Moving Toward Jerusalem
The Great Confession of Peter and the ensuing transfiguration have been called the watershed in the public ministry of Jesus.
From that time forward, the shadows of the cross lay continually across his pathway. More than ever, his primary concern was to prepare the twelve for the crisis which lay ahead. From this point in Mark,s story, therefore, less notice is given to Jesus's ministry of healing, and more attention is focused on his teaching ministry. Less mention is made of the attending multitudes, and more emphasis is placed on Jesus's relationship to his disciples.
A Brief Visit to Galilee
Leaving the Decapolis, with his disciples Jesus went first to Galilee.
Mark observes that Jesus was careful not to allow his presence in Galilee to become widely known (Mark 9:30) partly because of his desire to concentrate on the training of the twelve; partly because of Herod's growing antipathy; and partly because of the increasing bitterness of the scribes and Pharisees toward him.
Concerning His Death and Resurrection
It would seem that Mark is attempting to summarize Jesus's central message to the disciples during this particular period, as he writes because he was teaching his disciples. He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise" (Mark 9:30). Over and over again Jesus spoke to his disciples of his death and resurrection.
It is quite evident that, while the disciples believed that Jesus was, indeed, the promised Deliverer, they continued to envision a victorious Messiah who would destroy his enemies and set up a temporal (earthly) kingdom. Jesus sought to rectify this misconception. This accounts for his apparent bluntness in referring to his coming death, They will kill him. Surely he could not put it more clearly than that. He was not at this time going to destroy his enemies with a vast show of power. On the contrary, they were gonig to seek to destroy him. The disciples understood his words but they did not understand the meaning of those words.
In this connection, Jesus used a title which he applied to himself quite often, The Son of Man. This title occurs fourteen times in Mark's Gospel. This can be seen as a reference to the humanity of Jesus, emphasizing the fact that, although he was the Son of God, he was also the Son of man, and, as a mere man, he would be subjected by his enemies to all manner of human suffering and even to death.
This title also seems to be an acknowledgment of Jesus's messiahship. The term was used by the prophet Daniel to describe one who would descend from heaven to preside over the last judgment and the new age (Daniel 7:13), which has Jesus looking beyond his death and resurrection to his coming again in clouds of glory.
Certainly, the disciples did not grasp any such implication as this. Perhaps they had at last come to realize that, in some way or another, dark days lay ahead, but they did not hold any assurance of the Lord's resurrection. It was a concept which, at the moment, was far too great for them to understand or perceive.
Concerning True Greatness
The fact that the twelve did not grasp the real significance of Jesus's messianic mission, that they did not understand that His Kingdom was a spiritual kingdom and not a temporal one, is borne out by their conversation on the way to Capernaum. They had been arguing one with another as to which of them would hold the highest rank in the coming kingdom. It is quite possible that Peter, James, and John, remembering that they had been singled out by Jesus to go with him on the Mount of Transfiguration, felt that they stood in line for the chief honors.
It should, however, be said in defense of the disciples that, while they argued about places of greatness in the kingdom, they were not willing for Jesus to know about it. When he questioned them about their conversation, they were too ashamed to answer him. Evidently they knew in their hearts that self-seeking and selfish ambition did not fit in at all with what Jesus had said to them from time to time.
Jesus assumed the typical posture of a teacher of that day as he sat down in their midst and called the twelve around him. He gave them a faith lesson on the true nature of greatness in the Kingdom of God. It was a difficult lesson for them to learn, even as it is a difficult lesson for us. The teaching of Jesus stands out in sharp contrast with the standards of the world.
The worldly standard declares: Work diligently to climb the ladder of success. Never be satisfied until you are first and famous in your field.
Jesus taught: If anyone wants to be first, he must be the very last, and the servant of all. (Mark 9:35)
It should be clearly understood that Jesus did not decry ambition. He did not say that a man should not seek to be great. What he did say was that, if a man desired greatness, he should seek to reach his goal not by serving his own interests, but by rendering service to others. In a way, the world at large has acknowledged the validity of this principle. The men and women of almost every generation who have been most highly esteemed have been those who have done much for the sake of others. It is incumbent on every Christian, then, to constantly ask himself, What good may I do for others?
An Important Illustration
To enforce his teaching, Jesus called for a little child who was in the home where they were staying and, taking the child in his arms, he said to the disciples, Whoever welcomes one of the little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me. (Mark 9:37)
Jesus was illustrating the timeless truth to his disciples. He was not simply saying that they should be kind to children, though that is involved. He was saying that his followers must be willing to render service to any individual, even though there is little possibility that such an individual can in any way repay that kindness. We manifest kindness to a little child, not with thought of reward, but because we instinctively love little children and wish to be of help to them. This is the attitude that the servant of Christ should have to all who are weak, or helpless, or in need. When we habitually take such an attitude towards the world because of our relationship to Jesus Christ (in Jesus's name) we render service to Jesus Christ and to God.
Concerning Tolerance
The idea of being helpful in Jesus's name recalled a recent incident to John's mind. He and his fellow disciples had seen an unknown man casting out demons in Jesus's name. Instead of being helpful to the man, they had spoken quite roughly to him. John was, therefore, saying in effect to Jesus, Do you mean that we did wrong in rebuking that man?
Jesus replied, Do not stop him... no one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us (Mark 9:39-40)
The lesson learned on tolerance was a difficult one for the twelve to learn. It is no less difficult for us. All of us, surely, believe in freedom of thought and freedom of expression. But how hard it is to feel friendly towards those who differ from us in cultural tradition or political viewpoint or even religious conviction! This teaching does not mean that we are, under any circumstance, to compromise our convictions. It does mean, however, that we must accord to every man the right to think for himself and to speak for himself, but according to the principles of Scripture.
A philosopher said to those who violently opposed him, I do not agree with a word that you say but I will defend, to the death, your right to say it. That is tolerance.
Concerning Hindrances
Jesus pointed out that the man who was casting out demons was actually rendering service to mankind, in spite of the fact that he was not a member of the group of their immediate followers. This circumstance led Jesus to declare that any service that is rendered in his name will be rewarded, even to the giving of a cup of cold water, little as that may be. By the same token, any disservice we render our fellow man will earn God's disapproval. For a disciple of Christ to be a hindrance to anyone, no matter how insignificant that individual may be, is a sin - so grave a sin that it would be better for him to be thrown into the sea with a large millstone tied around his neck. (Mark 9:42)
Having warned his disciples about being a hindrance to others, Jesus spoke about dealing with hindrances in their own lives. Just as it is necessary, at times, for a man to have a hand, or a foot, or an eye amputated to prevent infection from spreading througout the entire body, so it is necessary, always, to get rid of anything on one's heart or mind that prevents complete devotion to God. Anything in the life of a disciple that is unseemly or improper must be eliminated.
How sobering the words of Jesus! It is better for you to enter life lame than with two feet to be thrown into hell... where the worm does not die, and the fire is not quenched (Mark 9:45-58). Surely, when someone sins, he earns what sin pays: death (Romans 6:23)
Self-Discipline and the Christian
As the disciples listened to Jesus, they were possibly saying within themselves, How hard it is to enter into the kingdom!
Jesus consented to their thoughts as he further said that to be a faithful follower of his meant to exercise rigorous self-discipline. He had just mentioned the judgment of sin in no uncertain terms. He spoke next of purification from sins as he said, Everyone will be salted with fire (Mark 9:49). Purification of thought and purpose and motive is essential if the servants of Christ would, in turn, have a wholesome and redemptive effect on the world around them. Unless the Christian is purged from sin, he is like salt without savor; that is, his life is ineffective.
This passage in Mark's Gospel recalls the words of Jesus in the Sermon on the Mount: You are the salt of the earth (Matthew 5:13). To fulfull our ministry as Christ's agents of redemption in the world, we must be completely devoted to the Lord. Jesus concluded his discourse concerning true greatness by saying that the disciples could not be the salt of the earth unless harmony prevailed in the fellowship - Have salt in yourselves, and be at peace with each other (Mark 9:50)
Teaching Concerning Children
When a group of parents came bringing their little children to Jesus to receive his blessing, the disciples objected strenuously and evidently quite rudely. Jesus was too busy to be bothered with parents and their children, they reasoned. However, the disciples did not understand the spirit of their Master Teacher. Jesus seems always to have had time for those who sought his help and blessing, no matter how pressing the affairs of the moment were.
Jesus was genuinely displeased with his disciples for their impatience. In response, he uttered the words that have been cherished by young and old alike through the years as, taking the children in his arms and laying his hand on them (Mark 10:16), he said, Let the little children come to me, and do not hinder them, for the Kingdom of God belongs to such as these. (Mark 10:14).
These words of Jesus mean that all who enter the Kingdom of God must have the receptiveness, the simple trust, the sense of dependence, and the sense of helplessness that characterize a child.
Unless we are prepared to receive God's Kingdom (or salvation) as a child receives a gift at his father's hand, we shall not have it. It is a parable of pure grace. And men still receive God's Kingdom as little children. The Kingdom of our Father is not for the proud and self-sufficient, but for those who, owning their weakness, cast themselves on God's grace and mercy made available for them in Christ - Archibald M. Hunter, The Gospel According to Saint Mark, The Macmillan Company, New York, 1948, p. 101.
The phrase do not hinder them or forbid them not gives all of us concern. It is all too easy to discourage children from making Christ the Lord of their lives. We may discourage them by failing to show the fruit of the Spirit in our own lives, by failing to give proper place to prayer and the reading of Scripture in the home, by manifesting little or no interest in the services of the church, or by doing things that we would not want the children to do. In light of Jesus's words, the responsibility of parenthood is a serious matter. Indeed, the responsibility of all adults in this respect is a serious matter, for we never know when some little child is walking in our footsteps.
Teaching Concerning Divorce
At this point in Mark's story, Jesus left Galilee for the last time, on his journey to Jerusalem and the cross.
On the way, the crowds again gathered around the Lord and, as was his custom, he taught them again (Mark 10:1). In due course, the Pharisees approached him with a question that was quite controversial in those days - the question of divorce. Among the religious leaders there were two schools of thought on this subject.
The discussion revolved around Deuteronomy 24:1 If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house...
The point of contention was as to what Moses meant by something indecent. The followers of the teacher Shammai held that a wife could not be divorced except for unfaithfulness. The disciples of Hillel, on the other hand, held to a much broader interpretation and permitted divorce for almost any cause (Matthew 19:3). As a result of this more liberal interpretation, the divorce situation among the Jews in Jesus's day was deplorable, falling far short of the divine standards set forth in the Old Testament and taking on characteristics of the customs of the surrounding people. As one student of Jewish life put it...
Jewish society was disgraced by an appalling laxity in the matter of divorce. Family life was imperiled by it and an intolerable wrong was done to womanhood. It made woman the slave of man, putting the wife at the husband's mercy. For,while she could not for any cause divorce him, he might, for no cause at all, divorce her and cast her out upon the world - E. T. Thompson, The Gospel According to Mark (Richard: John Knox Press, 1954), p. 161.
It is difficult to determine the motive of the Pharisees in presenting this issue of the day to Jesus. Certainly they were not sincere in their approach to him because they came tempting (testing) him (Mark 10:2).
Perhaps they desired to set Jesus at odds with a large segment of the Jewish leadership since, whatever side of the question he took, his position would be violently opposed by the representatives of the other side. It may have been that the Pharisees knew only too well where Jesus would stand and they wanted to report that he had no respect for the laws of Moses.
Whatever the true purpose of his questioners, Jesus did not dodge the issue. He began his answer by saying that Moses's law was an improvement over the prevailing practice before Moses's day. That practice permitted a man to divorce his wife without having to specify the cause for the divorce. Then Jesus went on to declare that, in the sight of God, marriage is an inviolable union. It is a part of the divine scheme of things that For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. So they are no longer two, but one. Therefore, what God has joined together, let man not separate (Mark 10:7-9)
Jesus's statement is the Christian concept of marriage. It is a concept that should be held clearly in mind by all who enter into this sacred union. As someone has phrased it, Marriage is for keeps. A man and a woman enter into a sacred and lasting contract when they solemnly promise to have and to hold each other until death do us part.
Mark's record of this incident and Jesus's answer to the Pharisees end at this point. Later, when he was alone with his disciples, they asked him further about the matter and he said to them: Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery (Mark 10:11-12). This is a sweeping statement. Are there no grounds for divorce?
Mark was concerned with the Christian ideal of marriage as Jesus stated it to the disciples in the house later on. The Christian ideal is that both parties will remain faithful to their marriage vows, taking divorce out of the question. This is how it should be.
The problem of divorce is as vexing in our day as it was in Jesus's day. It has been said repeatedly that in the United States one out of three, and increasingly, marriages end in divorce. There is certainly need for a quickening of the Christian conscience at this point. Parents may render invaluable service by interpreting to their children the Christian ideal of marriage as a lasting union. Ministers have a responsibility to impress upon those who present themselves for marriage the permanence of the relationship into which they are about to enter.
Teaching Concerning Wealth
Again, on the road to Jerusalem, Jesus was met by a young man who ran excitedly to him and reverently knelt at his feet, saying, Teacher, what must I do to inherit eternal life? (Mark 10:17)
How it must have warmed our lord's heart to hear these words so earnestly spoken! This was precisely the question he longed to hear from the lips of men. To test the depth of the man's sincerity he asked him, "Why do you call me good? No one is good except God alone" (Mark 10:18)
In other words, he asked him frankly, Do you really believe that I am God? The young man had no answer to that question, so Jesus probed him still further to discover what effort he had thus far made to enter the kingdom.
Without a moment's hesitation, the man replied: Teacher, all these I have kept since I was a boy (Mark 10:20). He had habitually made it a practice to keep the commandments, to do no evil, but that was not enough. With all of his wealth, what good had he done? It would appear that he had done very little positive good. He loved his wealth for its own sake and not for the sake of the means it afforded him to serve others. This was his central problem. He must find victory at this point or he could not follow Jesus.
The words of the rich young ruler find echo in the words of the Apostle Paul, written some years later. He too had been blameless as for legalistic righteousness, faultless (Philippians 3:7)
A man does not become a Christian by using his natural resources to help others. He does, however, become a Christian when he reaches the place where he is willing to give up anything that stands between him and Christ, whether it be wealth, or pleasure, or ambition, or self-indulgence, or any other thing.
At the words, Go, sell everything you have and give it to the poor, and you will have treasure in heaven. Then come, follow me (Mark 10:21), the young ruler decided that the price was too great. Having come to Jesus full of excitement and enthusiasm, he went away full of sadness. Jesus, too, was saddened, for he saw great possibilities in the young man. Turning to his disciples, he warned them that it was not easy to put God first in one's life, especially when it meant the making of genuine sacrifice. How hard it is for a man of ample means to feel dependent upon God! And yet, a man who trusts in his own resources simply cannot enter into the kingdom (Mark 10:24-25)
Teaching Concerning Sacrifice and Rewards
The saying of Jesus concerning wealth greatly troubled the disciples. They still hoped that Jesus would set up an earthly kingdom and they would share in its prestige and resources. Peter's statement, We have left everything to follow you! (Mark 10:28) indicates that the disciples were looking forward to a material reward for their faithfulness. Not so, said Jesus.
To be sure, there would be rewards for leaving homes, or brothers, or father, or mother, or wife, or children, or fields for me and the Gospel (Mark 10:29). They would not be material rewards, however; they would be the rewards of a larger relationship with all who followed in the way of Christ, a kinship with the entire family of God in this world and, at last, the greatest reward of all - eternal life (Mark 10:30). Many who have most now may have least in the hereafter, and many who do not rank in this life will be greatly rewarded in the life to come (Mark 10:31)
Moving Toward Jerusalem
Mark now describes what was undoubtedly a tense and dramatic moment in the journey of Jesus to Jerusalem.
Apparently, as they neared the city, Jesus suddenly stepped out ahead of them with a strange look in his eyes and a sense of purpose and determination in his bearing. His manner caused the disciples to feel that something momentous was about to happen. The word that is here translated amazed (astonished) really means terrified.
It would seem that fear spread throughout the entire group that was following Jesus.
Third Prediction of His Death and Resurrection
Jesus did not attempt to allay their fears. He did not minimize the gravity of the situation into which they were moving. Instead, he again put in clear and simple language the truth about his impending death at the hands of the religious leaders in Jerusalem. On this occasion he went more into detail and described not only the suffering that awaited him but the shame that would be heaped on him as he said concerning himself: 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 10:34). What a vivid picture of the events as they were actually to take place!
It should be noted that each time Jesus referred to his suffering and death (Mark 8:31; Mark 9:31), he invariably concluded with mention of his resurrection on the third day. While he was fully aware of the travail that awaited him, he was ever mindful that the victory of his enemies would be short-lived. Beyond the pain of death lay the certainty of the resurrection. By itself, the cross is a gigantic tragedy. Coupled with the resurrection, it is the door of hope for all mankind.
The Request of James and John
One would think that the disciples, on hearing their Master's sobering words, would have been filled with compassionate concern for him. How dark was the way that lay before him!
Yet, their thoughts were not for him but for themselves and their own advancement and prestige. They could not get away from the belief that Jesus would in the near future reign on the earth as the Messiah, the second David. So, once again, just as they had done at the last time he spoke to them of his death and resurrection (Mark 9:31), they brought up the question of their places of honor in the kingdom.
It was James and John who brought up the subject. Without any apparent sense of impropriety they asked, Let one of us sit at your right and the other at your left in your glory (Mark 10:37). This request envisioned Jesus sitting on the throne of his kingdom with his ministers of state gathered about him, the chief minister sitting on the right and one minister next in rank on his left.
Jesus did not try to correct the incomplete understanding the disciples held concerning the nature of his kingdom. That problem would shortly be resolved. All too soon, they would discover just how mistaken they were. What Jesus did assail was their false notion of greatness in the kingdom. He had already expressed himself on this subject (Mark 9:35) but, obviously, his words had fallen on deaf ears. James and John had used the imagery of the Gentile courts in which honors were handed out on the basis of favoritism and to gain political support. It would not be so in the Kingdom of Heaven. The honors of the Kingdom are not gifts but rewards.
Once again, Jesus set forth the Christian principle of greatness: Whoever wants to be first must be slave of all. (Mark 10:44). On a previous occasion he had illustrated this principle by pointing to a little child (Mark 9:36). On this occasion, he illustrated it by referring to himself and his own sacrificial ministry. Even he, the Son of Man, the promised Deliverer, came not to be served but to be a servant to the extent that he would, at last, yield up his life as a ransom for many. (Mark 10:45)
The meaning of the phrase a ransom for many as applied to the death of Jesus Christ cannot be better defined than by a reference from the Old Testament: But he was pierced for our transgressions, he was crushed for our iniquities, and the punishment that brought us peace was upon him (Isaiah 53:5)
Blind Bartimeus
The crowds journeying from Galilee to Jerusalem for the Passover usually avoided passing through despised Samaria by crossing the Jordan, making their way down the east side of the river, even as Jesus and his disciples had done. At Jericho, some fifteen miles from Jerusalem, the Passover pilgrims would re-cross the Jordan.
It was the custom for the people who for one reason or another could not attend the Passover to line the streets of Jericho to greet the passers-by. For this reason, the city was crowded when Jesus put in his appearance. Already the news of his coming had been widely heralded. There had been great talk of his miracles and his matchless teaching. Was this, indeed, the Messiah of promise? The atmosphere was tense with excitement. (The story of Zaccheus - Luke 19:1-10 - belongs to this same period).
As Jesus went out from Jericho, he came upon a blind man who was begging alms by the side of the road. Suddenly the man sensed the excitement that was in the air and asked what was going on. The answer was that Jesus of Nazareth was passing by. Immediately, blind Bartimeus began to cry out, not for alms but for healing. He would not be silenced by the crowd, but persisted in crying at the top of his voice, Son of David, have mercy on me! (Mark 10:48)
In the midst of all the tumult, Jesus heard the blind man's cry and spoke, call him. The many in the company who had sought to rebuke the earnest seeker were silenced by Jesus's words. Others, probably more friendly to Bartimeus, passed on the word: Cheer up! On your feet! He's calling you. (Mark 10:49)
Why did Bartimeus throw his cloak aside? Was this an unusual act for a blind person, who would ordinarily be careful to keep his garments within reach? It may be that he expected to be able to see it when he returned back. Jesus, granting him his request said simply, Go, your faith has healed you. (Mark 10:52)
The heart-warming note about this story is that, having recovered his sight, Bartimeus did not go off about his own business, but followed Jesus along the road. (Mark 10:52)