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.

Whose Prayers Does God Hear?

Psalm 17:1-2

Hear a just cause, O LORD; attend to my cry!
Give ear to my prayer from lips free of deceit!
From your presence let my vindication come!
Let your eyes behold the right!

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Talk about getting bold in the face of God! David had a pattern of boldness in prayer that is hard to find today. And, it's not just his tone that is bold, but also what motivates his prayer and his expectation for being heard - namely, his own righteousness!

Isn't this the same David who just described the universal depravity of mankind in Psalms 5 & 15, not to mention many other verses? Isn't this the same David who committed adultery and then murdered an innocent man to cover it up? How can he approach a holy God with this kind of boldness and apparent pride? He may have once been called "a man after God's own heart," but surely there is something amiss in the way he is praying in this passage, right?

Well, as you might have guessed, I'm going to argue that David is completely justified in praying this way. Why? Because he understood that his righteousness did not ultimately come from himself, but was a gift of God through faith. I can say this confidently because of how the New Testament describes David's faith. Romans 4 quotes David's words in Psalm 32 as part of Paul's explanation of the "righteousness that comes by faith." And, David is listed in Hebrews 11:32 as one of the many Old Testament saints who lived by faith in God, looking to Him for the promised Savior who would make them right with Him. While not explicit, this kind of dependent faith really is fleshed out in the words of Psalm 17. David is crying out for salvation to the only hope he has: the strong and loving God whom he calls "Savior" (verse 7).

Now, I have admitted that this psalm does not make that point very explicitly on its own; it really does sound at times like David is claiming to supply his own righteousness. But, the reason David seems to claim this righteousness as his own is that, in one sense, it really is! When we look to God and completely bank on the work of Christ to make us right with him, then he really makes us right, both in our position and in our practice. He sees us as righteous through the blood of Christ; and he sees us as righteous because our actual thoughts, desires, and behavior are becoming more and more righteous, albeit by the power and grace of His Spirit.

All of this assumes that you understand one simple fact: God only hears and answers the prayers of the righteous. You then have to ask yourself: Am I righteous? Am I right with God? On what basis can I claim such holiness? Well, you can try to manage perfection on your own. Or, you can bank on the sacrificial death of the perfect Lamb of God, Jesus.

For further reflection on what the Bible says about prayer, consider linking here: The Locks and Keys of Effective Prayer. While I would urge you not to think about your conversation with the personal God as the same thing as locking or unlocking an impersonal padlock, I can vouch for the Scripture references used and think they are a good summary of how to think about our communication with God. You can start here, but there's much more to discover about the blessings and benefits of prayer.

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.

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.

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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...