Milo

AUGUST 8

Reading 220

JESUS AND JOHN Luke 2–3

“John answered them all, ’I baptize you with water. But One more powerful than I will come, the thongs of whose sandals I am not worthy to untie’ “ (Luke 3:16).Luke’s written history draws attention to the special signs associated with Jesus’ birth and His announcement by John. Truly, Luke is telling us, Jesus is the Son of man and the Son of God.

Overview

Luke dated Jesus’ birth (2:1–7), and told of another angelic visitation (vv. 8–20). When presented at the temple, the Infant Jesus was identified as the Messiah by Simeon (vv. 21–32) and the Prophetess Anna (vv. 33–40). At age 12 Jesus visited the temple and called it “My Father’s house” (vv. 41–52). Luke then dated and described John’s ministry (3:1–20), reported Jesus’ baptism (vv. 21–22) and gave Jesus’ genealogy (vv. 23–38).

Understanding the Text

“Everyone went to his own town to register” Luke 2:1–7. Luke was careful to pinpoint the date. But the passage of time has caused the reference points to be lost today, and the specific time of Christ’s birth and the census continues to be debated. There is no doubt, however, that Roman practice required citizens of provinces to be enrolled in one’s original home. Why is this important? Micah had predicted the Christ would be born in Bethlehem. God used a census, called for by a pagan Roman emperor, to arrange for Mary and Joseph to travel to Bethlehem at just the right time. How wonderful our God is. He so shapes history that the decree of Augustus became a means of accomplishing His own divine decree. There is no circumstance beyond the power of our God to control—or to overcome. “There was no room for them” Luke 2:7. This poignant phrase has touched Christians ever since Luke penned it. It may not have been an “inn” that turned the couple away: the Greek word is also used of guest rooms in private homes. As the crowds returned to Bethlehem for the registration, space was finally found for Mary in what tradition says was a cave used to stable animals. There, we’re told, the Christ was born. Contemplating the humble surroundings and the audience of animals, one hymn writer penned: Thou didst leave Thy throne and Thy kingly crown, When Thou camest to earth for me. But in Bethlehem’s home there was found no room For Thy holy nativity. O come to my heart, Lord Jesus; There is room in my heart for Thee.-Emily E.S. Elliott “Good news of great joy that will be for all the people” Luke 2:8–18. A great company of angels appeared to shepherds in fields near Bethlehem, praising God. The meaning of their words, once translated: “Peace on earth to men of good will,” is better captured in the eQ¸: “Peace to men on whom His favor rests.” Rather than limit the promise of joy to men of good will, the angelic shout proclaims a grace of God that is Good News and the promise of joy to all! In Christ the Saviour, man’s deepest need is met. Through Christ, God’s favor is poured out on all who will but believe. “But Mary treasured up all these things and pondered them in her heart” Luke 2:19. Despite all Mary had been shown, she could hardly grasp the full implication of her calling to be Jesus’ mother. The Greek text draws a fascinating comparison. While shepherds and people who heard their report were amazed and excited, Mary in contrast (“but”) chose to hold these things in mind and meditate on them. Mary’s course is the better one. Some of us respond with great, immediate emotion to almost any message. But the feelings quickly wear off, and with them our interest in the message disappears. Mary did not overreact to the amazing events. She chose to think about them, meditating on them for a long time. It’s true that God touches our emotions as well as our minds. But, like Mary’s, our faith must be rooted in contemplation of what God has done and its meaning for us, not in feelings primarily—or alone. “Moved by the Spirit” Luke 2:21–40. Luke related two more incidents that serve to demonstrate Jesus’ identity. On the 40th day after His birth Jesus’ mother came to the temple to offer the sacrifice required of the poor for purification after childbirth (v. 24; cf. Lev. 12:8). There the Holy Spirit caused two aged saints to identify Jesus as the promised Messiah. While the incidents serve as historical evidence, they surely had special meaning to Joseph and Mary. Very shortly after this, Matthew tells us, the couple was forced to take the Baby Jesus and flee the country. How much the memory of every unusual word about their Child would serve to encourage Joseph and Mary then. Many of God’s most unusual works are performed more for the comfort of His own than for some great theological purpose. Here God comforted four: Simeon and Anna near the end of their lives; Joseph and Mary at the beginning of a difficult period in theirs. The very personal purposes seen here encourage us to expect the Lord to meet our needs as well. “I had to be in My Father’s house” Luke 2:41–52. At age 12, when custom dictated a boy became responsible to the Law, Jesus’ parents took Him to the temple at Passover. We might focus on Jesus’ conversation with the sages who, during festival periods, taught publicly in the temple courts. Most significant, however, is Luke’s mention of Jesus’ attitude toward God. The “theantropic person,” a name theologians give to the bonding of Deity and humanity in Jesus, remains a great mystery. The incarnate Christ clearly did not exercise all of His attributes as Deity. As Luke says, He “grew in wisdom” as well as in stature. Yet there seems no question that Jesus was conscious at an early age of His unique relationship with God His Father. Yet at all times Jesus lived His life as a godly human being, even as a Child being “obedient to” His parents. We will never unravel the mystery, or be able to isolate God from man in Jesus. And frequently, as here, we will be reminded by Luke of the mystery as well as history of our faith. “As He was praying, heaven was opened” Luke 3:21–22. Luke is the only one of the Gospel writers to tell us that Jesus was praying as He was baptized and as the Spirit descended from heaven. Only Luke tells us Christ also prayed before choosing the Twelve (6:12) and on the Mount of Transfiguration (9:29). Other instances of Jesus praying are found in 5:16; 9:18; and 11:1. Jesus did live His life on earth as a human being, but as a perfect Man. Christ’s reliance on prayer reminds us how much we need to communicate constantly with our Heavenly Father. “The son, so it was thought, of Joseph” Luke 3:23–37. The phrase “about thirty” in that culture is an approximate number. Christ may have been in His mid-30s when He began to minister. But while age was dealt with loosely, genealogy in ancient Israel was a serious issue, and records were meticulously kept. Luke would have had access to records that contained the data found in this chapter. Luke’s genealogy differed from the genealogy in Matthew. The places where the lines diverge have been explained by assuming Matthew traced the legal line through Joseph, while Luke traced the actual line of Jesus through Mary. Other explanations of the differences have also been suggested. We do not have enough information to know which explanation is the actual source of the variance. What is most significant, however, is that while Luke made it clear that Joseph was only assumed to be Jesus’ father (v. 23), Luke traces His ancestry not to David or Abraham but to Adam. Luke wants us to understand that Jesus was a true human being; one of us, as well as the Son of God.

DEVOTIONAL

Kill to Make Alive (Luke 3:1–20)

John was not a smooth, comfortable preacher. He was blunt, confrontive. He pulled no punches, and preached a message of coming wrath. He was one of those “sin” preachers that folks today seem to find so distasteful. John’s warning not to rely on descent from Abraham (v. 8) struck at a root of first-century Jewish faith. As the chosen people, the seed of Abraham, and possessors of God’s Law, many felt their standing with God was secure. John attacked this favored doctrine, and demanded repentance matched by moral reform. Perhaps it’s surprising, but people often hunger for just this kind of preaching. Deep down everyone senses he is not what he could or should be. There’s a sense of relief when pretenses are stripped away, and we’re forced not only to face our need—but are given hope that we may somehow become better than we are. It’s this that kept crowds coming to hear John, and wondering in their hearts if John might be the Christ. And it’s this that makes modern John—like messages of repentance and “unquenchable fire” messages of “good news” too (vv. 17–18). The Bible’s “condemning” word about sin isn’t condemning at all! In demanding that we face our guilt, Scripture brings rather than annihilates hope. Only when we face guilt do we seek forgiveness, and find the new life in the Jesus that John preached. So while you and I rightly major on the grace of God when sharing Jesus with others, it’s not wrong now and then to stand, like John, and fearlessly rebuke both sin and sinner. The word that condemns is at times the door of hope.

Personal Application

Let God guide you when to share the Good News in the guise of bad.

Quotable

“Ministers who can preach the Gospel of Jesus in our kind of civilization without making anyone uncomfortable deserve an automobile for the difficult feat. And they need one to compensate them for the lack of spiritual vitality which makes performance of the feat possible.”—Reinhold Niebuhr

Luke

AUGUST 7

Reading 219

IN GOD’S TIME

Luke 1

“You will be with child and give birth to a Son, and you are to give Him the name Jesus. He will be great and will be called the Son of the Most High” (Luke 1:31–32).God’s Spirit is active whenever the Lord is about to do a work in and for His people.

Overview

Luke stated his purpose (1:1–4), and immediately launched his history. He reported angelic visitations before the birth of John the Baptist (vv. 5–25) and Jesus (vv. 26–38). He told of Mary’s visit to John’s mother (vv. 39–45) and recorded her “Magnificat,” a hymn of praise (vv. 46–56). When John was born (vv. 57–66) his father, Zechariah, predicted his ministry as forerunner of Messiah (vv. 67–80).

Understanding the Text

“Eyewitnesses and servants of the Word” Luke 1:14.

Many believe that Luke had the opportunity to travel in Palestine and interview Mary, Elizabeth, Zechariah, and others during the two years Paul was kept under arrest at Caesarea (cf. Acts 24:27). Luke himself said he “carefully investigated everything from the beginning,” indicating he searched out many sources and compared their accounts before writing. Luke wasn’t interested in passing on rumors or twice-told tales. He offered a factual, carefully researched study of Jesus’ life. Why? In sending this account on to Theophilus, to whom Acts is also addressed, Luke said he had written “so that you may know the certainty of the things you have been taught.” Jesus did live; Jesus did teach and perform miracles; Jesus did die and rise again. Just as this and the other Gospels say. So travel with Luke. Meet the people who actually knew Jesus, and hear their testimony about Him. As you do, you realize anew that our faith is rooted in reality, not in myths or legends. “But they had no children” Luke 1:5–7. The pain of childlessness was particularly acute in Israel, where this condition was also a source of shame. But note that the text stresses the upright character of both Zechariah the priest and his wife Elizabeth. Only then does it say, “But they had no children.” By linking their character with her condition, Luke makes it clear that Elizabeth’s barrenness was not a consequence of sin. He also reassures us. We too can experience suffering that has no relationship to personal sins. God, who had only good in mind for Zechariah and Elizabeth, and ultimately blessed them, will ultimately bless you and me too. “He was chosen by lot” Luke 1:9–12. The priests were divided into 24 groups, each of which served for a week twice a year at the Jerusalem temple. But the privilege of burning incense inside the temple was distributed by lot, and a priest might have this honor only once during his lifetime! Now, in Zechariah’s old age, at last the lot fell on him. Again we see that God’s blessings are often delayed. Though it’s hard, you and I too need to wait patiently for God’s timing. “He will be filled with the Holy Spirit even from birth” Luke 1:13–17. The angel that appeared to Zechariah conveyed God’s promise of a son, who would be the forerunner of the promised Messiah (v. 17). The account contains the first mention of the Holy Spirit, whose activity dominates this chapter (vv. 35, 41, 67). God had chosen that particular moment in history to personally intervene, to bring salvation to humankind. Note too the reference in each context to joy. John, filled with the Spirit, “will be a joy and delight to you” (v. 14). Elizabeth and her babe, also filled with the Spirit, “leaped for joy” when Mary “the mother of my Lord” came to visit. Neither Mary nor Zechariah could contain the overflow of praise as the Spirit worked in their lives (vv. 46–55; 67–79). As we open ourselves to God’s Spirit and surrender to Him, we too will discover a joy that bubbles over into praise. “Because you did not believe my words” Luke 1:18–25. Asking God for a special sign of confirmation can be right or wrong. In this case Zechariah’s request for a sign grew out of unbelief, and therefore was wrong. But notice that Zechariah’s unbelief did not cause God to go back on His word. Sometimes true believers like Zechariah have difficulty taking hold of the promises of the Lord. Don’t let others frighten you with the teaching that unless you believe, you will never benefit from God’s promises or receive His gifts. Many promises are unconditional, and depend on the faithfulness of God rather than on the strength of the believer’s faith. When you come across a promise in God’s Word, deliberate on how trustworthy God is, and simply thank Him for His gift. “Nothing is impossible with God” Luke 1:26–38. How fascinating to see a young girl, certainly not out of her teens, unhesitatingly accept Gabriel’s promise of a Virgin Birth. Zechariah, a godly and aged priest, had doubted the same angel’s promise of a far less wonder! Mary is certainly one of Scripture’s most appealing characters. She reminds us that finding favor with God and having faith in God do not depend on age, theological training, or high religious position. The youngest and the simplest of us can have a vital faith in God and be loved deeply by Him (see DEVOTIONAL). “What then is this child going to be?” Luke 1:57–66 The story of John’s unusual birth was told and retold for years in the hill country of Judea, where he was born. While Jesus grew up in obscurity, John was the focus of attention through childhood (v. 80). A Nazarite from birth, John wore his hair long and avoided wine, setting him apart from others (v. 15). This and the unusual events surrounding John’s birth may have been one means God used to stimulate the attitude of expectancy that did grip many in the first century, who were eagerly looking for the appearance of the Messiah. God not only prepared a place for His Son; He prepared the people who would be invited to trust Him. It’s helpful for us to remember this when we have an opportunity to witness. God will have already been at work, preparing the other person for what we have to share. “His father Zechariah . . . prophesied” Luke 1:67–79. Zechariah’s utterance is a prophecy: a prediction made by inspiration of the Holy Spirit. As such it sums up the implications of all the events that Luke described in this first chapter. There’s a pattern here, with each statement of God’s action matched by praise for its benefits. God has come and redeemed His people (v. 68). God has raised up One of David’s house, able to save and so kept His promise to rescue from all enemies (vv. 69–71). God has performed a covenant-keeping act of mercy (vv. 72–73) and not only rescued us, but enabled us to serve Him “in holiness and righteousness . . . all our days” (vv. 74–75). As for John, he would be a prophet (v. 76), who went before the Messiah to give people “the knowledge of salvation through the forgiveness of their sins” (v. 77). Earlier Gabriel had told Zechariah that John “will be a joy and delight to you” (v. 14). I know that nearly every child is a joy to its parents. But what a special joy, to know that our children will serve the Lord. There has been only one John the Baptist. But many a Christian parent has shared the joy of Zechariah, and seen children trust God, and then mature in faith.

DEVOTIONAL

The Mother of My Lord (Luke 1:26–55)

There’s a vast difference between calling Mary the “mother of my Lord,” as Elizabeth did, and the “mother of God.” In Jesus, God took on human nature, and that human nature was derived from His mother, Mary. God the Son, like God the Father, eternally existing, had no mother. In no way can His divine nature be attributed to Mary, who was merely a creature like you and me. It’s this that Luke seemed to emphasize in his lovely portrait of Mary. She was a creature, like you and me. But her unusual response to God sets us an example. Mary is an example of submission. “I am the Lord’s servant,” she said. “May it be to me as you have said” (v. 38). Mary knew full well what she risked as an unmarried woman: rejection by Joseph, the scorn and contempt of her neighbors. Yet Mary did not hesitate. She committed herself totally to the Lord’s plan for her life. Mary is an example of humility. Twice in that poem known as Mary’s “Magnificat,” she mentions her “humble state” (vv. 48, 52). Though to Mary alone was granted the privilege of being mother of the Messiah, the “One desired by women” (Dan. 11:37), she never became proud. Many men of Scripture through whom God worked succumbed later to pride. Mary, who had more to boast of than any of them, never lost her spirit of selfless dependence on God. Mary is an example of thankfulness. She responded to God’s touch with her whole soul and spirit, praising and exalting the Lord. She saw in God’s work in her own life evidence of His love for all His people, and was thrilled with God’s might, grace, mercy, and faithfulness. Today we should honor Mary, and thank God for her simple trust. But the best way to honor Mary is not to pray to her. Rather the best way to honor Mary is to model our own relationship with God on the traits she displayed. The acts of recognition of which Mary would approve remain the same: to readily submit to our Lord, to nurture a humble spirit, and to express our appreciation to God in praise, as Mary did so long ago.

Personal Application

Don’t pray to Mary. But do honor her, by following her example.

Quotable

“Humility is like a pair of scales; the lower one side falls, the higher rises the other. Let us humble ourselves like the blessed virgin and we shall be exalted.”—John Vianney

Luke

INTRODUCTION

This Gospel and the Book of Acts were written by the same person. Early tradition and internal evidence identifies the author as Luke, a physician and companion of Paul on many missionary journeys (2 Tim. 4:11). Luke was a careful historian, who interviewed eyewitnesses to establish the factual basis of Christian faith (Luke 1:1–4; cf. Acts 10:39). Yet Luke’s history is anything but dull. This Gospel is rich with sympathetic sketches of the people Jesus met and ministered to. Among them are more women, more children, and more poor, than are mentioned in the other Gospels. This rich and complex work presents Jesus not only as a historic and admirable Person, but also as the Saviour come to “seek and to save what was lost” (Luke 19:10). Other themes that are emphasized by Luke are Jesus’ prayer life and the ministry of the Holy Spirit. Appropriately, expressions of joy and praise abound in this Gospel of the glory of God as disclosed in His Son (1:46–55; 2:13–14; 7:16; 10:21; 18:43; 19:37–38).

OUTLINE OF CONTENTS

I.	Introduction	Luke 1:1–4
II.	Birth and Childhood	Luke 1:5–2:52
III.	Preparation for Ministry	Luke 3:1–4:13
IV.	Galilean Ministry	Luke 4:14–9:50
V.	Teaching and Travels	Luke 9:51–19:44
VI.	The Final Week	Luke 19:45–24:53

AUGUST 6

Reading 218

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

AUGUST 5

Reading 217

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