Serving Others

³³ After they arrived at Capernaum and settled in a house, Jesus asked His disciples, “What were you discussing out on the road?” ³⁴ But they did not answer, because they had been arguing about which of them was the greatest. ³⁵ He sat down, called the Twelve disciples over to Him, and said, “Whoever wants to be first must take last place and be the servant of everyone else.” ³⁶ Then He put a little child among them. Taking the child in His arms, He said to them, ³⁷ “Anyone who welcomes a little child like this on My behalf welcomes Me, and anyone who welcomes Me welcomes not only Me but also My Father who sent Me.” Mark 9:33-37 (NLT)

As Jesus made His final trip to Jerusalem, Jesus and His disciples traveled through Galilee (Mark 9:30; see Matthew 17:22). Jesus’ public ministry in and around Galilee was completed, and He was on His way to Jerusalem to become the sinless and once-for-all sacrifice for the sake of others (Mark 10:32-34, 45; see also Romans 3:25). Jesus tried to avoid all publicity to spend more time with His disciples, teaching and equipping them (Mark 9:30-31). As he had been doing for several months, Jesus continued to focus His teaching ministry on the Twelve disciples (Mark 9:31). These disciples would carry out Jesus’ Great Commission following His death, resurrection, and ascension to preach repentance and forgiveness through faith in Jesus (see Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; John 20:21-23; Acts 1:8).

During His teaching session, Jesus said once again to His disciples, “I, the Messiah, am going to be betrayed and killed, and three days later I will return to life again” (Mark 9:31, TLB; see also Matthew 17:22; Luke 9:44). Jesus’ statement was His second Passion prediction of His coming betrayal, death, and importantly His resurrection in Jerusalem (see Mark 8:31; Mark 10:33-34). However, Jesus’ disciples did not understand Jesus’ Passion statement and were afraid to ask Him what He meant, perhaps because of Peter’s prior rebuke by Jesus (Mark 9:32; see also Mark 8:32-33; Luke 9:45). However, Matthew’s Gospel indicated Jesus’ disciples were filled with grief (Matthew 17:23). In this scene, the Gospel writers paint a portrait of Jesus’ disciples struggling with Jesus’ service to help others by giving His life as a ransom to save many (Mark 10:45; see also Matthew 20:28). Jesus’ disciples did not fully understand the purpose of His death and resurrection until Pentecost (Acts 2). After Pentecost, Jesus’ death and resurrection were the centerpiece of the disciples’ teaching and preaching (e.g., see John 12:16; Acts 2:23; Acts 3:13; Acts 5:42; Acts 10:39-43).

Later, Jesus and His disciples arrived at Capernaum (Mark 9:33; see also Matthew 17:24). When Jesus and His disciples settled in the house where they were to stay, He asked them, “What were you arguing about on the road?” Mark 9:33, NIV; see also Luke 9:46). However, Jesus’ disciples were silent and ashamed to answer, for they had been arguing about which of them was the greatest (Mark 9:34; see also Matthew 18:1; Luke 9:46). Jesus knew His disciples’ thoughts for personal success and promotion (Luke 9:47). Sadly, when believers are selfishly living for themselves and not for others, then there is bound to be conflict and arguing (see Romans 12:3; Philippians 2:1-4; James 4:1-3).

Jesus sat down and called the Twelve around Him and said, “Anyone wanting to be the greatest must be the least — the servant of all!” (Mark 9:35, TLB). The disciples looked to earthly power and influence. However, Jesus looked at service for others as signs of God’s Kingdom. Essentially, Jesus overturned the value structure of the world. In Jesus’ teaching, the concept of selfless service for others grown out of His concept of love for one’s neighbor (John 13:34-35; see also Matthew 22:37, 39; Mark 12:31; Luke 10:27; 1 John 3:23; 1 John 4:7-8, 11-12, 19-21). The life of discipleship must be characterized by humble and loving service (Mark 10:43). In Jesus, all people – servants and bosses – are equal before the Master, God the Father (Ephesians 6:9; Colossians 4:1).

Then, Jesus placed a little child among His disciples (Mark 9:36; see also Matthew 18:2; Luke 9:47). Taking the child in His arms, Jesus said to His disciples, “Anyone who welcomes a little child like this in My Name is welcoming Me, and anyone who welcomes Me is welcoming My Father who sent Me!” (Mark 9:36-37, TLB; see also Luke 9:48). During Jesus’ times, the Greco-Roman world treated children as second-class citizens. Children were powerless, unimportant, and dependent on others for life and support. Jesus made a radical statement of linking a child to God's Kingdom. Jesus’ statement did not mean accepting the Kingdom of God as a child but one who is willing to serve in an unimportant role and one who performs lowly service. Jesus' teaching corresponded with the second Passion prediction where He will go to Jerusalem, and He would willingly give His life in service for the sake of others good (see Isaiah 52:13-53:12).

With gentleness, Jesus taught His disciples that anyone who wants to be first had to be the servant of all (Matthew 18:4; Mark 10:43-45; Luke 22:26). During His public ministry, Jesus not only encouraged service but also exemplified service for the good of others (e.g., see Mark 10:45; Luke 22:27; John 13:5; Philippians 2:2-11; see also Isaiah 52:13-53:12). Jesus came into this world as a servant – indeed, the Servant – who would suffer and die for our sins (Isaiah 52:13-53:12; see also Matthew 20:28; Philippians 2:7). Service to others is the primary way in which believers imitate and fulfill the mission of Jesus (Mark 10:43-45). Jesus willingly gave His life to release us from bondage to sin and death (Mark 10:45), and Jesus taught His disciples humbly to serve others too (Mark 9:35; Mark 10:43; see also Matthew 5:14-16; 1 Peter 4:10). Jesus used a little child to help His self-centered disciples get the true meaning of discipleship. Jesus did not ask His disciples to be childish (e.g., envious, selfish, boastful, unforgiving, and prideful) but rather childlike (e.g., humble, faithful, forgiving, eagerness to learn, and sincere hearts towards God) (Matthew 18:4; see also 1 Corinthians 13:4-5).

In God’s Kingdom, humble service towards others and God takes priority over recognition and status (Matthew 18:4; see also Romans 12:10; 2 Corinthians 5:14-15; Galatians 5:13; Ephesians 5:21; James 4:6, 10; 1 Peter 5:5). The Holy Scriptures do not discourage anyone from being industrious, ambitious, and hardworking (e.g. see Proverbs 12:24, 27; Proverbs 13:4, 11; Proverbs 14:23; Proverbs 31:17). Rather, when one’s ambition and work pushes obedience and service towards other aside, then these actions become sinful. In God's Kingdom, such selfish motives are destructive. The only safe ambition in God’s Kingdom is an attitude of faithfulness, humility, and obedient service towards others and not pride, self-ambition, and self-centeredness (see Matthew 18:1-5; Luke 9:46-48). Greatness in God’s Kingdom is judged by how we humbly serve God and others, particularly the weak and powerless (Mark 9:35; see also Matthew 20:20-28; Matthew 23:11-12; 1 Corinthians 10:24).

¹ Does your life in Christ give you strength? Does His love comfort you? Do we share together in the spirit? Do you have mercy and kindness? ² If so, make me very happy by having the same thoughts, sharing the same love, and having one mind and purpose. ³ When you do things, do not let selfishness or pride be your guide. Instead, be humble and give more honor to others than to yourselves. ⁴ Do not be interested only in your own life, but be interested in the lives of others. ⁵ In your lives you must think and act like Christ Jesus. ⁶ Christ Himself was like God in everything. But He did not think that being equal with God was something to be used for His own benefit. ⁷ But He gave up His place with God and made Himself nothing. He was born to be a man and became like a servant. 8 And when He was living as a man, He humbled Himself and was fully obedient to God, even when that caused His death —death on a Cross. ⁹ So God raised Him to the highest place. God made His Name greater than every other name ¹⁰ so that every knee will bow to the Name of Jesus — everyone in heaven, on earth, and under the earth. ¹¹ And everyone will confess that Jesus Christ is Lord and bring glory to God the Father. Philippians 2:1-11 (NCV)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Only Believe!

²³ “What do you mean, ‘If I can’?” Jesus asked. “Anything is possible if a person believes.” ²⁴ The father instantly cried out, “I do believe, but help me overcome my unbelief!” Mark 9:23-24 (NLT)

When Jesus and His three disciples (Peter, James, and John) returned from the mountain, they saw a large crowd surrounding the nine remaining disciples at the foot of the mountain (Mark 9:14; see also Matthew 17:14; Luke 9:37). Some Jewish teachers of the religious law (scribes) were arguing with Jesus’ disciples (Mark 9:14). When the crowd saw Jesus, the crowd was overwhelmed with awe and wonder, and they immediately ran to greet Him (Mark 9:15). Jesus asked the crowd, “What is all this arguing about?” (Mark 9:16, NLT). As always, Jesus stepped in to solve the problem.

One of the men in the crowd spoke up and said to Jesus, “Teacher, I brought my son so You could heal him” (Mark 9:17, NLT). The father further explained to Jesus that an evil (unclean, demon) spirit possessed his son and robbed him of both speech and hearing (Mark 9:17, 25). According to Mark’s Gospel, the boy was both deaf and unable to speak (Mark 9:17, 25), and the evil (unclean) spirit was doing his best to destroy the father’s only son (Luke 9:38). Here was another “only child” needing the help of the Lord Jesus Christ (see also Luke 7:12; Luke 8:42). According to Matthew’s Gospel, the boy was an epileptic (lunatic), very ill, and suicidal, falling into the fire and the water (see Matthew 17:15). Luke’s Gospel said that the boy would scream as he went into these convulsions (see Luke 9: 39). While some of the boy’s symptoms can have natural causes, the Gospels agree that this boy was at the mercy of a demon as a demoniac possession was responsible for the boy’s condition (Mark 9:20, 25-26). Whenever this evil (demon, unclean) spirit seized the boy, the spirit threw him violently to the ground (Mark 9:18; Luke 9:39). The boy would foam at the mouth, grind his teeth, and become rigid (Mark 9:18; Luke 9:39).

The father told Jesus that he had His disciples to cast out the evil (unclean) spirit, but they could not remove the unclean (evil) spirit from his son (Mark 9:18; see also Matthew 17:16; Luke 9:40). In other words, the disciples were powerlessness! Previously, Jesus had given His disciples authoritative power to cast out demons (unclean, evil spirits) and power to preach, teach, and heal (e.g., see Matthew 10:1, 8; Mark 3:14-15; Mark 6:7, 12-13; Luke 9:1-6). However, the disciples were struggling to heal the boy, and their ministry to the boy was ineffective and fruitless. Jesus’ disciples failed to use the spiritual resources He had graciously given them!

Then, Jesus became anger with His disciples and said, “You faithless (unbelieving) people! How long must I be with you? How long must I put up with you? Bring the boy to me.” (Mark 9:19, NLT; see also Matthew 17:17; Luke 9:41). So, the crowd brought the suffering boy to Jesus (Mark 9:20). When the evil (unclean) spirit saw Jesus, the spirit threw the boy into a violent convulsion, and he fell to the ground, writhing and foaming at the mouth (Mark 9:20; see also Mark 1:26). Then Jesus asked the boy’s father, “How long has this been happening?” (Mark 9:21, NLT). The father told Jesus that his son had been experiencing these episodes since he was a little boy (Mark 9:21). The spirit often threw the boy into the fire or water, trying to kill him (Mark 9:22; see also Matthew 17:15).

Next, the desperate father said to Jesus, “Have mercy on us and help us, if You can.” (Mark 9:22, NLT). Jesus said the father, “What do you mean, ‘If I can’? . . Anything is possible if a person believes (have faith).” (Mark 9:23; see also Matthew 21:21; Mark 11:23; John 11:40). Since Jesus’ disciples had failed to heal his son, the desperate father was not even sure that Jesus could succeed; hence his statement, “If You can do anything” (Mark 9:22, NASB). Then, the father immediately cried out to Jesus, “I do believe (have faith), but help me overcome my unbelief!” (Mark 9:24, NLT). The desperate father was honest enough to admit his unbelief and cried for help for his weak faith.

¹⁸ Then Jesus rebuked the demon in the boy, and it left him. From that moment the boy was well. Matthew 17:18 (NLT)

When Jesus saw that the crowd of onlookers was growing, He rebuked the evil spirit and said, “Listen, you spirit that makes this boy unable to hear and speak. . . . I command you to come out of this child and never enter him again!” (Mark 9:25, NLT; see also Matthew 17:18). Then, the unclean (demon) spirit screamed and threw the boy into another violent convulsion (Mark 9:26; see also Luke 9:42). However, Jesus rebuked the evil (unclean) spirit and healed the boy (Mark 9:26; see also Matthew 17:18; Luke 9:42). Jesus is STRONGER than any evil (unclean, demon) spirit (Mark 9:25; see also Mark 1:23-27; Mark 5:7-8). Then, Jesus gave the boy back to his father. At first, the boy appeared to be dead, and a murmur ran through the crowd as people said, “He’s dead.” (Mark 9:26). But, Jesus took the boy by the hand and helped him to his feet, and the boy stood up (Mark 9:27). Awe gripped the people as they saw this majestic display of God’s power through Jesus (Luke 9:43).

²⁹ Jesus replied, “This kind can be cast out only by prayer.” Mark 9:29 (NLT)

Afterward, when Jesus was alone in the house with His disciples, they asked Him, “Why we could not we cast out that evil (unclean) spirit?” (Mark 9:28, NLT; see also Matthew 17:19). Jesus replied, “This kind can be cast out only by prayer.” (Mark 9:29, NLT; see also Matthew 17:20-21). Some translations say, “This kind can come out by nothing but prayer and fasting.” (Mark 9:29, NKJV; see also Matthew 17:20-21). In a cryptic statement, Jesus said His disciples were not hungry enough yet, and they had not emptied (surrendered) themselves to God. Discipleship is total self-abandonment and total reliance upon God and His Holy Spirit (see also Zechariah 4:6; John 6:63). Nevertheless after Jesus’ death and resurrection, Jesus’ disciples emptied (surrendered) themselves to God with total self-abandonment and total reliance upon God and His Holy Spirit. The Book of Acts is essentially Jesus’ disciples relying upon God and His Holy Spirit to continue Jesus’ good ministry of casting out demons (unclean, evil spirits), preaching, teaching, and healing (e.g., see Acts 3:6-7; Acts 4:28-31; Acts 5:12-16; Acts 28:8-9). Our ministry comes only through our faith God, His Son – Jesus Christ, and God’s powerful Holy Spirit and not through our self-efforts. Until Jesus’ disciples lived a life of total self-abandonment and surrender to God and God’s Holy Spirit, they were ineffective and powerless.

¹⁹ Afterward the disciples asked Jesus privately, “Why couldn’t we cast out that demon?” ²⁰ “You do not have enough faith,” Jesus told them. “I tell you the truth, if you had faith even as small as a mustard seed, you could say to this mountain, ‘Move from here to there,’ and it would move. Nothing would be impossible.” Matthew 17:19-20 (NLT)

The implications of the story were the disciples enjoyed the selfish glory of casting out demons, healing, and teaching. But here, the disciples failed publically and were embarrassed by their failure and little faith in God’s power. In this scene, there is a picture of the disciples struggling to follow Jesus and struggling to be a disciple. As Jesus’ disciples, we need to come to the point of self-abandonment and surrender to God and God’s will. The point of self-abandonment occurs when one abandons self-interests, self-efforts, and self-reliance for God’s team, God’s will, and God’s glory.

Jesus’ teaching on prayer and faith here does not mean we can automatically obtain anything we want if we just think positively. Jesus meant that anything is possible if we have faith (belief) in God, because NOTHING IS TOO DIFFICULT FOR GOD (Genesis 18:14; Jeremiah 32:17, 27). The true and living God is all-powerful (omnipotent) and is always faithful in fulfilling His promises (Romans 4:18-21). With prayer, the Holy Scriptures demand an attitude of trust, confidence, and dependence in our all-powerful (omnipotent) and sovereign God (Hebrews 11:1, 6). Our prayer and faith in God are the keys that unlock miracles and victory in our lives (Hebrews 10:35, 38-39). There is no substitute for prayer and faith especially in impossible circumstances (Matthew 17:14-21). Faith in God makes all things possible (Genesis 18:14; Job 42:2; Jeremiah 32:27; Matthew 19:26; Mark 10:27; Romans 4:21) and overcomes the enemy (Mark 9:19, 23-24; see also Matthew 17:20).

²² Then Jesus said to the disciples, “Have faith in God. ²³ I tell you the truth, you can say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen. But you must really believe it will happen and have no doubt in your heart. ²⁴ I tell you, you can pray for anything, and if you believe that you’ve received it, it will be yours. ²⁵ But when you are praying, first forgive anyone you are holding a grudge against, so that your Father in heaven will forgive your sins, too.” Mark 11:22-25 (NLT)

God is not hard of hearing, and we do not have to keep telling God repeatedly our prayers. Our persistent of prayer is for our benefits. As we are persistent with God in prayer, God graciously clarifies our prayers according to His will and purposes (Matthew 6:10; James 4:3; 1 John 5:14). When we pray, we should express our desires, but we must pray with God’s interests, will, and way above our desires (Mark 14:36). Growing in faith is a constant process of daily and patiently renewing our trust and confidence in God to handle any difficult situation and trial. Our prayer and faith in God is the path to power and NOT our ability or self-reliance! Lack of faith limits God’s people and spiritual power. The Holy Scriptures are not promoting laziness (e.g. see Proverbs 10:4; Proverbs 12:24, 27; 2 Thessalonians 3:6, 11), but reliance and faith (trust) on God first (Matthew 6:33)! A person who truly believes will set no limits on God’s power!

¹² I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. ¹³ For I can do everything through Christ, who gives me strength. Philippians 4:12-13 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

God’s Glory

¹ Jesus went on to say, “I tell you the truth, some standing here right now will not die before they see the Kingdom of God arrive in great power!” ² Six days later Jesus took Peter, James, and John, and led them up a high mountain to be alone. As the men watched, Jesus’ appearance was transformed, ³ and His clothes became dazzling white, far whiter than any earthly bleach could ever make them. ⁴ Then Elijah and Moses appeared and began talking with Jesus. Mark 9:1-4 (NLT)

After Jesus’ teaching on discipleship (Mark 8:34-38; see also Matthew 16:24-27; Luke 9:23-26), Jesus told His disciples, “Some of you who are standing here right now will live to see the Kingdom of God arrive in great power!” (Mark 9:1, TLB; see also Matthew 16:28; Luke 9:27). Jesus’ declaration is a difficult Scripture passage as this Scripture passage is not self-explanatory. There have been many attempts to explain Jesus’ declaration. Some biblical commentaries argue that Jesus is foretelling His death, resurrection, and ascension. However, some biblical commentaries argue that Jesus’ declaration refers to the coming of the Holy Spirit on the Day of Pentecost (Acts 2) and the beginning of Jesus Christ's church. Most biblical commentaries say Jesus’ declaration means His second coming at the end of the world (e.g., see Daniel 7:13-14; Matthew 25:31-46). Some biblical commentaries argue that Jesus’ declaration refers to Jesus’ glorious transfiguration found at Mark 9:2-8 (see also Matthew 17:1-13; Luke 9:28-36). Because all the disciples died before Jesus’ return, some commentators believed Jesus fulfilled His statement at His transfiguration when Peter, James, and John saw His glory (Luke 9:32).

In the transfiguration, Jesus took Peter, James, and John with Him and led them up a high mountain, where they were all alone as Jesus was praying (Mark 9:2; see also Matthew 17:1; Luke 9:28). The Holy Scriptures often associate a mountain with closeness to God, revelations of God, and readiness to receive God’s Words (e.g. see Exodus 24:12-18; 1 Kings 19:8-18). As Jesus was praying on the mountain, Peter, James, and John were eyewitnesses to the power and glory of Jesus’ Kingdom (Luke 9:29). These three disciples saw Jesus’ divine glory, identity, and power as the as Messiah and the Son of God (Mark 9:2-3; see also Luke 9:32; 2 Peter 1:16-18). On the mountaintop, Jesus’ suddenly transformed (transfigured) and His disciples saw His true nature! Jesus’ face began to shine with glory, and His clothing became dazzling white (Mark 9:2-3; see also Matthew 17:2; Luke 9:29; John 1:14). The transfiguration was a brief glimpse of Jesus’ glorified state as the King of glory (Matthew 16:27-28; see also Psalm 24:1, 7-10; Matthew 25:31; Luke 19:38; John 1:14; 2 Corinthians 4:6; Hebrews 1:3; Revelation 19:16). Jesus laid aside His glory when He came to earth (John 17:5, 22, 24).

The Holy Scriptures teach that true believers of Jesus will also shine with Jesus’ glory (Matthew 13:43). All who accept Jesus as God’s Son are God’s children (John 1:12-13) and belong to the Kingdom of God (John 3:3-5). When we surrender ourselves to God, God “transfigures” our minds and hearts by the power of the Holy Spirit from glory to glory (see Romans 12:1-2; 2 Corinthians 3:18).

Biblical scholars cannot explain why Jesus selected Peter, James, and John to have a glimpse of His glory and His coming Kingdom. The New Testament singles out Peter, James, and John as part of Jesus’ close inner circle of His group of Twelve disciples (e.g., see Mark 9:2; Mark 13:3; Mark 14:33; Luke 22:8; Acts 3:1). These three friends and business partners (Luke 5:10) were among the first to hear Jesus’ call to discipleship (Matthew 4:18-22; Mark 1:16-19; Luke 5:22-11) and they headed the Gospel lists of Jesus’ disciples (Mark 3:16). Moreover, Peter, James, and John were present at Jesus’ healings of Jairus’s daughter (Mark 5:37; Luke 8:51) and with Jesus while He prayed at the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42).

Next, Elijah and Moses appeared with Jesus on top of the mountain, and they began talking with Jesus (Mark 9:4; see also Matthew 17:3; Luke 9:30)! Luke’s Gospel tells us that Jesus, Moses, and Elijah were talking about Jesus’ exodus from this world. Jesus’ exodus was about to be fulfilled in Jerusalem in which He was to suffer and dead as Savior of the world (Luke 9:31). This meeting may well have been the greatest “Bible conference” ever held on earth! This scene was a continuity of Judaism and culmination of Moses’ Law. All of the Law and Prophets are fulfilled in Jesus (Luke 24:27, 44; Hebrews 1:1-2). Moses represented the great Old Testament deliverer and lawgiver, and Elijah represented the Prophets. Jesus came to earth to fulfill and complete both the works of Moses (the Law) and Elijah (the Prophets) (Matthew 5:17). Moses had led Israel out of Egyptian slavery and bondage to Egypt while Elijah delivered Israel from bondage to false gods. However, Jesus would sacrificially die to set a sinful world free from bondage to sin and death (see Galatians 1:4; Colossians 1:13; Hebrews 2:14-15).

⁵ Peter exclaimed, “Rabbi, it is wonderful for us to be here! Let’s make three shelters as memorials (three tabernacle) — one for You, one for Moses, and one for Elijah.” ⁶ He said this because he did not really know what else to say, for they were all terrified. ⁷ Then a cloud overshadowed them, and a voice from the cloud said, “This is My dearly loved Son. Listen to Him.” ⁸ Suddenly, when they looked around, Moses and Elijah were gone, and only Jesus was with them. Mark 9:5-8 (NLT)

With excitement, Peter exclaimed, “Teacher (Rabbi), this is wonderful! . . . We will make three shelters (tabernacles) here, one for You, one for Moses, and one for Elijah” (Mark 9:5; see also Matthew 17:4; Luke 9:33). Peter said this because he did not know what else to say and the disciples were all terribly frightened (Mark 9:6; see also Matthew 17:6). While Peter was still speaking these words, a glorious cloud covered them and a voice from the cloud said, “This is My beloved Son. Listen to Him” (Mark 9:7, TLB; see also Matthew 17:5; Luke 9:34-35). God revealed Jesus’ heavenly glory and confirmed Peter's early confession that Jesus is God’s Son (see Matthew 16:16). The full sense of God’s statement includes to not only listen to Jesus but also obey Him (see also Psalm 2:7; Isaiah 42:1; James 1:22-25). Jesus is God's Son, and He is worthy of human worship and obedience (e.g. see John 14:15, 21, 23; John 15:7, 10; 1 John 2:5; 1 John 5:2-3). A cloud is frequently a symbol of God’s presence to protect and guide (e.g., see Exodus 13:21; Exodus 19:16; Exodus 24:15-16; Exodus 34:5; Exodus 40:34-38). Suddenly, the disciples looked around, Moses and Elijah were gone, and the glory of Jesus returned to heaven and only Jesus was with the disciples (Mark 9:8; see also Matthew 17:7-8).

Peter called Jesus “Rabbi” because Jesus was indeed a great Teacher. However, God confirmed to Peter and the other listeners Jesus’ uniqueness as His “dearly loved Son” (Matthew 17:5; Mark 9:7; Luke 9:35; see also Matthew 1:21, 23; Mark 1:1; John 1:1-5, 14, 18; John 12:28-29; John 20:31; Hebrews 1:3-4). God had previously spoken and confirmed Jesus as His Son at Jesus’ baptism. During the baptism, God spoke directly from heaven declaring Jesus as His unique and beloved Son (Matthew 3:17; Mark 1:11; Luke 3:22). Jesus’ declaration as God's divine Son is the foundation of the New Testament (e.g. see Matthew 16:16; Mark 1:1, 11; Mark 14:61-62; Mark 15:39; John 12:28; John 20:23; Acts 13:33; Hebrews 1:1-5). Unlike Jesus’ baptism, Jesus’ three trusted disciples – Peter, James, and John, also experience God’s declaration. Even more, God’s declaration represented a recommitment of Jesus’ mission and God’s approval of Jesus’ call (Matthew 17:5). Now, Jesus is heading towards Jerusalem to become the final sacrifice for sin (see Romans 3:25).

⁹ As they went back down the mountain, He told them not to tell anyone what they had seen until the Son of Man had risen from the dead. ¹⁰ So they kept it to themselves, but they often asked each other what He meant by “rising from the dead.” Mark 9:9-10 (NLT)

As Jesus and the three disciples descended the mountainside, Jesus told them never to mention what they had seen until after He had risen from the dead (Mark 9:9; see also Matthew 8:4; Matthew 16:20; Matthew 17:9; Mark 5:43). So the three disciples kept Jesus’ glorious transformation a secret (Mark 9:10; see also Luke 9:36). However, the disciples often talked about it, and wondered what Jesus meant by “rising from the dead” (Mark 9:10). After Jesus’ resurrection, the disciples were to tell everyone what they had experienced. Jesus’ finished work proved His true and full identity as the Messiah and Son of God (see Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; John 20:21-23; Acts 1:8; Acts 2:14-40; Acts 4:33; Romans 1:4).

¹¹ Then they asked Him, “Why do the teachers of religious law insist that Elijah must return before the Messiah comes?” ¹² Jesus responded, “Elijah is indeed coming first to get everything ready for the Messiah. Yet why do the Scriptures say that the Son of Man must suffer greatly and be treated with utter contempt? ¹³ But I tell you, Elijah has already come, and they chose to abuse him, just as the Scriptures predicted.” Mark 9:11-13 (NLT)

Then, the disciples began asking Jesus about something the Jewish religious leaders often spoke of, that Elijah must return before the Messiah could come. (Mark 9:11; see Malachi 3:1; Malachi 4:5-6; Matthew 17:10; John 1:21). Jesus agreed and responded that that Elijah must come first and prepare the way for the Messiah and that Elijah had, in fact, already come (Mark 9:12; see also Matthew 17:11-12). However, Jesus corrected the disciples’ concept of the Son of Man. As the Son of Man, Jesus would experience rejection, suffering, and death (Psalm 22:6; Psalm 118:22; Isaiah 53). Then, Jesus added that Elijah already had come, and been unrecognized, in John the Baptist (Mark 9:13; see also Matthew 17:12-13). Luke 1:17 stated that John the Baptist is the one who “will go before Him in the spirit and power of Elijah.” Like Jesus, the religious leaders and Romans authorities mistreated and abused John the Baptist, just as the Scriptures predicted (Mark 9:13). John previously had denied that he was Elijah come from the dead (John 1:21, 25), but he did minister in the “spirit and power of Elijah” (Luke 1:16-17). John the Baptist took on Elijah's prophetic role — boldly confronting sin and pointing people to the true and living God (Matthew 3:1-12; Matthew 11:10-15; Mark 1:3-8; Luke 3:2-17).

61 Then the high priest asked Him, “Are You the Messiah, the Son of the Blessed One?” ⁶² Jesus said, “I AM. And you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.” Mark 14:61-62 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus’ Teachings About Discipleship

³⁴ Then, calling the crowd to join His disciples, He said, “If any of you wants to be My follower, you must TURN from your selfish ways (your own interests), TAKE up your cross, and FOLLOW Me (joining Jesus as His disciple). ³⁵ If you try to hang on to your life, you will lose it. But if you give up your life for My sake and for the sake of the Good News (Gospel), you will save it. ³⁶ And what do you benefit (profit) if you gain the whole world but lose (forfeit) your own soul (life)? ³⁷ Is anything worth more than your soul (life)? ³⁸ If anyone is ashamed of Me and My message (words) in these adulterous and sinful days, the Son of Man (Jesus’ favorite title of Himself) will be ashamed of that person when He returns in the glory of His Father with the holy angels.” Mark 8:34-38 (NLT)

After Jesus predicted His suffering and death (Mark 8:31-33; see also Matthew 16:21; Luke 9:22), Jesus teaches His disciples and the listening crowd the cost of being His disciple (follower). Jesus taught that all who follow Him must experience death to their selfishness and selfish ways (Mark 8:34-38; see also Matthew 16:24-28; Luke 9:23-27; Romans 12:1-2, Galatians 2:20). In these verses,  Jesus called the listening crowd to Himself, along with His disciples (followers) and said, “If any of you wants to be My follower, you must TURN from your selfish ways, TAKE up your cross, and FOLLOW Me (Mark 8:34, NLT; see also Matthew 10:38; Matthew 16:24; Luke 9:23; Luke 14:27; Acts 20:21). Another translation says, “Anyone who intends to come with Me has to let Me lead” (Mark 8:34, MSG; see also Romans 12:1-2).

To turn from our selfishness and selfish ways involves letting Jesus determine our goals and purposes in life. Mark 8:34-38 with parallel references at Matthew 16:24-28; Luke 9:23-27 reveal the total allegiance, surrender, and commitment to God required of Jesus’ disciples (followers) (see also Mark 1:15; Mark 10:52). To take up your cross is a metaphor for our wholehearted devotion to God and God’s will (Luke 9:23) rather than a call to martyrdom, although martyrdom is an ever-present possibility for Jesus’ disciples (followers) (see Matthew 5:10-12; Matthew 10:21-22). Jesus wanted His disciples to surrender control of their lives and make God and God’s will FIRST and the center one’s life (see Matthew 6:33). If anyone wants to be a dedicated Jesus-follower, all Scripture consistently teaches that God and His purposes are to be our continual priority and commitment (e.g. see Matthew 10:37-39; Luke 14:25-33). Discipleship is not self-centeredness but God-centeredness! Faithfully following Jesus mean a continuous moment by moment, day by day, and step by step abandonment to Jesus (Luke 9:23)! For some, the call to discipleship is very hard (Mark 10:24), but God provides His grace to allow us to SEEK HIM FIRST (Mark 10:27)!

²³ Then He said to the crowd, “If any of you wants to be My follower, you must turn from your selfish ways, take up your cross DAILY, and follow Me. ²⁴ If you try to hang on to your life, you will lose it. But if you give up your life for My sake, you will save it.” Luke 9:23-24 (NLT)

One of the apparent paradoxes of Jesus’ teaching on discipleship relates to the voluntary surrender of one’s life for the sake of Jesus and Jesus’ message (Mark 8:35-37; see also Matthew 16:25; Luke 9:23-24). Jesus told the listening crowd if anyone wants to follow Him, we must put aside our selfishness and self-centeredness and follow Jesus closely and obediently each day (Mark 8:34; see also Matthew 6:33; Luke 9:23; Galatians 2:20). Amazingly as we follow Jesus daily, we will find true life and meaning! Jesus says, “For whoever wants to save his life (soul) will lose it, but whoever loses his life for the Gospel and Me will save it” (Mark 8:35, NIV; see also Matthew 16:25; Luke 9:24). In other words, if we try to hang onto our lives, we will lose it. However, if we give up our lives for Jesus and His message, we will save our life forever (see also Mark 10:29-30). Only those who turn away from their selfish ways for Jesus’ sake and the sake of the Good News will ever know what it means to find true life and victory (Mark 8:35-36). When we give our lives in service to Jesus, we discover the real purpose of living (Galatians 2:20).

²⁰ I have been crucified with Christ; and I myself no longer live, but Christ lives in me. And the real life I now have within this body is a result of my trusting in the Son of God, who loved me and gave Himself for me. Galatians 2:20 (TLB)

The closest contemporary word to “disciple” is probably “apprentice.” A disciple of Jesus is more than a student who learns lessons using lectures and books. Jesus’ disciples are ones who learns by living and working with His Teacher in a daily “hands on” experience. Too many Christians are content to just listening to sermons but never putting that knowledge into practice. However, Jesus wants His followers to follow Him by imitating His life and obeying His commands (Luke 9:23; see also Luke 6:46-49; John 15:5-17; Romans 6:17). As Jesus' disciples, we are not to use our lives on earth for our selfish pleasures and self-interest but spend our lives serving God and loving people (Ephesians 2:10). A distinguishing mark of a true follower of Jesus is LOVE for one another (John 13:34-35; see also Matthew 22:37, 39; Mark 12:31; Luke 10:27; 1 John 3:23; 1 John 4:7-8, 11-12, 19-21). God values unselfishness, generosity, and doing good deeds towards others (e.g., see Matthew 5:14-16; Matthew 7:12; Acts 20:32-35; Ephesians 2:10; 1 Corinthians 10:23-24, 31-33).

²⁸ For even the Son of Man came not to be served but to serve others and to give His life as a ransom for many. Matthew 20:28 (NLT)

Jesus exemplified service, goodness, and compassion towards others during His public ministry (e.g. see Matthew 4:23-25; Matthew 9:35-36; Matthew 14:14; Matthew 15:22; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Mark 10:45; Luke 22:26-27; Acts 10:37-38; Philippians 2:5, 7). While good works cannot bring our salvation (Ephesians 2:8-9), God created and saved all believers of Jesus for the purpose of loving Him and doing good works towards others (e.g., see Matthew 7:16-20; John 15:12, 16-17; Galatians 5:22-23; Ephesians 2:10; Titus 2:14). At Jesus’ second coming, our faithful service toward others will be rewarded by God (Matthew 5:12). Our conduct and deeds (praxis) will be the basis for rewards, not our mere professions or verbal claims (Matthew 7:21).

²⁷ For the Son of Man (Jesus’ favorite title for Himself) will come with His angels in the glory of His Father and will judge all people according to their deeds. ²⁸ And I tell you the truth, some standing here right now will not die before they see the Son of Man coming in His Kingdom.” Matthew 16:27-28 (NLT)

Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who faithfully follow Jesus are promised entrance into the Kingdom of God (see Mark 10:29-31). Jesus’ teaching to deny oneself and follow Him is rooted in the fact that Jesus will return to judge all people according to their deeds (Mark 8:38; see also Matthew 19:28; Matthew 24:29-31; Matthew 25:31; Luke 9:26; 2 Thessalonians 1:7). At Jesus’ second coming, Jesus will judge all people according to their deeds (Matthew 16:27), and we must give Jesus a final accounting of how we have spent our lives (Matthew 25:31-46; Romans 14:9-11; Philippians 2:9-11). Jesus will evaluate how we handled and spent our gifts and opportunities. If we reject Jesus and His message now, Jesus will reject us at His second coming (Mark 8:38; see also Romans 10:9).

Apostle Paul:  ²¹ I have had one message for Jews and Gentiles alike — the necessity of turning from sin to God through faith in our Lord Jesus Christ. Acts 20:21 (TLB)

References

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus’ Passion Predictions

³¹ Then Jesus began to tell them that the Son of Man (Jesus’ favorite title for Himself) must suffer many terrible things and be rejected by the elders, the leading priests, and the teachers of religious law. He would be killed, but three days later He would rise from the dead. ³² As He talked about this openly (plainly, explicitly) with His disciples, Peter took Him aside and began to reprimand (correct) Him for saying such things. ³³ Jesus turned around and looked at His disciples, then reprimanded (corrected) Peter. “Get away from Me, Satan!” He said. “You are seeing things merely from a human point of view, not from God’s.” Mark 8:31-33 (NLT)

After Peter correctly identified Jesus as the Messiah (Christ) and Son of the living God (Matthew 16:16; Mark 8:29; Luke 9:20; see also Mark 1:1; John 20:31), Jesus began to teach His disciples about His coming Passion in Jerusalem (Mark 8:31 see also Matthew 16:21; Luke 9:22). Jesus told His disciples openly and plainly that He must suffer many terrible things and that He must be rejected by the elders, the Jewish leaders, the chief priests, and the teachers of religious law (Mark 8:31; see also Matthew 16:21; Luke 9:22). Then, Jesus told His disciples clearly that these people will kill Him, but He would rise from complete death after three days (Mark 8:31-32; see also Matthew 16:21; Luke 9:22).

²¹ From that time on Jesus began to explain to His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that He must be killed and on the third day be raised to life. Matthew 16:21 (NIV)

Jesus’ prediction of His coming death was His first Passion prediction and began a new phase in Jesus’ public ministry (Mark 8:31; see also Matthew 16:21; Luke 9:22). From this point on, the Gospels will shift focus from Jesus’ Galilean ministry to Jesus’ journey to Jerusalem. Now, the Gospels will emphasize Jesus’ coming death and resurrection to bring salvation to the world – the Passion (e.g., see Matthew 16:21-28; Matthew 17:22-23; Matthew 20:17-19; Mark 8:31-33; Mark 9:30-32; Mark 10:32-34; Luke 9:22-27; Luke 9:44-45; Luke 18:31-34). Jesus knew His mission and purpose from God was not self-interest and self-service but to serve others and to give His life as a ransom to bring salvation to the world (Matthew 1:21; Matthew 20:28; Mark 10:45; Luke 2:11; John 3:16-17; John 4:42; see also Isaiah 52:13-53:12). As the Servant of the Lord, Jesus’ mission was to be saving sacrifice for God’s people. Without Jesus’ sacrificial death and resurrection, there would be no forgiveness of sins (Matthew 26:28; Romans 3:25; Hebrews 9:22). Previously, Jesus had given a number of “hints” about His coming death, but now Jesus began to proclaim His coming death clearly and explicitly to His disciples (e.g., see Matthew 12:38-40; Mark 2:19-20; John 1:29; John 2:19; John 3:14).  

At this moment, Jesus’ suffering and death were unthinkable and shocked the disciples, as Peter declared (Mark 8:32; see also Matthew 16:22). Suffering and rejection had no place in the disciples’ conception of Messiah. If Jesus is the Messiah (Christ) and Son of the living God, then why would He suffer and be killed by the religious leaders? Everyone in the first century expected the Messiah to come as a conquering King. Even though Jesus was the Messiah and King, He still had to suffer, be rejected and killed, but rise from the dead on His first coming. However, one day Jesus will return as King and in glory to set up His eternal kingdom (Matthew 26:64; Mark 14:62; see also Psalm 110:1). At His second coming, Jesus will return and reign on as King of kings and Lord of lords (see Revelation 17:14; Revelation 19:16). But for now, Peter took Jesus aside and began to tell Jesus not to talk like that and corrected Jesus (Mark 8:32; see also Matthew 16:22). Then, Jesus turned and looked at His disciples, and He told Peter not to talk that way (Mark 8:33; see also Matthew 16:23). Jesus rebuked Peter and said, “Get behind Me, Satan. . . . You do not have in mind the things of God, but the things of men” (Mark 8:33, NIV). Evil was using Peter to discourage Jesus from God’s purpose to bring salvation to the world salvation through Jesus’ Passion (see also Matthew 4:1-11; Luke 4:1-13). Jesus told Peter, the listening disciples, and the crowd that their thinking and values were wrong and evil. Even more, the disciples did not have God’s values, thinking, and mind in the matter (Mark 8:33; see also Matthew 16:23; Philippians 2:3-8).

Peter found it difficult to understand how the Messiah and Son of God could die and suffer. Peter’s attitude and thinking were like humans as most people want to escape suffering and death and unwittingly accommodate ourselves to a realm ruled by Satan. Even more, many people do not place a premium on suffering, being second, losing, service, and dying. Peter and the other disciples wanted Jesus to be King, but not the Suffering Servant predicted in Isaiah 52:13-53:12 to give His life for service to bring salvation to others by faith (Mark 10:45). However, God’s viewpoint and values are not selfishness and self-centeredness but unfailing love, mercy, truth, kindness, compassion, patience, forgiveness and faithfulness towards others (Luke 10:25-37; see also Leviticus 19:18; Micah 6:6-8; John 13:34-35; Galatians 5:22-23; Philippians 2:3-5; Colossians 3:12-15; 1 John 4:19-21). These good fruits (works) reflect God’s very character and nature (Exodus 34:6-7). Besides, Jesus was not a loser. As Lord and King, His death brought salvation to all people (see Matthew 1:21; Luke 2:11; Act 5:30-31; Acts 10:43)! If Jesus had not graciously suffered and given His life for our sins, Peter (and we) would have died in our sins.

⁵ In your lives you must think and act like Christ Jesus. ⁶ Christ Himself was like God in everything. But He did not think that being equal with God was something to be used for His own benefit. ⁷ But He gave up His place with God and made Himself nothing. He was born to be a man and became like a servant. ⁸ And when He was living as a man, He humbled Himself and was fully obedient to God, even when that caused His death — death on a Cross. Philippians 2:5-8 (NCV)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Our Declaration: Jesus Is Messiah!

²⁷ Jesus and His disciples left Galilee and went up to the villages near Caesarea Philippi. As they were walking along, He asked them, “Who do people say I am?” ²⁸ “Well,” they replied, “some say John the Baptist, some say Elijah, and others say You are one of the other prophets.” ²⁹ Then He asked them, “But who do you say I am?” Peter replied, “You are the Messiah (Christ).” ³⁰ But Jesus warned them not to tell anyone about Him. Mark 8:27-30 (NLT)

On Jesus’ final journey to Jerusalem, Jesus and His disciples left Galilee and went out to the villages near Caesarea Philippi (Mark 8:27; see also Matthew 16:13). Jesus and His disciples were about 120 miles from Jerusalem in the northern part of Palestine. Caesarea Philippi was a Gentile territory and an especially pagan city known for its worship of many Greek gods. Pagan temples, various religions, and idols overflowed within Caesarea Philippi. Caesarea Philippi had been a center for Baal worship; the Greek god Pan had shrines there; and Herod the Great had built a temple there to honor Augustus Caesar. Standing in the shadow of a Gentile city, the disciples openly recognized Jesus as the Messiah and Son of the living God (Matthew 16:16; Mark 8:29; Luke 9:20; see also Mark 1:1)!

As Jesus and His disciples were walking to the villages of Caesarea Philippi, Jesus asked His disciples, “Who do the people think I am?” (Mark 8:27, TLB; see also Luke 9:18). Matthew’s Gospel indicated Jesus asked His disciples, “Who do people say that the Son of Man is?” (Matthew 16:13, (NLT). “Son of Man” was a title Jesus often used for Himself. The disciples answered Jesus’ question with the common view, “Some of them think You are John the Baptist . . . and others say you are Elijah or some other ancient prophet come back to life again” (Mark 8:28, TLB; see also Matthew 16:14; Luke 9:19). Even King Herod saw Jesus as one of the prophets (Mark 6:14–15; Luke 9:7-8). It was remarkable the number of different opinions the people held about Jesus though the same opinions continue to exist today.

In the first century, many people considered Jesus a prophet (e.g., see Luke 7:16; Luke 13:33; Luke 24:19). Jesus’ teaching resembled the teachings of these great prophets. Like other true prophets of God, Jesus proclaimed that God wanted our wholehearted love, alliance, obedience, faithfulness, and devotion to Him and not empty, dishonest, and half-hearted worship (Jeremiah 4:4; see also Deuteronomy 6:4-6; Isaiah 1:10-20; Isaiah 66:3; Jeremiah 6:20; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21; Micah 6:6-8). This repentance meant a circumcision of the heart with an inside heart change and not just on the surface (see Matthew 5:1-7:29). Jesus quoted Deuteronomy 6:5 when He gave the most important commandment to “love the Lord your God with all your heart” (see Matthew 22:37; Mark 12:30; Luke 10:27). Jesus called the people to love and trust God and be faithful to Him as the only true God (e.g., see Matthew 4:17; Luke 13:3-5).

Then Jesus asked His disciples, “Who do you say I am?” (Luke 9:20, NLT; see also Mark 8:29; Matthew 16:14). Jesus wanted to know His disciples’ opinion. With a bold confession, Simon Peter spoke for the disciples and answered, “You are the Messiah, the Son of the living God” (Matthew 16:16; see also Matthew 26:63-64; Mark 8:29; Mark 14:61-62; Mark 15:39; Luke 9:20; Luke 22:67; John 1:49; John 20:31). Messiah (a Hebrew term) and Christ (a Greek term) both mean “the Anointed One” (see also Psalm 2:2, 7). This declaration about Jesus was a strategic turning point in Jesus' public ministry. This pivotal turning point occurred approximately six months prior to Jesus’ death and resurrection that unequivocally proved that He is the Messiah and Son of the living God (Acts 2:22-24, 29-40; Acts 4:10-11; Romans 1:4).

¹ This is the Good News about Jesus the Messiah, the Son of God. Mark 1:1 (NLT)

Jesus is God’s full revelation of Himself in flesh for human understanding (Matthew 1:21, 23; John 1:1-5, 14, 18; Romans 9:5; 2 Corinthians 4:4; Colossians 1:15, 19; Colossians 2:9-10; Hebrews 1:3-4). Jesus' teaching and miracles clearly marked Him as different from all other people of the world. In His teaching and His miraculous deeds, Jesus gave full evidence to the people that He was indeed the Messiah and the Son of the living God (John 20:31; Acts 2:22, 36; 10:36-43). Jesus was God incarnate (flesh)! Prior to Simon Peter’s correct declaration of Jesus, there had been other prior confessions of faith about Jesus. Nathanael had confessed to Jesus, “Rabbi, You are the Son of God — the King of Israel!” (John 1:49, NLT). Moreover, the disciples had declared to Jesus, “Truly You are the Son of God” after He stilled the raging storm (Matthew 14:33, NIV). Furthermore, Peter had given a confession of faith when the crowds left Jesus after His sermon on the Bread of Life and said, “You are the Christ, the Son of the living God” (John 6:69, NKJV). In fact, when Andrew had brought his brother Simon to Jesus, Andrew told Simon, “We have found the Messiah” (John 1:41, NLT). After Jesus’ resurrection and ascension to heaven, the Apostle Paul’s mission was to proclaim “to the Gentiles and their kings and the people of Israel” (Acts 9:15) that Jesus is the Messiah and Son of the living God (Acts 9:20, 22). 

Jesus warned His disciples not to tell anyone that He was the Messiah and Son of the living God (Mark 8:29; see also Matthew 16:20). If Jesus was the Messiah and God’s Son, why did He warn His disciples not to spread the news about His identity? Yet, Jesus would reveal Himself to the world, after He completed His mission of giving His life as a ransom through His sacrificial death and resurrection (Mark 10:45; see also Matthew 28:18-20; Mark 16:6-7). The disciples did not fully grasp Jesus’ identity as Messiah and God’s Son until after His death and resurrection. Jesus’ purpose was not popularity and political rebellion but discipleship and ultimately the Cross (Mark 10:43-45). Many of the leaders had rejected Him, and Jesus did not want to be as known political messiah rather than a Suffering Servant (see also Matthew 16:20-25) and create a revolution against Rome. Besides, the people did not yet fully understand the kind of Messiah Jesus had come to be — not a military commander but a Suffering Servant (see Isaiah 52:13-53:12). Jesus’ ultimate mission was to be crucified and resurrected to build His church (Ephesians 2:20-21). Jesus builds His church upon the confession that He is the Messiah and the Son of the living God (Matthew 16:17-19).

Who do you say Jesus is? There is after all only one basic question in life: Who is Jesus? We must all move from curiosity to commitment, from admiration to adoration and make Jesus our personal Lord, Savior, and Messiah! All who confess Jesus as the Messiah, the Son of the living God, are likewise blessed (Matthew 16:17). Most important, our correct confession of Jesus as Lord, Savior and Messiah will determine our eternal future (John 8:24; 1 John 4:1-3). Our correct confession about Jesus is a matter of life or death (John 8:21, 24; 1 John 2:18-27; 1 John 4:1-3). The only confession that brings salvation is a genuine confession from our whole hearts that “Jesus is Lord” (see John 14:6; Acts 4:10-12; Acts 10:43; Romans 10:9-10; 1 Corinthians 12:1-3).

³⁶ “So let everyone in Israel know for certain that God has made this Jesus, whom you crucified, to be both Lord and Messiah!” Acts 2:36 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jerusalem Road

²² When they arrived at Bethsaida, some people brought a blind man to Jesus, and they begged Him to touch the man and heal him. ²³ Jesus took the blind man by the hand and led him out of the village. Then, spitting on the man’s eyes, He laid His hands on him and asked, “Can you see anything now?” ²⁴ The man looked around. “Yes,” he said, “I see people, but I cannot see them very clearly. They look like trees walking around.” ²⁵ Then Jesus placed His hands on the man’s eyes again, and his eyes were opened. His sight was completely restored, and he could see everything clearly. ²⁶ Jesus sent him away, saying, “Do not go back into the village on your way home.” Mark 8:22-26 (NLT)

Mark 8:22 through Mark 10:52 is commonly called the middle section or midpoint of Mark’s Gospel. This section represents a turning point not only in Mark’s Gospel but also in the Gospels of Matthew and Luke. This central section traces Jesus’ final journey from Caesarea Phillip in the north to Bethany and Bethpage to the threshold of Jerusalem (Mark 11:1). After the middle section, Mark’s Gospel moves very quickly to Jesus’ last week in Jerusalem, which take up a third of the Mark’s Gospel. That is why many biblical commentaries call Mark’s Gospel a story of the Cross with a long introduction.

⁵¹ As the time drew near for Him to ascend to heaven, Jesus resolutely set out for Jerusalem. Luke 9:51 (NLT)

First, the middle section reveals a dramatic geographical shift in Jesus’ ministry. Some biblical commentaries call this middle section the “travel narrative.” This section outlines Jesus’ final journey to the Holy City of Jerusalem. Jesus purposely sets His eyes towards Jerusalem where He would sacrificially die for sins of the world (Luke 9:51; Luke 13:22; see also Isaiah 50:7). Up until the middle section, Jesus’ public ministry had been in the Galilean territory – northern Israel. Now, Jesus’ ministry focus shifts toward Jerusalem. Depending on which Synoptic Gospel (collectively Matthew, Mark, and Luke) one is reading, the length of Jesus’ journey to Jerusalem varies. Matthew and Mark’s account of Jesus’ journey from Galilee to Jerusalem is condensed and ends at Matthew 21:1 and Mark 11:1 upon Jesus’ arrival at Jerusalem for His Triumphal Entry into Jerusalem that begins Passion Week, Jesus’ final week on earth. However, Luke’s Gospel describes Jesus’ long and extended travel narrative “to Jerusalem.”  In Luke’s Gospel, Jesus’ journey from northern Israel into Jerusalem starts at Luke 9:51 and lasts until Luke 19:27. Almost half of Luke’s Gospel focuses on Jesus’ final journey to Jerusalem. One way Mark’s Gospel discusses Jesus’ journey to Jerusalem is the reference to “in the road,” “on the way,” “way,” or “on the road of Jerusalem” (see Mark 8:27; Mark 9:33–34; Mark 10:17, 32, 46, 52).  

Second, the middle section reveals a shift in Jesus’ audience as He moves towards Jerusalem. Up until this middle section, Jesus’ primary audience had been the common crowds or people of the land. Often, Jesus compassionately ministered to the needs of the poor, the sick, and the needy (e.g. see Matthew 4:23-25; Matthew 9:35-36; Matthew 14:14; Matthew 15:22; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Acts 10:37-38). The disciples had been with Jesus throughout His Galilean ministry. Yet now, Jesus shifts His focus from the crowd to His disciples as He prepares His followers to continue His ministry of compassion, hope, and mercy after His return to heaven. During His final journey to Jerusalem, Jesus continued to minister to the people’s needs and provide miracles (Luke 13:22). However, Jesus’ primary ministry focus shifts towards preparing His faithful followers (disciples) for His departure to heaven and the continuation of His ministry with His disciples through the Holy Spirit (Luke 24:29; John 14:16-18. John 20:22; Acts 2:4, 17-22, 33, 38). The disciples would need the Holy Spirit’s help to continue Jesus’ ministry.

Third, Mark’s middle section reveals a shift in Jesus’ teaching. Up to this point, Jesus’s primary teaching was on the Kingdom of God (e.g., Mark 1:14-15). Now, Jesus focuses His teaching onto discipleship and He interrelates His teaching on the Kingdom of God with the importance of discipleship (faithfully and obediently following God). In fact, Mark’s Gospel contains the riches materials on discipleship in all the four Gospels. Mark helps his readers understand how to be a good disciple of Jesus. Jesus teaches that discipleship embodies not only glory but also service, loving others, suffering, rejection, obedience, and even death.

Finally, the most traumatic shift in the middle section is Jesus’ revelation of His identity (see Matthew 16:13-26; Mark 8:27-30; Luke 9:18-20). Up until this point, Jesus concealed His identity as Messiah and God’s Son. The few people that knew Jesus’ identity were the demonic spirits or the people that received a miracle from Jesus. The demons knew Jesus has the “Holy One of God” (Mark 1:24-25, 34; Mark 3:11-12; Luke 4:34). Before the middle section, Jesus often invoked the “Messianic Secret” and avoided any discussion of His identity (e.g. see Matthew 8:3-4; Matthew 9:29-31; Matthew 12:15-16; Matthew 16:20; Matthew 17:9; Mark 1:23-25, 34, 44; Mark 3:11-12; Mark 5:42-43; Mark 7:36; Mark 8:29-30; Mark 9:9; Luke 4:41; Luke 8:56; Luke 9:21; John 6:15). On several occasions prior to the middle section, Jesus warned His disciples and others to keep silent about who He was and what He had done (e.g., see Mark 1:34, 44, Mark 3:12; Mark 5:43; Mark 7:36). In the middle section, Jesus freely and openly discusses His identity as Messiah and God’s Son. For the first time, Jesus openly spoke about His coming death in Jerusalem at the hands of religious leaders (Mark 8:31-9:1; see also Matthew 16:21-28; Luke 9:22-27). However, Jesus’ disciples have a different understanding of Jesus’ role as Messiah. The disciples saw that Jesus was the Messiah but not a Messiah who must suffer and deny Himself to save the world of their sins. As one reads this sections, everyone will see that Jesus’ disciples were slow to learn the true meaning of discipleship. Yet, Jesus never abandoned His disciples and continued to faithful teach them about the Kingdom of God and the true meaning of discipleship.

Mark’s middle section begins and ends as a “frame” that frames Jesus’ journey to Jerusalem. One part of the frame begins at Mark 8:22-26 and the second part of the frame ends at Mark 10:46-52. Both stories deal with blindness and blindness is the common thread. Mark is using these two stories on blindness to represents the disciples’ blindness to Jesus and His mission. The irony is that Jesus’ disciples did not know they were blind. Jesus’ ministry during His journey from northern Israel to Jerusalem aims to heal also the disciples’ blindness about God’s Kingdom, Jesus’ identity, and their role as Jesus’ disciples. Similarly, although the disciples’ spiritual vision is not yet 20/20, they will eventually come to see who Jesus is!

The first part of the frame begins at Mark 8:22-26. Some people brought a blind man to Jesus and begged Jesus to touch and heal the blind man (Mark 8:22). Jesus would soon reward their faith and the blind man’s faith in Him! Jesus took the blind man by the hand and led him out of the village (Mark 8:23). Once outside the village, Jesus applies salvia upon his eyes, and laid His healing hands over the blind man’s eyes (Mark 8:23). Jesus employed a similar healing technique to heal the deafness and dumbness of a Gentile in the Decapolis (Mark 7:32–35). Then, Jesus asked the man, “Can you see anything now?” (Mark 8:23, TLB).  The man looked around and said, “Yes, I see men! But I cannot see them very clearly; they look like tree trunks walking around!” (Mark 8:24, TLB). The man’s vision was still blurred, limited, and not fully healed. The fact that the man recognized men and trees suggests that he had not been born blind but had become blinded possibly by accident or disease. Next, Jesus placed His hands over the man’s eyes again and he saw everything clearly (Mark 8:25). Jesus healed the blind man completely! Mark 8:22-26 provides the only time in the four Gospels where Jesus heals a person in two phases. This second laying on of hands is unique in the Gospel accounts of Jesus’ healing ministry. The story ends with Jesus telling the healed man to keep his healing a secret – Messianic Secret (Mark 8:26).

Many biblical scholars argue that Mark 8:22-26 is an unusual but intentional miracle. Most of Jesus’ supernatural acts occurred instantly in a single word or touch (e.g., Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41). In the miracle found at Mark 8:22-26, Jesus had to heal the blind man in two phases and not instantly. Jesus’ healing by phases was quite rare. Thus, many scholars argue that Mark is using this two-part healing story to paint a spiritual portrait of Jesus disciples’ blindness and the gradual understanding of the disciples (see Mark 8:18, 21). Only Mark has this two-part healing as this two-part healing connect with the opening of the disciples’ spiritual eyes in Mark 8:27-38.

The gradual accomplishment of this miracle paralleled the gradual growth of the disciples' understanding of Jesus’ mission as Messiah and God’s Son. While the disciples occasionally demonstrated partial understanding of Jesus and His mission, they never fully grasp Jesus’ mission until God removed their spiritual blindness after Jesus’ death and resurrection. The disciples had begun to see but remained spiritually blind (e.g., see Mark 8:16–18) until God touches them again at Jesus’ resurrection (see Mark 9:9). The ability to see, both physically and spiritually, is a gift of God, not of human ability. Like the healed man, a disciples full healing comes by from the repeated healing touch of Jesus.

The man’s healing exemplifies the situation of the disciples, who moved through stages of healing in Mark’s Gospel, from non-understanding (Mark 8:17-21), to misunderstanding (Mark 8:29-33), to complete understanding (Mark 15:39). The first “healing touch” of Jesus’ disciples came on the road to Caesarea Philippi (Mark 8:27) when Peter correctly declared that Jesus is Messiah and the Son of the living God (Matthew 16:16; Luke 9:20). The disciples’ vision will be no longer blind, but their vision will remain imperfect and blurred, for they did not under the meaning of Messiahship. Only at the Cross and Jesus’ resurrection will Jesus’ disciple, like the man at Bethsaida, see “everything clearly.”

Jesus had already been hard on the Twelve and they look even worse in this mid-section. However, the disciples are still with Jesus and Jesus never abandoned His disciples. Essentially, the disciples’ vision is blurred. Even after Jesus’ revelation as Messiah and Son of God (Mark 8:27-30), Jesus’ disciples still had only partial sight, in that they do not understand the kind of Messiah Jesus truly was (Mark 8:29). After Jesus’ resurrection, the disciples’ visual healing would be complete for Jesus’ finished work on the Cross fully healed their vision to understand Jesus’ full character as Messiah and God’s Son!

⁴⁶ Then they reached Jericho, and as Jesus and His disciples left town, a large crowd followed Him. A blind beggar named Bartimaeus (son of Timaeus) was sitting beside the road. ⁴⁷ When Bartimaeus heard that Jesus of Nazareth was nearby, he began to shout, “Jesus, Son of David, have mercy on me!” ⁴⁸ “Be quiet!” many of the people yelled at him. But he only shouted louder, “Son of David, have mercy on me!” ⁴⁹ When Jesus heard him, he stopped and said, “Tell him to come here.” So they called the blind man. “Cheer up,” they said. “Come on, He’s calling you!” ⁵⁰ Bartimaeus threw aside his coat, jumped up, and came to Jesus. ⁵¹ “What do you want me to do for you?” Jesus asked. “My Rabbi,” the blind man said, “I want to see!” ⁵² And Jesus said to him, “Go, for your faith has healed you.” Instantly the man could see, and he followed Jesus down the road (on the way). Mark 10:46-52 (NLT)

The last part of the frame begins at 10:46-52. Jesus and His disciples reached Jericho on His way to Jerusalem (Mark 10:32, 46). Later as Jesus and His disciples left town, a great crowd was following. A blind beggar named Bartimaeus (the son of Timaeus) was sitting beside the road as Jesus was traveling towards Jerusalem (Mark 10:32, 46). When Bartimaeus heard that Jesus from Nazareth was near, he began to shout out, “Jesus, Son of David, have mercy on me!” (Mark 10:47, TLB). Many of the people yelled at the blind man to “Be quiet!” (Mark 10:48). However, the blind man only shout even louder, again and again, “O Son of David, have mercy on me!” (Mark 10:48, TLB). The man was desperate for Jesus’ healing and mercy! When Jesus heard the blind man shouting, He stopped there in the road and said, “Tell him to come here” (Mark 10:49). Jesus never turns away anyone that faithfully seeks Him! So, Jesus’ disciples called the blind man and said, “You lucky fellow . . . . Come on, He is calling you!” (Mark 10:49, TLB). Bartimaeus threw aside his coat, jumped up, and came immediately to Jesus (Mark 10:50). Then, Jesus asked the man, “What do you want Me to do for you?” (Mark 10:51). The blind man said to Jesus, “O Teacher . . . I want to see!” (Mark 10:51, TLB). Jesus said to the man, “All right, it is done. Your faith has healed you.” (Mark 10:52, TLB). Instantly, Jesus healed the man of his blindness, and the man could see! The healed man began to follow Jesus on the journey to Jerusalem (Mark 10:52).

The distinguishing feature of Bartimaeus verses Jesus’ disciple was that Bartimaeus recognized his own blindness and his need for Jesus! Jesus’ disciples are just as blind as Bartimaeus, but they do not recognize their spiritual blindness. Jesus’ disciples needed the same divine miracle of God through faith in Jesus as Bartimaeus received.

Reference

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

Disciple's Study Bible ((Nashville, TN: Holman Bible Publishers, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

King James Version Study Bible (Nashville, TN: Thomas Nelson, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, _____).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Carson, D. A. New Bible Commentary: 21st Century Edition (Downers Grove, IL: Inter-Varsity Press, 1994).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Kelber, Werner. Mark’s Story of Jesus (Philadelphia, PA: Fortress Press, 1979).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).