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.

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

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.

In Memory of Lynn

Psalm 16:9-11

Therefore my heart is glad,
and my whole being rejoices;
my flesh also dwells secure.
For you will not abandon my soul to Sheol,
or let your holy one see corruption.
You make known to me the path of life;
in your presence there is fullness of joy;
at your right hand are pleasures forevermore.

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

These words were so powerfully exemplified in the life of Lynn McGary. While I only knew her for a relatively short while, she convinced me that true joy could only be found in a deeply experienced relationship with God, through Christ. There is no other way to explain the fullness of joy that characterized her during periods of such physical pain and suffering. Lynn found her joy in the presence of her Savior, and it showed.

The LORD is my chosen portion and my cup; you hold my lot.

There are very few people who have experienced a life of complete dependence on God. Lynn, you have made the Lord your portion in ways that have been truly amazing. You have seen miracles great and small: bills paid, needs met, people saved, and lives transformed. You have spent your life banking on the "beautiful inheritance" of obedience to God, rather than experiencing the "sorrows of those who run after another god."

I bless the LORD who gives me counsel; in the night also my heart instructs me.

We can sing with the psalmist about the gratitude we feel for Lynn's incredible counsel. How did you have the strength to stay up into the morning hours, pouring out your wisdom to bumbling young people? How could you know that your words would fundamentally shape the way that Donna and I look at each other, look at our children, and look at the world God has made? You knew, because you were drawing up the waters of wisdom from a well that has stood the test of time: the eternal Word. Truly, God has used you to "make known to me the path of life."

The last time we saw you, you were lying in a hospital bed. We came all that way to perhaps bring some small bit of comfort or encouragement. But, when we brought Gracie in to see you, you mustered the strength to smile, and even play peek-a-boo using your oxygen mask. Your fullness of joy could not be overcome. Instead, your joy overflowed and overcame the sadness. You depended upon the Source of life, and He shone through you so brightly, it was almost too much to behold.

Why did you love so deeply, so joyfully, so selflessly?

I want to spend the rest of my life finding out.

Thank you for the life you gave.

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.

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

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.

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

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...

You Must Be Good

Psalm 15:1-2

O LORD, who shall sojourn in your tent?
Who shall dwell on your holy hill?
He who walk blamelessly and does what is right
and speaks truth in his heart...

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

The first impression I receive when reading this psalm is that the criteria for being accepted by a holy God is quite simply this: complete holiness. It is, after all, a "holy" hill that is described here as the desired destination of believers. What else should we expect as the criteria for entrance into the presence of God?

The problem is that we fall short of this list in Psalm 15 almost every day. We continually fail to do the following:

- speak truth in our hearts
- avoid slanderous speech
- avoid doing evil to our neighbor
- avoid taking up reproach against our friends
- despise vileness
- honor those who fear the LORD
- swear to our own hurt and never change
- avoid lending money at interest
- avoid taking bribes against the innocent.

The temptation here is to finish reading this psalm and immediately despair. We know that our salvation is by grace, but these verses seem to contradict that reality. Is it really fair to the text to say that this list of rules is no longer applicable for the Christian who lives under the forgiveness that was purchased at the cross?

Well, I believe this conundrum can be solved using two very simple (and fair) interpretive tools: proximity and parallel. First, it is easy to miss, but the proximity of this psalm to the one before must not be overlooked. As we have already discussed, Psalm 14 is very clear about man's depravity. If it's not clear enough for you by itself, see how Paul refers to it in Romans 3. This is clearly a final verdict on man's inability to please God on his own. Second, the parallels between the lists found in Psalm 15 and Romans 3 are too close to be coincidental. Romans 3:13-14 speaks of humanity's propensity for evil speech (parallel to Psalm 15:2-3). The psalm requires us to honor those who fear the LORD (v. 4), but Paul says that there is no fear of God in the eyes of any man, period (Romans 3:18). The psalm describes a man who swears to his own hurt (v. 4), while Romans describes humanity as continually hurting others (3:15-17).

Clearly, these passages create a paradox that, on one hand accords completely with reality as we know it, but on the other hand, must somehow be resolved by a divine intervention alone. Gladly, the gospel tells that story exactly. While our God is completely holy and welcomes to himself only those who match the list, our Savior was also completely holy and has made a way for us to be welcomed into the presence of God through his shed blood and imputed righteousness (see 2 Cor. 5:21).

I pray that we can face these realities with awe and gratitude for the God who is there and who has intervened on our behalf. Let us sing of these truths along with the hymn-writer:

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.

Resurrection and Response

Matthew 28:17

And when they saw him they worshiped him, but some doubted.

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

There is little doubt about the historical existence of Jesus. In fact, there is ample evidence outside the Bible for many of the details of his life, his ministry, and the circumstances of his death. But, it is the historicity of the resurrection that continues to be hotly debated among people great and small. This chapter offers some insight into the very beginning of this debate and what is really going on in the hearts of men who respond to the news of Christ's resurrection, whether in faith or in doubt. Let us consider three categories of response outlined in this chapter.

1. Willful Denial. The guards at the tomb were eyewitnesses to the angelic episode in which the stone of Jesus' tomb was rolled away and his absence was revealed. We know that their experience of the angel was taken seriously: "And for fear of him the guards trembled and became like dead men" (28:4). While their initial response might have led to potential faith, we find out quickly that personal interest is persuasive enough to choke out the truth and smother the seeds of faith. The guards tell the chief priests what they saw, perhaps hoping to get some spiritual guidance on the matter. Instead, they got a bribe and were directed to lie about what happened. This, they were told, would satisfy the governor and "keep you out of trouble." As counter-intuitive as it may seem, the eyewitness evidence of an angelic vision and an empty tomb was not enough to overcome basic human cravings for money and security. If this was true of these men, how much more for men today who are so far removed from the events?

2. Doubt. We might expect such willful denial from pagan Roman guards who knew very little about Jesus, his promises, and his love. But, what about the doubts of the disciples who were seeing the resurrected Jesus, flesh and blood, right in front of them? Verse 17 reveals that not all of the disciples were convinced that Jesus had risen, that Jesus was truly who he claimed to be, even though he was right there for them to see and touch. Again, we must scratch our heads and question the conventional wisdom that says, "If I could see him risen from the dead, then I would believe." This is obviously not the case, for those who were closest to Jesus did not immediately believe, even in the face of overwhelming evidence. If these men were not convinced, how can any of us in the 21st Century believe in the resurrection with any certainty?

3. Faith. Fortunately for us, Denial and Doubt are not the only responses recorded here. Chapter 28 also gives us a glimpse of those who saw Christ risen from the dead firsthand and were led by the evidence to believe that he was God himself! They worshiped him, an action that was reserved by devout Jews for Yahweh alone. This was a radical response indeed, to believe that this Jewish carpenter was actually God in the flesh. What made them respond differently than the guards or the doubters? Why didn't they succumb to their personal interests or a prideful reliance on human reason? The chapter does not give an explicit answer, but we can conclude that faith is NOT a given based upon evidence alone. There must be a miraculous act of God in our lives to draw us to faith in Christ. The seeds of faith must not be choked out by the cares of this world.

Perhaps, most importantly, there must be a choice to overcome personal fear in the face of life-changing evidence. Isn't this what the angel and the risen Lord repeatedly said to the many witnesses? "Do not be afraid!" (Verses 5 and 10). There must be courage to overcome "reasonable" doubt and trust that God has come in the flesh, has overcome death, and he has made a personal offer of relationship with each one of us. We must be struck by the beauty of this good news, for it meets our deepest needs for love, forgiveness, and reconciliation with the One who made us and knows us inside and out. It is only this kind of courage and commitment that can motivate us to fulfill the commission that Jesus ultimately leaves to his disciples. Let us not be afraid; let us believe that he is now with us; and let us faithfully carry out the mission he entrusted to us:

All authority in heaven and on earth has been given to me.
Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, to the end of the age.

Ultimate Destruction

Matthew 27:20

Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus.

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

Up to this point, the story of Jesus has been barreling toward tragedy, yet without a certain doom. There was still a chance that Jesus could be rescued, could come out of this conflict at the last minute and achieve some kind of physical victory. But, in this verse I think, there is a point of no return. The people have made their judgment. The Son of God was to be destroyed.

Two things strike me about this passage.

(1) The most pivotal moment in all of history, the most important choice any crowd has ever made, all hinged upon the persuasion of a few envious old men who happened to be positions of religious authority. This highlights the incredible power that is held by those in official positions of authority. People look to them for guidance and often follow their lead, no matter how counterintuitive. And, this is especially so for religious leaders. What an awesome responsibility that can be so easily used for evil. It is only fitting that teachers would be judged by God with greater scrutiny (James 3:1). Of course, let us be clear, that the decision of the crowd to destroy Jesus was not just the result of chaos and chance and human will. Mysteriously, but truly, the plan of God Almighty was unfolding through the persuasion and choices of these envious and cowardly men (Acts 2:23, 4:27-28).

(2) There was a greater destruction taking place here than any of these people realized. It was greater than the unjust murder of a righteous man.

The real destruction that took place here was the destruction of Death and the wall of separation between God and man.

The Pharisees themselves bring up this truth as they are mocking the dying Jesus. "You who would destroy the temple and rebuild it in three days, save yourself!" (27:40). Did the Pharisees really not understand that Jesus had made this earlier claim in reference to his own body? No, the Pharisees knew deep down what Jesus had meant; they prove it themselves in verse 63, when they explain Jesus' claim to rise from the dead as a reason to guard the tomb! Amazing. And sad.

No, the real destruction that took place here was the end of Death and the wall of separation. The curtain was torn in two. Men long dead began to rise from their tombs and walk the earth again. All that stood in the way between God and man, generations of sin and rebellion, centuries of attempts to bridge the gap through animal blood sacrifice, all of this was done away with in one stormy night on a hill outside Jerusalem. What the Jewish priests had failed to do for years (cleanse the people of their guilt) Jesus here accomplished, "by the power of an indestructible life" (Heb 7:16). His body was destroyed, but truly it was indestructible. What was really obliterated was something far more astounding. And, as we will see, the morning of the resurrection will bring a picture of what is offered to us as well: new life, a new earth, and an eternity in the presence of our Maker.

When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

Death is swallowed up in victory.
O death, where is your victory?
O death, where is your sting?

(1 Cor 15:54-55)