Ancient Anglican

Mark 13 is known as the “Little Apocalypse.” In this section , Mark draws heavily on the language and image from the Book of Daniel.

Throughout the readings for this week, Mark relies heavily on the Psalms to tell us who Jesus is.

The section ends with the healing of blind Bartemaeus who refers to Jesus as both “Son of David” and “Highest Master.” With these two titles, Jesus prepars to enter Jerusalem.

Within these readings, Jesus will twice use the example of a child to instruct his disciples in the humility and utter dependence that he expects of them and us.

The Transfiguration is the heart of this transition section. Here we have Jesus’ metamorphasis from a Galilean itinerant preacher/healer into the fullness of his purpose and being as the Messianic Son of God to be crucified in Jerusalem.

This section begins with the healing of the blind man of Bethsaida who (like the disciples) only sees dimly and partially at first.

This conversation between Peter and Jesus is one of the great transitions in Mark’s Gospel. Until this time, Jesus has been an itinerant preacher and healer in northern Galilee but his ultimate end of dying on the cross in Jerusalem is unknown.

Jesus teaches that even the black-letter rules of the Law, specifically those concerning external cleanliness such as keeping kosher (Lev. 11:1-47), must give way to the underlying purpose of the Law which is a cleanliness of heart.

In chapter 6, Mark interrupts the story of the sending of the disciples with the story of the execution of John the Baptist. Why? What connection do these two stories have with each other and with Mark’s intended audience?   

Mark 5 has three stories of healing – moving from unclean to clean – and restoration to society – spiritually, physically, and eternally. 

The messianic secret isn’t simply a hidden fact but becomes the lens through which everything must be seen and interpreted. Those who do not know the secret simply cannot perceive and understand what is occurring.

Kermonde sees the parables as enigmatic riddles, more in the nature of the Riddle of the Sphinx than a story whose teaching is self-evident.  He writes that parables operate with “radiant obscurity” in their simultaneous proclamation of the truth like a herald and concealment of the truth as an oracle.