Milo

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

JULY 28

Reading 209

THE CRUCIFIXION Matthew 26–28

“When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, ’Surely He was the Son of God!’ “ (Matt. 27:54)With these last chapters of Matthew we enter the Christian’s holy of holies. With a sense of deepest awe we witness again the death and the resurrection of our Lord.

Overview

Jesus predicted His imminent death (26:1–13) as Judas plotted with the chief priests to betray Him (vv. 14–16). During a final meal Jesus instituted Communion, and predicted Peter’s denial (vv. 17–35). Jesus prayed in Gethsemane (vv. 36–46), where He was arrested (vv. 47–56) and taken before the Jewish high court (vv. 57–68). Peter did deny his Lord (vv. 69–75), and Judas hanged himself (27:1–10). Jesus was condemned by Pilate (vv. 11–26), mocked by His executioners (vv. 27–31), and crucified (vv. 32–56). He was buried (vv. 57–61) and His tomb placed under guard (vv. 62–66). But death is not the end! On the third day Jesus was raised from the dead (28:1–15), and later commissioned His disciples to “go and make disciples” (vv. 16–20).

Understanding the Text

“A woman came to Him with an alabaster jar of very expensive perfume” Matt. 26:1–13. This is one of Scripture’s fascinating “little stories.” As the high Jewish council plotted to arrest Jesus; as Judas mulled over the possibility of betraying Him; as Christ Himself spoke of imminent crucifixion; an unnamed woman slipped into the house in Bethany where Jesus was staying. Without saying a word she poured her perfume on His head and, so another Gospel tells us, washed His feet with her tears. And Jesus, calling what she did “a beautiful thing,” promised that “wherever this gospel is preached . . . what she has done will also be told.” But why? What was so special here? Perhaps it’s just that everyone around was caught up in the great events then unfolding. The city was astir with rumors after Jesus’ triumphal entry. The priests and Judas were plotting. The disciples were excited by the possibility that Christ might soon set up His kingdom. But no one was sensitive to Jesus and the pain He then felt so deeply. No one, but the here unnamed woman, who wept with and for Him, and anointed Him with her greatest treasure. You and I can become so busy. We can get caught up in our plans, in our dreams. Even when our bustling activity is religious—doing things for Jesus—we can be like the people who surrounded Jesus then. How much we need to pause, set aside our projects, and wait quietly to sense Christ’s mood, and pour out our greatest treasures—worship and love. “This is the blood of the covenant, which is poured out for many for the forgiveness of sins” Matt. 26:17–30. In these words Jesus summed up the significance of His death. His death is God’s guarantee that new promises to mankind have gone into effect. Through the death of Christ forgiveness of sins is made available to all human beings. And His resurrection is the guarantee that Jesus will come again, to escort us to our place in His “Father’s kingdom” (v. 29). As we share what different traditions call Communion, the Lord’s Supper, or the Eucharist, we affirm our complete trust in His promises. We celebrate our forgiveness. And we anticipate Jesus’ return. “Yet not as I will, but as You will” Matt. 26:36–46. Throughout the Old as well as the New Testament, “cup” frequently stands for some distinct experience. Thus the “cup of His wrath” (Isa. 51:17) stands for the experience of divine judgment, and the “cup of salvation” (Ps. 116:13) stands for the psalmist’s experience of salvation. Jesus’ cup was not so much the physical torment He was about to experience as it was the awful prospect of taking on Himself the sin of humankind. At that prospect, He said, “My soul is overwhelmed with sorrow to the point of death” (v. 38). The disciples could not understand, or even stay awake to share the awful loneliness with Him. Yet today we can watch, worship, and learn. Each of these is important. We watch, by meditating on Christ’s sufferings, tuning our hearts to empathize. We worship, praising and thanking Him for the extravagant love He displayed. And we learn, growing in the conviction that like Jesus we must take whatever cup God offers us, and say with our Lord, “Not as I will, but as You will.” As the Resurrection proves, God’s will is best. “Legions of angels” Matt. 26:47–56. Looking at this part of Matthew’s description, we’re tempted to focus on the perfidy of Judas, or the bold defense of Jesus attempted by that “one of Jesus’ companions” other Gospels name as Peter. But it’s appropriate, in this account of Jesus’ last hours, to focus instead on our Lord. What is so impressive here is the fact that doing the will of the Father was not just a matter of surrender for Jesus, but also of resolve. Jesus had just said, “Not as I will, but as You will.” Yet as the crowds advanced to arrest Him, Jesus was fully aware that He did not have to go with them. Even then, He could have called on His Father for armies of angels! But He did not do so. His surrender was real, for it was expressed in the firm resolve that rejected every other option than that of God’s will. It’s easy for you or me, moved by some emotion, to privately or publicly surrender to the Lord. We sing the old hymn, “I’ll do what You want me to do, dear Lord,” and hasten forward. And we mean it with our whole heart. Then. Yet even heartfelt surrender is meaningless unless it is expressed later in firm resolve. As Jesus showed such resolve, so we too are to live our lives. “Tell us if You are the Christ, the Son of God” Matt. 26:57–68. Again our focus is on Christ. We could, of course, profitably study the Jewish court, which had already determined to condemn Jesus and struggled to find some charge to justify its intention. But instead we look at Jesus, silent until asked to confess His deity. Confess it He did, and added that at the final judgment they would see Him again, seated “at the right hand of the Mighty One and coming on the clouds of heaven” (v. 64). With this statement Jesus left every man with but a single choice. He must acknowledge Jesus as God—or reject Him. Christ is either who He said He was, or a madman. The court had, of course, already made its decision. To them what Jesus claimed was blasphemy, and they exulted in the fact that under Jewish law blasphemy called for the death penalty (vv. 65–66). Today many Jewish scholars seek to distinguish the historical Jesus from the Christ of Christianity. The man Jesus, most argue, was a Hasid, a pious and charismatic Jew who emphasized an intimate and vital faith in Israel’s God. Verses like these in Matthew must have been added after the church deified the young rabbi, whose early death was so tragic. But it won’t wash. Jesus still stands before the court of each man’s mind, still claiming to be the Christ, the Son of God. And our eternal destiny hinges on whether our verdict is yes or no. “He went outside and wept bitterly” Matt. 26:69–75. For a moment the scene seems to shift away from Jesus and onto Peter. But the shift is only apparent, not real. As Peter huddled close to the fires burning in the high priest’s courtyard, cursing and denying that he was one of “that Man’s” followers, we seem to see the saddened figure of Jesus seated earlier at the table, and hear His grief-laden voice tell Peter, “This very night . . . you will disown Me three times” (v. 34). We feel an overwhelming sense of Jesus’ presence, even as Peter spoke. And suddenly, Peter felt it too! He realized what he had done, and “went outside and wept bitterly” (v. 75). Jesus knew all along what Peter would do. And, all along, Jesus was willing to sacrifice Himself for men and women who, even with the best intentions, would fall short. All along, Jesus knew. And He knows now. He knows when you and I disown Him by our words and actions. He observes sadly. And when like Peter we at last sense His presence again, it’s all right to weep. Yet even as we do, we have the Cross to remind us that His love for us never faltered or failed. “He went away and hanged himself” Matt. 27:1–10. Again the focus only seems to shift away from Jesus. This time we’re shown Judas, suddenly filled with remorse, trying to return the 30 pieces of silver he’d taken for betraying the Lord. The priests were unfeeling when he cried, “I have betrayed innocent blood.” Their only comment was, “That’s your responsibility.” And the priests, this time, were right. As we read of the incident, the unseen figure of Jesus again dominates. For it must be that memories of Jesus now filled Judas’ mind. In his mind’s eye he saw Jesus, weary, refusing rest in order to help and heal. He heard Jesus speak of God as a loving Heavenly Father. He sensed the touch of Christ’s hand on his arm, and remembered how the Lord reached out in compassion to cure the leper. All along Judas knew that Jesus was innocent, but now, when it was too late, a sense of His beauty and love overwhelm. Unable to rid himself of his images of Christ, crushed by a sense of guilt, yet unwilling to humble himself and ask forgiveness, Judas went out and hanged himself. For the unsaved as well as the believer, Jesus remains history’s one unforgettable Man. His image will either fill us with hope and love, or will stand as an unavoidable specter pointing silently to our guilt. “He had Jesus flogged, and handed Him over to be crucified” Matt. 27:11–26. By all first-century accounts Pilate was a cruel man. He cared nothing for the beliefs or sensitivities of the people in the province he governed for some 10 years. And he undoubtedly enriched himself while serving as the Roman overseer of Judea. Yet even Pilate was uncomfortable when Jesus was brought to him to be sentenced. Ultimately Pilate bowed to pressure brought by the Jewish leaders and the crowds, and condemned Christ to death. He didn’t want to do it. But it was easier to surrender Jesus than to order His release and risk a riot. Again we see the dominance of Jesus. He forces each individual who meets Him to stop, to face some crucial choice, and to decide. Pilate tried to disguise his choice, telling the Jews, “It is your responsibility.” It was not, of course. Only Pilate had the power to order Christ’s crucifixion. And Pilate had the authority to release Him. Pilate tried to shift responsibility for his decision, but whatever he and the eager Jewish leaders said, Pilate remained responsible for his decision in the case of Jesus Christ. So do we, each and every one. We can never shift responsibility for any decision we may make concerning Him. No one else will be condemned for us. And no one else’s saving faith will save you or me. As with Pilate, Jesus stands before us, and we, alone, must decide His case. “The curtain of the temple was torn in two from top to bottom” Matt. 27:32–56. Crucifixions, though reserved for brigands and slaves, were not at all uncommon in the first-century Roman Empire. Yet this one was different. As a variety of spectators watched and listened (see DEVOTIONAL), Jesus cried out to His Father, the skies darkened, and at the moment of His death the earth shook. Even the hardened Roman soldiers were terrified, exclaiming, “Surely He was the Son of God!” Perhaps the most significant happening went almost unnoticed, for it must have been quickly repaired by the shocked priests and Levites who cared for the temple. There a thick, woven curtain was miraculously torn from top to bottom. That curtain isolated the holy of holies, the inner room where once a year the high priest entered to make atonement for Israel’s sins. The writer of Hebrews tells us that the curtain was symbolic, and showed that as yet no one had direct or immediate access to God. Sin still kept humanity from God’s presence. So the tearing of that curtain announced a new era! The way into the holiest was now open! Through the death of Christ, forgiven sinners have direct and immediate access to Israel’s God. Yes, Christ’s body was torn. But through the nails driven into His hands, and the spear thrust into His side, flowed the crimson lifeblood that, once spilled, bridged the ancient gap between God and man, and even now guarantees that we can come, boldly, to the very throne of grace to find help for every need. “That deceiver said, ’After three days I will rise again’ “ Matt. 27:57–66. His friends buried Jesus with broken hearts. Only His enemies remembered His promise to rise again—and to them it was a threat, not a promise. They posted a guard to prevent the disciples from stealing the body to pretend resurrection had taken place. But they must have been uneasy when they went to bed at night. What if Jesus had been telling the truth? What if Jesus were the Son of God! That question was too awful to contemplate, and I suspect that not one of the leaders imagined Jesus would actually rise. In fact, even when He was raised from the dead, the leaders tried desperately to hide the fact (vv. 11–15). But perhaps this is a question we should be asking our friends who suspend judgment on Jesus today. “I know you don’t believe,” we might say, “but what if Jesus really was raised from the dead? What if Jesus is the Son of God? What would it mean to you, if?” And with those questions asked we can walk away, and wait. For Jesus was raised. He is alive. He is the Son of God. And He has sent His Holy Spirit into the world, to hold Jesus up before the minds and hearts of men, until each one gives his or her answer to just those questions today. “I will be with you always” Matt. 28:16–20. Matthew closed with what is called “the Great Commission.” We are to go to everyone, and make disciples. We are to baptize, and teach others to obey the words taught first by our Lord. And we do not have to do it alone! That wonderful figure who so dominates the four Gospels, and especially the last few chapters of Matthew, still stands tall. The One who taught and healed with such authority, the One who died and was raised again, and so was “declared to be the Son of God with power,” retains “all authority in heaven and on earth.” We meet Him in the Gospels. And we now live with Him every day.

DEVOTIONAL

Standing By (Matt. 27:32–56)

One of the most moving Bible studies I’ve ever experienced happened in our living room. It was near Easter, and I had our little group of friends turn in their Bibles to this passage. I gave each a drawing of this scene; a drawing that had three circles drawn at varying distances around the cross. Together we looked into the passage and found those who stood closest to the cross—the centurion, the soldiers, the thieves on the other crosses, the man who hurried up to offer Christ drugged vinegar. We filled in the second circle, and then the third. And then I asked each member of our group to select the one person he or she might most probably have been—to take that person’s place—to witness the Crucifixion—and then to tell what he or she felt and thought as he or she witnessed the death of our Lord. What an exercise for you and me, at any time of the year. Are we hardened, insulated against feelings by a protective shell, like the Roman soldiers? Are we trained, educated, competent, like the Roman centurion? Are we burdened with knowledge of our guilt, like the one thief on the cross, or bitter and angry like the other? Are we simply curious, like the man with the sponge of vinegar? Do our hearts break, as did that of Mary His mother and the other women? Are we cynical, like the priests and scribes? Whatever our nature or present state, we can find a person with whom to identify in this chapter. We can stand with them, near the cross. We can watch the Saviour die. And, perhaps, as we do, we too can suddenly be filled with awe as the events unfold, and realize that—whoever we are, or whatever our condition—Jesus hangs there for us! And through His suffering, we can be healed.

Personal Application

Visit the cross often, and find there answers for your deepest needs.

Quotable

To God be the glory—great things He has done! So loved He the world that He gave us His Son, Who yielded His life an atonement for sin, And opened the life-gate that all may go in. Praise the Lord, praise the Lord, Let the earth hear His voice! Praise the Lord, praise the Lord, Let the people rejoice! O come to the Father through Jesus the Son, And give Him the glory—great things He has done.-Fanny J. Crosby

JULY 27

Reading 208

JESUS’ PROPHECY Matthew 24–25

“No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36).Jesus did make specific predictions about the future. But He emphasized what His servants are to do until the future arrives!

Overview

Jesus answered His disciples’ questions about the end of the age (24:1–28), the signs of His coming (vv. 29–35), and when these things will happen (vv. 36–44). He went on to emphasize the importance of being ready (vv. 45–51), emphasizing the importance of service in two parables (25:1–30). Ultimately Jesus will come again and establish His kingdom (vv. 31–46).

Understanding the Text

“Every one will be thrown down” Matt. 24:1–2. The Jerusalem temple was one of the wonders of the ancient world. Pagans as well as Jews traveled from all across the Roman Empire to see it. No wonder Jesus’ disciples were stunned when Christ said that every stone of the magnificent edifice would be thrown down—a prediction fulfilled by Roman troops inA.D 70, less than four decades after Christ’s crucifixion. As you and I think about the future, we need to do so with the attitude displayed by Christ. This world, with all its wonders, will come crashing down. Every material thing we hold dear will crumble into dust, or be destroyed with earth itself in blazing fires (cf. 2 Peter 3:10). We can appreciate all man’s accomplishments. But we must fix our hopes on the world to come. “What will be the sign . . . of the end of the age?” Matt. 24:3–29 Jesus answered the three questions His disciples posed (v. 3), but in reverse order. First Jesus warned against mistaking the ordinary tragedies of war, pestilence, famine, and natural disasters as an indication the world is about to end. All these things are the stuff of which human history has always been woven, ever since Adam’s fall. The world will not improve, nor will Christ’s kingdom come through a gradual uplifting of our fallen race. The course of human history is downward, not upward. Ultimately it will plunge into the abyss described by Daniel, when one known as the Antichrist desecrates the holy place and the world is plunged into the most dread Tribulation of all (vv. 15–21). Many have tried to fit what Jesus taught here into a rigid sequence of prophetic events. There is no doubt that Christ’s words are in fullest harmony with those of the Old Testament prophets, and that they “fit” the picture of history’s end drawn in the older revelation. But there is a more important point made here. Don’t fix your heart on what this world offers. For this world is doomed. This does not, of course, mean that you and I should not do all we can to promote interpersonal, societal, and international peace. It simply reminds us that mankind requires redemption. Apart from a transforming work of God, no lasting change can or will come. And, tragically, most human beings will persist in rejecting Jesus and His claims. “The Son of man will appear in the sky” Matt. 24:30–35. Jesus will return. How will He come? His first coming was quiet. He slipped unobtrusively into our world, a tiny Infant, and grew up in the guise of an ordinary Jewish man. His second coming will be spectacular: all the nations of earth will see Him appear in “power and great glory.” We need never wonder if Jesus has slipped in among us, unnoticed again. His next appearance will command the attention—and the respect—of all. We need never be ashamed or embarrassed to witness of the unnoticed Jesus, whom our friends so successfully ignore today. They won’t be able to ignore or overlook Him when He comes again. “No one knows about that day or hour” Matt. 24:36–44. I can’t imagine how many books and pamphlets have been written, promising to name the date of Christ’s return. How could anyone be so foolish, when Jesus Himself said, “No one knows about that day or hour”? Yet there’s one positive characteristic in each writing. The authors expected Christ to come back in their own lifetimes. Ever since the first century, Christians have looked forward to the return of Jesus. I well remember my mother, some 53 years ago as I write this—I was five then—telling me she expected the Lord to come in her lifetime. Today I expect Jesus to come in mine. He may not. But the important thing is that He could. Why is it important? Because Jesus emphasized it. He said, “You also must be ready, because the Son of man will come at an hour when you do not expect Him.” If we recognize the perishability of this world, and expect Jesus to come at any moment, how our values and priorities will change! May God give each of us a deep sense of the imminence of Jesus’ return. “Who then is the faithful and wise servant?” Matt. 24:45–51 This parable is directed to leaders—those responsible for the care and supervision of others. Leaders are to be considerate and concerned with the others’ well-being. The good servant, who treats others in this way, will be rewarded when Jesus comes back. But there are “wicked” servants in leadership who exploit and mistreat others. Ignoring the likelihood of the master’s return, such servants shear rather than feed God’s flock. As I was writing this paragraph I stopped for a break, and switched on the TV. I saw a news flash. Jim Bakker has just been convicted of 24 counts of fraud: of lying to his TV partners about projects he knew could not be completed, and taking $3.7 million of their contributions for himself and his wife. Later Tammy Faye broke out into song, and told the assembled reporters that this earthly jury doesn’t give the final verdict. I wonder if she or Jim ever read this parable? Or its conclusion. In the most graphic and severe terms, Jesus speaks of punishment for those wicked servants of God who “beat . . . fellow servants and . . . eat and drink with drunkards” (v. 49). “Ten virgins who took their lamps and went out to meet the bridegroom” Matt. 25:1–13. Jewish marriage custom dictated that the bridegroom go to the house of the bride and escort her to his own house. The friends of the bride waited for him to come. While many fanciful interpretations of this parable have been advanced, the basic point is clear. The bridegroom did not come when expected, but was delayed. And some of the young women waiting to join the bridal party didn’t bring enough oil for their lamps, and the oil ran out. In this set of illustrations about waiting for the delayed second coming of the Saviour, this parable makes a simple point. Expect Him at any moment. But be prepared for a long wait. This is the perspective you and I are to adopt as we live our lives on earth. We are to look forward each morning to Jesus’ return, and live as though He were to appear before evening. Yet we are to prepare for a lifetime here, ready to wait as long as it takes for Him to come. “Entrusted his property to them” Matt. 25:14–30. This familiar parable too focuses on what we are to do while waiting for Christ to return. It makes the point that God has entrusted us with resources—of money, personal gifts, and abilities—and that He expects us to use those resources in His service. Perhaps the greatest wonder here is that God trusts so much to us, and then gives us the freedom to use what He has given as we choose. God doesn’t stand over us, barking out orders, dotting every i and crossing every t. Instead He steps back. He lets us have the pleasure of taking the initiative, the joy of achieving. He gives us freedom and support, and while He does hold us responsible, He wants us to succeed. The servant who buried his talent in the ground portrays every Christian who has been afraid to risk stepping out for God, while the servants who made a profit represent each of us who has experienced joy in acting by faith to serve our God. Like the other parables in this section, this one concludes with a grim picture of the punishment suitable to the failed servant. What we do in this life really does count. We truly must be about our Master’s business.

DEVOTIONAL

Lord, When Did We See You?(Matt. 25:31–46)

Sometimes it’s best to ignore theology when we read the Bible. Oh, I don’t mean that theological questions shouldn’t be asked. Or that we shouldn’t try to answer them. I just mean that sometimes our earnest study gets in the way, so that we miss something simple that contains a great blessing. Matthew 25:31–46 is a case in point: the story of the sheep and the goats. The meaning of the story is hotly debated. The “hungry and thirsty” Jesus called His brothers have been variously identified. They are the poor and oppressed, or the Jewish people in the Tribulation era, or the inhabitants of Christendom. In the same way, the sheep and goat peoples have been taken in a variety of ways. Are they national groups, or individuals? If the passage is talking about salvation, is a “works righteousness” really intended? While these are important questions, perhaps it’s enough for our devotional reading to note one or two key facts. First, Christ identified Himself with “these brothers of Mine” who live on earth. What we do to meet the needs of others is not just done “for” Christ, but in a significant sense, to Him! Second, as disciples of Jesus who do hunger or thirst, we can take comfort that Christ shares the experience with us. He does not watch: He participates. Both the righteous, who help the brothers of Jesus, and the wicked, who do not, were surprised when the basis of their judgment was explained. Just as we may be surprised when Jesus returns to learn how deeply He was involved in our every experience. Yet, if we tune our hearts and minds to what Jesus teaches here, a great and wonderful peace will come. We truly are not alone, whatever suffering we experience or need we have. Jesus is with us. In His presence we can find comfort and peace.

Personal Application

As you wait for Jesus to appear, remember that He is with you.

Quotable

“Receive every inward and outward trouble, every disappointment, pain, uneasiness, temptation, darkness, and desolation, with both thy hands, as a true opportunity and blessed occasion of dying to self, and entering into a fuller fellowship with thy self-dying, suffering Saviour. Look at no inward or outward trouble in any other view; reject every other thought about it; and then every kind of trial and duress will become the blessed day of thy prosperity.”—William Law