​Mark 8: 27 – 9: 1
 
Jesus was teaching in Galilee, near Caesarea, when He felt it was time His disciples were clued-in to the last days of His physical presence with them. They had approximately 3 years to closely observe His lifestyle and listened to His teachings, both private and public. But what He had to say nevertheless stunned them. It was critical that they knew who He was and what His Father’s objective was in this interregnum of His life. First, He dealt with man’s exceptionally finite comprehension of His infinite identity, before announcing the course of His own demise. 
 
“Who do people say I am?” elicited an acknowledgment from Peter, who probably spoke for the others’ as well, “You are the messiah - the Anointed One.” Their Jewish expectation was that He would be their deliverer from the Romans, a realization of Israel’s hopes! Then, He punctured their aspirations once for all by His self-revelation from the Divine perspective of the Son of Man (cf. Dan 7:13f); He was going to be killed by the establishment, but would be resurrected! To the disciples, it was a double whammy of incomprehensible information! It was bizarre for them to hear that the Messiah must suffer and be killed (v.31). The paradox of the transcendent Son of Man suffering, and eventually revealing Himself in glory at a future date (v.38; 13:26; 62) was probably not well understood by His disciples at the time. Mark referred to ‘the Son of Man’ 14 times in his Gospel, and it’s apt to conclude that His importance encompassed everything that involves man, from God’s redemptive design to the final judgment.
 
The death of the Son of Man was necessary for a few reasons. God had to demonstrate His radical love for mankind through His sinless Son; a love that was unconditional and vulnerable, a love that humans are incapable of outside of Christ, and in doing so He paid the penalty for our sins (Rom 5:8; Col 2:13-14). Forgiveness inevitably involved suffering, then and now, as there was a need for a price to be paid! At the cross, Jesus also defeated the supernatural and worldly powers that govern our domain, to free those who trust Him from being trapped in their grasp (Col 2:15). In that sense, transforming their identity from one that was self-centered to Christ-centered (2 Cor 5:17). 
 
The unavoidable discipling criterion that resulted from Peter’s confession followed immediately. Jesus’ proviso “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me” (v.34) topsy-turvied all their societal norms in terms of their identity or self-worth as valuable citizens. The basis for change was at the heart of the gospel (v.35-36), because at the cross, the source of His identity - His relationship with His Father, was terminated (Matt 27:46). The believers’ transformation was exceptionally revolutionary because it involved the ‘loss’ of their life (v.35-36). What does it mean for His disciples to take up their crosses and follow Him? As disciples, they were to relinquish their existing worldly identity, literally a dying to self, and to loose their life for God’s purposes and the gospel as Christ becomes their center. Nothing else mattered. 
 
Further, they will witness a day where they will see the power of the kingdom among them (9:1). It was possible that Jesus may have been referring to His transfiguration that was to follow 6 days later (9:2), or His resurrection and Pentecost. This explicit demonstration of God’s supernatural power indicated a commitment to His Son and through Him, His followers; symbolizing a new hope for His people as they would inevitably face hardships in the days following His physical departure from them (v.38). Our eternal destiny is certainly dependent on our relationship to Jesus Christ, therefore, our life and its course ought to be inextricably linked with God’s plan for us as a Christological community. Commitment was the quintessential conduct Jesus was looking for from His disciples and followers.

Proverbs 3: 1 - 12
 
The Book of Proverbs is one of the Biblical wisdom literature, and reading through it inevitably gives the general impression that Godly wisdom is highly prized and desirable. The Book’s vignettes on the human life cycle illustrate the need to proficiently apply thoughts and decisions to common life experiences, that we call wisdom. It is clear that God gives wisdom liberally to anyone who asks Him (James 1:5-6), but invariably it would be the particular circumstances that would determine the bases of our need for it; most significantly when critical choices are being encountered, but not totally exclusive to that. Since it is imperative to live a consistent exemplary lifestyle before God and man, how does one acquire wisdom?  
 
King Solomon was extremely clear in defining the Book’s objective as the provision of wisdom, instruction, and discernment for wise behaviour, viz., in righteousness, justice, and equity in the fear of God (1:1-7). To that end, he described a process for this internalized learning. Firstly, he reminded his readers to faithfully obey God’s Torah or Laws with a promise of a long peaceful life, and to consistently love and be faithful to all, so that they become effective testimonials (vv.1-4). This obedience is not legalistic, but grows out of Christlikeness, bearing the fruit of self-control and calmness despite life’s pressures and setbacks. Furthermore, their ordinary lifestyles are to be evidenced by an all-embracing trust in God, resulting in preferring His ways to their own human choices (vv.5-6). This does not come easily, as the humility that derives this knowledge of the distrusted self is the outcome of many difficult journeys with the Lord, as knowing Him invariably includes knowing themselves; the two are inseparable. A realization of the paucity of their own wisdom will entail a lower defensiveness on their part, with a definitive diminishing of their own insecurities and anxieties in the face of problems. The inevitability of walking with God is that He will have them examine themselves regularly, especially their own motivations.
 
Next, he advised them not to be wise in their own eyes but to fear God, and they will be healed and strengthened (vv.7-8). The implication is that in relating to others, they are to be humble and guileless. Wisdom is obviously not a technique that they can acquire on their own, for in the rough and tumble of relationships and ongoing problems in community, wisdom is experienced. There is no other way! In fact, wise people are always found in community with others. Then, he moves into one of the principal domain of human self-absorption, instructing them to honour God from their wealth and the first fruits of their produce (cf., 1 Tim 6:10). The fundamental objective is to remind His people that their wealth derived from God, and they are stewards of His blessings. God is no man’s debtor and He promises His own devoted oversight of His faithful stewards’ needs (vv.9-10).
 
Finally, out of the blue, he warned that wisdom springs from the Lord’s discipline and reproofs (vv.11-12). There is a balance in Christian life, but it is certainly not devoid of suffering, which is positioned here as the handmaiden to wisdom, as it exposes the idols and evil within our hearts. King Solomon counselled his readers to embrace the inevitable pain that comes with it, as God’s love and joys in them are invested through His unending assessment of them. Suffering has the peculiar habit of not leaving us at the status quo; it will always lead us to another level of life, for better or worse, depending on the depth of our relationship with the Lord of all grace.