his son. We can sense this parent’s fear and dismay for his child. He is not just ill; he is being assaulted. The demon’s attacks are recounted four times throughout this account. The father had exhausted all human hope, but he still expected help from Jesus. 

The symptoms described by the father (the boy is thrown to the ground, foams at the mouth, gnashes his teeth, becomes rigid) sound like grand mal epilepsy. In fact, his condition is identified as seizures in the parallel account in Matthew. What are we to make of this? Is this a natural illness or demonic attack? It is not necessary to make such an either/or choice. From examples of demonic encounters which we have seen thus far, the intent of the demonic world is to cause pain and suffering among humans. They will use whatever weakness we might have to bring distress, including natural diseases or genetic frailties.

“You unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you?
 Mark 9:19

It is difficult to determine who Jesus is referring to, but it seems focused on the crowd, not the disciples. The word “generation” occurs five times in Mark, but never in reference to the disciples. Jesus does not reprimand the disciples for their inability to cast out the demon. That is simply a limitation, not a fault.

Jesus’ question, “How long shall I stay with you?” is a bit ironic. In fact, he will not be with them for long, but the unbelief of the crowd will not affect Jesus’ plan to act. 

Bring the boy to me,” [Jesus commanded].
 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. 
 Jesus asked the boy’s father, “How long has he been like this?”
 “From childhood,” he answered. “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.”
 “‘If you can’?” said Jesus. “Everything is possible for one who believes.” 
 Immediately the boy’s father exclaimed, “I do believe; help me overcome my unbelief!”
 Mark 9:19-24

This conversation is a poignant picture of the conflict of faith and unbelief. The father’s hope was based on the compassion of Jesus, “If you can do anything, take pity on us and help us.” He knows Jesus’ reputation, but what he has experienced is the disciples’ inability. This father’s wrestling with his faith has been a comfort for many who have agonized through the same questions.

“If you can?” Jesus gently probed. “Everything is possible for one who believes.

“Oh, I do! I do believe!” the father cried out. “Help me overcome my unbelief.” He has a little faith, but there are huge areas where he lacks faith. How could he believe that much? But true faith understands how small it is. This desperate father becomes a believer, not when he amasses a great quantity of faith, but when he risks all on what little faith he has.

Apparently, this encounter with the father and his boy took place somewhat to the side of the crowd. We now read in verse 25,

When Jesus saw that a crowd was running to the scene, he rebuked the impure spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.”
 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, “He’s dead.” But Jesus took him by the hand and lifted him to his feet, and he stood up.
 Mark 9:25-27

Jesus did not want to make a scene. Jesus quickly cast the demon out and commanded him never to return. This was another two-stage miracle. At first, The boy looked so much like a corpse that many said, “He’s dead.” This dear father’s fledgling faith was rewarded by his son’s apparent death! Jesus’ intervention had only made things worse, not better!

But Jesus took the boy by the hand and lifted him to his feet, and he stood up. The literal reading of the Greek text is, “Jesus raised him, and he was resurrected.” The disciples had earlier asked what “raising from the dead” meant. Now Jesus provides them with this object lesson preview of his own death and resurrection. He would be lifted to his feet, and he would stand up.

After Jesus had gone indoors, his disciples asked him privately, “Why couldn’t we drive it out?”
 He replied, “This kind can come out only by prayer.”
 Mark 9:28-29

This comment implies that there are different kinds of spirits, but Jesus does not give any details. He also points his disciples toward prayer. This is the first injunction to prayer in Mark. Perhaps, the disciples had taken for granted that they had been given the power to cast out demons. They had done so before. Jesus wanted them to understand that this power was not inherent in them, but came only frum trusting him and his power, which they exercised by prayer. Without complete dependence on him, they had no power at all. This appeal to trust would be tested to the limit, as they journeyed with Jesus toward his suffering.

Closing Comments

I have thoroughly enjoyed my time with you, today. In this episode we have seen Jesus begin to explain the purpose of his coming by telling his followers of his coming suffering and death, followed by resurrection. He displayed his divine glory to his disciples and his heavenly father confirmed his ministry by cloud and voice. Jesus also restored a young boy to wholeness from his demonic assault, providing an object lesson of his approaching resurrection. These events also remind us that, as wonderful as Jesus’ miracles have been, as powerfully as his compassion has been demonstrated, the main focus of Jesus’ life is still ahead. Jesus came to suffer, die, and rise again.

In our next episode Jesus continues to instruct his disciples regarding his passion, and they continue to fail in their understanding. As they journey with Jesus, the disciples begin arguing among themselves about who is the greatest. Jesus must correct them. “Anyone who wants to be first must be the very last, and the servant of all.”

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