Milo

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

Mark

JULY 29

Reading 210

THE SON OF GOD Mark 1“A voice came from heaven: ‘You are My Son, whom I love; with You I am well pleased’ ” (Mark 1:11).With almost no introduction, the author plunged into an account of events that proved his theme: Jesus is the Son of God.

Background

John Mark.

A very early tradition, traced back to the Apostle John himself, identifies Mark as the writer of this Gospel. He apparently accompanied Peter when Peter was in Rome, and according to very early church historians, reflected Peter’s preaching in his Gospel. But John Mark himself has a fascinating story. He was the young son of an early Jerusalem convert, a woman to whose house Peter went after he was released from prison (Acts 12:12). Mark traveled briefly with Paul and Barnabas on their first missionary journey (13:5). But Mark deserted the missionary team (v. 13). Paul was so upset with him that when Barnabas insisted on taking Mark (who was also his cousin) on another journey, the two seasoned missionaries split up (15:36–41). Yet later we meet Mark again, in Paul’s epistles! There we see Paul’s attitude had changed: Mark was not only to be welcomed by the churches the apostle had founded (Col. 4:10), but in prison Paul asked that Mark come to him “because he is helpful to me in my ministry” (2 Tim. 4:11). What a lesson these few verses about Mark have for us today. First they warn us. Let’s not be too quick to give up on young people. They can and will make mistakes. But with the kind of loving care and second chances that Barnabas fought to give Mark, they can grow and change. Second, these verses encourage us. Like John Mark, you and I may at times go back on our commitment to the Lord or to ministry. How wonderful to realize that such failures do not disqualify us. John Mark not only went on to become a leader in the early church—God chose him to write one of the books of our Bible! Whenever we open the Word of God to Mark’s Gospel, we’re reminded that God is willing to give us too yet another chance—and that if we take that chance, He will use us for His glory.

Overview

John the Baptist came in accordance with prophecy to announce Jesus’ appearance (1:1–8). At Christ’s baptism He was identified as the Son of God (vv. 9–13). He began His work by calling disciples (vv. 14–20), driving out evil spirits, and healing (vv. 21–34). Jesus found strength in prayer as He traveled throughout Galilee (vv. 35–39), demonstrating God’s compassion by His healings (vv. 40–45).

Understanding the Text

“The Son of God” Mark 1:1.

In Hebrew and in the Aramaic spoken by Jews in the first century, “son of” often represented descent or dependence. In one sense human beings and angels are “sons of” (beings created by) God. Yet “son of” can have another meaning: a meaning that is rooted in identity. To say a person is a “son of man” means that he or she is a human being. In what sense did Mark use “Son of God” in his very first verse? Clearly in the most significant sense: Jesus is one with God. Jesus is God. Mark did not argue this point. Instead he went on to demonstrate it, reporting a series of unique events and acts that made it clear just who Jesus is. Perhaps this is one of the greatest values of Mark’s brief Gospel. As we read, we are reminded again and again that the One whose adventures we share is the Son of God, come to live in our world; come to display in all He says and does the once-hidden character of our God. If we keep this in mind, we will often be awed by Jesus’ display of the love and grace of God. And we will often be moved to pause and praise. “So John came, baptizing” Mark 1:2–8. With no further introduction, Mark went into the exciting events that preceded Jesus’ public appearance. In fulfillment of prophecy God sent a messenger to prepare the way for His Son. The messenger, John the Baptist, predicted One “more powerful than I” was to appear soon. He urged his listeners to prepare by repenting, and offered water baptism as a sign of repentance and appeal for forgiveness. Yesterday a Christian sportsmanship award was given to a member of our church softball team. When the “Jim Smith Award” was given, the presenter had to choke back his tears. You see, Jim Smith had been his “John the Baptist.” Some years earlier Jim had guided him to Christ and shown him how to live a Christian life. You and I too can continue John the Baptist’s ministry. Like Jim Smith, we can speak of the “more powerful One” who is about to appear again. We too can urge people to change their hearts and minds about God, and receive forgiveness. We can promise that those who do look to God’s Son, Jesus, will not only be forgiven but will also receive God’s gift of the Holy Spirit. We can understand our mission in life as Jim Smith and John the Baptist understood theirs—the mission of messengers sent to “prepare the way for the Lord” in the hearts and lives of our friends. “You are My Son, whom I love” Mark 1:9–12. John said little about the baptism or temptation of Jesus. What he did say was clear evidence of Christ’s deity. During the baptism, John saw the Spirit descend on Jesus like a dove, and heard a voice identify Christ as God’s Son (v. 11). And, after being tempted by Satan, “angels attended Him.” Thus three lines of testimony identify Jesus as Son of God: the testimony of the Old Testament prophets, the testimony of God Himself, and the testimony of miraculous events. It’s encouraging to remember when we do undertake a John the Baptist-like ministry and point others to Jesus, that God still testifies to Christ’s identity as we share Him. We have the external witness of Scripture. We have the internal witness of God’s voice, speaking directly to the heart of the person we’re witnessing to. And we have the miracle of God’s transforming work in our own lives. “They left their nets and followed Him” Mark 1:14–20. The other Gospels make it clear that Jesus and these fishermen had spent time together before the call described here. But notice what Mark emphasized in his story. When Jesus called Peter and Andrew, they left their nets “at once” (v. 18). “Without delay” He called John and James, and they responded so quickly that they “left their father . . . in the boat” (vv. 19–20). The urgency we sense here permeates the Book of Mark. Jesus needed to reach as many as possible in the few short years of His ministry. And He needs now, as He needed then, disciples who feel the urgency too. “He even gives orders to evil spirits, and they obey Him” Mark 1:21–34. Mark continued to demonstrate the truth of Jesus’ deity. He taught with “authority.” He cast out evil spirits, who knew and identified Him as “the Holy One of God.” He healed all sorts of diseases. As the news spread over Galilee, it was increasingly clear that a unique Individual had appeared. For some strange reason our day has seen a rise in interest in the occult. Horror books and films dwell on the demonic, and more than one serial killer has committed his or her crimes in the name of the devil. Many high schools even have small groups of Satan worshipers, perhaps in imitation of music groups that exploit the dark side of spirituality. Even in our little Florida county, the sheriff’s office made it a point to ask teachers to report any indications of Satan worship by teens! How good it is to remember that Jesus truly is the Son of God. All Satan’s forces are helpless before Him. “Filled with compassion, Jesus reached out His hand and touched the man” Mark 1:40–45. If we ever wondered whether the Gospel ministry should focus just on preaching salvation, or involve meeting a wide range of human needs, here’s our answer. We follow Jesus’ example. Lepers in biblical times were not only diseased, but also were social outcasts. They were cut off from all normal contact with healthy persons, and suffered not only from their sickness but also from isolation and rejection. When one such person came to Jesus, the text says He was “filled with compassion.” The Greek word indicates that Christ was deeply moved. But it indicates more. It suggests an empathy and emotional response that moves a person to action. In His action Jesus not only healed the leprosy, but He also touched the leper. Christ was sensitive to the need for healing, but also sensitive to the need of this rejected man for the touch of another human hand. Christ’s love moved Him to meet the psychological as well as physical and spiritual need. No human need should be ignored by those whose mission is to introduce others to Jesus Christ, for Christ’s concern extends to every need a human being may have.

DEVOTIONAL

Boring and Offensive (Mark 1:35–39)

That’s what my wife called yesterday’s sermon. “Boring and offensive.” No, I wasn’t preaching. And neither was our pastor. It was a guest preacher, who exhorted our congregation to greater involvement in social action. But in the process downplayed the importance of nurturing personal relationship with the Lord. “That,” my wife later insisted, “is a perfect illustration of secular humanism.” And she’s totally down on that. As usual, my wife’s analysis was quite accurate. Yet the last incident in this chapter pictures Jesus’ deep concern for the physical and psychological health of a leper! Isn’t that social action? Of course it is. And it tells us, as the preacher yesterday tried to, that you and I too are to have honest concern for social and psychological needs, as well as for the spiritual needs of others. The problem arises only when we isolate our relationship with God from our works. What bothered my wife was the fact that every kind of ministry has to be rooted in and grow out of our personal relationship with Jesus Christ. Ministry is no substitute for fellowship with God, just as good works are no alternative to salvation. What we see in this story is that Jesus’ own ministry of preaching and service was rooted in, and grew out of, His personal relationship with the Father. That’s what’s so challenging. Jesus was so active. He was concerned about every need of the people of Galilee. He was constantly on the go; always in ministry. And yet even Jesus could not afford to neglect time alone with His Father. So what did Jesus do? He got up early. He went off to pray “while it was still dark” because He knew every daylight hour would be taken up serving others and preaching His Good News. “That’s why I have come,” Jesus said, referring to His preaching. He had to get His work done. But in order to minister effectively, He had to have His time with God too. That’s really what was wrong with yesterday’s sermon. It failed to remind us that whatever we do, it must flow from our relationship with Jesus, and that even the doing of good deeds must never be allowed to supplant time devoted to deepening our relationship with our Lord.

Personal Application

To be effective in any ministry, spend significant time in prayer first.

Quotable

“I have so much work to do today, I had to spend two hours in prayer first to be able to get it done.”—Martin Luther

Mark

INTRODUCTION

According to very early tradition, this Gospel is based on the preaching and eyewitness stories told by the Apostle Peter. It was probably written between A.D. 65–70. The numerous explanations of Aramaic words and Hebrew practices suggest Mark wrote for Gentile readers. In the blunt, vigorous speech of the common man, Peter’s interpreter, John Mark, portrayed Jesus as a Man of action, whose nature and mission can best be grasped by observing His works. Almost a third of this Gospel is devoted to the Crucifixion and events of the last week of Christ on earth.

OUTLINE OF CONTENTS

I.	Prologue	Mark 1:1–13
II.	Early Galilean Ministry	Mark 1:14–3:6
III.	Later Galilean Ministry	Mark 3:7–6:13
IV.	Withdrawal from Galilee	Mark 6:14–8:30
V.	Journey to Jerusalem	Mark 8:31–10:52
VI.	Ministry in Jerusalem	Mark 11–13
VII.	Death and Resurrection	Mark 14–16