Confronted with Eternity

Mark 16:8

And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

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If the events leading up to Mark 16 were not scary enough, here we find the women who came to care for Jesus' lifeless body coming face to face with angelic beings declaring an utterly surprising message. And apparently a terrifying message.

What could be so terrifying about the resurrection of your hero who you thought was dead? Why would Jesus' best friends not be thrilled, but instead refused to believe the news these women shared with them? (16:11 & 13). Wasn't this good news?

I submit that most people will indeed react in fear and unbelief when they are confronted with news of someone coming back to life after death - and not the modern notion of skeptical rational unbelief. I mean willful frightened loudly-proclaimed "no, this cannot be happening!" kind of unbelief.

If we are honest with ourselves, the idea of an afterlife may be more frightening than a simple ceasing-to-exist. Critics of Christianity often tell us that Heaven is wishful thinking - a product of our fear of death. But if you ask them how they feel about death they are often quite comfortable with a quiet sign-off after a full length of pleasant years. In fact, I think that most of us would naturally prefer the privacy of final sleep over the mysterious and revealing prospect of waking up in a new world - especially a world that belonged to Someone else.

It may very well be that the final judgment of God - his reckoning for all the injustices of human history - is what these early disciples were coming face to face with. They had heard and discussed the reality of eternity, but to be confronted by a man who transcended space and time and brought eternity to their doorstep - that was terrifying.

So, what changed their hearts and gave them faith? Mark doesn't give an easy answer. Even if you take verses 9-20 as original to Mark or his contemporaries, the general thrust of the chapter is fear, not faith. From chapter 1, Mark never hesitated to be critical of Jesus' doubtful and confused followers, even in these concluding remarks. (This also adds a level of authenticity to the book, since undermining the reputation of early church leaders would have been a disservice to the strength of the movement.)

In conclusion, I think that we can find a strange hope in this story for us today. When I am confronted by death and the One who holds the keys to eternity, I can take comfort in this company of fearful followers. Ultimately, the story was not about them (or us). It was about the One who overcame death and offered salvation for any who follow him. It is up to us now to share this terrifying and life changing message with the world, so that they too can be confronted with eternity and find hope in the One who can welcome them in:

"And he said to them, "Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." (Mark 16:15, 16 ESV)

King or Fool?

Mark 15:37-39

And Jesus uttered a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was the Son of God!"

................

We began our journey through the Gospel of Mark with the clear and simple proclamation: "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15). We have traced the life of Jesus in quick broad strokes, seeing his teaching and healing ministry, his rejection by religious leaders, and especially Mark's emphasis on the kingdom of God. This kingdom was taught in parables, perpetually misunderstood even by Jesus' closest followers, and eventually proved so radically different than expected that Jesus is left alone to face his executioners.

In chapter 15, we see our king finally crowned and hailed and recognized by the crowds and the Roman authorities - but all in mockery. The governor, Pilate, hears the charges and is amazed at Jesus' confident silence. He asks if he is truly the king of the Jews, to which Jesus says, "You have said so." We know from the John's account that this conversation also included Jesus describing his kingdom as "not of this world" (18:36). The arc of this story has gone from announcing the kingdom of God, through dozens of stories and lessons about its true nature, to finally this climactic conversation with the Roman authority. And the world is about find out what kind of king Jesus really is.

This king was condemned by a crowd who cried out "Crucify him!" This king was beaten ruthlessly and mocked by the Roman guard. This king was led out of town and hung by nails to be slowly tortured to death over a 6 hour timeframe. This king watched men haggle over his clothes while gasping for his last breaths. This king continued to be mocked while he hung there in utter humiliation.

"So also the chief priests with the scribes mocked him to one another, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also reviled him." (Mark 15:31, 32 ESV)

I am struck by how matter-of-fact this chapter is. There is very little theological abstract material here. Just the brute reality of a jail cell, a braided lash, a crown of thorns, a rough-hewn cross of wood, and a few metal spikes. The jeers of the religious leaders are amazingly petty and trite, much like their hardened hearts. The most profound statement in the chapter comes from an unlikely theologian - the centurion.

"Truly this man was the Son of God!"

Whether this soldier had known of Jesus' teaching and healing, or whether he simply marveled at the tearing of the temple curtain, here we have a simple proclamation of faith from a witness of Christ's death. Nothing could be more miraculous than the seed of faith emerging from the rough soil of the human heart, especially among the close thorns and rocky soil of such mockery and punishment. The kingdom of this man must be madness! Not to this soldier. He believed. He believed this was the Son of God!

We are called to this kind of faith. Faith to believe in a humiliated king who reigns over a foolish kingdom. But when the beauty of this kingdom captures your heart and imagination, you will find its foolishness incomparable to its riches and glory. When the story of this sacrificial hero who came to lay down his life for an undeserving world finally grips your heart, you will bear that humiliation and take up your own cross with pride, because you know that it is truly the Son of God whom you serve.

But none of that would matter without what happens next...

Shame Exchanged

Mark 14:3, 70-72

And while he was at Bethany in the house of Simon the leper, as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head....

And after a little while the bystanders again said to Peter, "Certainly you are one of them, for you are a Galilean." But he began to invoke a curse on himself and to swear, "I do not know this man of whom you speak." And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, "Before the rooster crows twice, you will deny me three times." And he broke down and wept.

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We will finally be unashamed in our love for our Savior when we realize how little we have to lose in ourselves and how much we have to gain in Him. The verses quoted above put two of Jesus' followers in stark contrast: one was a woman of no reputation, adoring the man who had looked past all of her shame and called her a daughter of God; the other was Jesus' best friend, who had proudly advertised his willingness to die for the cause, but ended up calling down curses on himself in denial of ever knowing this man. One put herself beneath Jesus; the other thought this denounced prophet was beneath himself.

Mark 14 takes us on a tour of how humanity finally responds when the truth about Jesus emerges. He was not the triumphal king they expected. He was not willing to fight back against the Roman oppressors and take the throne by force. He was instead arrested, unjustly accused, defamed, humiliated, spit upon, beaten, mocked, and condemned to death.

When our heroes fail, we quickly become fair-weather fans. The disciples foreshadow their waning devotion by sleeping through a midnight prayer meeting at the hour of greatest need. Then they flee openly when the going gets tough. Mark includes a seemingly random verse about a young man fleeing naked (v 51-52), but this may be merely to accentuate the depth of our shame when confronted with the foolishness of Jesus and the true nature of his kingdom. We would rather go naked than be associated with this apparently failed messiah.

The story of human shame starts in Genesis. When Adam and Eve sinned in the garden, they realized they were naked and hid themselves from their Maker. After God confronted them, he made clothes for them from animal skins - a foreshadowing of the bloodshed that would be the price for humanity's corruption from that point onward. Throughout the story of God's fallen people, clothes would be a symbol of God's grace in response to human shame. Ezekiel 16 is but one graphic description of God's heart to restore his shameful bride to a place of honor, complete with new clothes of purity, righteousness, and grace. Ultimately, it is the book of Revelation that casts a vision of our final renewal and the robes of righteousness that await us in eternity.

But the robes only await those who realize their shame and trade it in for a heart that gives glory to our suffering savior. Like the harlot who ignored those who reproached her, we must bring our offering of faith and give our lives to Him before a watching world, no matter how foolish it may appear to them. Otherwise we will respond to this mocked and denounced prophet like Peter and curse ourselves for ever knowing him. Which path will we choose?

Lord, I pray for more faith. Give me faith that gives you glory, not because of any good in me, but because you took all of my shame upon yourself and in exchange gave me the robes of righteousness that restore my relationship with my Maker. Let me pour out words and actions of praise that point to the One who made this exchange for me and, by his grace alone, was not ashamed to call me his child. Amen.

Jesus the Prophet

Mark 13:32, 33

But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard, keep awake. For you do not know when the time will come. 

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I am the last person who wants to talk about the end times. Even though the Bible clearly addresses details about the Second Coming of Christ and the final judgment, I find myself cringing when I hear well-meaning preachers fixate on the seemingly arbitrary details of Daniel or Revelation, often resorting to conjecture and speculation to make some clever but irrelevant points. They end up sounding like fortune tellers or something worse. So, what place does this chapter have in the story of Jesus and subsequently in our story as followers of Jesus?

There are a couple basic concepts that I've learned about Jewish prophetic writing which may be helpful here. Anyone who has been to a Christmas church service has probably heard some passages of Old Testament scripture quoted - usually a prophetic writing that gives some incredibly coincidental detail about who the messiah would be (a descendant of David), where he'd be born (Bethlehem), and how'd he be born (of a virgin). What is often overlooked is that each of these prophecies also had a contemporary meaning for the original hearers as well. My understanding of prophecy revolves around this idea that prophetic writing is both Forthtelling and Foretelling.

Forthtelling.

This word points to the present or contemporary meaning of any prophetic saying. In Mark 13, the immediate context is Jesus' proclamation as king and as authority over the Jewish temple system. The disciples are asking about Jesus' prediction of the destruction of the temple. Jesus tells them it will happen within their generation - a very specific promise that must be taken seriously. Historically, we know that this prophecy came true in AD 70, when the Roman army completely destroyed Jerusalem and its center of worship. This is Forthtelling, and subsequent warnings about the persecution awaiting his followers fit this category as well.

Foretelling.

The hard part with interpreting prophetic writing is knowing where the Forthtelling ends and the Foretelling begins - or where one verse could actually be taken both ways. Mark 13 clearly has some relevance to the "eschaton" (the End) as well as its obvious meaning for the contemporary hearers. When Jesus describes the sun being darkened and stars falling from heaven, he may be referring to upcoming 1st century political events, but the gravity of the language seems to warrant an even bigger vision of the final day of judgment. The fact that Matthew's version of this passage uses the phrase "end of the age" seems to support this view as well (Matt 24). The verse quoted above, reminding us that no one knows the day or hour, is also a clear reference to those final events that will bring evil to an end and usher in the eternal reign of the messiah over a New Heaven and a New Earth.

Judgment.

Underlying both the Forthtelling and the Foretelling is the common theme of God's impending judgment on the corruption of mankind - whether immediate judgment or delayed final judgment. Jesus ends this chapter with a call for his disciples (and a call for readers today) to "stay awake." What does this mean?

This is where prophecy has application to daily life. When you consider the reality of God's hatred of injustice and his passionate desire for his image-bearers to reflect his infinite love and glory, you start to feel the urgency and gravity of everyday choices. Jesus wants us to think of ourselves as servants who are awaiting the return of their master - servants who are good stewards of the talents they've been entrusted with (notice Matthew's version again which is immediately followed by the parables of the talents and the sheep & goats, which emphasize faithfulness and justice).

Future judgment should inspire present justice. Let us avoid conjecture and distraction in the minutiae of apocalyptic details; instead we should remember the present AND future relevance of every prophetic passage. Let us read these final words with hearts that pray for faithfulness to the very end, in light of the promised return of our mighty king:

It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning— lest he come suddenly and find you asleep. And what I say to you I say to all: Stay awake." (Mark 13:34-37)

Loaded Questions

Mark 12:12, 13

And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away. And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk.

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Here we find Jesus in a perfect storm of circumstances. Fortunately, Jesus exemplifies complete confidence in God, even when he knows that his enemies and even his friends will soon be turning on him. It is in this context that Jesus is confronted with three loaded questions and demonstrates several traits that can help us when our faith is questioned:

1. Answer with Discernment. "And they came and said to him, "Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?" (Mark 12:14 ESV). Mark has already told us that these religious leaders were trying to trap Jesus with a loaded question. By making Jesus take a stand on a hot button political issue, they were looking to discredit him and stir up the Roman authorities against him. And they start their question with flattery! It takes real discernment to know others' motives and not run headlong into a semantic trap. (However, you may also discern good motives, as were apparent in the scribe in verse 28. Here we see Jesus being sensitive to the context and encouraging the seeds of apparent faith in the scribe).

2. Answer with both Love and Firmness. Jesus would have been perfectly justified in disregarding these duplicitous questions altogether. Instead he condescends to answer even the petty question from the Sadducees about marriage in the resurrection. Petty questions about religious minutiae drive me crazy, but time after time Jesus (and later Paul) patiently redirected people to what is fundamentally important: the big picture of God's redemption through his Son. But coupled with love must be a direct firmness in correcting obvious errors. Calling out dangerous lies that threaten the core truths of the gospel is in fact the most loving thing you can do in this situation: Jesus said to them, "Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? (Mark 12:24 ESV).

3. Answer with Scripture. The verse quoted above also points to the most powerful lesson that can be taken away from this chapter: be unashamed of basing your answers on the eternal truth of God's revealed Word. Our culture is far from the first century Jewish context, where revelation was respected as a viable source of truth. But even in a purely postmodern context, the simple statement of truth from the Bible can be unexpectedly powerful and convicting. After all, what was it that ultimately convinced me of God's love and truth? Was it not the plain statement of the gospel: that God's Son loved me in his sacrificial death, proved he was God by rising from the dead, and offers new life in the Spirit both now and in eternity? These truths are not the result of observing nature or mere abstract reasoning. The core of the gospel must be our ultimate answer, and it must always be rooted in Scripture to have any lasting affect on the human heart (see Heb. 4:12).

Lord, help me to walk in your Spirit by displaying these Christlike traits in my daily conversations. Help me to properly discern each situation, answer with both love and firmness, and be unashamed in my hope that is revealed in the written word of God. Tame this tongue, Lord, and let it serve to spread the life-changing grace of the gospel. Amen.

Authority and Agnosticism

Mark 11:28-30, 33

And they said to him, "By what authority are you doing these things, or who gave you this authority to do them?" Jesus said to them, "I will ask you one question; answer me, and I will tell you by what authority I do these things. Was the baptism of John from heaven or from man? Answer me...."

...So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things."

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The opposite of authority may be agnosticism. In this chapter, we see the authority of Jesus displayed in at least four ways:

1. Authority in Action. The triumphal entry and the cleansing of the temple are perhaps the most authoritative moments in Jesus' earthly ministry. To demand a young colt and ride him into the big city to the resounding cheers of an adoring crowd was a clear statement of kingship in the Jewish culture. This was a coronation of the highest order - the enthronement of the long awaited messianic king, the son of David. Following this, Jesus walks into the center of Jewish religious life and drives out the merchants, essentially claiming authority over his Father's house and anyone in it.

2. Authority in Word. Not only did Jesus act like God and King, he spoke in like manner:

And he said to [the fig tree], "May no one ever eat fruit from you again." And his disciples heard it...

...And he was teaching them and saying to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers."

...As they passed by in the morning, they saw the fig tree withered away to its roots.
(Mark 11:2, 3, 14, 17, 20 ESV)

No plant or person is immune to the powerful words of Christ. We find elsewhere in Scripture that Christ in fact spoke the universe into existence and holds it all together simply with his word (Heb. 1:3). His verbal authority is unmatched and should give us pause when we disregard his words of warning or fail to fully believe his wonderful promises (Heb. 2:1).

3. Authority in Prayer. I think Jesus may want us to be less impressed with showy displays of authority, and more impressed with the kind of faith that asks God to move mountains and expects it to happen. The strength of our faith in prayer correlates directly with the genuineness of our belief in the power and goodness of God. Let us not fail to convey to the world how strong and real God is by mouthing weak and uncertain words in our prayers. In this way Jesus is calling us to reflect his authority by calling on it with confidence (Heb. 4:16).

4. Authority in Question. Finally, after these several public expressions of his authority, those who have thought of themselves as the highest authorities begin to question Jesus openly. In his own unique way, Jesus pushes the burden of proof back on them, questioning their knowledge and authority, and forces them to admit defeat in four simple words: "we do not know." Here is where I see signs that our modern world's embrace of agnosticism runs completely counter to the good authority displayed in Jesus. We have romanticized uncertainty to the extent that we have become powerless, and this has sadly affected the church, myself included. In truth, by questioning our faith ad nauseam we reflect to the world an uncertain god with an uncertain promise.

Lord God Almighty, I confess my weakness and uncertainty and today I claim your power and confidence, not because of anything I have to offer, but entirely because of your sure and certain promise of salvation. I stand on you, my solid rock. Thank you for demonstrating your love for me while I was still dead and blind in my sin. Now I am alive in You, and I walk in confident faith, and in the authority that is mine through Christ my Savior. Amen.

My hope is built on nothing less
Than Jesus' blood and righteousness
I dare not trust the sweetest frame
But wholly lean on Jesus' name
On Christ the Solid Rock I stand
All other ground is sinking sand
All other ground is sinking sand

Salvation is Impossible

Mark 10:26, 27

And they were exceedingly astonished, and said to him, "Then who can be saved?" Jesus looked at them and said, "With man it is impossible, but not with God. For all things are possible with God."

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Here's an encouraging sermon application: It is impossible for man to be saved! Wow, what a downer. Could you try telling me something a little nicer about myself, like how smart and clever and lovable I am? No? Oh fooey!

No, I'm afraid that any honest reading of this chapter should bring us to our knees. In Mark 10 we see several more examples of the disciples missing the point and revealing how clueless they still are:

- they don't quite get the teaching on divorce (v 10)
- they rebuke the kids who want to meet Jesus (v 13)
- they are openly afraid, apparently of the persecution they expect to face in Jerusalem (v 32)
- they make another attempt at nepotism by asking for a spiritual favor (v 37)
- they apparently join in rebuking a blind man who is openly declaring Jesus as king (v 48)

But right in the center of this chapter is where we see the disciples described as "exceedingly astonished." I honestly sympathize with the Rich Young Man who thought he was obeying God but couldn't find his heart devoted enough to sell all he had at the command of this miracle working teacher. I move from sympathy to pity when I realize that he was clinging to his self-righteous vision of the world, which could not conceive of an incarnate God who was worthy of direct obedience and honor. But I haven't always noticed that the disciples were equally stuck in a mentality that assumed salvation could be earned or obtained by human effort.

This is yet another illustration of how restricted pietism can masquerade in religious clothing but fundamentally reflect a worldview that is completely opposed to the heartbeat of God. We crave a short list of attainable goals that leaves room for our own boasting and pride; we cringe and may even walk away from a call to give up our lives and reputations for something bigger than ourselves: the kingdom of our Savior and his mission in the world.

Lord, help me to be more astonished at my self-righteousness than at the wise words of my Savior, who is graciously telling me that I can never save myself, no matter how hard I try. And let me be grateful that the bad news of my inability before God is closely followed by the good news of Christ's finished work of salvation offered and credited to my account through faith alone. All glory to Him alone. Amen.

The View from the Mountain

Mark 9:33-34, 38

And they came to Capernaum. And when he was in the house he asked them, "What were you discussing on the way?" But they kept silent, for on the way they had argued with one another about who was the greatest....

...John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us."

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Chapter 9 of Mark's Gospel starts with a literal epiphany and ends with disciples who still don't get it. After rebuking Peter in chapter 8 for not accepting the prediction of Christ's atoning death, we are welcomed onto the mountain of God and given a glimpse behind the curtain of God's plan. Jesus is transfigured before the apostles' eyes, and Moses and Elijah appear in the flesh to discuss the upcoming climax of God's redemptive story. The apostles hear Jesus, Moses, Elijah, and even the booming voice of God from out of the sky, all testifying to Christ's death and resurrection, but they fail to understand! Verses 10 and 23 explicitly say that they don't get it. Then the chapter closes with two stories that really prove they don't get it.

The first story shows that the apostles were still fundamentally confused about the nature of God's kingdom: the power of God is manifested in serving, not in being served - in giving up your life rather than claiming positions of power. We are to become like children, trusting completely in Someone other than ourselves for everything. We are also to receive children and people of no reputation as if they were people of great importance, thus conveying the economy of God's love, where all are welcomed equally into his family through Christ's offer of salvation.

The second story speaks also to this fundamental difference between the mentality of the world and the mentality of the kingdom: those who are not in our clique but use Jesus' name to do good, they should be respected rather than judged. In other words, there is a fundamental graciousness extended within the church community between people of differing opinions. Working out the details of these relationships may involve some hard work and sensitivity to the Spirit, but the starting point, according to Jesus, is grace.

What's the connection between these two anecdotes in Mark 9? I think they should be viewed in light of the Transfiguration, and convict us of how far our natural worldly mentality is from the heartbeat of God - He is working out a cosmic plan to redeem humanity, and we struggle to grasp it, understand it, apply it, or let it inform our view of others. We want first place, even after seeing God in the flesh and hearing the heavenly Voice. We want to judge others, when we've got logs in our own eyes waiting to be removed.

Lord, help me to live as a childlike servant, assuming the best of others, and most of all standing in awe of Your glorious plan of redemption. Help me understand it, treasure it, and live humbly in light of it. All by your grace alone. Amen.

Not Who They Expected

Mark 8:29-32

And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." And he strictly charged them to tell no one about him. And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him.

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Mark 8 continues the itinerant healing ministry of Jesus and his followers, but also contains a couple important stories that reveal the confusion of the disciples.  The first, in verses 14-21, shows that the disciples could not understand even a simple metaphor and were more quick to think about their stomachs rather than the battle between truth and lies, between Jesus and the Pharisees.  Mark ends this passage with "Do you not understand?" - a scathing, unqualified critique of the disciples' obvious disconnect, despite how familiar they were with Jesus and his teaching.

The second story is related above and presents an even more scathing rebuke to Peter and the other disciples. The fact that Peter rebukes Jesus (who he truly believes is the Messiah) is absurd enough, but Mark inserts a little parenthetical statement that makes it even more ridiculous - "And he said this plainly."  Jesus was not being cryptic here or speaking in parables; he was making a clear prediction of how He would be rejected, killed, and raised from the dead.  Peter makes a willful decision to demand his own version of "Jesus," in place of this inconvenient self-description. "The Messiah can't be rejected and killed! He's the king of Israel. I'll set Jesus straight." Bad idea.

Jesus replies to Peter pretty harshly for at least two reasons.  One, Peter's rebuke was in front of others, so Jesus responds in kind, for the sake of Peter, but also for the sake of the other followers.  Peter's misconception had to be stopped before it spread, not unlike the "leaven" of the Pharisees he had recently warned them about.  But, more importantly, the second reason this rebuke was so harsh, was that Peter's denial here struck at the heart of the gospel itself, the very heart of the message of God's kingdom - namely, that God has arrived, not to condemn the world, but to lay down his life as a ransom for many.  The world didn't need another Alexander the Great or Caesar; the world needed someone to pay for the wages of human sin.  Only a divine savior could deal with the infinitely dark consequences of human rebellion and sin.  Only God in the flesh could rescue mankind, open the eyes of the blind, and miraculously give new hearts to a world that was so fallen.  And Peter didn't like it.

Let us be mindful that the gospel message continues to be a radical challenge to our common sense, both inside and outside the church.  People in the world are offended by the crucified Christ, insisting on their own goodness and resistant to anyone who tells them of their desperate need for a Savior.  People in the church continue to resist the cross-bearing nature of discipleship - the fact that Jesus didn't model an easy or convenient way to fix mankind. It will take blood. It will cost you your life.  I pray for myself, that I am careful not to resist the heart of the gospel, that I take up my cross today, whenever the opportunity arises, so that people will see God's determination to redeem a people for himself.

And let's not forget, it doesn't end with death:

...and after three days rise from the dead.

Worse than Diarrhea

Mark 7:18-22

"Do you not see that whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?" (Thus he declared all foods clean.)  And he said, "What comes out of a person is what defiles him.  For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.  All these evil things come from within, and they defile a person."

...............

Apparently, the only appropriate way to rebuke religious hypocrisy is to resort to potty language.  At least, this is the case in Mark 7 as Jesus responds to the Pharisees' insistence upon ceremonial hand washings.  When confronted with strict rules for external rituals, Jesus counters with his own well-aimed rebuke: You Pharisees bend and break the commandments of God for the sake of your man-made traditions.  Don't you know that what comes out of your sinful heart and mind is far worse than mere food which is eaten and expelled?

Much could be said about how religious people today are continuing this Pharasaic legacy of restricted pietism (making a short list of extrabiblical rules that will supposedly gain the special favor of God).  There are preachers and congregations who rail against cultural trends and lifestyles, and yet conveniently overlook their own gluttony, laziness, or private marital problems.  There are average folks who thumb their noses at certain classes of people, or discount certain forms of art because of its rating or reputation.  And there are even non-religious pietists as well, who rail against what they see as religious "bigotry" or traditional definitions of family and society.

So, how do we know if our convictions are more like the Pharisees or like Jesus himself?  The answer from the immediate context is that we should hold tightly to the clear commands of Scripture and be willing to quickly let go of our extrabiblical religious habits when they contradict with Scripture (9:9-13).  This is especially the case when our extra rituals are culturally irrelevant or even detrimental to ourselves and others (cf. Romans 14 & 1 Cor. 9).  Another answer from the broader context of the Gospels is to first point the finger at yourself, long before you consider pointing out someone else's weakness or sin (Matt. 7:1-5; note: this passage is often misused to argue that ALL judging is forbidden by God, when in reality it merely forbids "judgmentalism" as an attitude of thoughtless self-righteousness).

An example in my own life may prove to be an appropriate conclusion.

One night, many months ago, I had the opportunity to sit down with my mother-in-law and share this very passage (Mark 7) with her, in an attempt to explain some of my beliefs.  I have witnessed in her life the paralyzing effects of restricted pietism. Her disciplined habits of prayer, Bible-reading, and healthy diet are truly remarkable, but in and of themselves, they are hollow forms which provide little substance (see Col. 2:16ff). As I sat with her for over two hours, while Donna and Gracie slept, I sought desperately to show her, as humbly as I possibly could, that her ascetic lifestyle was in fact enslaving her and emaciating her - a result that runs completely counter to the glory and goodness of God, in whose image every person has been created.  However, she looked directly at verses like Mark 7:19 (thus he declared all foods clean) and quite simply refused to accept it.  She said, No.

I pray that someday she sees how trivial and petty her vision of God appears to be.  The One who paints the sunsets each day and formed every human heart to beat and to long for meaning, it is He who created her to be free from the bonds of pietism which keep her depending upon rituals rather than a dynamic relationship with the Living God.  Lord, have mercy on each of us as we continue to fight this fight for freedom, through the One who covers us completely in His righteousness.  Amen.

Leaders in Contrast

Mark 6:26-27

And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. And immediately the king sent an executioner with orders to bring John's head.

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This chapter continues the narrative of Jesus' healing ministry as he travels from town to town and even sends his apostles to work miracles as well. Then, interjected into the narrative is an excursion describing the death of John the Baptist at the hands of King Herod. In this way, the chapter offers us a striking contrast between the leadership qualities of Jesus and Herod.

Verses 1-6 describe how Jesus was rejected in his own hometown. He preaches the message of the kingdom, but his own neighbors, those he has known his whole life, were offended by him. They questioned his authority because they knew his humble origins. And while Jesus knew they would be offended and would reject him, he did not back down from giving them the truth and then marveling at their unbelief. In Jesus' leadership, we see incredible courage to resist caving into the pressures of culture or the fear of man.

No so with Herod.

Herod's leadership wreaks of people-pleasing - the kind of political hand-kissing that continues to nauseate us on the news media today. And Herod's fear of man went so far as to order the execution of a man he respected. We see in verse 20 that Herod had gladly listened to John's teaching. We see in verse 26 that Herod was exceedingly sorry that he had made an oath that had endangered John's life. But, whatever his conflicting emotions might have been, the fact of the matter was that Herod had arrested, imprisoned, and then ordered the execution of God's prophet. His people-pleasing knew no limits, even in spite of his own grief-stricken consicence.

When I read this chapter, it was verse 20 that followed me around all day long. How often have I experienced heart-felt regret and remorse, only to continue the very behaviors that lead to such feelings. Like a dog to its own vomit, I feel a magnetic attraction to thoughts and actions which run counter to the glory of God and the dignity of man. I grieve, but do I repent? (The contrasting stories of Judas and Peter come to mind as well).

I pray that I may avoid the "exceeding" sorrow which does not lead to repentance, or the unbelief which leads Jesus to "marvel." I want to be a leader like Christ, who considered the potentially offensive nature of his message and preached it anyway, rather than the powerful king who showed how weak he really was by saving his own reputation at the expense of a godly man's life.

Lord, have mercy.

Three Beggars

Mark 5:19

And he did not permit him but said to him, "Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you." And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.

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I'd like to point out three instances of begging within the story of the demon-possessed man. Then, I'd like to think about how this man's response to Jesus is relevant for me today.

1. The Demons Beg. An ostracized maniac was living naked in the caves outside of the city. A whole battalion of demons were oppressing him, demons who even gave themselves a name - "Legion." And, while the townspeople kept their distance, Jesus approached him in his spiritually destitute state and threatened these demons with banishment. So, they begged. They begged Jesus to not send them away. They begged Jesus to send them into a herd of pigs nearby. "So he gave them permission" (5:13). Think about that little sentence for a moment. It says a lot about Christ's power and the impotency of the demonic world.

2. The Townspeople Beg. When the pig herdsmen saw that Jesus had sent these 100's of demons into their precious herd, they went into the town to tell what had happened. In turn, the townspeople proceeded to come and see for themselves. Amazingly, when they saw that Jesus had shown compassion and set the maniac free from his oppression, they begged Jesus to leave. They begged! When confronted by powerful compassion, their whole way of life was threatened: their personal peace, their comfortable segregation from this maniac, and probably their financial interest in the pigs!

3. The Demoniac Begs. In a very different way, the former demoniac does his own begging of Jesus, but he is begging Jesus for permission to "be with him." Sounds like a good request right? But, Jesus does not permit it! Instead, it was more imperative that this man tell his friends what the Lord has done and about the mercy he has received. Now, this was probably the very thing that the townspeople did NOT want to hear about, for the sake of their comfortable way of life. But, Jesus makes this the priority: Make it known that there is a man who has power over demons, who transformed your life completely, and is worth our allegiance and trust.

This is our message too. We were oppressed by our sinful desires, enslaved to our love for the world and its empty promises. But, Jesus pursued us and demonstrated his love for us right when we had the least to offer, with nothing to commend ourselves (see Rom. 5:8). When we were naked, alone, and ashamed, our Savior came to us and clothed us in the precious jewels of his love and freedom and righteousness (see Ezekiel 16). Jesus has given his almighty "permission" to free our souls from sin and oppression and we too have a message to spread. Will we tell our friends about what the Lord has done and what mercy he has shown? Will our friends beg us to leave too? Or, like verse 20 suggests, might our friends marvel at this message of transformation and begin to investigate it for themselves?

We'll only find out if we go and share the mercy that has forever changed who we are.

The Kingdom of Heaven, Part 2

Mark 4:21-23

And he said to them, "Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear."

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I call this post "Part 2" because we have already discussed some of the characteristics of the Kingdom Parables in a previous post. These parables reveal to us the surpassing value, the progressive growth, the final judgment, and the hidden quality of God's kingdom. Mark's gospel provides one kingdom parable that is not found in Matthew or Luke: The Lamp under a Basket. Because of this distinction, it seems appropriate to further address the "hiddenness" of the kingdom.

We have countered the popular gnostic claim that Christianity is a secret religion which makes God a mysterious transcendent being, only knowable through ecstatic experience. Gnosticism is repeatedly denounced in the New Testament, both implicitly (in the reality of the Incarnation) and explicitly (in the teaching of Christ and his apostles). We see this in Christ's affirmation of marriage, of eating and drinking, and his overarching interest in physical healing and financial responsibility. The ordinary material matters of life are of immense significance to God, since our obedience to Him in these matters is essentially what being a citizen of the kingdom is all about, albeit by means of faith in Him and a motivation to glorify Him.

Despite this affirmation of the material world, we have readily admitted that God's kingdom has a hidden quality, rooted in Adam's rebellion and mankind's fallen nature. We "suppress the truth in unrighteousness" (Rom. 1) and literally blind ourselves to God's glory, revealed in creation and in His Word. Strangely enough, even Jesus' closest followers were often blind to the truth of His identity and His message. Mark is also distinctive in his emphasis on the slowness of the disciples to grasp who Jesus was and what His ministry would look like (see Mark 4:38ff).

Fortunately, the parable of the Lamp Under a Basket reminds us that this hidden quality of the kingdom is only temporary. In fact, Jesus tells us that "nothing is hidden except to be made manifest; nor is anything secret except to come to light." In other words, secrets are not meant to be hidden forever. Jesus' teaching was part of undoing this hidden quality; and his cross and resurrection even moreso. That is why the authors of Colossians and Hebrews can both say with confidence that Jesus himself is the glory of God, in whom "all the fullness of deity was pleased to dwell" and in whom we behold "the radiance of the glory of God and the exact imprint of his nature" (Col. 1:19 and Heb. 1:3). What is recorded in Mark's gospel is the record of this Incarnate God and what He has provided as a solution to our deepest need. Rather than some fleeting experience, it is our faith in Jesus Himself and the historical space-time sacrifice for our sins that gives us an objectively right relationship to God. Because of who He is and what He has done, we can stand in His righteousness and know with complete certainty that we are forgiven and accepted and renewed by His Spirit. This is the kingdom to which we belong - a lamp once hidden, but now placed on a stand for all to see.

Lo, His Doom is Sure

Mark 3:23-27

How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.

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As I stared at this chapter for a few moments, it dawned on me how often Jesus' teaching provides the central theme in a passage. Our eyes are drawn to the red letters, not because they are somehow more inspired than the narrative verses, but because Jesus is the main character. Like any well-written piece of literature, the main character often carries the message of the book, and this is no exception. It is only fitting that the all-knowing Son of God, who was living directly in the middle of this chapter's action, would provide a concise and penetrating commentary on what is going on around him.

So, what is going on around him? People are being healed of incurable diseases. Evil spirits are quite clearly and vocally being driven away from the oppressed. Some people respond to these miracles by crowding around Jesus, almost crushing him (3:9). Others, including his own family, think that he is out of his mind (3:21). The religious leaders especially make their opinion loud and clear: "He is possessed by Beelzebul" (3:22). He is accused openly of relying on Satan to do his work (notice how they were looking for a reason to accuse him all along - 3:2).

So, how does God in the flesh, the Creator of the Universe, respond to these venomous hearts of stone?

He gives them logic.

We know that Jesus was a little angry and grieved by their hard hearts (3:5), but he responds with self-control, using a rhetorical question that is meant to discredit them to the core. "How can Satan cast out Satan?" Of course, you fools! Don't you see that your doubts and skepticism and accusations and oppositions comes not from a righteous interest in the glory of God, but rather from an arrogant self-righteousness that cares only for its own reputation. It boils down to petty jealousy, a verdict that the Gospel writers often make note of.

Even as I write this, I think about the times when I have let accusatory thoughts boil and churn in my mind concerning some brother or sister in Christ. Verse 3 penetrates me so deeply when I read it because I know my own tendencies to look for reasons to accuse. It's ironic really, because as the religious leaders accused Jesus of working by Satan's power, it was really them all along who were tearing down themselves and others by the power of the evil one. When we dwell on the mistakes and failings of those around us, we are not only being unforgiving and wasting a lot of time, but we are doing the devil's work. How can we, who claim to cast all our hope on the humble Son of God, turn from his throne of grace and seek to blame and condemn our fellow believers? Perhaps a quiet hour meditating on the mercies of God (Rom. 8) or thinking through the folly of judgmentalism (Rom. 14) would be a good place to start.

Or, maybe we can start in Mark 3, by meditating on the Man who poured out his life in healing the weakest of the weak so that our Enemy would be forever bound and his unholy house forever destroyed. May we turn to our Savior, who not only holds the staff of comfort, but the rod of protection, to keep us from the evil one. And we know too, that "lo, his doom is sure," as Luther so powerfully sang:

And though this world, with devils filled, should threaten to undo us,
We will not fear, for God hath willed His truth to triumph through us:
The Prince of Darkness grim, we tremble not for him;
His rage we can endure, for lo, his doom is sure,*
One little word shall fell him.

That word above all earthly powers, no thanks to them, abideth;
The Spirit and the gifts are ours through Him Who with us sideth:
Let goods and kindred go, this mortal life also;
The body they may kill: God’s truth abideth still,
His kingdom is forever.

*see Rev. 12:12 and 20:7ff.

New Wineskins

Mark 2:22

And no one puts new wine into old wineskins. If he does, the wine will burst the skins--and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.

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In our introduction to the Gospel of Mark, we noticed some of the unique characteristics of this gospel and it's overall emphasis upon the kingdom of God, as summarized in Mark 1:15. Now, we come to a somewhat cryptic verse about wineskins in chapter 2 which hopefully will shed more light on what this new kingdom is all about. We will approach this passage as a parable, since the version in Luke 5 explicitly calls it such. And, we will utilize the tools for parable interpretation that we learned while studying Matthew -- especially looking at the immediate narrative context and the synoptic parallels.

1. Immediate Narrative Context. Jesus is in the beginning stages of his Galilean ministry. He has dramatically healed a paralytic in front of a vast crowd, and in the process, claimed the authority to forgive sins (2:10). He has called Levi the tax collector to be his follower, and then proceeded to have fellowship with a whole room full of "sinners." And, the chapter ends with a shocking reinterpretation of the Sabbath, in which Christ claims to be Lord of the Sabbath and the final arbiter of its meaning and purpose. It is in this context of paradigm-shifting events and teaching that we find the parable of the wineskins.

What the context tells us about the parable confirms the interpretation of the wineskins as representing religious paradigms. In other words, the old wineskins represent the rabbinic customs and regulations that have been built up around God's law over the centuries; the new wineskins represent the kingdom of God which is being inaugurated by Christ. Christ's teaching is the new wine, and so we are here learning that we cannot fit His truth into our preconceived religious paradigms. We must conform completely to His reality, not the other way around.

2. Synoptic Parallels. Matthew's version of this parable is essentially the same, but Luke's version adds another verse which, at first sight, appears to contradict our initial interpretation:

And no one after drinking old wine desires new, for he says, "The old is good."

This appears to be an affirmation of the Jewish religious paradigm which was criticized in the previous verses! However, there is a simple explanation for this -- the statement is descriptive, rather than prescriptive. In other words, Jesus is describing the common experience of preferring old wine over new (or old teaching over new). He is NOT prescribing such a preference, but rather saying that the religious leaders have no desire for the new teaching, since they are entrenched in their love for the old. (If you are familiar with the interpretation of Solomon's Proverbs, you will better understand this descriptive/prescriptive dichotomy.)

While this passage about this wineskins is still bound to its cultural context and a rather foreign illustration to our modern ears, we do have tools to build a substantial understanding of what it means for us today. We can say with certainty that Jesus is using this illustration to critique the entrenched religious paradigm of the day. And, we can say with certainty that Jesus is calling each of us to question our own paradigm and make sure that we are not trying to fit Jesus' teaching into a preconceived religious mold. If we do so, the mold and the teaching will both be useless -- "the wine is destroyed, and so are the skins."

Start Spreading the News

Mark 1:15

The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

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When you see the word "gospel" you should always read "good news," because that is what is means. And, when you look at the Gospel of Mark you should always think "news flash." Mark shares many similarities with the other two synoptic gospels (Matthew and Luke): exact textual parallels in many cases, as well as similar chronological ordering and emphasis upon the "kingdom of God." But it is where they differ that is striking for our introduction today. Mark is unique in at least two ways:

1. Pacing. You may notice the words "immediately" and "at once." Well, you should notice them, because they appear about 8 times in chapter one alone! The significance of these phrases is that Mark's pacing is fast and driven. The shortest of the gospels, Mark is all about getting to the point and summarizing the ministry of Christ as it approaches its climax at the cross and empty tomb. This "good news" is more of a "good news flash."

2. Action. Another distinctive of this gospel is that the content of the book is dominated by narrative action, with only snippets of teaching quoted here and there. As opposed to the Sermon on the Mount and John's lengthy Olivet Discourse, Mark is primarily concerned with following the action of Jesus' ministry, once again, giving the story a sense of speed and urgency. In chapter one alone we learn about John the Baptist, Jesus' baptism and temptation in the wilderness, the calling of the first disciples, an exorcism, two healings, a glimpse at Jesus' times of solitude, and some mention of Jesus' teaching. As for the content of that teaching, out of 45 verses, only one of them gives us a glimpse at what Jesus is teaching the crowds: verse 15, which is quoted above.

As many have suggested, Mark 1:15 is a good summary statement for this gospel. Jesus has come to fulfill all that God's people have been waiting for for hundreds of years: namely, the kingdom of God has arrived on Earth. Chapter one gives us an early glimpse of what characterizes this king and his kingdom: teaching with unique authority and dominion over the forces of nature. But, perhaps the most important (and possibly surprising feature) of this coming kingdom, is how we are commanded to respond to it: Repent and believe. Jesus cuts to the core of what the kingdom is about here by demanding a changed life and a changed heart. As we continue through the Gospel of Mark, we will see more of this "news flash" unfolding, and be ourselves challenged to respond to Christ's authority with repentance and faith. Perhaps the response of the leper will be our own:

But he went out and began to talk freely about it, and to spread the news...