Read Mark 9:30–41. What is different about Jesus’ second prediction of His death and resurrection (compare with Mark 8:31)?

Also, what do the disciples argue about, and what instruction does

Jesus give?

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In the first prediction, Jesus refers to those who will reject Him and

kill Him. In the second prediction, Jesus refers to the fact that He will

be betrayed. The betrayer is not pointed out at this time, but the reader

already knows who it is because of the identification of Judas (see

Mark 3:19). Again, the Lord refers to being killed and then rising after

three days. But the disciples seem even less interested in the details

of this prediction than in the first. Unwelcome news does not garner

discussion.

In Mark 8:27, Jesus was north of the Sea of Galilee near Caesarea

Philippi. In Mark 9:30, He is passing through Galilee, and in Mark

9:33, He enters Capernaum. Thus, it is not difficult to envisage His

journey from north to south. However, He enters Capernaum alone as

the twelve disciples lag behind. In the house, He inquires about their

discussion on the way. No one speaks up, a sure sign of their discomfort

at the question, almost like children caught doing something they know

is wrong. Their conversation had been about who was the greatest. As

little as most people are willing to admit it, this question of who is

greatest is something everyone thinks about. But in the kingdom of

God, this idea gets turned upside down.

Jesus responds to the problem in two steps. First, He utters the clear

statement that to be first (greatest), you have to become a servant. Then

Jesus illustrates His meaning by an action. Evidently a child was standing nearby listening. Jesus takes the child and places him in the midst

of the group. That would be intimidating for the child. But then Jesus

takes the child in His arms, relaxing the scene. He teaches that if you

receive the child, you receive Him. And if you receive Him, you receive

His Father. Thus, the lowest child is linked to God Himself.

John asks a question about outsiders, and Jesus teaches the important

lesson that those not against us are for us. The Lord affirms that helping

those in Christian service, even in small ways, does not go unnoticed

in heaven.

What is the biblical idea of greatness in contrast to the world’s

idea? Which one are you striving for?

Read Mark 9:1–13. What did Peter, James, and John see one night

with Jesus?

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In Mark 9:1, Jesus predicts that some standing with Him would not

taste death before seeing the kingdom of God come in power. That prediction is fulfilled within a few days when He takes Peter, James, and

John up a high mountain alone. There He is transfigured before them

into the glory of the heavenly kingdom.

Elijah and Moses appear from the heavenly realm and converse with

Jesus. Luke notes that they were talking about Jesus’ departure (Greek

exodos) that He was about to accomplish in Jerusalem (Luke 9:30, 31).

Thus, this scene of glory is tied to Jesus’ coming death on the cross

(compare with Mark 9:9). It would give hope when the disciples see

Him crucified.

Upon descending the mountain the following morning, the three disciples ask Jesus about Elijah coming first. Likely this idea is tied to the

expectation that Elijah would reappear before the Messiah (compare

with Mal. 4:5, 6). Jesus replies that Elijah has already come, a reference

to John the Baptist. Just as they killed John, so Jesus will die at their

hands, but He will rise after three days.

After the night of glory, the scene at the bottom of the mountain was

sad chaos (see Mark 9:14–29). The nine disciples had encountered a

demon-possessed boy whom they could not heal. When Jesus arrives at

the scene, everyone runs to see Him. The story unfolds of the demon’s

power over the child. Jesus seems to take a long time inquiring about

the details of the demon possession. It proves too much for the father,

who blurts out, “ ‘If You can do anything, have compassion on us and

help us’ ” (Mark 9:22, NKJV).

Jesus immediately picks up on the expression of doubt. The Lord’s

response can be paraphrased, “What do you mean, ‘If You can’?”

(Mark 9:23). Suddenly, like a bolt of lightning from the sky, the father

sees that it is not only his son who has a problem—he has a problem

of unbelief. And his unbelief could result in his son not being healed.

The desperate father casts himself on Jesus’ mercy with the memorable

line, “ ‘I believe; help my unbelief!’ ” (Mark 9:24, NKJV). Jesus heals

the boy.

In what situations, if any, have you had to cry out, “ ‘I believe;

help my unbelief’ ”? What did you learn from those experiences?

Read Mark 8:31–38. What does Jesus teach here about the cost of following Christ?

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The disciples have come to a crucial turning point in their relationship with Jesus. They now know that He is the Messiah. The reader of

Mark has known this from the beginning of the book (Mark 1:1) and

thus has had an advantage over the sometimes bumbling disciples.

When Jesus first called the disciples, He said He would make them

fishers of men (Mark 1:17). There was no talk of trouble. But now

that they really know who He is, He unfolds to them the goal of His

mission—that it is necessary for Him to suffer many things, to be

rejected and killed, and then to rise again after three days.

It is shocking news. Peter, who just confessed that Jesus is the

Messiah, takes Him aside and rebukes Him for saying such things. All

of this was told in indirect discourse, but now the Gospel writer reports

the words of Jesus, words that must have stung as Peter heard them.

He calls Peter “Satan” and tells him to get out of His way since such

thoughts are not in accord with the will of God.

“Peter’s words were not such as would be a help and solace to Jesus

in the great trial before Him. They were not in harmony with God’s

purpose of grace toward a lost world, nor with the lesson of selfsacrifice that Jesus had come to teach by His own example.”—Ellen G.

White, The Desire of Ages, p. 415.

Followers of Jesus are called to have the same goal He has—to take

the cross and to follow Him. Crucifixion was the most cruel, humiliating,

and intimidating method of execution that the Romans had. Everyone

wanted to avoid the cross. So, why would anyone want to take up the

cross as a symbol of their devotion to Jesus?

Jesus explains not only the cost of discipleship but also its great

value. In the paradox of Christian faith, losing one’s life becomes the

way to find it. In contrast, gaining the whole world but forfeiting eternal life is nonsensical. As missionary Jim Elliott put it so eloquently

in his journal of October 28, 1949: “He is no fool who gives what he

cannot keep to gain that which he cannot lose.”

“ ‘He who loves his life will lose it, and he who hates his life in

this world will keep it for eternal life’ ” (John 12:25,

Read Mark 8:22–30. Why did it take Jesus two touches to heal the

blind man, and what lessons came out of this account?

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The Gospels report a number of blind people healed by Jesus.

Besides the passage here in Mark 8, blind Bartimaeus is healed as

reported in Mark 10:46–52. Matthew refers to two blind men (Matt.

20:29–34), and John 9 tells the story of Jesus’ healing a man born blind

who washes in the Pool of Siloam.

But this story in Mark 8 is unique. It appears only in Mark, and it

is the only miracle of Jesus that requires two actions to bring perfect

health. As part of the story, it is a touching detail that Jesus takes the

man by the hand and leads him out of the village. One can sense His

sympathy for the man’s disability.

But why two touches? As this is the only miracle in which two

actions are involved, it is not likely because of any lack of power on

Jesus’ part. Instead, it is more likely an acted parable, illustrating how

spiritual insight sometimes takes time to unfold. That is what is happening for Jesus’ disciples. The entire section, Mark 8:22-10:52 begins

and ends with the healing of a blind man. In this section of Mark, Jesus

is especially teaching his disciples about His coming death. They have

trouble grasping it even though He tells them numerous times. Just like

the blind man, they need “two touches” to see clearly. Restoring of sight

becomes a metaphor for insightful discipleship.

Teachers love questions. They are often the key to unlocking a student’s understanding. In this passage in Mark 8, the turning point of

the book has arrived. Three characteristics confirm this assertion. First,

Jesus questions His disciples about His identity, something He has not

done before this point. Second, Peter is the first person not demonpossessed who declares that Jesus is the Messiah. Third, immediately

following this revelation of who Jesus is, He begins to explain where

He is going—to the cross.

Why does Jesus tell His disciples to tell no one that He is the

Messiah? It seems counterintuitive to establishing the kingdom of God.

However, in Jesus’ day, “Messiah” had political overtones of overthrowing Roman rule. Jesus did not come to be that kind of messiah; hence

His call for silence on His identity.

What does this story teach us about times when it’s important

not to say some things, however true they might be?

Read for This Week’s Study: Mark 8:22–38; Matt. 20:29–34;

John 12:25; Mark 9:1–50; Mal. 4:5, 6; Luke 9:30, 31.

Memory Text: “When He had called the people to Himself, with

His disciples also, He said to them, “Whoever desires to come after

Me, let him deny himself, and take up his cross, and follow Me”

(Mark 8:34, NKJV).

The first half of Mark focuses on who Jesus is. His powerful

teaching and miracles point in the same direction: He is the

Messiah. At this crucial turning point in the narrative, Jesus will

ask the disciples who they believe Him to be.

Peter will give a clarion answer to that question, and Jesus will

immediately begin to explain where His steps as Messiah are headed,

which we know is the cross.

In the last part of Mark 8 through the end of Mark 10, Jesus focuses

on teaching His disciples about His journey. In these chapters, He will

give predictions about the Cross. These will be followed by special

instruction on discipleship. These powerful lessons remain relevant

today.

This section of the second Gospel is marked off by the healing of two

different blind men, one at the middle of Mark 8 and the other at the

end of Mark 10. These miracle “bookends” illustrate dramatically how

discipleship includes spiritual insight regarding who Jesus is and where

He is going. As His teachings challenged the twelve disciples about two

thousand years ago, so they continue to confront disciples today with

the deep cost, and benefit, of following Jesus.

* Study this week’s lesson to prepare for Sabbath, August 17.

Further Thought: Read Ellen G. White, “Tradition,” pp. 395–398;

“Barriers Broken Down,” pp. 399–403; “The True Sign,” pp. 404–409, in

The Desire of Ages.

“Among the followers of our Lord today, as of old, how widespread

is this subtle, deceptive sin! How often our service to Christ, our communion with one another, is marred by the secret desire to exalt self!

How ready the thought of self-gratulation, and the longing for human

approval! It is the love of self, the desire for an easier way than God

has appointed that leads to the substitution of human theories and

traditions for the divine precepts. To His own disciples the warning

words of Christ are spoken, ‘Take heed and beware of the leaven of the

Pharisees.’

“The religion of Christ is sincerity itself. Zeal for God’s glory is the

motive implanted by the Holy Spirit; and only the effectual working of

the Spirit can implant this motive. Only the power of God can banish

self-seeking and hypocrisy. This change is the sign of His working.

When the faith we accept destroys selfishness and pretense, when it

leads us to seek God’s glory and not our own, we may know that it

is of the right order. ‘Father, glorify Thy name’ (John 12:28), was the

keynote of Christ’s life, and if we follow Him, this will be the keynote

of our life. He commands us to ‘walk, even as He walked;’ and ‘hereby

we do know that we know Him, if we keep His commandments.’ 1 John

2:6, 3.”—Ellen G. White, The Desire of Ages, p. 409.

Discussion Questions:

Ê What Christian practices have you found that help to keep the

heart clean?

Ë Who are the “unclean” people in your community? What can

you do to help draw them to the gospel?

Ì Ponder, as a class, what you can do to foster sharing the gospel

in simple ways with your neighbors.

Í Read Mark 8:1–10, the feeding of the 4,000. What difference

does it make for the interpretation of this passage that the crowd

was likely Gentile? Why shouldn’t it make any difference?

Î How can we diligently protect ourselves from the innate desire

we all have, as fallen beings, to exalt ourselves?

Read Mark 8:11–13. What approach by the Pharisees deeply disappointed Jesus?

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Why not demonstrate His divine power and convince these cavilers?

The problem goes back to the end of Mark 3, where Jesus speaks of the

sin against the Holy Spirit. If one’s ears are shut and eyes are closed,

another miracle, even a sign from heaven, will not convince. It would

just be dismissed like everything before. Even miracles are not enough

to convince those determined not to believe.

Read Mark 8:14–21. What had the disciples forgotten, and what point

did Jesus make from this?

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Jesus takes the opportunity to warn the disciples against the “leaven”

of the Pharisees and Herod (Mark 8:15), meaning their teachings (compare with Matt. 16:12).

But the disciples misunderstand and think that Jesus is talking

about avoiding buying literal bread. As is typical when the disciples

misunderstand, Jesus gives them instruction. The Lord asks a series of

questions, the first several rhetorical in nature, expressing His disappointment that they have not understood His mission. His words are

reminiscent of what He says in Mark 4:10–12 about outsiders who do

not understand. His strong words are meant to wake the disciples from

their spiritual lethargy.

In Mark 8:19, 20, He asks simple factual questions about how many

baskets of fragments they had taken up after He fed the 5,000 (Mark

6:30–44) and also the 4,000 (Mark 8:1–10), which are meant to illustrate that they should have understood by now that mere limitation of

resources is no barrier for the Lord’s Messiah. His final question in

Mark 8:21 is rhetorical once again: “ ‘Do you not yet understand?’ ”

(ESV). After all, look at all that they have seen and experienced already

with Jesus.

How can we learn to keep our hearts and minds open to the reality of God and to His love? Dwell on all the evidence that we have

been given for God and for His love. At times, though, why does

it seem so easy to doubt?

Read Mark 7:31–37. Who was brought to Jesus, and what did Jesus

do for him?

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Jesus did not take the shortest distance to return to Galilee from the

region of Tyre and Sidon. It seems Jesus went north from the area of

Tyre, up through the region of Sidon, then inland and down through the

area northeast of the Sea of Galilee, finally arriving near the sea itself.

It was a circuitous route, likely with additional time for Him to teach

His disciples.

The text does not indicate exactly who brought the man to Jesus, but

his problem was plain enough—he could not hear and had difficulty

speaking. Loss of hearing isolates people from their surroundings, and

profound deafness can make it challenging to learn how to speak. This

man’s problem may have been longstanding.

Jesus understands the man’s predicament and takes him aside privately. The Lord’s manner of healing the man is curious, particularly for

modern readers. He puts His fingers in the man’s ears, spits, touches

his tongue and sighs. Jesus touches the affected parts of the man that

He will heal, but why the sigh? “He sighed at thought of the ears that

would not be open to the truth, the tongues that refused to acknowledge

the Redeemer.”—Ellen G. White, The Desire of Ages, p. 404.

Jesus miraculously restored the man’s hearing and enabled him to

speak clearly. His sigh illustrates the limits that God has placed upon

Himself in regard to the free choice of humanity. He will not force the

will. All humans are free to choose whom they will have lead their

life—the Prince of Life or the prince of darkness. Jesus could open

deaf ears but would not force unbelieving hearts to acknowledge His

messiahship.

This brief story also illustrates what God can do for those who willingly turn to Him. Perhaps you have experienced reticence at sharing

your faith, feeling tongue-tied regarding just what to say. This miracle

offers encouragement that the Lord Jesus can open your ears to be

sensitive to others’ needs and share a ready word to lift them on their

journey.

What do you do with the gifts you have been given regarding

hearing and speaking (for they are gifts)? How are you using

them?

Read Mark 7:24–30. What important lessons are found in this story?

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Following on the heels of the challenging passage in yesterday’s

study, the story in this passage also raises troubling questions. Why

does Jesus respond so harshly to this woman, in so many words calling

her a dog?

He does not openly explain, but two characteristics in His response

to her suggest what He is teaching. In Mark 7:27, He says that the

children should be fed “first.” If there is a “first,” it seems logical that

there would be a “second.” The other characteristic is that Jesus uses a

diminutive form of the word “dog,” not meaning puppies but rather, in

context, dogs allowed inside the house in contrast to street dogs. The

woman picks up on these two markers in her response to Jesus, which

helps explain her response.

The woman’s response is rather pointed. She replies: “Lord, yet even

the .  .  . dogs under the table eat from the children’s crumbs” (Mark

7:28, NKJV).

How did this woman come up with this response to Jesus?

Certainly the love for her daughter drove her forward. But Jesus also

encouraged her. He said “first,” implying there could be a “second.”

Furthermore, He implied she was a dog under the table. Just as the

dog was in the house under the table, so she was at Jesus’ feet pleading for her daughter. So, she claimed a dog’s right to the food that fell

on the floor.

The woman’s response reveals her faith. Calling the mighty miracle

of healing her daughter from a distance a “crumb” indicated both that

Jesus’ power was especially great (if such a miracle were a crumb, what

would a whole loaf be?) and that granting her request was a small matter for Him. Jesus was moved and granted her request.

“By His dealings with her, He has shown that she who has been

regarded as an outcast from Israel is no longer an alien, but a child in

God's household. As a child it is her privilege to share in the Father's

gifts.”—Ellen G. White, The Desire of Ages, p. 401.

Why is prejudice against other races and nationalities contrary

to the teaching of Jesus? How can we seek to be purged of this

evil?

Read Mark 7:14–19. What did Jesus mean by the riddle in Mark 7:15?

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Jesus’ words in this passage have been a conundrum for many as

they ponder their relationship to the teachings of Leviticus 11 regarding

clean and unclean foods. Is Jesus doing away with such distinctions?

Are Seventh-day Adventists mistaken in teaching that church members

who eat meat are to eat it only from the clean-animal list?

First, it would be odd for Jesus suddenly to dismiss Mosaic instructions in Mark 7:14–19 when He had just defended Moses against

tradition in Mark 7:6–13. Second, the very tradition that the Pharisees

were promoting does not have a basis in Old Testament teaching; the

food laws, in contrast, do. Third, what Mark 7:19 means when it says

that Jesus cleanses all food is not that the food laws are abolished but

instead that the tradition of touch contamination that the Pharisees had

made was invalid. This, for example, is that false notion that if you

could be contaminated by coming in contact with Gentiles, then you

also could be contaminated through contact with food that they had

touched.

Read Mark 7:20–23. What did Jesus say causes contamination of a

person?

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In Mark 7:19, Jesus notes that food does not go into the heart but

into the stomach and then passes out through the intestinal tract. But in

Mark 7:21–23, He notes that evil comes from inside the heart, from the

center of who a person is. He presents a list of vices that start from evil

thoughts but then end in evil actions.

When the reference to the fifth commandment in Mark 7:10 is

included with the vice list, every commandment of the second table of

the Decalogue is there. Further, Jesus refers to vain worship, in Mark

7:7, the breaking of what is at the heart of the first four commands of

the Decalogue. Thus, Jesus stands as a defender of the Law of God

throughout this passage.

You might have the right theology, but who fully and ultimately

has your heart?