Milo

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

AUGUST 4

Reading 216

LAST-WEEK TEACHINGS Mark 12–13

“As He taught, Jesus said, ’Watch out for the teachers of the Law. . . . They devour widows’ houses and for a show make lengthy prayers. Such men will be punished most severely’ “ (Mark 12:38–40).Confrontation is sometimes necessary. And at such times often blunt speech is required.

Overview

In the temple area, Jesus’ Parable of the Tenants exposed the religious elite (12:1–12), who then failed to trap Him with questions about taxes (vv. 13–17) and the resurrection (vv. 18–27). Jesus named the greatest commandment (vv. 28–34), and to the delight of the crowd silenced His attackers (vv. 35–37). A poor widow’s gift illustrated true piety (vv. 38–44). As Jesus left the temple, He predicted its fall and spoke of the end of the age (13:1–37).

Understanding the Text

“What then will the owner of the vineyard do?” Mark 12:1–9 The thrust of the allegory was clear to leaders and people. Isaiah had spoken of Israel as God’s vineyard, prepared just as in Jesus’ description (cf. Isa. 5:1–7; Mark 12:1). The situation was also familiar. In the first century most of Judea’s best land was owned by absentee landlords, who leased it to tenant farmers for a percentage of the crop. Much prime land was owned by Herod and his cronies. The fury of such people, should the tenants dare defraud them, could be easily imagined! Jesus’ story identified the current religious leaders as rebellious tenants, who wanted God’s vineyard for themselves. They would soon kill the Son. But they would be punished when the owner returned. The leaders knew Jesus had “spoken the parable against them” (v. 12). They might have taken it as a warning, and repented. Instead they tried even harder to find a way to be rid of Jesus. We need to see all Scripture’s warnings in this light. They are both invitation to repentance, and a stimulus to further sin. How we respond determines whether a warning will bring life, or kill. Let’s not follow the example of the Pharisees and teachers of the Law. If we but heed Scripture’s warnings, they become channels of overflowing love and grace. “The stone the builders rejected” Mark 12:10–12. Here Jesus applied Psalm 118:22–23 to Himself. Though rejected by the “builders,” He Himself is the “capstone” of God’s building. The Greek word may mean “foundation-stone,” which anchors a building, or “keystone,” which completes an arch or building. The implication is the same in either case. Jesus is the foundation on which our understanding of Scripture must be constructed. He is the One who enables us to fit together Old and New Testaments in a harmonious whole. No one who approaches Scripture without faith in Jesus as the Son of God can hope to grasp its message, or use it successfully to build his or her own spiritual life. “Is it right to pay taxes to Caesar?” Mark 12:13–17 There’s more than a touch of irony in this story. Many Pharisees were well-to-do, and the Herodians especially had profited greatly from Rome’s domination of Judea. Neither group felt Rome’s taxation as a particular burden. It was the common folk who suffered. Note too that when Jesus answered the question, He had to ask for a denarius. And “they brought the coin.” Jesus’ answer has rightly been understood to call on believers to live as loyal subjects in earthly kingdoms (see Matt. 22, Reading 207). But the interplay also makes it clear that Christ’s accusers had failed to give “to God what is God’s.” We are to be good citizens of both kingdoms. But loyalty to God’s kingdom must have priority. “I am the God of Abraham” Mark 12:18–27. How completely can we trust Scripture? Here Jesus bases His whole argument on the tense of a verb! When God spoke to Moses He said, “I am the God of Abraham.” He did not say, “I was the God of Abraham.” If He had said “was” then God would have confirmed Abraham’s death. Since the Lord said “am,” He confirmed the fact that Abraham still lived! You and I can have total confidence in the trustworthiness of the Word of God. And we can find comfort in the knowledge that our loved ones are not lost, but alive with and in our God. “Not far from the kingdom of God” Mark 12:28–34. What is the Old Testament really about? How can its message be summed up? This question concerned the sages of Judaism, who attempted to sum up the 365 negative and 248 positive statutes they identified in the Old Testament. Hillel, challenged by a Gentile to make him a proselyte by teaching the whole Law while the Gentile stood on one foot, said, “What you hate for yourself, do not do to your neighbor: this is the whole law, the rest is commentary; go and learn.” Both the question and the answer reflect a works-righteousness understanding of the Old Testament, as did the common viewpoint that love and sacrifice (interpersonal duty and ritual duty) were the twin pillars on Old Testament thought. But when Jesus was asked to sum up the message of the Old Testament, His answer was, love God supremely, and your neighbor as yourself. And one of the teachers of the Law who heard Him agreed! What a lesson for us. No, not a lesson on the primacy of love, but a reminder that there were godly, spiritually sensitive men in first-century Judaism who were “not far from the kingdom of God.” It’s an error to stereotype all members of any group on the basis of the actions of a visible few. Let’s not characterize anyone by group membership, but let’s seek to know persons as individuals. We may be surprised to find what folks today are also not far from God’s kingdom. “How is it?” Mark 12:35–38 The great claim to spiritual superiority made by the “teachers of the Law” was that they had mastered both Scripture and the complex mass of traditional interpretations that had grown up around it. Ordinary folk, who lacked the time and resources needed to be devoted to study, were contemptuously dismissed as am ha eretz, just “people of the land.” It’s no wonder then that the crowds “listened to [Jesus] with delight” as He raised a question that the experts could not, or dared not, answer. Somehow most people recognize hypocrisy and shame when they see it. The person who is proud of his knowledge of Scripture, but fails to live a righteous and loving life, fools no one but himself. It is far more important for you and me to live what we learn than to be masters of Bible trivia, or even to be theologians of note. “Watch out for the teachers of the Law” Mark 12:38–44. Most preachers today tend to be relatively poor. In the first century, most “teachers of the Law” were well off. For instance, we know of one wealthy rabbi, who not only owned vast lands but also ran a shipping business, who after the fall of Jerusalem was regularly given the tithe to be set aside for the Levites by his neighbors. He didn’t need the money. But it was considered a good deed in early Judaism to contribute to a person who spent his life in study. Jesus warned against those teachers of the Law who paraded themselves openly, whose prayers were a pious show, and whose greed was so great they would “devour widow’s houses”—take money from those who were proverbially needy. Such men, Jesus said, “will be punished most severely.” For contrast Mark immediately reported an incident in which Jesus praised a woman who freely placed her last coins in the treasury. What a study in values. The greedy rich man, who always wanted more, and the poor widow willing to give all. The “great man” viewed with respect by society, and the insignificant woman, held in high regard only by God. While you and I may be neither rich nor poor, our choices are likely to be governed by the values expressed by one of these two. Which of the two will we choose to be most like?

DEVOTIONAL

Troubled Times (Mark 13)

Sue said it yesterday. “I think the Lord must be coming soon.” She’d been reading in the paper about drugs, and about students bringing guns to school. Then she got a letter from a friend of ours who counsels sexually abused children and does therapy with the abusers. In the letter our friend mentioned two especially terrible situations. One involved two gay mothers, Satan worshipers, who prostitute their six children for crack cocaine! That was the last gloomy straw for Sue. The Lord must be coming soon, she felt, with our society becoming so corrupt. Mark 13, a complex apocalyptic passage that draws a grim portrait of the future, tells us to expect tragedy and suffering in this world. We’re not to be alarmed by wars or natural disasters (vv. 7–8), or by the corruption of society (v. 12). It’s not these things, but the fulfillment of an ancient prophecy by Daniel, that signifies the end is near (v. 14). And after that, things will get even worse (vv. 15–23). There are, however, three things in Mark 13 intended to encourage us. First, Jesus forewarned us. He knew the terrible things that would happen. God isn’t surprised, and He retains control of history. Second, we’re encouraged by the promise of God’s presence. Even when Christians are actively persecuted for their faith, the Holy Spirit remains with us (v. 11), and will deliver those who endure (v. 13). Third, and most important, Jesus will come again “with great power and glory” (v. 26). In the end, God will set things right. And we’re told to wait, and watch (vv. 33–35). So in a way, Sue rightly interpreted current events. Not that they are predictors of when Jesus will come back. But the horrors we experience remind us that we cannot look to this world for our future. We must look up. And watch.

Personal Application

“What I say to you, I say to everyone: ‘Watch!’ ” (Mark 13:37)

Quotable

“The truth of the second coming of Christ transformed my whole idea of life; it broke the power of the world and its ambition over me, and filled my life with the most radiant optimism even under the most discouraging of circumstances.”—R.A. Torrey

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