In Mark 15:1-19 Jesus is on trial again before the Council early Friday morning. He is then led to Pilate who examines him briefly. The religious leaders stir up the crowds to seek, according to an annual custom, the release of a prisoner, specifically this time the murderer Barabbas rather than Jesus. Pilate objects, but he goes along with the crowd's wish. He scourges Jesus and delivers him to be crucified. The soldiers use an opportunity to humiliate Jesus.

In verse 2 Pilate asked Jesus “Are you the king of the Jews?” A crime, in Pilate's court, would have to be one of sedition against Rome. How did Jesus answer Pilate's question? John gives a fuller answer from Jesus, showing that Jesus' kingdom was not of this world.

In 6-11, whom did the crowd ask Pilate to release? In 12-15, what two questions did Pilate ask? The multitudes had no answer when asked what evil Jesus had done. Instead, they shouted that they wanted him crucified. Pilate attempts at first to avoid the issue and then to escape responsibility for the decision. He knows the Jewish leaders only accuse Christ out of envy and yet he desires to please them so much he goes along with their wishes. However, we should remember that Pilate was no unnatural monster. He was a man of like passions to us. That is what makes his story such a warning. “Scourging” was flogging with whips imbedded with bone and metal, an excruciating form of torture!

THE CRUCIFIXION

In verses 16-20, the Roman soldiers reveal their anti-Jewish sentiment. Jewish nationalism led to the arrest and Roman nationalism led to the mockery. In Mark 15:20-32, the soldiers lead Jesus out to Golgotha, the place of execution. Simon of Cyrene carries the cross. They reach the spot and offer Jesus a sedative, which he refuses. At 9 a.m. they crucify him, along with two robbers. The air is filled with jeers and taunts by the people and the rulers, challenging him to save himself. Through it all, Jesus maintains his silence.

In verse 21, Simon's sons apparently were known to Peter or Mark and, therefore, presumably Christians.

“Golgotha” means “place of the skull.” It is thought to refer to the contour of the area, a rounded hilltop devoid of vegetation, giving the appearance of a bald head or skull. Jesus refused to take any sedative to relieve pain or dull his senses. Why? Perhaps it was because he still had some important words to speak from the cross or because he wanted to bear fully the pain in dying for our sin. The casting of lots for his clothes was a fulfillment of Psalm 22:18. What did the inscription read? The inscription was part of the mockery, but Christians over the centuries have found meaning in the concept of the king, crowned with thorns, reigning from the cross. The crucifixion of the two robbers suggests that an execution had been impending in any case and the Lord was but taking the place of Barabbas, a specific example of Jesus, the just one, dying for the unjust, the innocent for the guilty (I Peter 3:18).

Once again the mocking is seen in terms of the Psalms. The words used to mock Jesus are proof of the existence of Jesus' claims about himself as the Messiah, the Christ. What does this tell us about Jesus? He saved others. He claimed to be the Christ and to be Israel's King.

In the last moments of life, around 3:00 pm, Jesus cries to his Father, “My God, my God, why have you forsaken me?” He utters a last loud cry, and dies. Among those looking on are some of the faithful women who ministered to Jesus in Galilee. Joseph of Arimathea is granted his request for Jesus' body and he buries it in a nearby tomb.

In verse 33, Mark reports the darkness. Luke explicitly says the sun stopped shining. It is a sign of the darkness of sin and death, the rejection of Jesus as the light. Is there anything about the Aramaic words which Jesus spoke (vs. 34) which may have made the bystanders think he was calling to Elijah? Why did Jesus cry “Why have you forsaken me?” Had God forsaken him? Since sin separates us from the holy God, Jesus had to experience that separation in the moment of death. The unclouded communion with the Father, enjoyed from all eternity, was broken. If there was a barrier between the Father and the Son at that moment, it could only be because of sin; and he knew no sin (II Cor. 5:21). This is further evidence that it was our sins that cost him such agony. Peter (through Mark) does not particularize the cry. But John records that Jesus cried out, “It is finished!” In verse 38, what did the tearing of the curtain mean? The tearing allowed anyone-- Jew or Gentile, priest of commoner-- to look into the holiest place of all, the Holy of Holies. It symbolized the free access to God's presence which Christ opened up. See Hebrews 9:7-8 and Hebrews 10:19-22.

Some translators render verse 39, “a son of God,” while Luke has “a just man.” It may not have been the peerless position that such a title as “the Son of God” means to the Christian. Nevertheless, at the least, the Christian Church saw in this word of the Roman officer an unconscious statement of truth.

Verses 42-47 relate the burial of Jesus. What do you learn about Joseph of Arimathea? He was a member of the Sanhedrin, rich, a good man and just (Luke 23:50). For a man of his position to risk an association with a leader already fallen took courage. His courage should be seen, too, in light of the disciples' failure to come forward. Matthew explains that Joseph put Jesus' body in a tomb which Joseph had carved for himself.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 16 The Passion: Trial Before Pilate Mark 15:1-47

1. In 15:1-5, what was it about Jesus that amazed Pilate?

2. In verses 6-11, what custom does Mark refer to?

3. What was the underlying reason the chief priests delivered Jesus to Pilate?

4. Having been condemned by a Jewish court and a Gentile court, can either Jews or Gentiles claim that Jesus' death is only the fault of the other? What does this say about racists who blame Jesus' death on the Jews?

5. What does verse 21 suggest about the physical condition of Jesus?

6. What is the significance of the innocent Jesus taking the place of the guilty Barabbas on the cross?

7. What is the prominent tone of verses 29-32?

8. In verses 33-34, what is the meaning of the darkness?

9. In verses 34-37, what three things does Mark report Jesus doing here?

10. What did the tearing of the temple curtain symbolize?

11. What do you think brought on the Roman officer's exclamation in verse 39?

12. After Jesus' death, Joseph of Arimathea placed Jesus' body in his own tomb. How was the tomb secured?

Chapters 14 and 15 give the Passion story. Again, in his “stumpy-fingered” style, Mark gives a short, basic version of it. Matthew and Luke give many more details. This week we look at the first half of the Passion.

The Last Supper

In Mark 14:1-11, the religious leaders conspire with Judas Iscariot about how to seize Jesus and kill him. In contrast, the beautiful devotion of a woman moves her to cover Jesus' head with costly perfume. Jesus commends her for anointing his body, beforehand, for its burial.

It was the general period of the Passover. What did the Passover festival commemorate? It commemorates the Hebrews' liberation from slavery in Egypt. See Exodus 12:21-27.

In the account of the woman who poured costly perfume on Jesus' head, Matthew and John are more blunt than Mark. They report that those who objected were the Lord's own disciples. They criticized the action as wasteful. The 300 denarii (or 300 silver coins as some translations state) was equivalent to nearly a whole year's wage of an average worker. According to verse 6, the criticism must have stung Mary. The Greek word for “criticized” or “reproached” (verse 5) comes closer in English to meaning “glowered at her” or “snorted at her.” What is the meaning of Jesus' reply in verses 7-9? What the disciples said about the value of the perfume and the need of the poor was perfectly true, but the Lord looks not so much at the human wisdom of our acts as to the love for him which prompts them.

In verses 10-11, it appears that Judas was motivated by sheer greed. Matthew states the sum of “30 pieces of silver” as prophesied in Zechariah 11:12.

Mark 14:12-25 shows us Jesus, on the first day of “The Feast of Unleavened Bread,” giving his disciples instructions for preparing for the Passover meal that evening. At the meal, while he and his disciples were eating, he revealed that one of them would betray him. While they were eating the meal, Jesus shared bread and wine with the disciples, indicating that these symbolized his broken body and shed blood, poured out for many.

The story of the upper room bears many resemblances to the triumphal entry, in terms of arrangements and the combination of supernatural knowledge and natural methods. The sacrifice and eating of the Passover lamb was the significant memorial of the Jewish year.

The Lord prophesies, in vss 17-21, that one would betray him. Psalm 41:9, of which verse 18 is a quote, reveals the agony in Jesus' heart. Scripture does not say why the Lord chose Judas, but it does tell us that Jesus had knowledge that one of the Twelve was a “diabolos,” or devil (John 6:70). If Jesus had this knowledge all along, then perhaps the choice of Judas as a disciple was a supreme token of love and the grace of God extended to all, no matter how evil or “diabolical.” But judment is pronounced on Judas, revealing that, even though God's grace is extended to all, persons can steel their hearts against it and stand self-condemned (John 3:18). Whatever God chooses to do with Judas should not be our concern. We are not called to condemn him. Instead, we are called to the heart-searching of the disciples who all asked, “Is it I?” “There, but for the grace of God, go I,” Paul said. Can we say more?

In 22-25, what are the two elements partaken at this supper? What did each symbolize, according to Jesus' words? A covenant is an agreement between God and man. This new order or covenant is spoken of in Jeremiah 31:31 and Ezekiel 37:26. The “for many” links Jesus' death with the prophecy of Isaiah 53:12.

THE AGONY IN THE GARDEN

In Mark 14:26-42 Jesus and his disciples leave the upper room and walk over to the Mount of Olives. He foretells that the disciples will defect in their loyalty to him and that, after his resurrection, he will be reunited with them in Galilee. They vow they will not deny him. In the Garden of Gethsemane Jesus prays and asks the disciples to keep watch. But they sleep through it all. At a third waking he says that the hour for the betrayal has come.

In 14:27, what does that tell you about Jesus? Jesus quotes Zechariah 13:7 in stating that the disciples would disperse. Zechariah ends in a promise of God's mercy and here Jesus promises a reunion after his resurrection.

As Jesus went to Gethsemane to pray, what were his feelings? What did Jesus pray? In what position did Jesus pray? Prostration is indicative of spiritual anguish. Luke, the doctor, alone records the extraordinary perspiration that accompanied the agony. In the greatness of his temptation here, we see how real the temptations in the wilderness were and why he rebuked Peter so sternly at the suggested avoidance of the cross. In verse 36, what does the “cup” symbolize? It symbolizes suffering, but the Old Testament concept goes far deeper. The cup represented the judgment of God which Christ would take upon himself in our place (Psalm 75). What was the significance of the word “yet” or “but” in Jesus' prayer (in vs 36)? In 37-39, we hear Jesus' words of rebuke, addressed directly to Peter but applicable to all. Why do you think Jesus singled out Peter?

JESUS ARRESTED

In 14:43-52 Judas and a multitude of people and officers come upon Jesus and his disciples in the Garden of Gethsemane to seize him. John explains that Judas had slipped away from the Last Supper earlier. How is Judas first identified? Judas used the very sign of love, a kiss, as a means of betrayal. Besides Judas, who was involved in Jesus' arrest? John 18:10 discloses that it was Peter who struck the slave's ear. It is interesting to note that John and Luke mention the healing of the ear, which Luke specifies as the right ear. The violent arrest of the Messiah fulfills many prophetic scriptures, like Isaiah 53:8-9, 12. Who left Jesus and fled? The young man who lost his clothes is generally thought to be Mark, the author. Which follower of Jesus kept him in sight?

In 55-72 the whole Jewish Council makes all kinds of false charges against Jesus but he keeps silent. When the high priest asks if he is the Christ, Jesus answers, “I am,” and prophesies his part in future glory. Caiaphas charges him with blasphemy, and everyone condemns him as worthy of death. Peter, in the meantime, is branded as a follower of Jesus, but he denies it 3 times.

What was the Council's objective? While they had long ago decided on his death, they still had to formulate a legal charge. They knew they must produce some political charge, for Pilate would be reluctant to condemn him on a purely religious charge. Deut. 19:15 says the Jewish law required corroborating testimony. What was the false testimony concerning Jesus' statement in verse 58? Read John 2:19. Did Jesus say “he” would destroy the temple? What did he say? What did he mean by it? It referred to his death and resurrection.

In 60-65 over what did Jesus keep silent? The silence of Christ was in itself a prophetic sign (Isaiah 53:7) as Peter saw (I Peter 2:23). Matthew (26:63) makes it clear that the question of verse 61 was one in which Jesus was put “under oath,” in the solemn name of God. What did the high priest charge Jesus with? To claim to be the Son of God would be blasphemy. Jesus consistently claimed to be the Son of God and he knew the reaction it provoked. Matthew 27:43 shows how well-known was Jesus' claim. Further, when put under oath by the name of God, the Lord replied with the very name of God, “I Am” (Exodus 3:14). What did the charge of blasphemy bring on? Lev. 24:16 gives the Jewish penalty for blasphemy-- stoning. Jesus' claim was either true or false. If false, he either knew it was false and was, therefore, a liar. Or he didn't know it was false and was, therefore, a lunatic. Those are the only three choices. He was either a liar, a lunatic, or the Lord, as he claimed to be.

What was the tone behind Jesus' treatment in verse 65?

Peter's denial of Jesus in 66-72 contrasts with Peter's earlier cockiness and scorn of others. The girl must have seen Peter before, in the presence of Jesus. Unless we see the gravity of his sin, we cannot understand the bitterness of his remorse, nor the depth of his repentance, nor the riches of grace in his restoration. Luke adds that Jesus looked at Peter before Peter began to weep.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 15 The Last Supper, Agony in the Garden, and Arrest Mark 14:1-72

1. In 14:3-9, what was Jesus' evaluation of the woman who poured the costly perfume on his head? What was the appraisal of those who observed it?

2. Reflecting on 14:3-9, is it wrong to oppose people's heartfelt giving in love because we see the object of their giving as imprudent, unwise, or wasteful? How does this incident speak to that?

3. In verse 10-11, how is Judas identified? What do the words “money” or “pay” and “opportunity” or “chance” reveal about Judas' plot?

4. What do you think was going through Jesus' mind on that Passover Day in the Upper Room?

5. How do you explain the paradox that Jesus was betrayed in fulfillment of prophetic scripture, as a part of the eternal plan of God, yet Judas cannot escape responsibility for it?

6. What does 14:25 look forward to?

7. In Mark 14:26-31, what prophecies did Jesus make? How specific was he in those prophecies?

8. What was Peter's sin in verse 29? How many of the others promised not to betray Jesus?

9. As Jesus went to Gethsemane to pray, do you get a sense of his anguish? What does that mean to you personally?

10. What do verses 47 and 54 reveal about Peter?

11. In the questioning of Jesus by the Council, how does verse 56 describe the testimony?

12. What temple was Jesus referring to in John 2:19 that was used as testimony against him?

13. In 14:60-65, Jesus kept quiet. But he did answer one question. What was it and what was his answer? Who was Jesus claiming to be, according to his answer and their understanding of his answer?

14. Does it make sense to you that Jesus, in claiming to be God, had to be either God (he was telling the truth) or a liar (he was not telling the truth) or a lunatic (he was not telling the truth but thought he was)?

15. Verses 66-72: “Unless we see the gravity of his sin, we cannot understand the bitterness of his remorse nor the depth of his repentance, nor the riches of his grace in his restoration.” What does this wonderful sentence mean to you?

In the opening paragraph, Jesus and his disciples are leaving the temple and one of the disciples shares his observations of the temple's beauty. For the remainder of the passage, they are sitting on the Mount of Olives opposite the temple, as Jesus prophesies that the temple with the city will one day be destroyed. The disciples want to know when--- and what signs will point to the catastrophe.

Chapter 13 is known as “The Little Apocalypse,” the core of which is amplified in the book of Revelation. “Apocalypse” means “unveiling” or “disclosure.” In the Bible, it refers to God's revealing of His plan, usually through symbolic language. With this kind of literature, we must first ask what it said to the original readers. Only then can we ask what it says to people of our day and to us personally.

In verses 1-2, what did the disciples observe? And what was the prophecy of Jesus? The Temple was indeed destroyed in 70 A.D. by the Romans.

In 3-8, what two requests do the disciples make? What does the phrase, “these things,” refer back to? These signs of the times were explicit enough that the Jerusalem Church took warning and fled to Pella (not the one in Iowa, but the one in the Middle East :o)) across the Jordan just before 70 A.D. In A.D. 69 the Roman Imperial Throne changed hands four times and the fortified cities of Galilee were quickly falling to the Romans.

Prophesies of the Bible often have a double perspective. Jesus certainly was prophesying specifically of the destruction of Jerusalem in A.D. 70. This chapter could also be a continual picture of the age of turmoil in anticipation of Jesus' second coming and perhaps a final time of tribulation before Jesus' return.

Verses 9-13 describe a persecution so bitter that it destroys the closest natural ties known to man. The book of Acts gives numerous instances of extemporaneous Christian defense, as verse 11 calls for. What does it mean in verse 13 that “whoever holds out to the end will be saved?” According to I John 2:19, if one falls away from the faith, it shows that he/she never really belonged to Christ.

In Mark 13:14-20, Jesus continues his discourse. He warns of a time of tribulation when the “awful horror” or “desecrating sacrilege” or “horrible thing” (there are many different translations of this) is set up where it should not be. It will be the worst time of tribulation in all of history. Flight from the city is the only way of deliverance. What is the “desecrating sacrilege?” Other translations (besides the ones above) are “the idol that profanes” and “the abomination of desolation.” This desolating sacrilege is prophesied in Daniel (9:27, 11:31, 12:11). Luke 21:20 refers to the armies surrounding Jerusalem, most probably the Roman armies which surrounded the city in 70 A.D. The Roman eagle standards of the Roman Army were despised by the Jewish people, who looked at them as images forbidden as idols in the Jewish law and thus an abomination to God, particularly when used to destroy the Temple and the Holy City. Christians living at the time of the siege of Jerusalem in 70 A.D. did heed Christ's warning and escaped the ravages of that destruction. The infant Church fled to Pella and survived. The whole warning of the A.D. 70 event dovetails into the tribulation at the time of the end.

In 21-23 who appears during this time of trouble? There were numerous false messiahs and prophets who arose in the time immediately preceding and following A.D. 70, as well as Jewish-Christian heresies exploding onto the scene in the first century, such as Gnosticism. The Gnostics (from the Greek word meaning “knowledge”) stressed salvation by supernaturally revealed knowledge. This “knowledge” or “wisdom,” according to Gnosticism, helps the soul, which has fallen from heaven into the evil world of matter, escape the prison of the flesh. The Gnostics did not believe in a literal resurrection but only as a liberation of man's spirit through faith. Paul's downgrading of human wisdom in Corinthians was to counter this glorification of wisdom by the Gnostics and their attempt to influence the Corinthian Church. Also, the Gnostics' glorification of the human soul while downplaying the human body led them into immorality with the excuse that what is done with the body is not important.

Mark 13:24-27 tells us that, after the tribulation, signs in the heavens will precede the return of the Son of Man in power and glory. He will gather his people from all over the world. Here Jesus puts together, like a jigsaw, various prophecies from the Old Testament. To what event in history does verse 26 refer? In Daniel 7, the coming of the Son of Man initiates an everlasting kingdom. “His elect” (verse 27) refers to the Church. It was Peter's (and Mark's) way of showing that God's “chosen people” had broadened from just a remnant of the Jewish people to the whole Gentile and Jewish world, “all over the earth.”

In 28-37, Jesus says that what he has said helps the hearers recognize when his return is near, but they must always be alert to his coming because they do not know the day or the hour. What does the phrase, “these things,” refer to (vs 29), earlier in the discourse?

What does Jesus say in verse 30? Who is “this generation?” If Jesus meant the people to whom he was speaking, the reference was to the fall of Jerusalem, as that generation did live to see the siege of Jerusalem and destruction of the Temple in 70 A.D. Or it could mean the generation of people alive at the time of tribulation just preceding Jesus' return. Many in the early Church expected Jesus' return in their own lifetimes and were troubled when, one by one, death carried them away (II Peter 3:4). Is it possible that Jesus believed this too about his own return? Who alone knows the day and hour? Perhaps, in the purpose of God, no major event stands between the ascension and the second coming, and thus it is always near. We see the two great mountain peaks from afar but have no knowledge of the extent and depth of the valley between. Two main principles are clear. First, the Christian is to avoid unhealthy interest as to the actual date. Secondly, the Christian is to see his/her very uncertainty as to the date as a strong stimulant to ceaseless watchfulness. Every generation should be eagerly looking for and expecting the Lord's return (II Peter 3:11-12). Does the whole tenor of this section suggest a long absence?

This whole chapter is an excellent example of apocalyptic literature. Apocalyptic literature often combines the prophecy of a certain event with God's ultimate historical purpose and thus fore-shortens history, blending together the specific events of the prophecy and the final triumph of God. The perspective of time is easily lost. After this discourse, Jesus prepares to eat the Passover meal, the Last Supper with his disciples-- before he faces the cross.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 14 The Little Apocalypse Mark 13:1-37

1. What things did Jesus prophesy would happen in verses 6-8? What does it mean that prophesies of the Bible often have a “double perspective?”

2. In verses 9-13, how do the phrases “for my sake” and “because of me” involve Jesus in the persecution of believers?

3. According to verse 10, what must happen before the end comes?

4. What does verse 14 warn the people to do? Did the Christians living at the time of the siege of Jerusalem in 70 A.D. heed the warning and flee?

5. What does verse 20 reveal about the intensity of the tribulation? How does God act in mercy at this time?

6. Verses 21-23 reveal that false messiahs and prophets would emerge at the time of the tribulation. Why do you think that false prophets and messiahs appear at times of stress and trouble? How would you describe the activity of false teachers and cults in the world today? What is the antidote for this?

7. In verses 24-27, what signs will attend the coming of the Son of Man? How is his coming described in verse 26? What will he do when he comes?

8. What do verses 28-37 say about those who are always predicting Jesus' return?

9. In verses 33-37, what key phrase is repeated 3 times? And because of that, what are we to do? What does it mean to “keep alert?”

One morning Jesus and his disciples were on their way from Bethany to Jerusalem again. At the place where he had cursed the fig tree, Jesus instructs his disciples about the power of faith in prayer. This parable is designed to illustrate the need for faith in prayer. We should not generalize, however, and think that we can remove all mountains and wither all fig trees at our discretionary will. Mountains may be moved, but at God's will not ours. Jesus is not telling us to move mountains; he is telling us to put our faith in God.

Why is a forgiving spirit so important in the Christian life? Unless we forgive others, we have no consciousness of the grace that we ourselves have received (Matthew 18:32-33). Verse 26 is not an arbitrary refusal by God to forgive us. It is the simple realization that if we do not forgive others, it is impossible to accept the forgiveness freely offered by God.

In verses 27-33 they arrive at the temple, and Jesus is challenged by the religious leaders as to where he received the authority to do everything he's been doing. What are their questions? How does Jesus answer? Jesus' question in verse 30 was not a trap. He was giving them the opportunity to realize the source of his authority.

Next (12:1-12), Jesus confronts the religious leaders with the parable of the vineyard, which shows how a vineyard owner's servants and son are rejected and killed by his vinegrowers. He extends this by using another parable, teaching that the rejected stone becomes the chief cornerstone of a building. The religious leaders react angrily, refraining from seizing him only because they fear the multitude. The “back-cloth” of the parable is Isaiah 5. Jesus' listeners would have recognized immediately that he was referring to Israel in general and to them in particular. The quotation from the Psalms (vss 10-11) shows us that this happening was part of God's eternal plan.

In 12:13-17 Jesus answers the sly question of the Pharisees and Herodians about paying taxes to Caesar, and leaves his challengers stunned. Then he shows that the Sadducee's question about the resurrection is unsound, since it doesn't recognize the teaching of scripture or the power of God. The Pharisees resented the Roman rule in Palestine, but the Herodians supported it. Yet, these two groups aligned themselves against Jesus, hoping to trap him. What was the trap (vs 14) they laid for Jesus? If Jesus would have simply said, “pay it,” he would've angered those who detested the Roman rule. If he would have said, “don't pay it,” he would've been in trouble with the Roman government. What was Jesus' answer? What did Jesus mean by it? If we accept the privileges of the State, we must accept the responsibilities of citizenship as well. This implied principle is upheld in Romans 12. But we see a different attitude of the Christian to the State in the book of Revelation, a negative attitude toward the government. Why did the attitude change? The Roman Empire had ceased being a restraining power and had become a “harlot, drunk with Christian blood” (Rev. 17:5-6). What is the line that separates obedience and disobedience to the State? When Caesar asks for things that are God's, then the Christian may refuse out of that very conscience to God that normally makes him obey Caesar. What belongs to God does not belong to Caesar.

The Sadducees did not believe in a resurrection. Perhaps they were hoping that if they could pose an unresolved problem about the resurrection (vss 18-23), the doctrine could be shown to be false. So they proceeded to try to make spiritual truth look ridiculous by interpreting it with the grossest literalness. What was the hypothetical situation they described?

In 24-27, Jesus said they did not understand two things. What are they? Their failure to understand the very revelation of God upon which they appear to lean by quoting Moses and their failure to appreciate God's power supremely manifested in the resurrection. What does Jesus say about marriage in heaven? How do verses 26-27 prove the resurrection? If Abraham, Isaac, and Jacob were not living, God would have said simply “I Am.” But his mention of the three shows that they must still be in existence. What significance is Jesus calling himself “the life” (Jn 11:25), in light of this statement?

In vss 28-31, Jesus is asked by a scribe what commandment is foremost of all. He quotes Deut 6:4-5, as the answer-- loving the Lord God. And he quotes Leviticus 19:18 as the second-- loving one's neighbor as oneself.

In 32-34, the scribe says Jesus has answered the truth, and he repeats Jesus' answer, with a few additions. Jesus commends him, and says he is not far from the kingdom. Obedience is better than sacrifice (I Sam. 15:22) and thus to love God and one's fellow people is more important than all the observances of the law.

In 35-40, Jesus speaks to a great crowd in the temple about the scribes. He shows from one of David's psalms how they are wrong in denying his claim to being Lord. And he warns them of scribes who live hypocritical lives, pretending high honor and spirituality.

The scribes acknowledged the humanity of Jesus, in saying “Christ is the Son of David.” How does Jesus force the scribes to acknowledge his deity? He points out that David called him “my Lord.” The position of ancestor to descendant was considered a superior position in that culture. Thus, for David to refer to his descendant (“son”) as Lord could only mean that David regarded him as more than human.

In 38-40 Jesus increased antagonism by noting the hypocrisy of the scribes, Matthew points out that the Pharisees were also included in Jesus' criticism. What is the common sin of all four descriptions of vss 38-39? Verse 40 uses the word “pretense” or “show.” How does “pretense” pervade the whole paragraph? What is the significance of “greater condemnation?” This is one of many places where Jesus gave great warning to the “religious.”

Then in 41-44 Jesus watches people putting money in the treasury boxes, and commends the poor widow for giving two coins--- “all she had to live on.” The rich gave a contribution, but the widow sacrificed even what she needed for herself.

In the next section, Jesus is on the Mount of Olives with his disciples, prophesying about the temple and about his return.

QUESTIONS FOR THOUGHT AND DISCUSSION

Week 13 Exhortation and Debate Mark 11:20 – 12:44

1. What other teaching about prayer does Jesus give his disciples in verses 20-26? What do you learn about faith and prayer in these verses?

2. In Mark 12:1-12, who was the “man” in verse 1? Who were the slaves in verses 2-5? Who was the beloved Son in verse 6? What does this say about the uniqueness of Christ? How does the phrase “The stone which the builders rejected has become the cornerstone” relate to the parable?

3. What are the four complimentary statements made about Jesus in 12:14?

4. In 12:1-17, Jesus says, “Pay to the Emperor what belongs to the Emperor and pay to God what belongs to God.” What do you believe belongs to each? Where do you draw the line between “God” and “Caesar?”

5. In vs 27, Jesus says God is the God of what or whom? In light of this statement in verse 27, what significance is it that Jesus calls himself “the life” (Jn 11:25)?

6. In verses 28-31, what significance do the words “heart, soul, mind, and strength” have? What does the word “all” emphasize? What does it mean to love your neighbor as yourself?

7. In verse 34, Jesus tells the teacher that he was “not far from the kingdom.” What brought him close to the kingdom? Why was he not yet “in” the kingdom?

8. In 38-40, Jesus warned against pretense and self-promotion. How is religion different than faith? Are we religious? How does this warning apply to us?

9. In 41-44, does Jesus rebuke the rich or commend the widow, or both? Would you consider the widow's gift as imprudent? What do you learn about stewardship from the poor widow? It's been said that “the Lord measures giving not by what we give but by what we keep for ourselves.” What does this mean and how does it apply to you in your Christian life?

In 11:15-19 Jesus and his disciples arrive at Jerusalem again after returning to Bethany for the night and enter the temple. Jesus casts out the temple merchants for desecrating the place of prayer. For this, the religious leaders seek ways to destroy him.

Notice how different were the aspects that angered the Pharisees and priests from those that angered Christ. The Pharisees had been shocked by the blasphemy of the children shouting in the Temple (as in Matthew 21:15), but were not perturbed by the uproar of the merchants and money-changers. Jesus considered it blasphemy that the place of prayer had become a place of dishonest business. In verse 17, Jesus gives scriptural justification for his action (Isaiah 56:7).

QUESTIONS FOR THOUGHT/ DISCUSSION

Week 12 Cleansing of the Temple Mark 11:15-19

1. Why were the religious leaders so intent upon destroying Jesus?

2. How would you compare/contrast the things which angered Jesus with the things that angered the Pharisees?

3. At times, we conduct business in our church building (i.e. selling Italian sodas, bake sales, selling items to support youth ministry, an auction to support camp). How is this different than what Jesus is condemning here?

4. What does the phrase “looking for a way to kill him,” reveal as to how far the opposition to Jesus had progressed?

5. What does verse 18 tell you about the multitude?

Jesus and his disciples reach Bethpage and Bethany, just outside of Jerusalem. Jesus instructs them how to secure a young donkey for him to ride into Jerusalem. The multitudes give him a loud and warm welcome as Messiah of “the coming kingdom of our father David.” Within a week, he will have been crucified.

The triumphal entry was a fulfillment of many Old Testament prophecies. In verses 7-10 what appears to be the heart attitude of the people? “Hosanna” means “Save now, we pray.” By the time of Jesus, “hosanna” was used more as praise than request. The people, however, looked for the Messiah (the Christ) to establish a political earthly kingdom rather than a spiritual one. This is partly why they abandoned Jesus so quickly when it was apparent he would die.

The next day on the walk into Jerusalem, Jesus sees a fig tree without fruit and declares judgment upon it. For many, this is one of strangest things Jesus did. Most scholars believe this was an “acted parable” of Israel. The tree gave outward promise of fruit but never produced fruit. Therefore, it was disappointing to the Lord. In Matthew and later in Mark, Jesus uses it as a demonstration of the power of faith-- that is, trees that do produce fruit.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 11 The Entry into Jerusalem Mark 11:1-15

1. Do you think the multitude that welcomes Jesus into Jerusalem had any idea what was to come later that week? What do you think they expected?

2. In verse 3, Jesus tells two of his disciples, whom he was sending to get the donkey, to tell anyone who asks what they are doing, “the Lord needs it.” What are your reflections on those words? Relate yourself and your life and service to this.

3. When the people praised Jesus as he entered Jerusalem, did he accept their praise?

4. Where is the first place Jesus went after entering Jerusalem? What did he do there initially?

5. What is your reaction to Jesus' cursing of the fig tree in verses 12-14? What was Jesus' disappointment here? Do you think Jesus is disappointed when we lack faith? How do you think he feels when we exercise faith?

After Peter's confession of Jesus as the Christ, Jesus and the disciples continue south toward Jerusalem and his coming death and resurrection. In this section, they leave Galilee and go into Judea and beyond the Jordan River.

Mark 10:1-12 records Jesus' teaching about divorce. First, some Pharisees question him about divorce. And, as he so often does, Jesus answers at two levels, the level of the questioners and the deeper level of the intent of God. Answering on their level first, Jesus asked the Pharisees what Moses commanded about divorce. Instead, the Pharisees' answer was what Moses had permitted, rather than commanded, citing the concessions of Deut. 24:1-4. Actually there were two interpretations of this passage among the Jews in terms of a man's “permission” to divorce his wife due to her “indecency” or “shameful acts,” or “something her husband did not like about her” (Good News Bible), from Deut 24:1. The school of Shammai was strict; only infidelity was a just cause for divorce. The Hillel school of thought allowed divorce for almost any cause. Apparently the Pharisees were citing the looser Hillel interpretation.

Then in verses 6-9 Jesus goes behind the law, to God's purpose. In the Apostle Paul's interpretation, the marriage bond is so deep in the purpose of God that it is seen as a picture of the deeper spiritual union that exists between the Lord and the Church.

In verses 10-12, Jesus addresses the disciples concerning remarriage after divorce. Matthew amplifies the disciples' question by explaining that they regarded marriage as nearly impossible if it was so insoluble (Mt 19:10). They found out that Jesus' view was much more strict than the generally accepted view. According to Matthew (19:9), an exception is added, stating that “whoever divorces his wife, except for unchastity, and marries another, commits adultery.”

In the Old Testament, God, in His instructions to Moses, allowed for the possibility of divorce (Deut 24:1-4, as previously cited). God, however, did not instruct the people to divorce and hates what it does to people (Malachi 2:13-16). Hosea pursued his relationship with his wife, even though she had become a prostitute and sold herself into slavery. For the person to whom this happens, it's almost inconceivable to continue pursuing the relationship, as Hosea did. It appears to be madness. To an abused wife, this concept appears to be madness. To the deserted partner, it makes little sense. Therefore, God allows for divorce but hates it. That is the view of the Old Testament.

In the New Testament, the Old Testament view is confirmed. Divorce is seen as a breach of the covenant, not what God intended. Jesus speaks in favor of marriage. It is clear that divorce is not the solution to solving the problems of marriage. God personally experienced the pain of a broken covenant relationship with Israel and issued her divorce papers (Jeremiah 3:3-8). God understands divorce.

In verses 13-16, when some people bring children to Jesus for his blessing, the disciples rebuke them. Why would they rebuke them? What is Jesus' response?

In verses 17-22, a rich young ruler comes to Jesus and asks him how to inherit eternal life. This incident is included in all three synoptic gospels. Mark only says he was a man. Luke identifies him as a ruler and Matthew points out his youth. What does the paragraph reveal about the man? What was Jesus' feeling for him? Even if he was outwardly satisfied, the man realized that he still lacked something. Otherwise he would not have sought Jesus. Christ demands an initial renunciation of all when we follow him (Luke 14:33). What he then hands back to us is at his disposal.

In verse 18, Jesus says “Why do you call me good? No one is good except God alone.” Was Jesus here saying that he was not God? The interpretation of this statement depends on what word Jesus emphasized in the question, “Why do you call me good?” If the emphasis was on “me,” then the next statement appears to deny his deity. An explanation more consistent with his claims sees the emphasis on the first word, “Why,” leading to this train of thought: “WHY do you call me good? You do recognize, don't you, that no one is good except God alone?” Jesus was trying to help the man make the equation of Jesus with God that others had made before.

In verses 23-27, why is it hard for the rich to choose Christ? How does Jesus define “hard” in verse 25? How does this explain the disciples' question of verse 26? What does “enter the kingdom of God” mean? Did Jesus mean it is hard for those who “trust” in riches?

In 28-31, Peter notes that the disciples have left all to follow Jesus. Perhaps they needed the reassurance that their sacrifice was not in vain.

In the next section, Jesus has the opportunity to speak privately to his disciples about his coming sacrifice and to instruct them about true greatness.

In verse 32, it says that Jesus was “walking on ahead of them.” Jesus knew the awful things awaiting him in the city, but he did not hold back-- in fact, he took the lead. Perhaps the disciples' remembrance of what Jesus had said would take place in Jerusalem and his determination to get there produced the amazement and fear in the disciples.

In 25-45, James and John have their sights on Jesus' future glory and ask him to grant them seats on his right and left in that time of glory. Why does he not promise this to them? Instead, he says that they shall drink his cup and be baptized with his baptism. The cup and baptism awaiting Jesus were his suffering and death. The cup was an Old Testament symbol for suffering. Also, baptism was an Old Testament picture of one undergoing the wrath of God. The New Testament concept of Christian baptism is “into Christ's death (Rom 6:3).” Baptism and the Lord's Supper are both symbols of the cost of following Christ.

Jesus said, “Whoever wishes to be great among you must be your servant and whoever would be first among you must be slave to all.” What are the implications of the word “all?”

The “Son of Man” who would “give his life as a ransom for many” is a concept tying together much of the prophecy of the Old Testament. The Son of Man concept of the Psalms, Ezekiel, and Daniel is linked with the Servant concept of Isaiah-- and both are linked with the ransom concept of Psalm 49:7. Even the “for many” is a memory of Isaiah 53:11-12. See I Peter 1:18-19 for another New Testament statement of the ransom concept.

In verse 46, Jesus arrives at Jericho, about 20 miles northeast of Jerusalem near the Jordan River. It is the beginning of the last week before his death. As he was leaving Jericho, a blind beggar named Bartimaeus persevered in seeking Jesus' help. “Son of David” is a title for the Messiah from Jeremiah 33:17. Would you describe Bartimaeus' faith as persistent? Why? Why did Jesus ask him what he wanted? What is the last line of the passage?

Next week we will see Jesus finally arrive in Jerusalem and enter on a donkey. It is the beginning of the last week before his death.

QUESTIONS FOR THOUGHT AND DISCUSSION

Week 10 Jesus Faces Jerusalem: Departure from Galilee Mark 10:1-52

1. In Jesus' teaching about divorce, he goes behind the law (which permitted divorce) to God's purpose. How does 10:6-9 describe the original marriage relationship as a permanent bond? In a society in which about half of all marriages end in divorce, how do you respond to someone who has gone through a divorce?

2. In verses 10-12, Jesus addresses the disciples concerning remarriage after divorce. Did Jesus explicitly say that one who is divorced should never remarry? How should we relate to those who remarry after divorce? What does grace have to do with it?

3. In 10:13-16, what did Jesus teach about children? What did he teach about entering God's kingdom? What is child-like faith? What does child-like faith have to do with Christian living?

4. In 10:17-22, what was the great unseen need of the rich man? What did he lack? Using this passage, how would you define stewardship?

5. In 10:23-27, did Jesus teach that wealthy people cannot enter the kingdom? How can those who are “rich” twist this to suit ourselves?

6. In 10:28-31, what did Jesus say would be the compensation for leaving all to follow him? Along with the reward, Jesus also included a warning. What was it? How is verse 31 related to the previous verses?

7. In vss 32-34, who did Jesus say would condemn him to death? Who would kill him? Christian racists blame Jesus' death on Jews--- even though Jesus himself was a Jew and so were his disciples! It is clear that Gentiles (non-Jews) had a hand in his death as well. Since both Gentiles and Jews took part in killing Jesus, is there any room for blaming only one group?

8. In 35-45, Jesus does not promise James and John special places but he does promise them something. What?

9. In verse 44, Jesus says, “Whoever wants to be first must be the slave of all.” What does he mean? What are the implications of the word “all?”

10. In 46-52, what is Bartimaeus' plea? What made Bartimaeus well? How do you depend upon God's mercy in your daily life?

In 9:11-13, Jesus is asked why the scribes say that Elijah must come first. Jesus agreed with this interpretation of Malachi (mentioned earlier) that Elijah had come first, implying that Elijah had come as John the Baptist. But as Elijah's coming was a heralding of the Lord's coming, Elijah's rejection was also a precursor of the Lord's rejection.

Mark 9:14-29 gives the account of Jesus' healing of a boy with an unclean spirit whom the nine disciples who had not been with Jesus on the Mount of Transfiguration had failed to heal. The boy's symptoms were those of epilepsy. The Lord's reaction to the unclean spirit not being cast out earlier was a partial quote from Psalm 95. The father cries for God's help, honestly confessing the smallness of his faith. After Jesus cast out the unclean spirit, he says that the nine disciples who had failed to cast it out before had been lacking in prayer.

In verses 30-32, Jesus gives the second prediction of his death and resurrection. At this time they were traveling incognito, Jesus concentrating on teaching his disciples. The disciples, however, still did not understand. Perhaps the reference to the resurrection was the most baffling to them.

Jesus and the disciples reach Capernaum and he has the opportunity to give them important instructions about life and service. Our Christian greatness lies not in ourselves but in the greatness of the One we represent. Why is humility so important in Christian living and service?

Verses 38-40 show the quick temper of the disciples who tried to prevent a man who was not a “follower” of Jesus from casting out demons in his name. His answer reminds us of Jesus' saying (Matthew 7:16-20) that you know a tree by the nature of its fruit. It is important to recognize the common bond of those who follow Christ even thought they may be of different circles or groups.

Then Jesus teaches how important it is not to be a stumbling block to others and not to let anything be a stumbling block to ones' own life. If belonging to Christ is so important, then nothing is too precious to sacrifice in order to retain it.

Verses 43-47 show that the alternative to such life in Christ is hell. The word for “hell,” “Gehenna,” means a “place of unquenchable fire, completely apart from God.” There was an eternally smoldering rubbish dump outside of Jerusalem which was called Gehenna. The parable of Lazarus in Luke 16 shows it as a place of eternal separation from God, a place of no return. No one ever spoke stronger words about hell than Jesus, the loving Son of God. But his words on hell were always addressed to his own disciples as a teaching, like here, or to the self-righteous Pharisees (Matthew 23:33), but never to acknowledged sinners. To professed sinners Jesus always spoke of God's mercy.

In verses 49-50 Jesus teaches that salt only in name is useless. Referring back to the quibbling of the disciples about who would be greatest, he calls them to be at peace with one another. They must be, and so must we, if we are going to be the moral preservative of the world.

After this, they depart from Galilee and continue south toward Jerusalem.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 9 The Passion Foretold Mark 9:11-50

1. In verses 11-13 and elsewhere, why was John the Baptist compared with Elijah?

2. In 9:30-32, Jesus gives another prediction of his death and resurrection. Why do you think the disciples were afraid to ask when they did not understand?

3. On the way to Capernaum, the disciples had been discussing what (9:34)? What were Jesus' ways of answering that question (9:35-37)?

4. Why is it important to recognize the common bond of those who follow Christ even though they may be of different circles or groups (or churches or fellowships)?

5. In 9:42, it is evident how important it is to Jesus not to lead children astray. In what ways are children led “into sin” today? What can we do about it?

6. Jesus spoke of the perils of hell to those who led others astray, but to acknowledged sinners he always spoke of God's mercy. What does this tell you about God?

7. Is it coincidence that Jesus spoke of the importance of his followers being “salt” for the world and the need to “live at peace with one another?”

Jesus moves with his disciples to the village of Caesarea Philippi, far north of the Sea of Galilee. From this point he looks south to Jerusalem, for the events of his sacrifice and resurrection.

The pivotal point of Mark's Gospel is 8:27-29. Up to this point, Jesus had been showing the multitudes who he was. Now he brings it to a focus by asking his disciples two questions. What are they?

Some saw Jesus as John the Baptist come back to life. Others saw him as Elijah come back to life. The thought of Elijah returning to herald the Lord's coming was a common Jewish concept derived from Malachi 3:1 and 4:5. Matthew adds that some identified Jesus as Jeremiah. What spiritual qualities led them to these identifications? Jeremiah was the heartbroken prophet of love, meeting with little response. John the Baptist was the announcer of God's judgment. Elijah was the fearless wonderworker and example of prayer. All of these prophets differed individually, yet each found a place in Christ.

Jesus quickly transferred the discussion from the impersonal, “What do others say?” to the personal “What do you say?”

Why did Jesus warn them not to tell anyone about him? Perhaps it was because they did not yet understand what was involved in Messiahship. The Old Testament prophets had prophesied both triumph (Isaiah 11) and suffering (Isaiah 53) for the coming Messiah. (See Luke 24:26 and I Peter 1:10-11.) But the Jews of Jesus' day wanted to identify the Messiah, the Christ, only with triumph. That Peter didn't fully understand the mission of Christ is revealed by his later rebuking Christ for his statements about his coming suffering and death.

Jesus gave three conditions for those who want to “come after” him. For the 12 disciples these conditions were fulfilled literally. In verse 35, what did Jesus mean by saying “Whoever wishes to save his life will lose it, but whoever loses his life for my sake and the gospel's shall save it?” Life, like sand, trickles between our fingers whether we want it to or not, and to grasp it more tightly means that it just flows that much faster. Spiritual life is only found by putting to death our selfish desires and living for Christ instead, to spread his word among others.

Verse 38 ties in the suffering Christ with the triumphant Christ. The Son of Man as the Messiah would be rejected and killed, but he would also come again as God's instrument of judgment.

What did Jesus mean in 9:1? The first Christians thought that this was a reference to the second coming of Christ. John 21:23 and II Peter 3:4 seem to refer to this belief. Some scholars believe it more likely referred to the crucifixion and resurrection or the coming of the Holy Spirit to the Church at Pentecost? What do you think?

Mark 9:2-8 records the transfiguration of Christ. Why did he just take Peter, James, and John with him, as in Mark 5:37? Sometimes God's sovereign choice is a mystery to us. What in verses 6-8 signifies Jesus' preeminence? The disciples wanted to make tabernacles for each of them but God the Father said, “This is my beloved Son, listen to him!” The voice focuses attention on Christ. Then the other two were gone. This was all very confusing to the disciples and they would only understand its meaning after the resurrection.

QUESTIONS FOR THOUGHT/DISCUSSION

Week 8 Confession and Transfiguration Mark 8:27 – 9:10

1. Why do you think the people found it so easy to identify the Messiah only with triumph and not with suffering?

2. In 8:31, Jesus begins to tell his disciples what was involved in his future. What things did he prophesy?

3. Peter didn't like what Jesus was saying about his coming suffering and expressed it with Jesus. Why did Jesus then rebuke Peter so strongly?

4. In 8:34, what are the 3 conditions for those who want to follow Jesus? What is involved in your denying yourself? In taking up your cross? In following Christ?

5. In 8:35, Jesus said, “Whoever wishes to save his life will lose it, but whoever loses his life for my sake and the gospel's shall save it.” In what ways are you “losing your life” for Jesus' sake?

6. In what ways do verses 36-37 put perspective on your life?

7. Jesus' transfiguration is recorded in 9:2-8 and, again, Jesus took just a few—- John, James, Peter--- with him. Why do you suppose he chose those three?

8. In the transfiguration, why do you think Jesus' clothes became “shining white?” Why did Moses and Elijah appear with Jesus? What do they represent?

9. How is Jesus' deity revealed in the transfiguration?

Jesus travels north to the Gentile country of Syro-Phoenicia. A Gentile (non-Jewish) woman in Tyre brought her daughter to him for healing. The Lord accepted what has been called “the stumbling block of particularity,” that God would seemingly neglect many widows in Israel but take the trouble to help one widow in an alien land, of despised race. This aspect of the Christian gospel infuriated many, that it would include Gentiles. In Acts we see that it was hard for even Peter to realize that God's grace was going to the Gentile world too.

In 7:27, “dogs” was a conventional term for Gentiles. Why did Jesus say what he said in verse 27? He had a strong consciousness that his immediate mission was to “the lost sheep of the house of Israel.” At this stage he forbade his disciples from preaching to the Gentiles (Matthew 10:5-6). Perhaps this Gentile woman needed to realize that her only hope lay in the mercy of the God of Israel. She was ready to accept this in order to seek healing for her daughter.

Jesus now goes around Galilee to the region of Decapolis, southeast of the Sea of Galilee. Mark 7:31-37 records the healing of a deaf-mute.

In Mark 8:1-9, Jesus has another opportunity to demonstrate his compassion by miraculously feeding 4000. Both Matthew and Mark contain separate accounts of the two mass feedings which shows that these were two separate instances. The “another” or “again” in verse 1 supports this. And again the disciples were bewildered, not seeing how the feeding could possibly be done.

After the feeding they travel to the Sea of Galilee, cross over by boat to Dalmutha (near Magdala-- where Mary Magdalene was from). Here Jesus is challenged by the Pharisees to produce a miracle to show that God approved of him. Why does Jesus respond that no such proof would be given? Even a sign would not convince them. A sign may convince the intellect, but faith comes from the will. Matthew and Luke add that the only sign would be the sign of Jonah, a reference to Jesus' resurrection. In the wilderness, Jesus decisively rejected the temptation to compel people's allegiance by spectacular signs. He upholds that here. In fact, to this point Jesus had performed several miracles and people were following him, believing he was God-sent because of them. So there was already plenty of proof of his identity.

Jesus and the disciples sail toward the eastern side again to Bethsaida. The disciples express regret that they had forgotten bread. But Jesus warned them of a different kind of leaven, the pervasive influence of the Pharisees and Herod. The disciples again bring up the lack of bread. What rebuke from Jesus does this bring (8:17-21)? Jesus' answer reminds us of his statement to “seek first the kingdom of God and all these things (physical needs) will be provided.” After speaking of the disciples' blindness, he gives a blind man sight.

Next week's passage is the turning point of Mark's account. After Jesus secures a statement of faith from Peter that Jesus is the Christ, he sets his face to Jerusalem and what he must do there.

QUESTIONS FOR THOUGHT/DISCUSSSION

Week 7 Ministry in Northern Palestine and Back in Galilee Mark 7:24-8:26

1. Why do you think so many in Jesus' world did not accept the Gospel being shared with Gentiles? Is there a connection with those of today who see themselves as somehow special in God's eyes, better than others?

2. Do you think there is significance to the fact that Jesus is gradually healing, one by one, every kind of ailment-- the leper, the “unclean spirit,” the blind, the deaf, the speechless, the lame, the hungry, etc?

3. In the feeding of the 4000 (8:1-9), what strong word in verse 8 answers to the need of verse 4?

4. Were the disciples, who had seen Jesus feed 5000 already with a few fish and loaves, full of confidence that Jesus could now feed 4000 with only 7 loaves and a few fish? Why do you think the disciples, who had seen Jesus do miracle after miracle, were slow to learn? What does this say about human nature?

5. After Jesus speaks of the disciples' lack of understanding (8:21), their inability to see and believe what Jesus can do, what does Jesus do next?