Milo – Page 24

The 365-Day Devotional Commentary

SAYINGS OF THE WISE
Proverbs 22:17–24:34

“My son, if your heart is wise, then my heart will be glad; my inmost being will rejoice when your lips speak what is right” (Prov. 23:15–16).

Speaking directly to us, the wise of the ancient world recapture the style of chapters 1–9, of a father speaking with his hand resting on the shoulder of his son. As Proverbs 23:15–16 says, a good father rejoices when his son or daughter speaks what is right.

Overview
These “sayings of the wise” abandon the brief saying in favor of paragraph—length observations that convey the practical wisdom of the ancient world.

Understanding the Text
“Listen to the sayings of the wise” Prov. 22:17–21. Proverbs are valuable to us only if we listen carefully, take them to heart, and pass them on as well as practice them. They must also be understood not as gimmicks by which others are manipulated, but as ways to express our trust in the Lord in daily life.
This introductory paragraph helps us understand why the proverbs “work.” While some simply provide penetrating insights into how human society works, many function only because God Himself supervises the consequences of the choices you and I make.

“Do not exploit the poor” Prov. 22:22–23. The warning not to exploit the poor “for the LORD will take up their case” illustrates the point made above. Living by the Proverbs does require faith. Many actually do become rich and seem to prosper at the expense of the poor. Only the conviction that God is a just Judge makes us sure that in the end “the LORD will take up their case and will plunder those who plunder them.”
It takes faith to follow guidelines given in Proverbs, just as it takes faith to respond to any Word of God.

“Do not make friends with a hot-tempered man” Prov. 22:24–25. Never suppose that you can avoid being influenced by your friends. So don’t choose as a friend someone with a major character flaw. This proverb warns, “You may learn his ways and get yourself ensnared.”

“Do not be a man who . . . puts up security for debts” Prov. 22:26–27. Economic advice too is found in these proverbs. These verses simply mean: never cosign a loan unless you’re ready and willing to pay it off yourself!

“When you sit to dine with a ruler” Prov. 23:1–3. The social climber is likely to find himself in a situation where he feels most uncomfortable!

“Do not wear yourself out to get rich” Prov. 23:4–5. The person who focuses his whole life on getting rich makes a bad bargain. Jesus made the same point when He called on us to store up treasures in heaven, where no moth or rust can corrupt and no thief break through and steal (Matt. 6:19–21).
Note again the relationship of this proverb to faith. Only the believer, who sees a reality beyond this present universe, is likely to show such restraint.

“Do not eat the food of a stingy man”
Prov. 23:6–8. It doesn’t really pay to wheedle favors from others by manipulating them with compliments. Anything not freely given creates hostility in the heart of the giver, and will not benefit us in the end.

“Do not move an ancient boundary stone” Prov. 23:10–11. In Israel, boundary stones marked the borders of each family’s fields. To move the boundary stone was to steal a little bit of a neighbor’s land. Why not? “Their Defender is strong; He will take up their case against you.”
Again we see why the fear of the Lord is the beginning of wisdom. Only a person who takes God fully into account will view Him as the active Defender of the weak.

“Do not let your heart envy sinners” Prov. 23:17–18. Envy is a mix of resentment and admiration. If we do not secretly admire a sinner, and feel resentment that he has what we want, we will be free of one of life’s most corrupting influences. How do we find such freedom? By being constantly aware of God. If we keep Him before us, we will not envy sinners and will have hope for the future.

“Do not join those who drink too much wine” Prov. 23:19–21. The partying lifestyle of the “beautiful people” of our day is not good for us—or for them!

“Do not gaze at wine when it is red” Prov. 23:29–35. The sober person who looks at a drunk sees the impact of alcoholism (v. 29). But the drunkard, fascinated by his wine, is unable to grasp the reality of his condition (vv. 30–33). Even when he staggers from side to side like a sailor on a stormy sea, he claims he is fine—and thinks only of where he can get his next drink (vv. 34–35).

“Do not envy wicked men” Prov. 24:1–4. The wicked are destructive influences; the wise are constructive. Sinners tear down, and trample beautiful things; the wise build, and furnish society with beauty.

“Do not gloat when your enemy falls” Prov. 24:17–18. Delight at an enemy’s downfall is as great a sin as the one he is being punished for!

“An honest answer” Prov. 24:23–26. Total honesty is essential in every relationship, including honest confrontation of those who do wrong.

“A little sleep” Prov. 24:30–34. A look at the situation of the lazy man teaches an important lesson. It’s dangerous to think, “Well, I’ll just take it easy for a while.” This soon becomes a lifestyle that guarantees poverty.

DEVOTIONAL
Somebody Else
(Prov. 24:11–12)
I read a poem recently about Somebody Else. With tongue in cheek, the poet expressed admiration for this person who does so much for church and community. Why, every time anyone he knew was asked to help out, that person suggested Somebody Else do it. And, sure enough, Somebody Else did!
Proverbs 24:11–12 suggests, however, that you and I aren’t to stand back and let Somebody Else take moral stands. “Rescue those being led away to death; hold back those staggering toward slaughter. If you say, ‘But we knew nothing about this,’ does not he who weighs the heart perceive it?”
We can plead ignorance.
But we remain responsible for what happens in our society.
I think the Rev. Donald E. Wildmon must have taken this proverb to heart. One night when he was trying to watch TV with his family, he had to ask his children to switch off a show on each of the major networks. After watching just a few minutes, each show portrayed some immoral or violent act he knew it was wrong to expose his family to.
That led him to visit the networks to express his concern and, when the networks failed to respond, to form an organization which now goes directly to advertisers. When a show approvingly portrays adultery, violence, or other immoral acts, Don Wildmon goes to the advertiser and asks if these are the values they want associated with their products. And if they do, he makes it clear that he is ready to exercise his right not to buy that product. Is this censorship? Not at all. Wildmon says, “I have as much right as any other individual in this society to try to shape society. I have as much right to try to influence people. I have as much right to create what I consider to be a decent, good, clean, wholesome, moral society.”
In the words of Proverbs, when Wildmon saw our society “being led away to death” he refused to say he “knew nothing about this.” Instead he accepted the responsibility that rests on all Christians to respond when evil threatens others. And he acted.
In acting as he has, Don Wildmon has set an example for us all.

Personal Application
The next time you see an injustice or a wrong, ask yourself: Is God’s Somebody Else me?

Quotable
“One has to have an ethical base for a society. Where the prime force is impulse, there is the death of ethics. America used to have ethical laws based in Jerusalem. Now they are based in Sodom and Gomorrah, and civilizations rooted in Sodom and Gomorrah are destined to collapse.”—Jesse Jackson

The 365-Day Devotional Commentary

SOLOMON’S WISE SAYINGS
Proverbs 10:1–22:16

“The wisdom of the prudent is to give thought to their ways, but the folly of fools is deception” (Prov. 14:8).

The pithy sayings of Proverbs apply to moderns as well as to the Israelite of the ancient East. Billy Graham once said he read a psalm each morning to enrich relationship with God, and a chapter of Proverbs each evening to guide his dealings with his fellowmen.

Background
On reading Proverbs. Either of two ways to read the Proverbs—straight through, or by drawing out sayings on a common topic—can be helpful. Either of these two ways is appropriate for devotional reading; each is illustrated in today’s look at the sayings of Solomon. For your reading, choose the approach which feels most comfortable to you.

Overview
Each of these chapters contains sayings that share insights into a variety of practical matters. We can draw sayings on a given topic together to develop more complete pictures of such things as a righteous way of life, the values of discipline, or attitudes toward work, laziness, and poverty.

Understanding the Text
“The proverbs of Solomon” Prov. 10:1–32. This first chapter of Solomon’s proverbs touches on many varied facts of life:
v. 1. The choices we make necessarily affect others, not just ourselves.
vv. 2–3. Wealth gained by wicked means can never provide security.
vv. 4–5. Hard work is rewarded—and so is laziness!
vv. 6–7. Goodness brings lasting blessing, wickedness does not.
v. 8. It’s better to listen than to blither on without paying attention.
v. 9. The person with nothing to hide has nothing to fear.
v. 10. Any act that harms others is a first step on the road to ruin.
v. 11. The spoken word can heal or harm others.
v. 12. Our basic character is revealed in the way we treat others.
v. 13. Punishment will overtake the man whose judgment is poor.
v. 14. Discretion calls for thinking before speaking.
vv. 15–16. Wealth provides a measure of security. But wealth unjustly gained provides only disaster.
v. 17. The teachable man is the best teacher.
v. 18. The problem with hatred is that it corrupts the one who hates.
vv. 19–21. Words are important. Be careful how you use them.
v. 22. God’s blessing is the only true wealth. (This emphasis is suggested in the grammer of the Heb. construction.)
v. 23. What a person enjoys reveals his character.
vv. 24–25. The fears and insecurity experienced by the wicked are well-founded!
v. 26. How frustrating it is to work with a lazy person.
vv. 27–30. The confidence of the righteous is well-founded too!
vv. 31–32. The words of a righteous person are both wise and helpful.

“The lot is cast into the lap, but its every decision is from the LORD” (Prov. 16:33) illustrates how Proverbs reveals a people’s basic attitude toward life. The biblical universe is not ruled by chance, but all lies under the control of the sovereign God. We should read the Proverbs of the Bible with an eye to their underlying as well as obvious meanings.

“The plans of the righteous are just” Prov. 12:5. One topic which is given much attention by Solomon is righteousness. The righteous make just, not violent plans (v. 5; cf. 16:27, 30; 21:7), for they truly care about justice (17:23, 26; 18:5; 19:28). Because the righteous are concerned for those in need, the righteous are generous (12:10; 21:25–26). They hate falsehood and dishonesty (13:5), so in all they do the righteous are upright (11:3; 15:19; 21:8).
As a result the righteous are delivered from troubles that the wicked bring on themselves (11:8, 21; 12:21; 13:17; 22:5). They rightly feel secure (10:9, 25, 30; 12:3, 7; 14:11, 32), and have hope for the future (10:11, 16; 11:8, 19; 12:28; 16:31; 21:21). The righteous receive what they want; the wicked what they dread (10:24; 11:23). The righteous know joy (10:28; 12:20; 21:15) and are rewarded; the wicked get what they deserve (11:18, 31; 14:14).
The dividing line between the righteous and wicked is clear, no matter how a society may attempt to confuse it by calling the corrupt “adult,” and by exploiting violence under the banner of “free speech.” God is never deceived, even though courts and lawmakers may be.
We who choose righteousness surely are and will be blessed. Those who reject it will receive what their actions deserve.

“He who spares the rod hates his son” Prov. 13:24. The Jewish people were noted for their love of children, and were among the best of parents in the ancient world. Such sayings as this lend no support to an abusive approach to child-rearing, but instead emphasize the necessity of discipline if boys and girls are to freely choose God’s way as adults. Discipline was not harsh, but loving and purposeful: “Discipline your son, for in that there is hope” (19:18), and “folly is bound up in the heart of a child, but the rod of discipline will drive it far from him” (22:15).
Proverbs reminds us that we adults too are subject to discipline: God’s. When God disciplines us, His motive too is loving. The wise person recognizes this and gladly responds, while the foolish man rebels and is punished (10:17; 12:1; 13:1, 18; 15:5, 12, 32; 17:10; 19:16, 25; 21:11).

“All hard work brings a profit, but mere talk leads only to poverty” Prov. 14:23. The proverbs of Solomon often contrast the benefits of hard work and the disaster courted by laziness. The one who works his land produces food, profit, wealth, and high status (10:4–5; 12:11, 24, 27; 13:4; 14:23; 22:29). Whatever his excuses (v. 13), the lazy man will soon lack even necessities (18:9; 20:4, 13).

DEVOTIONAL
Blessed Are the Poor?
(Selected Proverbs)
In general, the Proverbs seem to take a middle-class attitude and blame poverty on the poor. That view is reflected in such sayings as, “Lazy hands make a man poor” (10:4), “Do not love sleep, or you will grow poor” (20:13), “He who loves pleasure will become poor” (21:17), and, “Drunkards and gluttons become poor, and drowsiness clothes them in rags” (23:21).
At the same time, the Proverbs show that at times the poor are victims of powerful others. “A poor man’s field may produce abundant food,” 13:23 notes, “but injustice sweeps it away.” The reality of injustice is shown in warnings against harming the powerless poor (18:23; 22:16). Indeed, the well-to-do are to offer help: “If a man shuts his ears to the cry of the poor, he too will cry out and not be answered” (21:13).
It’s true that in society the rich are generally lionized and the poor ignored (14:20; 19:4, 6–7). It is also true that wealth protects the rich from dangers to which the poor are vulnerable (10:15; 18:11). Yet wealth is not an unmixed good, nor poverty an evil. After all, “A man’s riches may ransom his life, but a poor man hears no threat” (13:8). No one bothers to kidnap a poor man!
Perhaps the most significant saying, however, is found in 19:17. “He who is kind to the poor lends to the LORD, and He will reward him for what he has done.” What is so important about this proverb? It reflects the Old Testament’s conviction that God has a special love for the poor. Society ignores, exploits, or abandons the poor. But God makes the poor an object of His special concern. When we are sensitive to the needs of the poor, we are close to God, for God Himself is on their side.

Personal Application
We are not to assign blame for poverty, but to help the poor.

Quotable
Advantages of Being Poor

The poor know they are in urgent need of redemption.
The poor know not only their dependence on God and on powerful people but also their interdependence with one another.
The poor rest their security not on things but on people.
The poor have no exaggerated sense of their own importance and no exaggerated need of privacy.
The poor expect little from competition and much from cooperation.
The poor can distinguish between necessities and luxuries.
The poor can wait, because they have acquired a kind of dogged patience born of acknowledged dependence.
The fears of the poor are more realistic and less exaggerated, because they already know that one can survive great suffering and want.
When the poor have the Gospel preached to them, it sounds like good news and not like a threat or a scolding.
The poor can respond to the call of the Gospel with a certain abandonment and uncomplicated totality because they have so little to lose and are ready for anything.—Monica Hellwig, as quoted by Philip Yancey

The 365-Day Devotional Commentary

Proverbs

INTRODUCTION
Proverbs is a collection of sayings that examines specific behaviors, asking whether each is wisdom or folly. The book’s pithy observations state general principles that apply to all human beings, not just to believers. Many of the sayings in this book are ascribed to Solomon (970-930 B.C.), while Proverbs 25:1 indicates the collection was not edited and put in its final form prior to the time of Hezekiah (715-686 B.C.).
In thought, vocabulary, style, and themes the biblical proverbs are similar to Egyptian and Babylonian wisdom literature dating a millennium before Solomon, and to Phoenician writings from 14th century Ugarit. This not only supports the biblical dating of Proverbs to Solomon’s time, but also suggests that the issues explored in Proverbs reflect a common interest of all peoples for advice on how to live wisely and well. Among the many topics given close attention in this book are wisdom and folly, wealth and poverty, righteousness and wickedness, generosity and stinginess, adultery, laziness, family, child-raising, and friendship. The proverbs themselves however, are not grouped by topic; thoughts on various subjects are scattered in apparently random order throughout the book.
Whether we simply read through Proverbs, or use a concordance to group its sayings by theme, we too are helped by the Bible’s ancient words to the wise.

IN PRAISE OF WISDOM
Proverbs 1–9

“Wisdom will save you from the ways of wicked men, from men whose words are perverse” (Prov. 2:12).

The wise person is not the individual of great intellectual achievement, but the person who makes appropriate choices in his or her daily life. To know what is right and to do it is wisdom for you and me, as it was for the ancient Hebrew.

Definition of Key Terms
Wisdom. The Hebrew root translated “wise” and “wisdom” (H-K-M) occurs over 300 times in the Old Testament. Together they portray a wise person as one who subjects himself to God and who applies divine guidelines when making everyday choices. In contrast, foolishness involves rejection of the divine guidelines, or another failure to apply them when making moral or other choices.
Several parts of the Old Testament are classified as “Wisdom literature.” These include Job, Proverbs, Ecclesiastes, and Psalms 19, 37, 104, 107, 147–148. Wisdom literature does not state divine law, or record divine promises, but rather simply describes behavior that illustrates wise and foolish choices a person may make.

Overview
After summarizing the benefits of this book (1:1–7), these first chapters take the form of a father exhorting his son not to reject (vv. 8–33) but to embrace wisdom (2:1–4:27). He warned against adultery (5:1–23; 6:20–7:27) and folly (6:1–19), picturing wisdom and folly as two very different women (8:1–9:18).

Understanding the Text
“For attaining wisdom and discipline” Prov. 1:1–7. This introduction describes the purpose of the book, a major portion of which was written by Solomon. If we read carefully we can gain insights that will help us “acquire a disciplined and prudent life, doing what is right and just and fair.”

“If sinners entice” Prov. 1:8–33. Parents of every era have worried about their children’s choices. We may feel that we have more to worry about today, with drugs, violence, sex, and satanism so prevalent in our society. Yet each new generation has faced similar moral challenges, and parents have expressed their concern.
We can’t help but identify with the themes mentioned by the father of Proverbs 1–9, who warned his son against “giving in” to peer pressure and getting in with the wrong crowd (vv. 10–19). Like him we warn our children to think beyond the moment and be wise. In the end those who ignore wisdom and make sinful moral choices will be overtaken by calamity. Then it will be too late: “They will eat the fruit of their ways.” Only a person who listens to and follows the way of wisdom will “live in safety and be at ease, without fear of harm.”
Perhaps we can sense in these words some of the desperation we may sometimes feel. Too many young people think, “That can’t happen to me,” and foolishly take that first experimental step that draws them inexorably into a way of life that leads to destruction. This father realized, as you and I do, that we can’t make choices for our children. But we can point out the way of wisdom—and pray.

“You will understand what is right and just and fair—every good path” Prov. 2:1–4:27. Paying attention to wisdom has lasting benefits, which are expressed in these verses. Each of the benefits is rooted in the fact that God Himself “holds victory in store for the upright” and “is a shield to those whose walk is blameless” (2:6–7). While it is possible to view consequences of a good moral life as a natural outcome, Proverbs affirms a supernatural element. God observes our choices, and He Himself “guards the course of the just.”
How do we achieve these benefits? Several sayings from Proverbs 3 and 4 are rightly famous, and merit memorization. Here are just four:

“Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight” (3:5–6).

“Honor the LORD with your wealth, with the firstfruits of all your crops; then your barns will be filled to overflowing, and your vats will brim over with new wine” (vv. 9–10).

“Do not withhold good from those who deserve it, when it is in your power to act” (v. 27).

“Above all else, guard your heart, for it is the wellspring of life” (4:23).

What makes a parent’s words authentic and compelling? Actually, it is his or her own life, the ability to guide another (4:11) along a path we ourselves have traveled. When we share truths that are authenticated by our own dedicated lives, our children will find it easier to “accept what I say” (v. 10).

“In the end she is bitter as gall” Prov. 5:1–23; 6:20–27. Adultery is dealt with at length, perhaps because the sex drive is so strong in the young; perhaps because sexual temptation so vividly contrasts the prospect of an immediate reward with delayed consequences. Wisdom demands that in making any choice we consider distant as well as immediate consequences. When it comes to sexual sins, the desire for immediate satisfaction often pushes aside any thought of the future. In our sexually oriented society, the warning of Proverbs against adultery is especially appropriate, not just for the young, but for each of us.
What are some of the points these passages make? While illicit sex seems to “drip honey,” the long-range consequences are “bitter as gall” (5:1–14). God has provided us with marriage to satisfy our sexual needs: we are to be captivated by our spouse. The wise man focuses on developing his relationship with his wife, so that their love will be totally satisfying (vv. 15–20). God knows our ways, and has ordained that evil deeds ensnare the wicked (vv. 21–23). Immorality has consequences. As walking on hot coals scorches the feet, so committing adultery brings disgrace (6:20–35). A person controlled by his or her hormones is like a beast; an ox led to the slaughter or a deer stepping into a noose, “little knowing it will cost him his life” (7:1–26).
The thing that sets man above the animals is judgment: the ability to stand aside from instincts, and decide what to do on the basis of what is wise and what is right. The person who is drawn into sex sin acts like an animal, for he or she sets aside that human capacity and acts on the basis of passion alone. To commit adultery is not simply wrong, it is a denial of the Creator’s gifts which set man above all other living creatures.

“Does not wisdom call out?” Prov. 8:1–9:14 These chapters picture wisdom and folly as two different women. The one quietly offering something more precious than all worldly riches and honor; the other raucously tempting those going by to pass through her doorway, only to tumble unexpectedly into the “depths of the grave.”
The voice to which we respond as we live our daily lives demonstrates to all whether we are among the wise or among the foolish of men.

DEVOTIONAL
The Beginning of Knowledge
(Prov. 1–2)
One of those fascinating phrases that dot the Scriptures launches the Book of Proverbs. “The fear of the LORD is the beginning of knowledge.” That phrase does not, of course, mean that it’s smart to be scared of God. After all, Adam and Eve were scared of God after the first sin. They ran away and tried to hide, which wasn’t smart at all! First off, they couldn’t really hide from God. And second, only by running to God rather than away from Him could they have found relief from their guilt.
No, the “fear of the LORD” isn’t being scared at all. What it means here, and in most Old Testament texts, is simply to have respect for God; to be fully aware and in awe of the fact that He is living and present.
This, the fact that we take God’s existence and His presence into account when thinking about any issue or making any decision, is “fear of the LORD.” And this, taking God’s existence and presence into account, is the beginning of knowledge. If we take God into account, we look to Him for guidance. And we find it, for “the LORD gives wisdom, and from His mouth come knowledge and understanding” (2:6).
What a blessing to be among those who fear God and look to Him for wisdom.
But what a challenge to realize that we are responsible to live wisely. We are called not simply to know the will of God, but to let wisdom “enter your heart” so that we will “walk in the ways of good men and keep to the paths of the righteous” (vv. 10, 20).

Personal Application
God’s wisdom is displayed in the way we live, not in what we say.

Quotable
“Wisdom is the right use of knowledge. To know is not to be wise. Many men know a great deal, and are all the greater fools for it. There is no fool so great as the knowing fool. But to know how to use knowledge is to have wisdom.”—Charles H. Spurgeon

The 365-Day Devotional Commentary

HE IS RISEN
Mark 15–16

“You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him” (Mark 16:6).

The ultimate act which proves the deity of Jesus, and the efficacy of His death, is the Resurrection that Mark and each of the Gospel writers report.

Overview
Pilate ordered Jesus crucified to satisfy a rioting crowd (15:1–15). Roman soldiers mocked (vv. 16–20) and then crucified Jesus (vv. 21–32). His death was witnessed by many (vv. 33–41), and He was buried (vv. 42–47). But later when women came to further anoint the body, they discovered an angel by an empty tomb (16:1–8). Later the risen Christ appeared (vv. 9–14), and commissioned His disciples to preach “everywhere” (vv. 15–20).

Understanding the Text
“The chief priests accused Him of many things” Mark 15:1–5. In most things the Romans were content to let subject peoples govern themselves. In Judea and several other provinces, the Romans at this time reserved the power of capital punishment for themselves. This caused a problem for the chief priests. Claiming to be the Son of God might be blasphemy and a capital offense to the Jews. But not to the Romans! So while they condemned Jesus for one crime, they had to manipulate Pilate into condemning Him for some other crime! They desperately tried to invent a capital crime—and when they could not, they relied on the threat of a riot to force Pilate’s hand.
History tells us Pilate had no regard for the Jews he governed. But why ask for trouble at a time when Jerusalem was filled with fanatically religious pilgrims from all over the world?
Pilate’s concern was simple. Not, is it right? But, is it expedient? Will it get me off the hook now?
Whenever we face any moral choice we weigh factors very much like those Pilate considered. He knew the priests were simply envious of Jesus (v. 10). But it was easier to give in to them than to have to report another bloody riot in a city he governed.
If we are repelled by Pilate, the man who ordered the crucifixion of our Lord, let us abhor his way of reaching a decision just as much. Let’s commit ourselves to do what is right, whatever the cost may be.

“Barabbas” Mark 15:6–9. Pilate tried to manipulate the crowd by offering them either Jesus, the Teacher and Healer, or Barabbas, an insurrectionist “who had committed murder.” Apparently Pilate was shocked when the crowds chose Barabbas.
He shouldn’t have been.
One section of an 800-page report on youth suicide published in January 1989 by the U.S. Department of Health and Human Services blames Christian churches that condemn homosexuality for the suicides of gay youth. The report says churches must “reassess homosexuality in a positive context” and must “demand” a sympathetic attitude toward homosexual behavior.
As always, the world cries for the release of Barabbas, and the crucifixion of Christ. Unless Christians raise their voices for the truth as loudly as others cry out for the lie, legislators will, like Pilate, act to satisfy the crowd. And Barabbas will run rampant in our land.

“The whole company of soldiers” Mark 15:16–20. The soldiers stationed in Palestine at this time were not elite Roman troops, but auxiliaries recruited in some distant province. Today you can see in Jerusalem game boards many believe were carved in the stone floor of the ancient Praetorium, perhaps by the soldiers who mocked Jesus.
The soldiers meant no particular harm. They were just bored. And Jesus was to die soon, anyway. Why not have a little fun?
It may be hard for us to realize now, but beating Jesus was to them nothing more than a little entertainment.
Even if Jesus had not been the Son of God—even if He had not been a caring Healer and Teacher—such brutality is horrible, and was horribly wrong. Anytime any human being is brutalized in any way, the one really mocked is not that individual, but the God whose image that individual shares.
I’ve just seen a letter by the chairman of the Mennen company, targeted for a boycott by a group reacting against programs that emphasize violence and vulgar sex. The chairman decrys the boycott, and suggests offended viewers “simply stop watching the offending programs.” After all, it’s just entertainment. If it doesn’t appeal to you, why deprive those who do enjoy it?
I suppose a soldier in the company that mocked and beat Jesus might have said much the same thing. “That bothers you? Well, just don’t look.” Let the mocking and the beating go on. Just look the other way.
But we can’t. Christ’s own suffering at the soldiers’ hands reminds us that brutality is always horribly wrong. No one who truly cares for God or man can look the other way.

“A certain man from Cyrene, Simon . . . was passing by on his way” Mark 15:21–32. I suspect that at first Simon was frustrated and angry when forced to carry Jesus’ cross. What he carried was actually the patibulum, or crossbar, that weighed only 30 or 40 pounds. It was nothing for a strong man, though for Christ, weakened by loss of blood from His beatings, even that was more than He could carry.
The problem for Simon was that carrying the cross, an instrument of death, might make him ritually unclean, and unable to take part in the festival he’d traveled all the way from Cyrene, in North Africa, to share.
How angry we feel when our plans go awry, or something we’ve struggled hard to attain is suddenly and unexpectedly lost.
Yet later how thankful Simon must have been. For the mention of his two sons, included most likely because those sons were known by the Roman church for whom Mark wrote (cf. Rom. 16:13), suggests that later Simon became a Christian, and had the privilege of knowing that he alone, of all mankind, had ministered to Christ on the way to Calvary.
When our plans are interrupted, we may feel the frustration and anger that almost always come. But when these feelings do come, let’s remember Simon. And let’s look around for someone whose burden we may be able to lighten. Just for a moment for them now, perhaps. But later on, for us a source of glory.

“He has risen! He is not here” Mark 16:1–20. For all of Christ’s promises, His followers did not expect the Resurrection. It was a long time before the angel’s words sunk home. Even then Jesus had to appear to many before the little company of His followers began to believe.
But when at last the disciples realized that Jesus was raised from the dead—that He was Lord—they shouted out a message of Good News that not only traveled like wildfire across the ancient world, but has kept on burning brightly for nearly 2,000 years.
The last verses of Mark’s Gospel (vv. 9–20) are disputed. They are not in the best manuscripts, and some are fearful of the miracle-working power Jesus promised the disciples, even though Acts testifies of many a miracle in the early church. In any case, the words ring true. Jesus did show Himself, risen, to many.
And the conviction that Jesus lives has propelled His church to go out, and to preach Him confidently. Everywhere.

DEVOTIONAL
Why?
(Mark 15:21–41)
As Jesus died, He cried out, “My God, My God, why have You forsaken Me?” (v. 34)
These words are undoubtedly the most mysterious in Scripture. It’s not that we can’t grasp what they mean. Some, of course, say the words reflect the pained surprise of a God-intoxicated man, who finally realized that God would not lift Him from the cross. But the New Testament gives us a better explanation. Paul said that Jesus was made “sin for us” (2 Cor. 5:21). In a moment of time, the dammed-up flood of human sin was released, and cascaded with awful force upon and into the Son of God.
In that moment, when the Son of God became sin for us, the Father looked away. For the first and only time in all eternity, within the matrix of the one God, Father and Son were brutally torn apart.
So we do know what the words mean. What we can never understand is what the experience they represent meant to Father and to Son. We can never plumb the depths of Jesus’ anguish, or sense the waves of pain that echoed out through all eternity. We can never envision the corrosive scars that sin engraved on sinlessness.
All we can do is stand at the foot of the cross, hear that cry, and realize that what Jesus did for us cost Him more than we can begin to imagine.
And say, “Thank You, Lord.”

Personal Application
The best thanks we can give is not framed in words, but in our lives.

Quotable
Thou has given so much to me,
Give me one more thing—a grateful heart,
Not thankful when it pleases me,
As if Thy blessings had spare days,
But such a heart
Whose pulse may be Thy praise.
-George Herbert

The 365-Day Devotional Commentary

CRUCIFIXION EVE
Mark 14

“The hour has come. Look, the Son of man is betrayed into the hands of sinners” (Mark 14:41).

The events of the night before Jesus was crucified are detailed in each Gospel. However familiar, each retelling speaks powerfully to our hearts.

Overview
Jesus was anointed with expensive perfume in Bethany (14:1–11). He shared a final supper with His disciples in Jerusalem (vv. 12–26). Afterward Jesus predicted Peter’s denial (vv. 27–31), and prayed at Gethsemane (vv. 32–42) where He was arrested (vv. 43–52) and taken before the Sanhedrin (vv. 53–65). In the yard outside, Peter denied his Lord (vv. 66–72).

Understanding the Text
“She did what she could” Mark 14:1–11. While Mark is the shortest of the Gospels, it often provides more graphic eyewitness details than the others. That’s the case here. Mark alone reported that some (another Gospel says the disciples!) were “indignant” and almost abusive.
Yet the woman’s gift was both an act of love and an act of faith. In a sense, it was also a confession of futility. “She poured perfume on My body beforehand to prepare for My burial.” Nothing could alter the tragic course events must now take. But, in love and faith, she did what she could for Jesus.
Often we feel deeply frustrated by our inability to help those we love. If we only could, we’d change so much. The agony of a loved one’s divorce. The uncertainty of his unemployment. The anxiety of her illness. Perhaps one reason the “beautiful thing” this woman did for Jesus is to be remembered is to encourage us. Heartbroken, she could not do more; she did what she could. And it was a “beautiful thing.”
Let’s do whatever we can for others. Out of love, and though hurting for them and hurting that it cannot be more. Jesus’ defense of the woman of Bethany assures us that when we do what we can, we do enough.

“And found things just as Jesus had told them” Mark 14:12–16. Some commentators have seen in this story evidence that Jesus had already made arrangements for the Last Supper room with its owner. Certainly at this time of year Jerusalem was overcrowded; many pilgrims at major festivals were forced to camp outside the city walls.
What we should see, however, is another indication that God was superintending the events that led to Jesus’ crucifixion. Simply because bad things happen to good people, we should never assume God has withdrawn His sovereign hand.
So we take comfort in the “chance” meeting of the disciples with a man (rather than the usual woman) carrying a jar of water, and the empty upper room available in his house. From it we learn that “chance” has no place in the believer’s experience. What we experience is not the result of circumstance, but a wise and good distribution from our loving Father’s hand.

“One by one they said to Him, ‘Surely not I?’ ” Mark 14:17–21 I like the hesitancy and doubt expressed in the shaken disciples’ question. Each seems to have looked deep within himself, and despite his commitment to Jesus, sensed weakness enough to make him wonder. Could it be me?
It’s much safer for us to ask this question than to make the kind of bold assertion these same disciples did later that night. When Jesus predicted Peter’s denial, that apostle confidently cried, “I will never disown You.” And Mark adds, “All the others said the same thing.”
When we sense our weakness, you and I cling to the Lord for strength. But when we are victims of foolish self-confidence, we venture out on our own, and surely fail.

“Jesus took bread . . . and gave it to His disciples” Mark 14:22–26. John’s Gospel tells us that before this simple ceremony, Judas slipped out to complete arrangements to betray Jesus. The gift of bread and wine then, was consumed only by the disciples, even as the broken body and blood of Jesus are appropriated only by those who have faith in Him as Saviour.
In this sense our celebration of the Lord’s Supper is more than showing forth “the Lord’s death until He comes” (1 Cor. 11:26). It is also an affirmation of a shared discipleship: the statement by a family of believers that in a unique way we belong to each other, for Christ belongs to each one of us. Perhaps this is why there is no hint in Scripture that the Lord’s Supper is ever to be celebrated alone. He offered it to all of them. The sacred meal is to be shared, in affirmation that Jesus Christ unites us to all who trust in Him.

“Stay here and keep watch” Mark 14:32–42. Again Mark expanded an account found also in other Gospels (see Matt. 26:36–46, Reading 209). Mark too recorded Jesus’ anguished prayer. But Mark seemed to emphasize the drowsy disciples.
Yes, it was late at night. They were tired. But Jesus had shared His heart with them, expressing His deep distress. “My soul is overwhelmed,” Jesus said, choosing powerful terms. “Overwhelmed with sorrow to the point of death.” And then Jesus made a simple request: “Stay here and keep watch.”
The word for “watch” is gregoreite, an imperative. This was no mere request. It was an urgent command. And yet despite Jesus’ poignant appeal and urgent command, the exhausted disciples fell asleep. When Jesus returned He found them there, apparently lying on the ground (v. 42).
Jesus did say, “The spirit is willing, but the body is weak” (v. 38). But this was no excuse made for the dozing disciples. It was a warning. Knowing that the flesh was weak, the disciples should never have laid down in the first place! Moved by the urgency of Jesus’ appeal, they should have stood to watch and pray.
What a word for us. We too are weak. When we hear Jesus speak so passionately of His desires for us, we, His modern disciples, need to recognize our weakness, and avoid situations in which we are likely to fall. If we lie down, sleep may overcome us. Therefore we must be even more careful to stand.

“He broke down and wept” Mark 14:66–72. If you don’t feel sorry for Peter at this point, I suspect you may be the judgmental type. After all, Peter truly did love his Lord. And, of all the disciples, Peter was apparently the only one with the courage to track the mob, and try to find out what was happening to Him. Peter didn’t set out to disown Jesus: not at all. And when Peter finally realized what he’d done in swearing, “I don’t know this Man,” he was heartbroken. As Jesus later showed, folks who are heartbroken over doing wrong are to be comforted, not condemned.
But if we don’t learn from Peter’s betrayal, you and I miss the larger point of his experience. It’s better not to disown Jesus, and have nothing to bemoan, than to shed the most heartfelt of tears afterward.
A little faith, a little courage, and we will have nothing to regret.

DEVOTIONAL
No Justice
(Mark 14:43–65)
Our nine-year-old has three words we hear quite often. “It isn’t fair.”
Not that she’s right. It’s just her way of saying she doesn’t like something she’s asked to do, or supposed to do.
But in a larger sense, she is right. Life in this world isn’t fair. And we shouldn’t expect it to be. Life certainly wasn’t fair in Jesus’ case.
One of his closest friends betrayed Him. Together the “chief priests, elders and teachers of the Law” constituted the Sanhedrin, the supreme religious and legal court in Judea. Yet those responsible to administer law plotted to seize Jesus secretly, and dragged Him off to an illegal nighttime trial (vv. 43, 53). The same court, responsible to hear evidence, sought to manufacture it (v. 55), and even recruited false testimony (vv. 56–59). When Jesus affirmed His deity He was immediately condemned, even though the Law then called for a full day to pass in a capital case between a finding of guilt and sentencing (v. 64). No, there was nothing fair at all in the trial or conviction of Jesus Christ.
He came, He healed, He taught of God the Father’s love, and after the mockery of a trial His enemies took delight in spitting on Him and striking Him with their fists.
It’s something to remember when we feel life is unfair to us. Life in this sin-warped world has never been fair, even to the Son of God. The Apostle Peter, remembering that night and the following day, wrote, “If you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps” (1 Peter 2:20–21).

Personal Application
If you too suffer for doing good, it will not be fair. But it will be a blessing.

Quotable
“Suffering is a short pain and a long joy.”—Henry Suso