• Lesson 8 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 4:12-20.

Paul had been instructing the Galatians for chapters now on the truth of the gospel. In our text for this lesson, Paul got personal.

When I was an undergraduate, one of my favorite professors taught a ministry preparation course. After the first exam, grades were not what he (or any of us) deemed acceptable. Instead of berating and belittling the class of fledging ministers, the professor simply asked what he could do to improve his teaching because he knew we were giving it our all in the classroom as we were all called to the gospel ministry.

This humble way of teaching was so profound and impactful. He showed us the importance of working together for a common goal. My professor was willing to humble himself, learning from his students and working hard for the sake of our class; all he asked was the same from us in return.

Paul took a similar approach with his Galatian brothers and sisters. He took on their Gentile lifestyle so nothing would hinder the gospel; an approach Paul had taken often (1 Corinthians 9:20–22). In doing so, Paul developed an intimate friendship with these Galatian believers. Paul had been teaching about what they must believe. His message shifts now to what they are to do about these radical beliefs—how they are to behave. In verse 12, we find the very first imperative request in the entire book: “Become like me.”

Paul also noted that the joy of friendship means not only taking on the traits of each other, but also finding joy in making sacrifices for one another. Reliance on others can be humbling, but for friends, making a sacrifice—driving across town to pick-up a friend at the airport, or helping with a move from an apartment or a house—is done joyfully because there is joy in shared life.

This is what had Paul so upset. Joy is at stake—the Galatians have sidestepped the gospel and in doing so, run the risk of losing the joy of their salvation. Paul pointed back in time to a difficult time for the apostle, a great illness or injury that brought him to Galatia in the first place. There is much speculation as to what this trauma might be—several scholars point to the scars and injuries of persecution that would have put Paul in a position of dependence on the Galatians for care and safety.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson 7 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 4:1-11.

Exiting foster care does not always mean being adopted into a loving, caring family. No human systems are perfect and thus do not make perfect analogies. But, for purposes of illustrating Paul’s point, let’s say—and hope it’s true—that most are responsibly and lovingly adopted. Foster homes serve as guardians to protect, guide, provide for and love their children until they are adopted. Paul described the spiritual counterpart to physical adoption.

When that set time comes, adoption day, the child takes on the name of his or her new forever family and has all the rights of a biologically born child. “But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship” (4:4–5). When God adopted us, we became God’s sons and daughters. Jesus came into our world, our circumstances, our laws, and redeemed us. He adopted us.

When a child is adopted, he or she has a new mother and father. She can call her mother “Mom.” He can call his father “Dad.” What’s more, adopted children become heirs to everything the parents have. Paul told the Galatians, “Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, ‘Abba, Father.’ So you are no longer a slave, but God’s child; and since you are his child, God has made you also heir” (4:6– 7).

Jews and Gentiles alike became heirs to the kingdom of God and all its inheritance when they accepted that Christ came, died and rose again for their sake. Whatever their circumstances at the time—Jewish law or Gentile paganism—they were reborn into God’s family and became the children of God.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson 6 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 3:15-29.

Remember that Paul’s approach to the Gentiles in chapter 3 moved from alienation to reunion. He had a more conciliatory tone when he called these Gentile Galatians his brothers and sisters. The purpose of his words throughout Galatians was to reclaim for these Gentiles their confidence in Christ. He would not have them to be circumcised as the Judaizers were insisting.

Paul wanted the restrictions the Judaizers were threatening them with to be removed as far as the east is from the west. Paul wanted them to know because they trusted Jesus as the fulfilment of the promise, they now lived freely under grace. They no longer were in need of the Law to regulate them. From this point forward, Christ would live in them. They were members of the body of Christ. They now lived by faith in the Son of God who loved them and gave himself for them (2:21).

When the Roman child reached maturity, or came of age, he put on the toga of an adult citizen, and took off his childhood garments. When we are baptized through faith in Jesus Christ, we put on his clothes of righteousness on our behalf. The Judaizers were attempting to have the Galatians take off their adult togas and put on their children’s clothing again. How foolish! Paul’s letter was to remind them they, too, were Christian adults and were equal in Christ to the Jewish believers.

Galatians 3:28—“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus”—is a favorite verse of many. First-century Pharisees prayed every morning, “I thank thee, God, that I am a Jew, not a Gentile; a man, not a woman; and a free man, not a slave.” Possibly the interfering Judaizers still prayed that every morning. In Galatians 3, Paul took the wind out of their sails and the poison out of their words of division. May we do the same.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• The Explore the Bible lesson for Nov. 5 focuses on Mark 13:24–37.

EDITOR’S NOTE: Bible lessons like this one have been an important part of the Baptist Standard for many years. Each has a cost of at least $50 to produce. To ensure these lessons continue to be provided the rest of 2023 and into 2024, you can make a donation in any amount by visiting our donation page. In the comments field, note your donation is toward the cost of Bible studies.

WRITER’S NOTE: This lesson is not appropriate for younger children. For older, more mature children, proceed cautiously. Wording in Mark 13 passage presents destruction of Temple and return of Jesus in a mixed fashion.

• Jesus told the disciples about the future.
• He prophesied that the temple would soon be destroyed.
• He promised to return and gather all followers. No one knows when.
• We are to be aware of false teachers and impostors.

Jesus Teaches in the Temple (Mark 12)

On Monday of the last week of Jesus’ earthly ministry), Jesus clears the temple of buyers and sellers. Surprisingly, on Tuesday, Jesus returns to the temple, teaching there all day (Mark 12). Jesus freely talks with small groups of people. Many have challenging questions. All are amazed at Jesus’ responses. Jesus tells a parable about a vineyard.

The vineyard’s owner sends a series of agents to collect his owner’s share of the grape harvest. The leasing group kills each one. Then the owner sends his son. They kill him also. Now they see themselves as the owners, because the heir to the vineyard is dead. The owner himself returns, kills the leasing group, and gives the vineyard to others.

After the telling of this parable, the Jewish leaders withdraw and leave Jesus to teach.

Jesus Speaks About Future (Mark 13:1-13)

As Jesus and his disciples leave the temple on Tuesday, the disciples have a foreboding—the Jewish authorities will soon come after Jesus. To break tension, one disciple admires the temple’s magnificence and asks if Jesus agrees.

Jesus knows that in the coming week, temple authorities will arrest him. He will suffer intensely and die atoning for all sins. A new covenant with God’s people will be established. Jesus will rise again, bringing hope and purpose to the world. For now, he must continue to prepare this group of disciples.

Jesus responds that every stone of the temple “will be thrown down”.  The Romans did demolish the temple about 40 years later as they put down a Jewish revolt.

Later, as Jesus relaxed in the Mount of Olives, Peter, Andrew, James and John came to him and asked two questions.

• When will the temple be destroyed?
• What signs will appear before the destruction?

At first, Jesus does not answer the disciples’ temple questions.

Jesus tells disciples that impostors of him will appear. Wars and rumors of wars will continue. Earthquakes and famines, too. Under the pressure to choose for or against Jesus, family ties will break.  Persecution lies ahead. Followers will face hostility; enemies of Jesus will hate them. Authorities will be pressured to put followers on trial and administer punishments. These are witnessing opportunities. They will speak to governors and kings. Jesus assures the disciples the Holy Spirit will equip them as they stand firm in God’s truth.

The priority is to preach the gospel to all nations.

Abomination of Desolation (Mark 13:14-23, 30)

What signs will appear before the temple destruction?  Jesus responds in verse 14 “When you see ‘the abomination that causes desolation’ standing where it does not belong, then let those who are in Judea flee to the mountains.” “Abomination” is something that God hates because it is offensive to him or his character. The space in the temple that is deemed sacred to God, the Holy of Holies, is violated by unclean persons with unclean objects performing unclean acts. Desolation is a “place of ruin.”

Josephus, the Jewish historian, was present at the Roman destruction of the temple and fall of Jerusalem in 70 A.D. His reporting on Roman desecration and pillage of the Holy of Holies and grotesque Jewish deaths inside the temple line up with Jesus’ prophecy. The entire Jewish population did flee Jerusalem. They were “days of distress” for the people.

In verse 30, Jesus prophesies that the temple will be destroyed in the lifetime of this generation—the answer to the disciples’ second question. The destruction of the temple in 70 A.D. ended the practice of sacrifice in a Jewish temple for now; worship services occur in local synagogues. The Jews lost Jerusalem and the temple.

People will see the Son of Man Coming (Mark 13:26-27, 32)

Jesus tells the disciples that someday he will return to the earth. He will come “in clouds with great power and glory” (v. 26). His angels will gather his followers from wherever they are, on earth or in outer space or in heaven (v. 27). Followers will then live with Jesus forever.

When? “No one knows, not even the angels in heaven, nor the Son, but only the Father” (v.32).

Watch (Mark 13:33-37)

Jesus has gone away physically. He has left his followers behind to “be Jesus for others” and to tell of his love for all. Each follower has assigned tasks. Jesus remains with us spiritually. The Holy Spirit lives inside us to help us. Jesus will return, and we will then go to live with him. We are to remember that—and watch for him.

Glen Funderburk has taught children’s Sunday school for many years. These lessons on the Gospel of Mark are written from the perspective of children.

• Lesson 5 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 3:1-14.

There was no doubt by those who knew Paul—both before and after his conversion—that had a fiery temper. Jesus neither canceled nor diluted Paul’s temper. Instead, Christ transformed it into a fierce passion for the gospel. Never again would Scripture describe Paul’s temper as directed at someone for selfish reasons. Now he was enraged at the backtracking of the Gentile believers from grace to legalism.

Paul knew what this saving grace had cost Jesus Christ. He also knew legalism is always divisive, and as such would cause divisions in the churches. The very idea the Gentiles to whom this grace was freely offered would revert to living by the Law must have both puzzled and infuriated him at the same time.

Paul marveled they could be bewitched by the false apostles after he had so plainly and notably laid Christ before them, as if they had seen him with their very eyes. Paul knew this to be true, as he was the one who led them to Christ and founded these Galatian churches. Galatia was a region, not a single church, and comprised of several churches Paul founded on his first missionary journey. We can understand Paul’s passionate frustration and amazement.

“Foolish” did not mean ignorant in this case; it meant unwise. Having once depended on Jesus Christ amid suffering, it was indeed foolish to revert to legalistic living. We are not told what the Galatians had suffered in the name of Jesus, but Paul inferred they had done so.

The atmosphere in the first century certainly was not conducive to peace for followers of Christ. The Romans hated the Jews, and the Jews hated their own who had converted to Christianity. Paul himself had suffered severely at the hands of both Romans and Jews.

Paul knew from experience he could not depend on the flesh, or the Law, to sustain him in the time of suffering. He also knew suffering was inevitable in this life. When he asked God to relieve him of a certain “thorn in the flesh,” God replied, “My grace is sufficient for you, for power is made perfect in weakness” (2 Corinthians 12:9).

Paul was asking the Galatians: “Is his grace no longer sufficient for you? Is the cross not enough?” If they resisted God’s grace, they would have no power to overcome any suffering. The Law was impotent. There was no power, only self-congratulations in it.

There was even more at stake by failing to live in the power of the Holy Spirit. They began their Christian journey through the Spirit. Did they think Christ died only to bring them into his kingdom, then let them fend for themselves afterwards? Such behavior and belief would indicate the Law was greater than the Spirit since it would complete what Christ could only begin. To this end, not only would any suffering be in vain, but their witness would be worthless.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• The Explore the Bible lesson for Oct. 22 focuses on Mark 10:32-45.

EDITOR’S NOTE: Bible lessons like this one have been an important part of the Baptist Standard for many years. Each has a cost of at least $50 to produce. To ensure these lessons continue to be provided the rest of 2023 and into 2024, you can make a donation in any amount by visiting our donation page. In the comments field, note your donation is toward the cost of Bible studies.

Jesus Predicts His Death (Mark 8:31-33, 9:30-32, 10:32-34)

Jesus has three conversations with his disciples in which he predicts his death. With each new conversation, he adds details but keeps a focus on his death—and resurrection.

Jesus’ stark news is a crisis for disciples, who coast along with daydreams of inevitable victory and thrones for themselves. The disciples do not yet know just how splendid their future will be. But first, they will serve in the place to which they are called.

Jesus’ mission includes being servant and savior. The disciples see Jesus as an incomparable preacher, teacher, healer and friend. He is the Messiah, too but they were not expecting Israel’s king to be so meek, kind and merciful—a servant of all, humbly taking the last place.

The disciples struggle with news of Jesus’ upcoming death, as might be expected. The disciples are in denial and bargaining that this will all just go away.  Their association with Jesus is arousing fears for their own safety.

In the three conversations about his death, Jesus talks about himself in the third person: The Son of Man must go up to Jerusalem where he will:

• suffer many things.
• be rejected by elders, chief priest, and teachers of the law.
• be condemned to death by Jewish leaders.
• be delivered into the hands of Gentiles who will mock him, spit on him and flog him.
• be killed.
• after three days rise again.

Responses from the disciples are not surprising:

• Peter takes Jesus aside and begins to rebuke him.
• The disciples do not understand what Jesus means.
• They are afraid to ask Jesus to explain.
• They argue about which disciple is greatest (Mark 9:33-35).
• James and John ask to be seated on thrones next to Jesus in glory. (Mark 10:35-37).
• They never acknowledge resurrection.

Luke 9:45 says, “They did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.”

“It was hidden from them” but Jesus is not hiding it. Maybe the disciples’ established beliefs are hiding it. Maybe the disciples think the Messiah will be more like King David?  How can they reconcile a passive, suffering and dying servant ushering in God’s kingdom of light, power, justice, victory, peace and love?  Shouldn’t Jesus at least be a fighter?

Jesus says, ^“I have told you now before it happens, so that when it does happen you will believe” (John 14:29).

Isaiah’s Suffering Servant (Isaiah 53)

Biblical literacy was high in Judea and Galilee during Jesus’ day. Why couldn’t the Pharisees, teachers of the law and rabbis, see in Jesus these unforgettable descriptions of the Messiah as suffering servant and savior in Isaiah 53?  The disciples could not see Jesus as the suffering servant who was:

• despised and rejected by men.
• a man of sorrows and acquainted with grief.
• one from whom men hide their faces.
• one who has borne our griefs.
• one who carried our sorrows.
• one whom we esteemed stricken, smitten by God.

This suffering servant was “pierced for our transgressions” and “crushed for our iniquities.” Upon him was the chastisement that brought us peace, and “with his wounds we are healed.”

He was oppressed, he did not open his mouth, and “like a lamb that is led to the slaughter, like a sheep that before its shearers is silent by oppression and judgment, he was taken away.

The suffering servant was:

• cut off out of the land of the living.
• stricken for the transgression of my people.

Furthermore:

• His grave was with the wicked with a rich man in his death.
• He had done no violence.
• There was no deceit in his mouth.

Isaiah 52:13-15 said:  “My servant will act wisely. He will be raised and lifted up and highly exalted. Just as there were many who were appalled at him—his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness—so he will sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.” Do Isaiah’s words describe Jesus? Yes.

In Mark 9:35, Jesus says “Anyone who wants to be first must be the very last, and the servant of all.”  Does “servant of all” describe Jesus? Yes.

In Mark 10:43-45, Jesus says: “Whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”  Does this describe Jesus? Yes. Does Jesus want us to be servants? Yes.

Glen Funderburk has taught children’s Sunday school for many years. These lessons on the Gospel of Mark are written from the perspective of children.

• Lesson 4 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 2:11-21.

Paul and Barnabas returned to Antioch with the upbeat report of the Jerusalem church’s decision regarding the circumcision issue (see Acts 15:1–10) and of being extended the right hand of fellowship. Sometime later, Peter came to visit the Antioch church, where he set aside his Jewish dietary laws and rules, as well as the rule of not eating with Gentiles. Peter knew he was in a different culture and church. So, he habitually joined the Gentile Christians in the church meals with the rest of God’s family.

But eventually some Jews came from the Jerusalem church who were of the Judaizers’ party that insisted Gentile Christians become circumcised Jews in order to be saved and join in fellowship (2:12). Upon their arrival, Peter abruptly withdrew from sharing meals with non-Jewish Christians.

What made matters worse was the other Jewish Christians in the church followed Peter’s lead, and also withdrew from interacting with Gentile Christians. Peter’s reluctance to eat with the Gentiles in the presence of the Jerusalem Judaizers was splitting the church over secondary issues about circumcision and/or what people ate. Ethnic and class divisions entered the congregation. Even Barnabas withdrew with Peter.

Paul had seen enough. Since Peter had publicly separated himself from fellowship with Gentile Christians, Paul called him out publicly and emphatically about the issue. Paul told Peter he was in the wrong, and he was behaving like a hypocrite (2:13). The word used is the verb form of the noun “hypocrite.” It was a word from the theater, used when the actor would hold a mask in front of his face with a different face painted on it, and pretend to be the character painted on the mask. It referred to someone who knew he was just pretending to be someone he really was not in everyday life.

Paul saw Peter’s action as not merely pretending to go back to legalistic Judaism, but as an act of denying Jesus had set believers free from legalism. Peter’s act of appeasement had potential eternal consequences, if not stopped immediately. People’s souls hung in the balance, because he was leading other new converts back into Judaism by his own relapse—even influencing a church leader, Barnabas. This was an essential issue for Paul, because he understood that the Jewish Law was a dead end. No person can become righteous by following the Law (2:16).

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson 3 in the Connect360 unit “A Cry for Freedom: Grace That Is Still Amazing” focuses on Galatians 2:1-10.

The Jerusalem leaders realized God had indeed called Paul and sent him to proclaim Jesus to the Gentiles, just as certainly as Jesus called Peter to be sent to the Jews. Both Peter and Paul proclaimed Jesus Christ as Lord and Savior, as the Son of God, preaching salvation that was totally provided by God through His grace. They both proclaimed there was no other name under heaven by which men must be saved, other than Jesus Christ. The same Lord effectively working through Peter was the same Lord effectively working through Paul (2:8). There is only one salvation provided by God’s grace in Jesus, one Savior, one gospel, and all believers in the Lord Jesus are sons of God (Galatians 3:26–29).

The reputed pillars of the church (2:9) were James (the Lord’s brother), Peter and John. All three recognized the grace that had been given to Paul by Jesus, and therefore stood with Paul, Barnabas and Titus in front of the whole Jerusalem congregation, and extended to them a visual portrait of the oneness and unity that exists in the Lord’s church and mission. They extended to them the right hand of fellowship, demonstrating Paul, Barnabas and Titus were affirmed to be partners in the same mission as the reputed “pillars.”

Paul’s team and Peter’s team were all part of Jesus’ team. They had been gifted to reach different ethnic groups, but they all were commissioned to go and make disciples of all nations. Peter’s giftedness was primarily suited for reaching Jews, whereas Paul’s giftedness was primarily cosmopolitan and thus multiethnic, multinational and multilingual in nature.

All of this becomes a case study of the power of God’s grace. Peter was gifted to preach in the Jewish culture he was raised in, but Peter had to learn a few lessons. Remember his struggle to set aside the Law, even in order to obey God, and even though he was famished from hunger (see Acts 10)? In a vision, God lowered a sheet of unclean animals and ordered Peter to kill and eat. But he wouldn’t because they were unclean animals, and Peter never ate unclean animals, as per the Law. God told him not to call unclean what God had cleansed. God had to do this three times to get through to Peter.

Also, Cornelius was a Roman officer who feared God, whom God told to send for Peter to come to his house. Peter went, and when he arrived Peter realized that he needed to go inside the Roman’s house. But instead of saying: “I don’t associate with unclean people,” Peter went into the house.

Cornelius’ house was full of his relatives and friends. Peter realized that God sees all people the same, and that God wants all people to come to him through Jesus. In Acts 10:34–35. Peter began with: “I most certainly understand now that God is not one to show partiality, but in every nation [ethnos—ethnic group] the man who fears him and does what is right is welcome to him.” He preached Jesus to them, and the Holy Spirit was poured out upon them. I wonder if these experiences flooded into Peter’s mind, as he dealt with the issues of welcoming Gentiles into God’s church and God’s people.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• The Explore the Bible lesson for Oct. 15 focuses on Mark 9:17–29.

EDITOR’S NOTE: Bible lessons like this one have been an important part of the Baptist Standard for many years. Each has a cost of at least $50 to produce. To ensure these lessons continue to be provided the rest of 2023 and into 2024, you can make a donation in any amount by visiting our donation page. In the comments field, note your donation is toward the cost of Bible studies.

This Bible passage’s subject matter may be more than a child is ready to hear.  Consider the maturity of children in the class and downplay the adult elements as needed to protect the child.

Transfiguration on the Mountain (Mark 9:2-9)

Jesus invites Peter, James and John to join him on a mountain. Once there, Jesus’ face shines brightly from within; his clothes dazzling white. Elijah and Moses, splendidly dressed, appear to talk with Jesus about his imminent departure in Jerusalem. God the Father appears in a cloud. God speaks of his love for his Son, and he asks the disciples to listen to him. Peter, James and John witness, for us, that Jesus is far more than his human body. He is the Son of God, full of light and love, ready to be our Savior and complete God’s redemption plan.

Descending the mountain, Jesus orders; “Don’t speak of today {transfiguration} before the Son of Man rises from the dead.”

Rejoining other disciples (Mark 9:14-19)

Jesus and the three disciples are soon jolted back into everyday life as they find the other disciples, surrounded by a large crowd and debating with teachers of the law. Jesus asks why they are arguing.

A man in the crowd responds: “Teacher, I brought you my son, possessed by a spirit that has robbed him of speech. It seizes him, throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid.”

The man tells Jesus his disciples tried and failed to drive out the evil spirit.

Jesus chooses to see the man’s son for himself.

 “If you can” (Mark 9:20-23)

The father brings his son to Jesus in a private place. When the evil spirit sees Jesus, it throws the boy to the ground in a seizure.

Jesus asks “How long has he been like this?”

The man responds, “From childhood, and it has often thrown him into fire or water to kill him.”

“Often” reveals the pernicious impact of the evil spirit on the boy and the family. If the son suffered from epilepsy alone, the family might have protected him from repeated hazards. The “evil spirit” made the boy self-destructive and vulnerable. The community may have seen this as “neglect” by the family.

Jesus and the father watch the boy convulse on the ground. “But,” the man says to Jesus, “if you can do anything, feel sorry for us and help us.”

The man was hoping—a hope that energized him to seek out Jesus.  Jesus, in the man’s current mindset, is a real possibility for healing.

“If you can?” Jesus repeats.

It is easy to judge the father for not boldly trusting Jesus. His family knows no one will rescue them. They are not people of privilege. The boy is theirs. Every crisis is theirs; every injury. Every setback means they must pick up the pieces and start again. They love the boy so much, they will try again.

They are beaten down. After so many disappointments; so many mornings when the family had to start again with a new recovery regimen; it takes a toll. They love the boy. Yes, they pray for him (and themselves) more than we can imagine.

Decision time (Mark 9:23-24)

“Everything is possible if you believe,” Jesus nudges the father.

The man sees the inner shining of Jesus’ face which still glows from the mountain. His son is on the ground moaning because an evil spirit did not want to meet Jesus today.

Jesus waits, not pressing the man.

Immediately, the father lets go. “I do believe; help me overcome my unbelief!”

Strength enough to trust (Mark 9:25-27)

Jesus sees the crowd running toward their “up to now” private spot. He rebukes the impure spirit. Perhaps Jesus even hastens the timing of the miracle to give the father some clarity before the crowd intrudes and begins to distort the moment.

The spirit screams, throws the boy into another convulsion and comes out. The crowd assumes the boy is dead, but Jesus lifts him to his feet.

We do not know what happens next. Hopefully, the man’s strength as a committed father and his example aid the boy in recovery. The father will tell his son about Jesus often, crediting Jesus for the boy’s health and growth. As Jesus’ church grows in the decades ahead, the two will be encountered again by Jesus. Next time it will be disciples of Jesus, equipped by the Holy Spirit; probably none of the original Twelve, but disciples nonetheless.

“Everything is possible if you believe.”

Glen Funderburk has taught children’s Sunday school for many years. These lessons on the Gospel of Mark are written from the perspective of children.

• The Explore the Bible lesson for Oct. 8 focuses on Mark 8:31- 9:1.

EDITOR’S NOTE: Bible lessons like this one have been an important part of the Baptist Standard for many years. Each has a cost of at least $50 to produce. To ensure these lessons continue to be provided the rest of 2023 and into 2024, you can make a donation in any amount by visiting our donation page. In the comments field, note your donation is toward the cost of Bible studies.

Compelled to Follow (Mark 3:16-19)

As Jesus calls each disciple, the man appears to follow immediately. “Christ’s love compels us,” Paul tells us. (And we know it’s true.)

Each disciple leaves his familiar life to follow Jesus. In Mark’s Gospel, it is a physical following. They are interns or trainees who walk everywhere with Jesus, sleep outdoors, ride in scary small boats, observe divine healing and note hostility from the “good” establishment. They watch, listen and take it all in.

A disciple wakes in the morning, still groggy from sleep. He thinks: “This is not normal. I know normal. I am in the presence of … but this cannot be.  I pinch myself. Yes, this is real. But life is not like this. No, now life is like this! I know who Jesus is, but I don’t dare say the word out loud.  I’m not ready.”

Jesus speaks with authority, clarity and relevance. He is personable, perceptive and loving. His patience is immense. Miracles are exhilarating, always accomplishing good. Disciples see the stilling of storms, a legion of demons transfer to a herd of pigs, the feeding of thousands. Jesus’ teaching is sublime. His disciples will never forget these lessons. They are with him night and day, because he has chosen them.

Follower’s Moment of Truth (Mark 8:27-8:30)

After two years of ministry, Jesus and disciples come to Caesarea Philippi, a Roman town north of Galilee, near snowy Mount Hermon. They are alone.

“Who do people say I am,” Jesus asks.

“John the Baptist, Elijah, a prophet, some say.”

Then Jesus puts them on the spot “What do you say?”

Bold Peter does not hesitate. “You are the Messiah.”

Jesus’ response comes quick. “Don’t tell anybody.”

Strange, no direct confirmation of Peter’s answer. Just that warning again, not time yet. But Jesus response is a confirmation.

Disciples have been growing in almost blissful anticipation for many months. In Jesus, God is revealing his glory. Peace has come. Evil appears to be losing. Judea has a grand future and the Twelve somehow occupy a place in the inner circle.  Following Jesus is an optimistic, joyous ride.

Jesus proceeds to burst their bubble.

Following is too hard (Mark 8:31-8:33)

Jesus says “the Son of Man (Messiah) must suffer many things. He must be rejected by elders, chief priests, and teachers of the law.”  Disciples think: “No surprise there. The establishment is rejecting Jesus.”

“He will be killed.” Disciples think: “No, no, no! We don’t want to hear this!”

“He will rise again after three days.” Disciples do not appear to hear this.

Jesus continues speaking but he has lost his audience. Disciples think: “It’s too much. Surely, God will never allowit, will he?”

Peter then pulls Jesus aside and rebukes him, which means he sharply disapproves of what Jesus has said.  Noting that all the disciples are listening, Jesus refers to Peter as “Satan.”

“You are not trying to understand God’s purposes,” Jesus tells Peter. “Yours are human concerns.” Disciples think: “This is hard! Would God would allow Jesus to die?”

Following Jesus (Mark 8:34-36)

When Jesus speaks to the crowd, he explains how they can be followers. The Twelve are listening.  “Whoever wants to be my disciple must deny themselves. You must take up your cross and follow me.”

The crowd knows Roman death sentences require one to carry his own cross. It’s cruel, public, humiliating, exhausting, intensely painful and hopeless. Taking up Jesus’ cross would be public and invite persecution. It also leads to a purposeful, joyous, rewarding, sacrificial life in God’s will.

Jesus loved paradoxes—statements that sound false but prove to be true in God’s kingdom. A paradox requires a person to believe God’s truth is greater than human logic.

Jesus said, “Whoever wants to save their life will lose it, but whoever loses their life for me and the gospel will save it.” Living to be humanly successful and self-satisfied will result in loss of the spiritual life God plans for us.

Jesus said, “What good is it for someone to gain the whole world, yet forfeit (lose) their soul? If we are willing to give our life to God, live for Jesus and share his Good News, we can experience peace, joy, an active role in his church and a rich eternal life. Rely on God to transform us and include us in his work and will.

Followers become leaders (Mark 9:1)

Jesus promises the crowd some of them will live to “see the kingdom of God come with power.”  This promise is kept on Pentecost Sunday in Jerusalem (Acts 2) as the Holy Spirit comes upon the previously timid disciples mentioned in Mark 8:33. The Holy Spirit helps disciples speak in foreign languages to invite the crowd to accept an invitation to join the church as fellow believers. That day, 3,000 people are baptized in the name of Father, Son and Holy Spirit. And the Holy Spirit lives in us in 2023 as we, too, serve in God’s kingdom.

Glen Funderburk has taught children’s Sunday school for many years. These lessons on the Gospel of Mark are written from the perspective of children.