Milo

AUGUST 3

Reading 215

TO JERUSALEM Mark 10–11

“Blessed is the coming kingdom of our father David!” (Mark 11:10)Christ was acclaimed entering Jerusalem. But many incidents revealed He was not esteemed for Himself.

Overview

Persistent unbelief is illustrated by the Pharisees (10:1–12) and a wealthy young man (vv. 17–31), whom Mark contrasted with little children (vv. 13–16). Jesus’ prediction of His death (vv. 32–34) was ignored by His ambitious disciples (vv. 35–45), who had to be shown the nature of servanthood (vv. 46–52). Jesus was enthusiastically welcomed in Jerusalem (11:1–11), drove merchants from the temple (vv. 12–19), and on the way out of the city commented on the power of prayer (vv. 20–26). The next day He refused to explain His authority to hostile leaders (vv. 27–33).

Understanding the Text

“Some Pharisees came and tested Him” Mark 10:1–12. The intention of “testing,” or better yet, “trapping” Jesus, reveals the continued hostility and unbelief of the religious elite. For comments on Jesus’ teaching on divorce and remarriage, see Matthew 19:1–12, Reading 206. “The kingdom of God belongs to such as these” Mark 10:13–18. Mark’s report of this incident is especially powerful. He alone tells us that Jesus was “indignant” when His disciples pushed children away. He also used an intense word to describe Christ’s blessing of the children: katalogein, “to bless fervently.” Mark placed the incident here to contrast the dependence and receptivity of little children with the harsh legalism of the Pharisees, and the works-righteousness of the young man whose story is told next. Anyone who hopes to enter Christ’s kingdom can do nothing but receive it as a gift, depending not on his own works, but on God alone. At the same time, Jesus’ indignation and His fervency in blessing the children remind us how important the young are to God. This is something I must constantly remind myself of. All too often I get caught up in work and ministry, and forget that the interests of little ones are vital to them—and that they are vital to God and to me. Jesus gladly took time to bless little ones fervently. I need to make children one of my priorities too. “What must I do to inherit eternal life?” Mark 10:17–23 Unlike little children, the wealthy young man was unwilling to receive or to be dependent. He wanted to “do” in order to earn a place in God’s kingdom, and he relied on his wealth to help him. No wonder it’s so hard for people to enter and to live in Christ’s kingdom. In our relationship with God we truly must abandon all that we’ve learned to rely on as adults, and return to childhood. Not earning but receiving is the key to entry. Not self-reliance but conscious dependence is the key to success. (See DEVOTIONAL.) “We have left everything to follow You” Mark 10:28–31. What do we gain if we return to childhood and abandon all to depend completely on Jesus? The disciples asked, and Christ identified three things: (1) Here and now, a hundredfold more! In Christ our closest relationships are multiplied. We become members of a family of brothers and sisters, many of whom become closer than blood relatives. (2) Persecution. Like Christ, we too will suffer. (3) But suffering gives birth to glory, and in the age to come we will share with Jesus the full joy of eternal life. I suppose each of us at times asks, “What will I get for what I must give up?” Jesus’ answer is, “Gold in exchange for clay. Eternal life in exchange for a few fleeting years of selfish pleasure.” We gain what we can never lose in exchange for what we could never keep. “He took the Twelve aside and told them what was going to happen” Mark 10:32–34. This is the third time Jesus told the Twelve about His coming death (cf. 8:31; 9:31). Here the prediction was more detailed. But there’s no indication that the disciples understood—or wanted to hear. I once visited a friend whose brother, a missionary aviation fellowship pilot, had just been killed. I remember how uncomfortable I was. I wanted to help, but I didn’t really know how, or what to say. Driven by my own discomfort, I must have seemed terribly unsupportive to my friend. Jesus’ words were intended to prepare the disciples for what was about to happen. Yet they were also an expression of His human need. We sense that need later when, in Gethsemane, He asked, “Could you not keep watch for one hour?” Even Jesus needed supportive and caring friends when He faced His cross. Let’s learn from the disciples’ silence how not to listen to others. We need to set aside any discomfort we may feel, and listen carefully. We need to reach out a loving hand, to touch, to hug, and thus show that no one in Jesus’ family need bear his or her cross alone. “Let one of us sit at Your right and the other at Your left in Your glory” Mark 10:35–45. It’s clear from Mark’s use of “then” that this incident followed immediately after Jesus’ prediction of His death. Something else is clear too. The disciples didn’t really “hear” Jesus—because their thoughts were filled with plans for their own future. James and John dreamed of high position in Christ’s coming kingdom, and the others squabbled with them when they found out. They didn’t hear Jesus because their thoughts were too filled with themselves. All too often this is what happens to us. We’re so busy with our own thoughts and dreams that we simply don’t listen or care. It’s no wonder Jesus went on to explain to His disciples that greatness in His kingdom isn’t found in high position, but in servanthood. If you and I want to become truly great, we set aside thoughts of ourselves, and think first of others. “For even the Son of man did not come to be served, but to serve, and to give His life as a ransom for many” (v. 45). “Have mercy on me!” Mark 10:46–52 In a simple act Jesus demonstrated the greatness that He taught. Despite the immediate prospect of His own suffering, He stopped to help a blind man the crowds uncaringly tried to quiet. When you and I learn to think of others despite our own hurts and concerns, we will be great indeed. For we will follow the example of our Lord. How could the crowds who cheered Jesus when He entered Jerusalem have cried for His death just three days later? They cried, “Blessed is the coming kingdom of our father David!” They wanted not the King, but the earthly glory they thought He would bring them. We need to contemplate Christ on the donkey, and welcome Him for who He is, not for what He might bring us (Mark 11:1–11). “Jesus entered the temple” Mark 11:12–19. Both fig tree and temple symbolized first-century Judaism. The tree appeared to flourish, but had no fruit (vv. 12–14). The temple was spectacular, but was filled with avarice rather than prayer (vv. 15–17). When the hollowness of the religion was exposed, the religious leaders “began looking for a way to kill [Jesus].” It is not anti-Semitic to be honest about the failures of first-century institutionalized religion. And it is not anti-Christian to be honest about the frequent fruitlessness of many churches today. Let’s not measure spiritual reality by either flourishing activity, or by great buildings. Let’s return to kingdom principles: dependence on Jesus, and servanthood toward all. “Whatever you ask for in prayer” Mark 11:20–25. Fig trees do wither, because they are empty of spiritual power. Where do we find the power to follow kingdom principles? Jesus pointed His disciples to prayer. But He also reminded them that faith in God has an essential corollary—a servant’s heart. We must maintain both our dependence on God and our fellowship with others in His family. It is self-deceit to suppose that we have a healthy relationship with God if we harbor animosity rather than forgive. “By what authority?” Mark 11:27–33 The ruling council or chief priests, sages, and lay elders claimed to speak with Moses’ own authority (cf. Matt. 23:2). Yet when challenged by Christ to make an authoritative statement about John the Baptist, they held back. If they had possessed true spiritual authority, they would have spoken the truth—and lived it. Jesus had no need to explain the source of His authority. His miracles, His teaching, His very lifestyle, all witnessed to the fact that He came from God. It’s to be like this with us too. Spiritual authority isn’t rooted in ecclesiastical position, but in a relationship with God expressed in an authentic servant’s life.

DEVOTIONAL

What’s Wrong with Wealth?(Mark 10:17–31)

The disciples were shocked when Jesus spoke of wealth as a hindrance to entering His kingdom. In the first century the wealthy man was considered blessed. Only the wealthy would have time to study the Torah, the written and oral Word of God. Only the wealthy would have resources needed to do the good deeds that characterized the righteous. This in part explains the shock of the young man who refused to abandon his wealth to follow Jesus. He depended on his money to help him find his way to eternal life. He was totally unwilling to abandon it and depend instead on Christ. I suppose there is nothing really wrong with wealth. I have one or two Christian friends who are millionaires, and committed Christians too. But most of us aren’t equipped to handle great amounts of cash and maintain our perspective. All too many of us, like the rich young man who came to Jesus, would discover that our money pulled against complete dependence on God, rather than encouraged it. And that the freedom to do anything and go anywhere that money brings, pulled against a disciplined search for God’s will each day. Sometimes I think I’d enjoy trying to be godly despite great wealth. I even suspect I might be able to use wealth wisely. But when I check my bank balance, I’m confronted with the fact that God doesn’t trust me with any extra at all! Then, if I remember, I think of the wealthy young ruler, and I thank God for this special expression of His grace. He has preserved me from a temptation that has caused many to fall.

Personal Application

Thank God for what He has chosen not to give you, as well as for what He provides.

Quotable

“Every time Jesus offers an opinion about riches, it is negative. Every time He teaches about the use of wealth, He counsels disciples to give it away. For people who take the Bible seriously, and who take Jesus most seriously of all, how seriously should we respond to these teachings about wealth? It may be time for more believers to consider the most obvious and least comfortable option: to obey them—to conform our lives to the commands of our Lord rather than the other way around.”—Thomas Schmidt

AUGUST 2

Reading 214

DISCIPLESHIP Mark 8–9

“Jesus took Peter, James and John with Him and led them up a high mountain, where they were all alone. There He was transfigured before them” (Mark 9:2).Disciples who remain committed to Jesus despite opposition may well suffer. But we are also privileged to witness expressions of Christ’s power.

Overview

Now feeding the 4,000 (8:1–9), conflict with the Pharisees (vv. 10–21), and another healing (vv. 22–26) helped open the disciples’ spiritual eyes to a deeper understanding of who Christ is (vv. 27–30). Jesus explained the requirements of discipleship (v. 31–9:1) and displayed His glory on the Mount of Transfiguration (vv. 2–13). In the valley Jesus cast out a demon (vv. 14–29), spoke of His coming death (vv. 30–32), and explained more of what it means to follow Him (vv. 33–50).

Understanding the Text

“The disciples picked up seven basketsful” Mark 8:1–13. Sometimes Christ’s wonders have more impact on His followers than on outsiders. That is surely the case here. The 4,000 ate—and were satisfied. It was enough to be fed. But later the disciples picked up the leftovers, and gathered “seven basketfuls.” Here the “basket” is a spyris, not as in the earlier feeding of the 5,000, a kophinos. The former is a very large basket: large enough to contain Paul as he was let down over the city walls of Damascus (Acts 9:25). The latter is like our “lunch bucket.” What Jesus intended in this miracle was not only to show compassion for hungry crowds, but to build faith in His followers! What a response to the disciples’ earlier complaint, “Where in this remote place can anyone get enough bread to feed them?” (v. 4) At times even those of us most familiar with Christ will forget just how great His power is. And then, in grace, the Lord will act and remind us. When that happens let’s not be satisfied, as the crowds were, with His meeting of the immediate need. Let’s share the wonder the disciples must have felt as they gathered seven great baskets of leftovers that testified to the overflowing abundance of His grace and power. “The yeast of the Pharisees and that of Herod” Mark 8:11–21. The Gospels describe Jesus’ miracles as dynameis, “mighty acts.” What the Pharisees now demanded were semeia, “signs” from heaven. These men who had refused to believe despite all Christ had done on earth insisted that God in heaven perform some obvious supernatural act to authenticate Jesus’ claims. Jesus’ sigh expressed grief and disappointment at their unbelief. And later He warned His disciples against their “yeast.” Here “yeast” is their dangerous and doubting attitude, which keeps asking for more and greater miracles as proof of Christ’s deity and powers. We too need to be wary, for our life in Christ is to be lived by faith. Christ continues to perform His “mighty acts” in our lives, as He transforms our hearts and relationships. Only unbelief can lie behind demands for “signs from heaven” as further proof of His love. “When He had spit on the man’s eyes and put His hands on them” Mark 8:22–26. This is a unique story, not only in that Jesus adopted an unusual method of healing, but in that Jesus put His hands on the man twice while restoring his sight. Calvin commented, “He did so most probably for the purpose of proving, in the case of this man, that He had full liberty as to His method of proceeding, and was not restricted to a fixed rule.” This is a healthy reminder. God doesn’t have to work in any set pattern, but is free to express His grace however He will. Yet there seems to be more to Mark’s placement of this story here. Just as the physical eyes of the blind man were opened gradually, and his first glimpses of the world were distorted, so the spiritual eyes of Jesus’ disciples were opened gradually. In the events that follow we find their vision—and ours—becoming clearer still. “Who do you say I am?” Mark 8:27–30 The crucial question is still the same today. What other people think and say about Jesus does not count. When God asks, “But what about you?” we must give the answer Peter blurted out. “You are the Christ.” You are the Son of God. “Peter took Him aside and began to rebuke Him” Mark 8:31–33. What an example of blurred vision! Peter recognized Jesus as the Christ, but when Jesus began to speak of suffering and death, Peter objected loudly! Two things are important here. First, suffering was not inappropriate to the role of Christ—and it’s not inappropriate for the Christian. If the Son of God suffered, we can expect God’s other children to experience suffering too. Only a person with blurred spiritual vision could look at our suffering Saviour, and then expect the Christian life to be all roses and no thorns. Second, to acknowledge Jesus as the Christ implies affirming Him as Lord. If Jesus is the Son of God, His will rather than ours must rule. Peter was completely out of line objecting to God’s will for Jesus, even as at times we are out of line when we object to God’s will for us! We need clear spiritual vision. We need to get beyond the stage of seeing with distorted spiritual eyes. “If anyone would come after Me” Mark 8:34–38. What are the requirements of discipleship? Stop making “self” the object of your life and actions, and instead choose to orient your life to God (v. 34). Surrender yourself, lose your life in service to Christ, and discover in serving the new and better person you will become (vv. 35–38). And take your stand daily on Jesus Christ and His words (v. 38). “There He was transfigured before them” Mark 9:1–8. Earlier Jesus warned His disciples against the attitude of the Pharisees, who demanded a “sign from heaven.” The believer is to live by faith, not propped up by a series of supernatural events. But here we’re reminded that sometimes some of us are given signs from heaven, not as aids to faith but as gifts of God’s amazing grace. Note that only three of the Twelve accompanied Jesus up to the Mount of Transfiguration. Not everyone experiences miracles. Yet even as here on earth Jesus was “transfigured before them,” so God can and sometimes does perform wonders here today. “Why couldn’t we drive it out?” Mark 9:14–29 Mark’s report of this incident is longer than either Matthew’s or Luke’s. It clearly depicts Christ’s frustration with His disciples (v. 19), and the desperation of the father who believed, but doubted at the same time (v. 24). I suspect that we are often like both father and disciples. We believe, but yet doubt. We act in Jesus’ name, yet at times fail completely. When the disciples asked why they had failed Jesus said, “This kind can come out only by prayer” (v. 29). Yet when Christ arrived He had not prayed, but said, “I command you, come out of him and never enter him again” (v. 25). Why then prayer? I suspect because prayer serves to remind us of who God is, and our dependence on Him. “Why couldn’t we cast him out?” the disciples had asked. But isn’t any ministry performed by God through us, and not by us ourselves? When we pray we’re reminded of who God is, and our faith is increased. Prayer is an antidote to unbelief, because it shifts our focus from what we can or cannot do to the Lord, who can do all things.

DEVOTIONAL

Beneath the Cross (Mark 9:30–50)

Easily confused? You bet! Jesus’ disciples were. When Jesus told of His coming suffering and death, they just couldn’t get it through their heads (vv. 30–32). The Christ? Suffer? But, Christ was destined to rule! Only later, after the Resurrection, did Jesus’ disciples begin to see that there’s no real conflict between suffering and glory. That the Cross was a highway leading to an empty tomb. And the crown of thorns foreshadowed a crown of glory. Sometimes we’re confused too about the Christian life. We can’t see how suffering fits. Doesn’t God love us? Doesn’t He want the best for us? And, if anyone suggests that suffering is best, for now, we may very well shake our heads and walk away. Unless we take passages like Mark 9 more seriously. Here Jesus reminds us of the way of the disciple. A way that involves suffering, and the adoption of attitudes that seem foolish to selfish humankind. To become great, we become servants (vv. 33–35). To stand tall, we stoop to welcome a child (vv. 36–37). To protect truth, we give others the freedom to speak and serve as they wish (vv. 38–41). To experience God’s kingdom now we dedicate ourselves to guard others from sin, even at the cost of foot or hand or eye (vv. 42–48). To worship we accept suffering (v. 49). To keep from becoming worthless to God, we nurture a spirit of self-sacrifice and devotion to God (v. 50). And, in living this kind of life, we expose ourselves to suffering, even as Jesus did when He chose the way of the Cross. That’s another reason to sit, from time to time, beneath the cross of Jesus. Not only to remind ourselves that Christ died for us. To keep from being confused. To remember that there is still no conflict of suffering with glory; that our highway to heaven may lead through valleys of pain.

Personal Application

Consider the Cross of Jesus, and remember all that it means for you and me.

Quotable

“Why should I start at the plough of my Lord, that maketh deep furrows on my soul? He is no idle husbandman, He purposeth a crop.”—Samuel Rutherford

AUGUST 1

Reading 213

TRANSITION EVENTS Mark 6–7

“They ran throughout that whole region and carried the sick on mats to wherever they heard He was” (Mark 6:55).Now it was time for ordinary people, kings, and the religious elite all to make up their minds about who Jesus is.

Overview

As Jesus’ ministry in Galilee drew to a close, Christ was resented in Nazareth (6:1–6). Though He gave power to His disciples (vv. 7–13), ordinary people still viewed Him as no more than a prophet (vv. 14–15), while Herod decided He was John the Baptist come back from the dead (vv. 16–29). Jesus displayed His power by feeding the 5,000 (vv. 30–44), walking on water (vv. 45–52), and healing (vv. 53–56). Jesus confronted the elite of Israel (7:1–23), and foreshadowed the universal Gospel by healing Gentiles who believed in Him (vv. 24–37).

Understanding the Text

“Isn’t this Mary’s Son and the Brother of James, Joses, Judas and Simon?” Mark 6:1–6 What a reminder of the secret nature of Jesus’ present kingdom. Even Jesus went unrecognized and resented by the people in His hometown. They’d known Him all His life, perhaps had furniture He had shaped in their homes. All Galilee might be agog, talking excitedly about Jesus. But the folks at home weren’t impressed. No sir! What’s more, they resented Jesus: thought He was putting on airs, getting above Himself. Don’t be surprised if it’s like this with you sometimes. You talk about your relationship with God in Jesus, and what He’s done for you. And the people who know you best are the most likely to scoff or show resentment. When this happens, what we have to remember is that Christ does rule. Later Jesus’ mother and brothers did come to faith (cf. Acts 1:14). If you live a Christlike life, and continue to share simply when the opportunity arises, the Lord can and will break down this most formidable barrier to belief: familiarity. “He sent them out . . . and gave them authority” Mark 6:7–13. The unbelief of the folks at home did not limit Christ’s power. It merely limited the ability of those who would not believe to experience it! How do we know? Shortly after, Jesus gave His disciples authority over evil spirits, and sent them out to preach. And they successfully exercised that power. We might become sidetracked here by a debate over whether or not believers today can have authority over sickness and demons. But what’s important is that Jesus’ power is so great that it can be expressed through others, as well as in person. You and I can minister to others, not because we have some special strength or ability, or even some special spiritual gift. You and I can minister because Jesus Christ has chosen to work in and through those who believe in Him. The power to serve is His: the feet, hands, and mouth He uses belong to us. If we surrender ourselves to Him, Christ will surely use us today to draw others into the hidden kingdom He rules. “He is a prophet, like one of the prophets of long ago” Mark 6:14–15. Christ had ministered for many months, and perhaps even for years, in Galilee. Soon He would take His final journey up to Jerusalem to face crucifixion. It was appropriate at this time to ask what verdict concerning Jesus His fellow countrymen had reached. The answer was disappointing. He was a prophet “like one of the prophets of long ago.” For anyone else this would have been high praise. But not for Jesus, who was and is the Son of God. That verdict in fact constituted rejection both of Christ, and of the secret kingdom He offered. In each Gospel, this verdict marks a turning point. From this point on we see a shift in the emphasis of Jesus’ message, and a growing emphasis on the Cross. “John, the man I beheaded, has been raised from the dead” Mark 6:16–29. Herod Agrippa, the tetrarch of Galilee, is a fascinating model of a person whose hesitation pushes him over the edge of unbelief. Earlier Herod had arrested John but, in awe of the prophet, had failed to execute him despite the urging of his wife, Herodias. She hated John, who preached against her marriage on the grounds that Herodias had been married to Herod’s half-brother, and the relationship was thus incestuous. At the time there were also political reasons why Herod wanted to be rid of John. Yet Herod couldn’t bring himself to kill John. He was both fascinated and repelled by John’s teaching, and often heard him speak. What doomed Herod was hesitation. He waited till, trapped by circumstances, he permitted John’s execution. In looking at the story in Matthew’s Gospel, I suggested Herod was a victim of peer pressure. Here I suggest another factor was crucial: hesitation. If Herod had only made up his mind before he was trapped by circumstances. If only he had decided to repent, to divorce Herodias, and to release John. But he waited till it was too late. Living in Jesus’ kingdom calls for us to be decisive about moral issues. We must determine what is right, and do it. The longer a person waits to commit to what he or she knows is right, the greater the likelihood of a wrong choice. “He gave thanks and broke the loaves” Mark 6:30–44. Here the familiar story has a special poignancy. Jesus had been rejected at home, misunderstood by His nation, and become the object of a king’s superstitious dread. Yet Jesus continued to act with compassion, and displayed His power in the feeding of the 5,000. But note. “Looking up to heaven” reminds us that no matter how misunderstood on earth, Jesus maintained a secure relationship with God the Father. No doubts, and no rejection by mere men could affect the channel through which Christ’s power flowed. It’s the same with us. We may be misunderstood. We may be rejected by those closest to us. But as long as we maintain an intimate relationship with God, we have a source of unfailing strength. Christ’s kingdom may be invisible. But it is very real. The power of the King still flows to and through His disciples today. “Their hearts were hardened” Mark 6:45–56. The next miracle was witnessed only by Jesus’ disciples. Their response showed that even those closest to Christ did not fully grasp who He is, or His power. Jesus walked on the water, stilled the storm, and the next day went on healing all those in need. In these acts He not only showed Himself to be the Son of God, but also revealed how deeply God cares for man. If you and I are to experience the fullness of life in Jesus’ present, invisible kingdom, we need to remember: Jesus can; and Jesus cares. If we let our hearts become hardened through unbelief, we will miss the wonders that God has for us to experience here and now. “The Pharisees and some of the teachers of the Law” Mark 7:1–23. The religious leaders of the Jews gathered, and again we sense how insensitive they were to the things that concerned Jesus. They wanted to talk about ritual hand-washing. Jesus is dedicated to a heart relationship with the Lord (vv. 3–7). They were concerned with externals; Jesus was committed to cleansing the inner man (vv. 8–23). Inward and outward religion comes into conflict whenever we place more stress on behavior than motive, and on symbolic actions than interpersonal relationships. Sunday go-to-meeting faces and well-pressed clothes have never been an adequate measure of participation in Christ’s secret kingdom. (See DEVOTIONAL.) “The woman was a Greek, born in Syrian Phoenicia” Mark 7:24–30. Up to this point Jesus’ ministry has been concentrated in Jewish areas around Galilee. Chapters 6 and 7 report the failure of God’s people to acknowledge Jesus as God’s Son. His neighbors resented Him (6:1–8), the crowds saw Him only as a prophet (vv. 14–15), and Herod superstitiously thought Him John the Baptist back from the dead (v. 16). Even His disciples were hardened, failing to grasp the full extent of His power (vv. 51–52), while the Pharisees could think only of their rules and traditions. So here Mark introduced a story about a Gentile woman who foreshadowed the future. God’s Old Testament people had not welcomed the Son of God? Then the Gentiles will! God’s covenant people must be approached first, but there is plenty on the table of His grace for all. “He has done everything well” Mark 7:31–37. Mark’s note on location places this event also in Gentile territory, without identifying the deaf and dumb man’s nationality. This too may be foreshadowing, for in the church founded on Christ’s deity, Jew and Gentile would both find a place, and assume a new identity: Christian. The last verse sums up not only this healing but all of Jesus’ ministry to date. “He has done everything well.” If some do not believe, it is because they, not Christ, are flawed.

DEVOTIONAL

What’s Wrong with Tradition? (Mark 7:1–23)

We all have our traditions. My wife puts up the Christmas tree December 1. It comes down on January 1. This is a simple, harmless tradition she has no intention of imposing on anyone else. But other kinds of traditions aren’t quite so harmless. Sue felt distinctly put down when told at a potluck by the pastor-emeritus of the church we attend, “We go around the table this way, not that!” It bothered him terribly that she didn’t do what had been done there for years. And it bothered her that she was expected to be like everyone else! Traditions often are experienced like this. They’re not only the comfortable “way we do things,” but are also a demand that others do it our way too. And in religion, tradition is especially unhealthy. Why? The passage suggests four reasons. Our traditions can become a test of acceptability (vv. 1–5). Whenever we find ourselves measuring others by certain behaviors, rather than taking time to know them as persons, we’ve fallen victim to this danger. Traditions can become a measure of spirituality if we’re not careful (vv. 6–7). Whenever we’re more concerned with fitting in with others’ expectations than with pleasing God, we’ve fallen victim to a second danger. Traditions can be used to set aside the commands of God (vv. 8–13). Whenever our group’s interpretation of the Bible is more important to us than Scripture itself, we’ve fallen victim to this danger. Tradition can shift our emphasis from personal piety and holiness to externals. Whenever we are more concerned with looking righteous than with being righteous, we have fallen victim to perhaps the most serious danger of tradition. What does Jesus call for in place of tradition? He expects a radical reorientation of our perspective, from a concern with how things look, to a concern for what they really are. If your heart for God, and my heart for God, are more important to us than either of our traditions, then and only then will we be free.

Personal Application

Let nothing distract your focus from your own heart, and the heart of others.

Quotable

“The Spirit of God is always the spirit of liberty; the spirit that is not of God is the spirit of bondage, the spirit of oppression and depression. The Spirit of God convicts vividly and tensely, but He is always the Spirit of liberty. God who made the birds never made birdcages; it is men who make birdcages, and after a while we become cramped and can do nothing but chirp and stand on one leg. When we get out into God’s great free life, we discover that that is the way God means us to live ’the glorious liberty of the children of God.’ “—Oswald Chambers

JULY 31

Reading 212

PARABLES AND POWERS Mark 4–5

“With many similar parables Jesus spoke the word to them, as much as they could understand” (Mark 4:33).We may not completely understand the word pictures Jesus gives in these chapters of His kingdom. But there is no mistaking the power He exercises over every natural and supernatural force!

Background

The word translated “parable” is rooted in the Old Testament concept of a “riddle.” There the riddle or parable may be any word play: a brief saying, a vivid image, a longer story. Each kind of “riddle” is intended both to display and to some extent hide information. In each, the hearer is expected to puzzle out the speaker’s meaning. There are many indications that the Hebrew people took great delight in riddles and parables, and enjoyed both telling and solving them. Yet in this passage Jesus had a deeper purpose in mind than to focus active and attentive listening. Jesus intended His parables to reveal secrets (Gk. musterion, “mysteries”) about the kingdom which those “outside,” who have refused to acknowledge Him as God’s Son, will be unable to understand (4:11). He will not allow hardened individuals who have examined Christ’s claims and come to the considered opinion that He is mad or in league with Satan to understand what God intends (v. 12). What a reminder for us. The very first and essential issue we face when we come to Scripture is, What is our view of Jesus Christ? Our whole understanding of God’s Word, as well as our salvation, hinges on how we answer that question. If we accept Him for who He is, God’s Son and our Saviour, the Word of God will gradually be opened to us, and produce fruit in our lives.

Overview

The lengthy Parable of the Sower (4:1–9) was explained by Jesus (vv. 10–20), who went on to give other images of His kingdom (vv. 21–34). The divine power that will cause Jesus’ kingdom to flower on earth was revealed, as Christ calmed a storm (vv. 35–41), cast out demons (5:1–20), healed (vv. 21–34), and even raised a dead child to life (vv. 35–43).

Understanding the Text

“A farmer went out to sow his seed” Mark 4:1–9. The first parable Jesus told is familiar, perhaps because He later interpreted it so that we understand its meaning. What the farmer sowed, scattering in carefully measured casts, was the Word of God. Even though some fell on ground in which it could not grow, the Word was sure to produce a crop. Today over 1,500 radio stations, hundreds of local TV stations, and thousands of churches in the United States scatter God’s Word to our population. Yet I’ve recently been impressed on how ineffective we are as communicators. My wife teaches 11th grade American Literature here in Florida. Many of our early American writers, steeped in the Puritan tradition, made allusions to the Bible in their poetry and stories. What Sue finds is that even in her honors classes, most teens are totally ignorant of the Bible. They read Huck Finn, but have no idea what Twain is referring to when he mentions “Moses and the Bullrushers.” They have never heard of the Flood, and one teen expressed awed wonder as Sue explained the Virgin Birth, saying, “Did that really happen?” The image Jesus used was that of a farmer, walking in his own field, rather than that of a king or emperor sitting in his palace and writing out decrees. What’s the difference? The farmer owned only a small field, but worked it carefully. He himself walked where he scattered his seed. If communication of God’s Word is to be effective, we need to scatter the Good News where we ourselves walk. For all their apparent power, Christian radio and TV fail to place the seed where it must be if it is to grow and produce fruit. “Some people are like seed along the path” Mark 4:10–20. In this parable the “seed” has a dual meaning. It is about both the word sown, and the soil on which the seed fell. The parable suggests that we each have two responsibilities. We are to sow the word as we walk in our own fields. And we are to prepare our own hearts, so that when we hear the Word, it will grow and produce a crop in our lives. “Don’t you put it on its stand?” Mark 4:21–23 One of the most fascinating features of parables is that the same parable may be used to make different points in different contexts. In Mark 4 the riddle of the lamp on a stand has a different intent than in Matthew 5. Here Jesus speaks of “the” lamp, not, as the NIV, “a” lamp. In Mark the reference is to Christ Himself. Though at the moment His true identity was hidden, God would surely disclose it, for His identity is “meant to be brought out into the open.” How was Christ’s true identity, concealed during His life on earth, brought into the open? Paul said in Romans 1:4 that Jesus was “declared with power to be the Son of God by His resurrection from the dead.” There is no question now about who Jesus is. “Consider carefully what you hear” Mark 4:24–25. This is a basic principle of the spiritual life. We must appropriate what we learn, and use it. The more we apply truth the better able we are to understand and apply more. On the other hand, if we fail to apply what we learn, we soon lose it and the capacity to learn more. There’s a saying that sums up this teaching most effectively. Use it. Or lose it. “The seed sprouts and grows” Mark 4:26–29. Christ’s present kingdom has two dimensions: the human, and the divine. The Parable of the Sower emphasized each by speaking both of the ability of the Word to produce a crop and of the hearer as soil. Divine/human cooperation produced an abundant crop. In verses 24–25 Jesus emphasized the importance of considering carefully what we hear. As we respond to His Word, more truth will be given to us. In this saying, it almost seems that spiritual growth is our responsibility alone. But here, in the next verses, Jesus looked at the supernatural element, and drew an analogy. A farmer sows seed, it takes root, and somehow “all by itself,” the seed sprouts and grows. Miraculously, the soil produces a crop. Does the farmer understand the process, or control it? Not at all. He simply plants the seed and observes as the transformation takes place. In the same way, the Word of God taken into our lives “sprouts and grows, though [we do] not know how.” In some mysterious, supernatural way “all by itself the soil produces grain.” We can’t explain how God works in our lives. We can’t even observe the process of transformation, though we will surely see its results. What we can and do know, however, is that God is at work in us as we welcome His transforming Word. “It is like a mustard seed” Mark 4:30–32. The mustard seed is not the smallest of all seeds, but was the smallest seed then planted in the Middle East (v. 31). The Jewish people, eager for the Messiah to come and save them from Roman domination, expected Him to appear in great power and immediate glory. Instead the Christ came as a simple Man of Galilee and, rather than assemble armies, taught and healed the sick. This was insignificant in many an eye. But while the origin of Jesus’ kingdom might seem small, the kingdom is destined to dominate, even as this “largest of all garden plants” ultimately dominates the garden in which it is planted. One day Christ will come, and His kingdom will fill the whole earth. “Many similar parables” Mark 4:33–34. There is a pattern in these parables. In speaking of His kingdom Jesus focused first on the present work of God within the believer, and concluded by speaking of a future, obvious work of God in the world. For now, the kingdom’s Word is sown, and produces fruit—very personal, subjective fruit. Yet kingdom power was openly displayed in Jesus’ resurrection (vv. 1–23). For now, the kingdom’s Word is heeded only by believers. Yet the kingdom is destined to dominate all when Christ returns (vv. 24–34). The greatest present evidence of Christ’s royal authority is found in the lives of men and women who have heard and who respond to God’s Word. What a privilege today, to be living proof that Jesus lives; living testimony to the fact that soon He will return. “A furious squall came up” Mark 4:35–41. We now come to a series of reports of miracles that Jesus performed. Why does Mark place these here, rather than somewhere else? Because Jesus had been speaking about God’s hidden kingdom work in the lives of His people. While a transformed life is certainly evidence of God’s work among us, it is not objective evidence. It is not the kind of clear, visible proof that so many seemed to require. So, in a series of miracle stories, Mark demonstrated to each reader the ultimate power that Jesus possesses. How wise we are to trust an all-powerful Jesus, even if His present work is experienced subjectively in human lives. And what of this first miracle? It shows Jesus’ authority over nature. Christ can stop the winds and still the waves with a word. Even natural laws, to which we humans must adjust, are subject to Jesus’ will. “Come out of this man, you evil spirit!” Mark 5:6–20 There are many helpful thoughts to develop from this passage. We might focus on the plight of the possessed man (vv. 1–5, see DEVOTIONAL). We might note the reaction of the people, who valued their pigs more than the tormented man’s sanity (vv. 11–17). We might notice the witness of a man who had personal experience of Christ’s power to change lives (vv. 19–20). Yet the main point of the story here is to affirm Jesus’ power over all supernatural forces that are ranged against humankind. As we commit ourselves to live as citizens of His kingdom, we can be confident of His protection. “Power had gone out from Him” Mark 5:21–34. As Jesus was on the way to the home of a dying girl, He was touched by a woman with chronic bleeding. The search for a cure had cost her all she had, and drained her of hope. But when she heard about Jesus, she became convinced that if she could only touch His clothing she would be healed. And she was. Again Mark selected a particular miracle to drive home his point. Christ, Ruler of the secret kingdom of God, has power over nature, over demonic powers, and over every illness. Knowing Jesus has such power gives us confidence to live by His Word, even if He should not choose to heal every believers’ disease now. “Little girl, I say to you, get up!” Mark 5:35–43 The final miracle demonstrated Christ’s power over death itself. In a quiet display of His ultimate authority in the privacy of an inside room, Christ raised a dead girl to life again. Even man’s greatest enemy must bow to the power of Jesus Christ. In reporting these miracles, Mark did not intend us to expect repeats today. The present kingdom of God has a “secret,” inner expression. One day, when Jesus comes again, all these powers will be openly displayed. Then, suffering and death will be no more. Until then, we live by faith in a King who can but who has chosen not to display His power openly. And yet faith has its rewards even now. In the fruit God’s Word produces in us, the kingdom of Jesus flourishes today.

DEVOTIONAL

It Goes with the Territory (Mark 5:1–20)

When Richard Rameirez, the Satan-worshiping “Night Stalker,” and killer of at least 13 persons, was led away after hearing the jury’s “guilty” verdict, he remarked, “Big deal. It goes with the territory.” That’s what we note in the first five verses of Mark 5. Here is a demon-possessed man, living among the tombs and wandering the hills, night and day crying out and cutting himself with stones. Here is a tormented man, without friends and without hope. And Mark wants us to understand that this too “goes with the territory.” Anyone in Satan’s grip is sure not only to hurt others, but to suffer himself! But then Jesus appeared, and released the demon-possessed man from his supernatural tormentors. And suddenly we find him, well again, clothed, and in his right mind (v. 15). What a contrast! And what a change, as the man returned to his home, joyously telling everyone how much the Lord had done for him. Perhaps this is our key to understanding the real power of Jesus’ present kingdom. God is doing something more important than marshalling armies, rebuilding a temple, and establishing His authority openly on this earth. He is working in the hearts and lives of those wandering in darkness, and releasing them from every torment that “goes with the territory” Satan controls. For you and me, citizens of Jesus’ kingdom who have sworn allegiance to Him, there is the experience of the grace of God that frees us to love others, and to serve a Lord who is committed to do us good.

Personal Application

Look for evidence of God’s kingdom within your life and the lives of others.

Quotable

“And if thou be not in the kingdom of Christ, it is certain that thou belongest to the kingdom of Satan, which is this evil world.”—Martin Luther

JULY 30

Reading 211

Lord OF THE SABBATH Mark 2–3

“The Son of man is Lord even of the Sabbath” Mark 2:28.Jesus continued to act decisively despite opposition. In incident after incident Jesus demonstrated that He is the Son of God.

Background

Galilee.

Most of the ministry reported in Mark took place in Galilee. In the first century Judea and Galilee were both predominantly Jewish districts. But the sophisticated men of Judea looked down on their coreligionists in Galilee as country bumpkins. Galileans were also viewed with contempt because they tended to be much less strict in their observance of multiple laws added by sages to the 613 statutes Jewish scholars had identified in the Old Testament. The Pharisees and “teachers of the Law” mentioned in Mark were almost certainly from Judea, come down to hear and evaluate the charismatic figure rumor held to be teaching and healing in Galilee. The critical spirit of these experts in Old Testament and rabbinical law is clearly seen in these two chapters. Jesus, however, continued to act as boldly and spontaneously as before, even when His action brought Him into direct conflict with men the people generally respected as Judaism’s spiritual leaders. In the conflict Christ not only claimed, but demonstrated, His lordship. As events make clear, one must either accept Jesus’ claims, or reject them. There can be no compromise in our attitude toward the Son of God.

Overview

Jesus’ claim to forgive sins (2:1–12), His association with sinners (vv. 13–17) and failure to fast (vv. 18–22) ignited opposition. Jesus’ claim of lordship over the Sabbath then aroused the Pharisees’ murderous hostility (v. 23–3:6). Yet crowds and His disciples still followed Jesus (vv. 7–19). Jesus denounced a charge that Satan was behind His miracles (vv. 20–30), and claimed relationship with all who do God’s will (vv. 31–35).

Understanding the Text

“Why does this Fellow talk like that?” Mark 2:1–12 The phrase “this Fellow” showed the contempt the erudite delegation from Judea had for Jesus and other Galileans. But they clearly understood Jesus’ pronouncement of forgiveness of a paralyzed man’s sin as an act that implied a claim of Deity (v. 7). The claim was proven when Jesus performed a healing miracle, after designating evidence of His power to forgive sins: the paralyzed man got up and walked out at Jesus’ command. Like many today, those religious leaders acknowledged the meaning of Christ’s words. But they were unwilling to accept the evidence of His acts. Yet this was Mark’s thrust. Mark intended to prove by an accurate report of what Jesus did in Galilee, that He is, as He claimed, the very Son of God. “When Jesus saw their faith” Mark 2:1–5. What was it that led to the wonderful exercise of Jesus’ authority described in this story? It was “their” faith. It was the faith of a paralyzed man, joined with and strengthened by the faith of friends who cared enough to carry him to Jesus, and then to dig through a roof to reach Him. Let’s learn from this story the importance of mutual support. We each need others who will trust God with us, and will come to the Lord with us. The flat roofs of houses in Galilee were made of mud, daubed on layers of beams and branches, and then rolled flat and smooth. The Mark picture of “digging through” the roof in order to lower the man down to Jesus is totally accurate. “Tax collectors and ‘sinners’ were eating with Him and His disciples” Mark 2:13–17. A basic tenet of the religious in the first century was that to remain “clean,” they must isolate themselves from “sinners.” If they had any contact with sinners, they would surely be contaminated! To see Christ eating with such people shocked the delegation of religious leaders come to Galilee to pass judgment on the young Prophet. We need to take Jesus’ example to heart today, and meditate on His answer. Jesus came to heal the spiritually sick, not to retreat to some spa where He could lie around with the righteous. Nor is our mission to the spiritually healthy, but to sinners who need to be called back to God. Jesus lived, and teaches us to live, a dynamic kind of holiness. Our holiness is not attained by isolating ourselves from sinners, but by being constantly filled with love for God and for others. “How is it that John’s disciples and the disciples of the Pharisees are fasting, but Yours are not?” Mark 2:18–22 This kind of question is still asked often today. It’s not a question of theology—why do you believe what you do? It’s not even a question about morality—why do you live as you do? No, it’s a question about a nonessential practice. The Old Testament called for fasting on only one day each year—the solemn Day of Atonement (Lev. 16:31). Yet by the first century, the ultra-religious fasted twice a week, on Monday and Thursday. This was a 12 rather than 24-hour fast, from morning to evening. But it was something extra a person did in order to please God—or to appear especially pious. It was one of those “do’s” or “don’ts” adopted to set a religious person apart from the “less spiritual.” Jesus spoke of new patches that never fit an old garment, and old wineskins that split if filled with unfermented grape juice. The revelation Jesus brought simply would not fit in the categories of first-century Jewish spirituality. In the same way, the quality of a modern believer’s life in Christ cannot be squeezed into the categories some Christians use to measure behavior. So let’s concentrate on celebrating Jesus, and loving others for His sake. “What is unlawful on the Sabbath?” Mark 2:23–3:6 The Old Testament commanded the Jewish people to keep the Sabbath Day holy. But, aside from forbidding “work” on the Sabbath, and such things as buying and selling, no details of Sabbath-keeping are provided. Concerned lest anyone even inadvertently do what should not be done on the Sabbath, sages had over the centuries since the Babylonian Exile developed long lists explaining what one must not do. The restrictions were spelled out in detail. For instance, a person might spit on a rock on the Sabbath. But not on dry earth. The spittle might move some of the dirt, and thus “plow.” It was just this kind of detail that the Pharisees criticized when Jesus’ disciples plucked grain to eat as they walked. Old Testament Law permitted a person walking along a path to eat what grew next to it. It was simply that the Pharisees classified plucking the grain as “harvesting,” and thus “work” on the Sabbath. Jesus’ response dealt with the Pharisees’ approach to the Law. Scripture itself tells of a time the high priest violated a direct divine command by giving David and his companions altar bread when they were hungry (v. 25). Why then should His disciples go hungry for a merely human statute? When the same issue was raised another time, Jesus restored a cripple’s hand, saying, as Lord of the Sabbath, that doing good is always right, even on the Sabbath. Why did this make the Pharisees so furious? Because their entire claim to spiritual superiority was based on rigorous observation of just such man-made rules. And Christ dared to set such things aside as irrelevant! The passage forces us to stop and evaluate. Do we measure spirituality by some list of do’s and don’ts? Or do we take Jesus as our model, and concentrate not on our acts of piety, but on a spontaneous response to the needs of others for Christ’s sake? “Many people came to Him from Judea, Jerusalem, Idumea, and the regions across the Jordan” Mark 3:7–12. While the religious leaders were repelled by Jesus, great crowds gathered to Him from miles around. The excitement was not generated by what He taught as much as by the desire to experience or see some of His healings. There’s nothing really wrong with this. We all probably come to Jesus first out of a sense of personal need, and in hopes that He can meet that need. But later we must learn to love Him for His own sake, rather than for what He does for us. “Designating them apostles” Mark 3:13–19. The word apostle means “one sent on a mission.” In New Testament times an apostle represented the person who sent him, and was treated with the courtesy due to his sender. At the same time, the apostle was to accurately and faithfully reflect his sender. The Twelve named here carried out that mission, even to the extent of driving out demons. What’s important for us to note is that, even in the Gospel era, the Son of God carried on His work through representatives. Today you and I also have the privilege of representing Jesus to others. Let’s rejoice that the effectiveness of our ministry does not depend on us, but on the Son of God who works actively through us. What we undertake, He will do. DEVOTIONAL

Your Considered Opinion, Please (Mark 3:20–30)

It sounds so grim. So final. The “unforgivable” sin. The thing that a person does which places him beyond any hope of salvation. I suppose it’s no wonder that some folks torment themselves wondering whether they’ve committed this sin. But the one absolutely certain fact is, that no one who is worried could possibly have committed the sin Jesus was talking about in this passage. Think about it. A delegation of religious leaders had come down from Jerusalem to see this young upstart, Jesus, who was preaching and healing without a license from them. They stayed in Galilee for a few weeks, questioning Him and watching His healings. It was increasingly clear that Jesus wasn’t someone they could control. And also that what He was teaching contradicted their approach to religion. In fact, He was a threat! But it was also clear that He was performing real miracles. Healings were taking place. And evil spirits were being expelled, crying out that Jesus is the Son of God (v. 11). So, what were the teachers of the Law from Jerusalem going to do? They had to either abandon their most deeply held beliefs (and their positions), or they had to find some basis for denouncing Christ and rejecting His claims. And this was what they did. They reached and announced their considered opinion: Jesus was in league with Satan! He was casting out demons because the prince of demons let Him. This is the key to understanding the “unforgivable sin.” It’s looking at all the evidence provided by the Holy Spirit through Jesus’ actions, carefully considering the options, and then choosing to see what Christ did as the work of Satan rather than God. Why then did I say that anyone worried about committing the unforgivable sin today can be sure he or she hasn’t? Simply because if you’re anxious that Jesus won’t save you, you obviously believe that He can. You may be worried about the quality of your own faith. But your considered opinion is that Jesus is the Saviour. You haven’t rejected the Spirit’s testimony about Jesus: you agree with it! So what then should you do? Take heart. Jesus came, as Mark 2:17 reminds us, to call sinners. He is ready, willing, and eager to accept you into His family. And since you believe He can save you, all you need do is accept the gift of life He brings. Tell Him, “I accept” and, the transaction done, eternal salvation will be yours.

Personal Application

You and I meet the only qualification Scripture gives to applicants for salvation: we have sinned. And Christ died to forgive sinners.

Quotable

“A man who believes himself a sinner, who feels himself sinful, is already at the gates of the kingdom of heaven.”—Francois Mauriac