Mark 3: From the House of Bondage to the House of God

Introduction
Jesus ministry is focused on rebuilding the house of Israel. And this project is bringing the history of Israel to a radical head. Faithful Israel must follow Jesus as their Bridegroom (2:19) or else be swept away like the temple so many years before.

A Withered Hand
1 Kings 13 records the story of King Jereboam’s withered hand. If the stories are parallels, the presence of a man with a withered hand is an indication of not only uncleanness and deformity in Israel but also of grave liturgical error and compromise (cf. Jeroboam). The synagogue has become a house of demons (1:23, 39) and therefore the rulers of the synagogues are inviting them by their actions. This is proven by their hypocrisy: Jesus asks whether it is right to do good or evil, save life or kill (3:4). And their responses (silence and plotting to destroy Him) indicate that they prefer the latter options (3:6). In this sense, they are far worse than Jeroboam. Given this answer and what follows we can liken this old Israel to Pharaoh and Egypt; it has become a “house of bondage.”

From the Sea to the Mountain to the House
The word translated “withdrew” would probably be better translated “fled” (3:7). Notice the geography of this flight: to the sea, where he is nearly crowed into the sea (3:7, 9), and then to the mountain where the twelve are appointed (3:13-14) and finally into a house (3:19). This should remind us of the Exodus where Israel went out of Egypt, out of the house of bondage, fleeing from Pharaoh and his armies to the sea. After crossing the Red Sea, Moses leads the people to Mt. Sinai where God claims the twelve tribes of Israel as his own and gives them instructions for how they are to live (Ex. 19-24) and how to build and keep His house (Ex. 25-40). Jesus is reconstituting Israel, remaking His special people.

Beelzebub
The scribes who accuse Jesus, assert that He has “Beelzebub” or “Beelzebul” explaining that he is “the ruler of the demons.” (3:22). If there is a connection or perhaps an allusion or pun on “Beelzebub” then we’re being invited to remember the god of Ekron in 2 Kings 1, where Ahaziah rejected the prophet of Yahweh (Elijah) in favor of another god and is judged severely. His punishment for Baal worship is also a greater judgment on the idolatry of the house of Ahab. Baal-zebub means “lord of the flies.” Beelzebul, however would translate as “lord of loftiness” or “lord of an exalted dwelling” related to the name of Leah’s sixth son to Jacob, Zebulun (Gen. 30:20, cf. Ps. 49:15, Is. 63:15). Regardless, we know this accusation is false because at Christ’s baptism he received the Holy Spirit. But furthermore, with a little help from Luke’s version of this parable (Lk. 11:21-22), we know that the one who binds the strong man must be stronger (cf. Mk. 1:7). Jesus is the one who has entered the strong man’s house and bound him (1:13). Jesus’ ministry of casting out demons is his plundering of the strongman’s house (Israel/Egypt).

A Divided House
The last fifteen verses form what is sometimes called a “sandwich story”. “His own people” (v. 21) and “His brothers and His mother” (v. 31ff) appear to be the same people. At the center of the story of Jesus’ family is a parable about the family of Israel. But if it is wrong to assert that Jesus is dividing the family of Israel, he is at least plundering it (3:27). And this gives some explanation of Jesus’ reaction to His family. He is founding a new family, a family that is tighter than blood. We have already seen this displayed briefly in the fact that Jesus has been going around asking people to follow him. He’s playing the part of a father, giving new occupations (1:17) and giving new names (3:16-18).

Conclusions & Applications
If Jesus came to bring Israel out of bondage, leading them to a new mountain and to a new house, it can be no surprise that this same pattern holds as the gospel progresses in history. The family of God supersedes the family of Adam, and every house will be plundered. The only question is whether you will be a willing house or not. The history of Israel is the story of the failure of the family. Blood is the problem. But in Jesus Christ, the bloodguilt has been paid. This is your family here, and only here are families put back together.

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Like, Who's that Naked Guy?

It's no accident that there are four gospels. God intentionally gave us four records of the life of Jesus. More so, God gave us four records that are fairly similar (obviously), and they were canonized as the first four books of the New Testament. This means that the faithful, diligent reader must read through the same material four times.

This means that thinking through the literary and theological effects of four gospels seems a worthy pursuit. Assuming that the Bible is meant to be read straight through, we run into repetition in a few places in the Old Testament. Chronicles is a retelling of Kings, and there are portions of stories that are retold such as 2 Kings 18-20 and Isaiah 36-39 as well as songs (compare 2 Sam. 22 and Psalm 18). Deuteronomy recaps various portions of Exodus and Numbers and Leviticus. Judges overlaps with Joshua. And the instructions of the building of the tabernacle are repeated at the end of Exodus as those instructions are carried out. We might also point out the genealogies that repeat names and family lines in various places of Scripture.

But when a reader comes to the gospels there is something even more obvious and startling going on. The three synoptics with John's fourth gospel piling on top emphasize, underline, and echo with various stories, parables, sermons, teaching, miracles, and of course the passion narratives in particular. If there are various portions of Old Covenant Scriptures that repeat themselves, the gospels are way over the top.

What kind of readers/hearers does this kind of repetition create? What is usually called the "synoptic problem" with regards to sources and dissimilarities seems rather actually to be something of an intentional solution, part of the plan. As the Word has its way with God's people, there are a number of tracks that are meant to be played repeatedly. If God wanted us to have to plow through the same material four times every time we started the New Covenant Scriptures, we might ask 'why?'.

What does a fourfold repetition of very similar stories do to us? For example, the repetition makes minor characters closer to major characters. Mary, the mother of Jesus is important as the Virgin Mother of Jesus, but she really does not play much of an explicit role elsewhere in the New Testament, but her presence in the gospels gives her a four-fold standing in the story. By the time we get to John, and she is asking Jesus to help with the wine-shortage problem at the wedding in Cana, we feel like we really know this woman a bit more than when we began in Matthew's gospel. A relatively minor character (in terms of time on stage) grows and expands and matures over the course of four gospels.

But this works not only by repetition, but also by absence. Because of the similarities, there is a constant invitation to compare the gospels, and therefore especially the first three. And then not only do the similarities stand out, but so do the dissimilarities. Like, who's that naked guy running in the garden after Jesus is arrested in Mark's gospel? A seemingly tiny detail becomes huge, startling, and seemingly important. We might not remember a random event like that in Judges as well as we ought to if we're regularly reading straight through the four gospels.

What else does having four gospels do to readers? What kind people does a fourfold repetition of the central story of our faith create?

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CRF: Preparing for Summer

Introduction
I’d be a little worried that a talk like this could end up being something like new years resolutions. Maybe you all are far more disciplined, but there’s no sense in have high hopes and good intentions and not achieving much of anything. The way to plan well for the summer is by beginning now what you hope to achieve and accomplish over the summer. And for most of us, some kind of accountability and planning is necessary.

Planning for Summer from Holy Week
As it turns out, today is Monday of Holy Week, a week in which Christians have traditionally focused prayers and meditation and worship on the sufferings and death of our Lord Jesus. So I’ve grouped my exhortations around three passages thematic linked by the approaching passion and death of our Savior. But it should be pointed out that all human planning ought to always be done from the vantage of the passion and death of Jesus. And this week happily underlines that for us. Who we are is bound up with the death and resurrection of this man. How could it not affect everything for us?

Set His Face Toward Jerusalem
“Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. But they did not receive Him, because His face was set for the journey to Jerusalem… ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.’” (Lk. 9:51-53)

There came a point in Jesus’ ministry in which He knew that His ministry was coming to a climax. Sometimes we talk as though Jesus was God controlling a man suit from a robotic control center somewhere inside the person of Jesus. But if Jesus was in fact one human person with both human and divine natures fully present, we must realize that the psychology of being Jesus is far more complex than we can really imagine. There are hints that Jesus knew and understood a great deal, but there are also hints that Jesus truly faced the unknown, pain, temptation, etc. truly as human being. However these realities sorted out in the consciousness of Christ, He nevertheless made the decision to go to Jerusalem, and this resolution is to be mimicked by His disciples.

We cannot know the future, but we are to be lords of time by faith in the One who rules time. We must always say, ‘if the Lord wills’ and at the same time, we must plan and execute those plans with courage and wisdom. This means assessing the lay of the land with regard to your interests, gifts, strengths, weaknesses, proceeding to get counsel, and then planning to use your time and resources to the best of your ability. It is always freeing to be ‘in the will of God’ and the Word and the Spirit are the leading for this.

Is it lawful (Word)? Is it strategic for the Kingdom (Word)? Are you good at it (Spirit)? Is their opportunity/need for it (Spirit)?

Loved His Own, Loved them to End
“Now before the feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end. And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon's son, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded.” (Jn. 13:1-5)

Jesus loved His own, and He loved them to the end. In other words, He loved them to the death. Who are your own that you are called to love? How are you planning to love them this summer? And how are you planning to love them to the death? Obviously, this should include people like your family and relatives, your spouse or future spouse/children, and other friends.

Notice that this love also extends to the unlovely and to enemies. Jesus knows that one of His closest friends will betray Him, but this does not mean that Jesus shorted Judas with any of His love. Jesus washed Judas’s feet too. Who are your own betrayers/enemies that you are called to serve and love? Maybe they are not personal enemies, but they are enemies for the sake of the gospel. Who are they? What are their names? And how will you love them this summer?

I love the fact that it says, “Jesus, knowing that the Father had given all things into His hands … rose from supper and laid aside His garments, took a towel and girded Himself… poured water into a basin and began to wash the disciples’ feet…” Jesus was given all things. All things were in His hands, and He knew that He was to return to the Father in glory. And with that knowledge of great power and authority, He laid aside His garments and began to wash the disciples’ feet.

We rightly emphasize the fact that service is the path to glory and greatness, but there is another sense in which when God gives us opportunities to serve, we ought to see those opportunities as gifts that God gives to those who are authorized for them. In other words, if greatness is serving, then God reckons us great enough for the task that He gives. This looks ahead to the next passage, but do despise little jobs, lowly tasks or service. For those who would be great must become servants of all. So who will you love this summer? How will you wash their feet?

The Child is the Father of the Man
“But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Mk. 10:42-45)

One item to note here is that Jesus is not rebuking his disciples for wanting to be great. He’s rebuking His disciples for settling for something less than great. It’s like a child who saves up $100 and declares that she will spend it all on M&Ms. Of course there’s a place to splurge, and there’s even a time for candy and M&Ms. But a wise parent will probably encourage the child to diversify a bit.

Ruling like the gentiles is childish. It’s based on the power of force and violence and manipulation. But it’s not real authority or power. It’s temporary and short-sighted.

Jesus did not wait to start serving either. Jesus came to serve and to give His life as a ransom. Of course this principally points to the crucifixion, but His entire life was practice for the main event. Wherever you find yourself this summer; make sure it’s practicing for the main event.

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Palm Sunday: Triumphal Entry By Night: Mk. 14:12-31

Introduction
Today we celebrate the triumphal entry of Jesus into Jerusalem. Lent as a season is a call to follow Jesus, and the gospels make it plain that this means following Jesus to Jerusalem where He was crucified. This road to Jerusalem culminates in Christ’s triumphal entry into Jerusalem amid acclamations and palm branches, but Mark goes on to show us a second triumphal entry. And today we consider why.

Royalty Previewed
Mark records the first entry in chapter 11 and the second entry in chapter 14. We should begin by noting that both triumphal entries are preceded by recognitions of Jesus’ royalty. In Mk. 10:46-52, Jesus heals blind Bartimaeus in Jericho. Not only does Jericho remind us of the conquest under Joshua, but Bartimaeus calls out and addresses Jesus as “Son of David” (Mk. 10:47-48). In Mk. 14:3-9, Jesus is anointed with very costly oil. Jesus says that this anointing is for his burial, but we know that the burial of Jesus is the beginning of His enthronement. Jesus alludes to the royal undertones of this action by referring to the anointing/burial as “this gospel which will be preached in the whole world” (14:9).

Royalty Enacted
In Mk. 11:1-6 there is a curious amount of space used to describe how two disciples go ahead of Jesus into Jerusalem to find a colt, details about their interaction with those who wonder what they are doing, and Christ’s authority over it all. Likewise, and this is where the parallels become unmistakable, in Mk. 14:12-16, Jesus again sends two disciples ahead into Jerusalem this time to find a room to celebrate Passover. Again they are given detailed instructions about how to interact with those they see and speak to, and Christ’s authority over it all. In both stories Jesus sends His disciples as royal attendants, as messengers of the King. And in both stories, the authority of the King extends to all of the details.

The King Enthroned
In Mk. 11:7-10, Jesus rides into Jerusalem publically, unmistakably in the form of an ancient Israelite king (e.g. 1 Kg. 1:33ff, 2 Kg. 9:13). This regal procession goes all the way into the temple (Mk. 11:11, cf. Ps. 118) where Jesus begins inspecting the house of God and finds it defiled with robbers (MK. 11:15ff). Jesus comes to make His Father’s house a house of prayer and mercy (Mk. 11:17, 25-26, 12:33, 40), but because it is full of robbers who devour widows houses (Mk. 12:41-44), Jesus declares its destruction (Mk. 13:1-2). In Mk. 14:17, Jesus goes into Jerusalem by night and begins inspecting His house of friends which includes a robber who will betray Him (Mk. 14:18-21, cf. Jn. 12:6). Here, despite the betrayer, Jesus offers prayer and true sacrifice in the meal that memorializes His own death, and yet Jesus foretells that this “house” will also be struck and the stones will be scattered (Mk. 14:27ff). Both houses will be struck, but the difference is Jesus. Where Jesus is, there is healing and mercy and fellowship (Mk. 14:3).

Jesus is Still King: From Glory to Glory
What does all this mean? Why the second triumphal entry? And what does it tell us about the first?

Jesus is still King: Clearly, Mark would have us see that Jesus is still King in the daylight and at night. He is King when He is surrounded by admiring crowds and He is King when He is seated quietly at dinner with a few close friends. He prepares the way, he plans ahead, and rules the details. He is Lord; He is Teacher.
Jesus is still King because He is establishing true worship. The first triumphal entry seems a bit odd at first. Jesus rides into the city like a conquering king, goes into the temple, and after looking around, leaves anticlimactically as it is getting late (Mk. 11:11). Jesus seems to miss the opportunity to do something really great. And the second entry into Jerusalem underscores this. What would you do with that opportunity? But the Last Supper is the new covenant in the blood of Christ, true sacrifice.

Jesus is still King because He is not threatened by those who will deny Him. Instead, he ministers to them. If the first triumphal entry is conquest (Mk. 10:46), then Bartimaeus is the type of Israel being healed and following Jesus (Mk. 10:52). The disciples are still blind (Mk. 14:29, 31), but Jesus will heal them too. Frequently we are still blind. We are disciples, vying for positions in the kingdom (Mk. 10:35-37). And we don’t see where Jesus is leading us. We don’t see that greatness is serving.

But there is also a maturity dimension to this. Jesus is still King because He is David grown up. He is the son of David come to have mercy on us. A son takes up the mantle of his father, but a faithful son also glorifies his father. This is another way of saying that sons are called to grow up and become older than their fathers. Jesus doesn’t deny His own sonship and therefore doesn’t deny His Davidic lordship, and His public triumphal entry is not a failure. But it is the glory of youth, the glory of strength and beauty. And part of the lesson of the triumphal entry by night is the glory of maturity, the glory of old age, the glory of wisdom. And wisdom sees the power of sacrifice, the authority of mercy, communion, and worship. From the glory of public acclamation to the glory of sacrifice and service, Jesus is still King.

In the Name of the Father, Son, and Holy Spirit, Amen.

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Strength in Weakness

Mark Horne points out in his commentary, that in Mark's gospel there is a "sandwich story" running in chapter 15. Beginning with the Roman soldiers mocking Jesus, sarcastically mocking Him as "King of the Jews" and ending with the Roman Centurion acclaiming in all seriousness, "Truly, this was the Son of God." In addition to Romans on either side of this episode, it's necessary to remember that the title "Son of God" means king. That was the title Augustus Caesar had given himself, and the same title functions throughout the Old Testament with thick royal overtones.

In both instances the Romans evaluate Jesus on the basis of His weakness. In the first scene the Romans are mocking Jesus because He is being led away to crucifixion. In the latter scene, the centurion acclaims Jesus as King, seeing Him dead on the cross. Both see a man in weakness, and yet both conclude vastly different things.

At the center there are three groups of people likewise mocking like the first Roman soldiers. But it is not until Jesus dies and the veil is torn in two that the Roman centurion sees the truth. The death of Jesus finally reveals the Most Holy Place; Jesus is revealed to be truly who He said He was.

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The High Priest Leper

Another Mark 14 thought:

Upon hearing Jesus' "confession," the high priest tears his clothes. Not only is it forbidden in the law for the high priests to tear their clothes (Lev. 10:6, 21:10), but it is required that lepers go about with torn clothes. As the high priest cries out "blasphemy!" he inadvertently dons the uniform of a leper who was to tear his clothes and cry out "unclean!" (Lev. 13:45)

All this on the heels of Jesus' inspection of the temple for leprosy (compare Mk. 11:11-13:2 with Lev. 14:33-45). And meanwhile Jesus is lodging at the house of Simon the leper (Mk. 14:3), who has presumably been cleansed. The high priest and the old Jewish temple is powerless to cleanse and even worse it is infected with uncleanness and spreads uncleanness. But Jesus is the true temple and whoever He touches is cleansed. Jesus is the true high priest who offers the healing of God.

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Cut without Hands

In Mark 14, one of the accusations brought against Jesus is that he had promised to destroy "this temple made with hands" and within three days he would build another "made without hands."

This is an allusion to Daniel's prophecy regarding the stone in Daniel 2:34 which is cut out "without hands." But Daniel's stone is probably based upon a specific description regarding the building of the temple. In 1 Kgs 6:7, it is said while the temple was being constructed all the stones were finished at the quarry so that no hammer or chisel or any iron tool was heard in the temple while it was being built.

The stones of the Solomonic temple arrived pre-cut, finished according to the design. They were stones cut "without hands." This is why Jesus can allude to Daniel's prophecy and apply it directly to the temple and building a new temple. If Jesus is the stone cut out "without hands" this means that He has come to be the new cornerstone, pre-cut, already prepared for the new temple which will grow up into the mountain that will fill the whole earth.

Last, note that Paul uses similar language to describe the true circumcision that is "without hands" (Col. 2:11). Our "cutting" and shaping into stones for the this new temple is not found in circumcision. In the new temple, we are quarried and finished in the death of Jesus, and baptism applies His "cutting" to us. There is no sound of a hammer or chisel or any iron tool in the construction of this new temple. We are justified, and we arrive pre-cut through the Cornerstone who was cut "without hands."

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Gettting Rid of the Fire

In Mark 7, Jesus says that it is not what goes into a man that defiles him but what comes out. The problem is that we have an Old Testament cleanliness code that appears to say otherwise. Is Jesus just overturning the cleanliness code?

It seems more reasonable to look more closely at what Jesus actually says. He actually says that it's not was goes into a man that is able to defile a man, but what comes out of the heart. The point that Jesus is making, I think, is not particularly about what does or does not make someone unclean but more directly why certain things do or do not make a man unclean. The reason why people are susceptible to uncleanness is because there is something inside them that is wrong. The heart of man produces all kinds of uncleanness. That's the fundamental problem. And that's why making stricter washing rules (e.g. the Pharisees) really misses the point.

If being unclean is like being on fire, the Pharisees want to build a big fence around the yard to keep the fire from getting in. But Jesus says the problem is that the Pharisees are already on fire. You can build the fence as high as you like, but you're just taking the fire with you wherever you go, incinerating everything you touch. You don't need a bigger fence, you need a swimming pool.

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Fishing for Men

In Mark 4, Mark belabors the point that Jesus is teaching from a boat which is in the water which is facing the land which is where the people are listening to Jesus who is in the boat in the water telling parables to the people. Mark, who is normally known more for brevity, makes a big deal about the setting.

To "parable" -- if we make it verb -- is a nautical term meaning literally to throw out a sounding device, to measure depth (e.g. Acts 20:15). And of course that is precisely what the parables of Jesus are for, sounding the depth of the people. And the first parable recorded has everything to do with how deep their soil is, how deep the seed of the word is allowed to sink in and grow to produce fruit.

And it's hardly irrelevant that Jesus began his ministry calling disciples to help him fish for men. This is what it looks like. Fishing for men looks like telling stories, confusing some and intriguing others.

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Mark 16: The Resurrection of the King

Introduction
Here we come to the end of the gospel, the resurrection of King Jesus. The final identification of who this man was. This is God in flesh, and therefore death could not hold him.

A Note about Manuscripts
Some of your Bibles may have verses 9-20 bracketed or perhaps you may even be missing them. Two of the earliest manuscripts that we have do not include the last 11 verses of Mark. The King James and versions that follow the ‘Received Text’ follow the critical work of Erasmus and before him the Byzantine tradition of manuscripts. While it would be foolish to be dogmatic about these things, there is value in placing greater trust in the church rather than the academy’s modern notions of ‘biblical’ or ‘textual criticism’. Mark may have added this portion to a later manuscript or authorized another disciple to complete the text. Or it may in fact be a much later addendum, but who are we going to trust?

The First Witnesses
Mark records that the first witnesses of the empty tomb are Mary Magdalene and Mary the mother of James. They intend to anoint the body of the Lord, but find a young man in white garments instead. While there is no explicit identification of the “young man” it is striking that the last reference to such a person is in the garden just after Christ’s betrayal and arrest. There, he left his clothes and fled naked; here he is seated peacefully and clothed in glorious raiment. While these two characters may not be the same person, the imagery is clear. Adam’s shameful nakedness has been clothed in a long white robe. The narrative of this episode ends with the women fleeing in fear and not telling anyone; this reminds us of the secret motif found elsewhere in the gospel. Yet, this time it is disobedience. Apparently Mary Magdalene came back to the tomb or perhaps never left altogether, but she is remembered as being the first witness of the risen Lord (v. 9-10).

Two or Three Witnesses
In the law, God required independent, collaborating witnesses to establish legal fact (Deut. 19). This high standard of justice is no less present here where there are two independent sources testifying to having seen Jesus alive (Mary and the two disciples). While the other gospels place emphasis in different ways, Mark is quite emphatic about the disciples’ unbelief. And this is what Jesus’ rebuke consists of when he finally appears to all of them, not believing those who had seen him. It is no accident that this rebuke is followed directly by the great commission. This rebuke is implicitly directed at those who would hear the preaching of the disciples, the likely first readers of Mark’s gospel.

Confirming the Word through Signs
Some have taken Christ’s words concerning signs to be a prescription for what belief looks like, and where these signs are missing belief must be absent. But we know that this is not the case because Acts records what belief looks like and it is not always accompanied by these signs and never all of them (e.g. Acts 13:13ff, ch.16-17), although all or most of these signs do show up at some point in the book of Acts. Church history confirms that these signs did often confirm the word of missionaries, and in Acts we see mini-Pentecosts breaking out as the gospel goes out from Jerusalem. But Mark’s last statement is important: these signs were confirming the Word. These signs are descriptive of what God sometimes sent (and sends) when the Word needs confirmation, but that is quite different from saying that these signs are prescribed for every last believer.

Conclusion and Application
Signs confirm the Word: this is the pattern of the sacraments confirming and attesting to what the word declares. Baptism affirms that we have passed from death into life through the life, death, and resurrection of Jesus. The Eucharist affirms that we are members of the New Kingdom and that the life, death and resurrection of Jesus Christ is the first fruits of heaven on earth. Genesis 1 attests to this patter: first the word then the created reality. The New Creation follows this same pattern as well: first the cross then the resurrection, first faith then good works.

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Mark 15: The Victory of the King of the Jews

Introduction
This is the great Passover. Jesus is the house of God, the son and Israel of God whose blood turns the Angel of death away.

The Son of the Father
In 14:36 the “son of the Father” offers prayers in the garden. He cried out to God as “Abba” Father, and it is no accident that in the judicial proceedings that follow, Jesus is traded for Barabbas, a man whose name means “son of the father”. But of course the irony is that they came out to the Garden as though they were hunting a murderer (14:48) (when in fact they looked like armed thugs) and in the end a murderer is released to them. This “son of the father” is a revolutionary, a zealot, and Mark is portraying the High Priests and Jews as zealots and revolutionaries. And of course Jesus is crucified with thieves, being numbered with the transgressors (15:27-28). Here is God’s Son, Israel.

The King and the fools
This chapter and event can be presented as an enormous miscarriage of justice on many levels, but consider the fact of Pilot’s capitulation to these Jewish zealots and revolutionaries. The King of the Jews, the one who has come to establish peace and justice is being killed like a criminal, and the revolutionaries are being appeased and released. Pilot is a weak ruler and a fool. While knowing the truth, he cowers before violent men (15:15 cf. 15:9, 12, 16-20, 26). Even the location, the Praetorium, denotes the general’s tent or a palace or a seat of judgment. And the motif continues as Mark records three more attempts at mockery, all in some way testifying of the truth (v. 29-30, 31, 32). And this culminates with the centurion who declares, “Truly this man was the Son of God,” once again putting the truth in the mouths of the wrong people (15:39).

The House Desolate
We have considered how Jesus is the new temple and house of God. And here we see the final climax of that reality: when God forsakes Him, Jesus dies and the veil in the temple is torn from top to bottom. The murder of the Son is the great act that has finally driven God away. The reason the temple was defiled and destroyed in 70 AD is because Israel had already defiled the temple and destroyed it themselves some 40 years earlier. This is further emphasized by the fact that the temple curtain is torn in half. This is not merely the Most Holy Place revealed and accessed, but it is the Most Holy Place defiled, the temple spoiled and left desolate. Jesus is the temple, and therefore when Christ gave up the ghost, the veil was torn in half because the Spirit was leaving the temple.

Application & Conclusion
And this is the brilliant scheme of God to save and renew the entire world. God came down to destroy the works of darkness, to forgive our sins in this Great Passover, and then uniting us to Himself draw us up into the life of the Trinity. We would have done it differently, but God cannot be tamed. He bursts out of even the Holy of Holies, and now He fills and empowers His church with the resurrection life, the life of forgiveness and justice, the life of perfect freedom and glory. Jesus is Lord and King of all.

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Mark 14:32-72

Introduction
We saw last week that Jesus is building a house in the fellowship of healed lepers, a house of God where the true sacrifice of His blood is shed for the remission of sins. This new house of Yahweh is the house of Israel that will be protected by the blood when the Angel of Death passes over. Jesus is keeping the Passover with his disciples.

The Garden of Gethsemane
Gethsemane means “oil press”. This reminds us that Jesus is the anointed one. We are told that Jesus goes to a garden in John’s gospel, and that is how we know that Gethsemane was a garden. It must not be forgotten that the first great betrayal in human history occurred in Eden, a garden on a mountain, and here, the last Adam is being betrayed in a garden on a mountain. The roles have been switched though: Jesus is the faithful, new Adam being betrayed by the old Adam (Judas). This presents the true nature of Adam’s first sin (and all sin). All sin is the implicit or explicit desire to kill God. Notice that after the actual betrayal there is a naked man running away in the garden; this is yet another echo of Eden where a man is fleeing in shame.

Prayer in the Garden
Jesus’ prayer here in the garden reveals a side of Christ that we have little witnessed to this point. If we look back at the gospel of Mark, Jesus is clearly pictured as a healer, a teacher, a scholar, a prophet, and a king, but here we see Jesus praying intensely. We are seeing God the Son as a human pleading with God the Father. This is a striking picture. Recall Jesus words to his disciples when they could not cast the demon out of the man’s son (Mk. 9:14ff). His response was “O faithless generation!” One is almost tempted to say, what about now Jesus? What about now? But this is not faithlessness in any way; instead it is faithfulness that turns to God in the darkest moments. And it is faith that both pleads with God and submits to His wisdom and grace. But consider this also a true reflection of the Trinity. Too often we mentally picture the Trinity like a ‘souped-up’ yin and yang. But the god of Eastern religion is a faceless force, impersonal energies ebbing and flowing in eternity. But we serve the Tri-person God, a God who in Christ pleaded with God the Father.

With Swords and Clubs
It is highly humorous and ironic that this mob comes out to fetch Jesus armed to the teeth. What were they thinking? Who are the robbers here, Christ praying in a garden or the mob with torches (ala John’s gospel) and swords and clubs? Of course one of Jesus’ disciples happens to be armed, and we are told in John’s gospel that it was Simon Peter who actually cut the ear off the high priest’s servant. It’s always an interesting study to see how the different gospels emphasize different aspects of the story: in this case, Matthew’s gospel emphasizes Jesus’ rebuke of the one who struck off the servant’s ear. John’s gospel tell us who it was (Peter), and Luke records that before they went out to the Mount Olives, Jesus had instructed his disciples to dress for travel and carry a sword, giving a plausible reason for why Peter was armed in the first place. Of interest to us is the fact that Mark gives none of these other details, but alone records the urgency of the disciples fleeing from the scene. Matthew does mention that the disciples fled, but Mark alone describes the young man who flees naked into the shadows. Mark is showing us the sheep being scattered, the temple being torn down.

Before the Sanhedrin
While they have great difficulty holding a judicial trial of the Lord, the one accusation that Mark records is that Jesus promised to destroy the temple and build another “made without hands.” As we have seen, Mark has made it abundantly clear that this is what Jesus is doing even though we’ve not seen it stated explicitly until this point. But the description is intriguing and should remind us of the book of Daniel yet again where Daniel tells Nebuchadnezzar his dream concerning the image which is destroyed by a stone cut out without hands that grows up into a mountain that fills the whole earth (Dan. 2:34ff). In an interesting parallel, once again it’s the wrong people declaring who Jesus is with the greatest clarity (cf. 1:24, 34, 3:11, 5:7).

Notice also it is ultimately Jesus who says what is necessary to invoke their guilty sentence. And he repeats what he has already told his disciples: he will ascend to the Ancient of Days in the clouds of heaven, fulfilling the prophecy of Daniel 7:13, to whom is given all power and dominion, a universal kingdom which will have no end. The high priest’s reaction is doubly significant. First, it is slightly humorous that he speaks as though he was getting somewhere with his witnesses (v. 63-64). Secondly, his actions are sacrilegious and prohibited by the law, for the high priest was explicitly prohibited by the law to tear his garments (Lev. 10:6, 21:10). This is an ironic action given what he is saying; he is enacting blasphemy even while accusing an innocent man of it.

The sign of having torn clothes is used throughout Scripture for those in great distress. It accompanies the death of loved ones and those who have barely escaped death (usually with bad news). But given the ceremonial context (the high priest’s action) we should remember the fact that torn clothes were the uniform of lepers (Lev. 13:45). Given the fact that we have seen Jesus’ actions in the temple as a leprosy inspection while dining with a healed leper (Simon) in Bethany, this imagery is hard to ignore. The high priest is a leper, but more importantly, their leprosy is not some ceremonial detail they have forgotten. Their leprosy is their rejection of Jesus. The rejection of the Messiah is their uncleanness and rejection.

Conclusion and Application
One of the hard but glorious things about the story of Jesus’ betrayal and conviction is the fact that meanwhile Peter is busy denying Jesus. This is a terrible, horrible sin, but the glory of it is that Jesus knew. Jesus knew that the flock was going to be scattered and that they would be made to stumble (14:27-30). Jesus knew that the house had to be broken down before a new one could be built. Remember Peter’s name means rock. And remember that God is still building His house with us today, and he’s using problem people like us, problem people like Peter. Therefore do not be haughty; be thankful and grow in grace.

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Mark 14: 1-31: Jesus the Housebuilder

Introduction
Mark’s gospel is now drawing to its climax. Remember that Mark is concerned with royal themes. We’ve talked about the political/royal dimensions of the word gospel; we’ve also considered how Jesus’ teachings and parables are marks of a Solomonic king. But remember there has been a great deal of secrecy from the beginning of Mark only somewhat eclipsed by the declaration by Jesus that he will be betrayed and handed over to the Jewish leaders to be killed and raised from the dead.

Passover and Leaven
Notice the irony of it being Passover and the Feast of Unleavened Bread and the chief priests and scribes are plotting to kill the Son. The disciples are preparing for the feast in one way (14:12ff) while the Jewish leaders are preparing in another way (14:1-2). Remember that Jesus has warned his disciples of the leaven of the Pharisees and Herod (8:15). While these are perhaps not the exact same folks, it is plausible that there would have been some overlap. When the Jewish leadership should be getting rid of their bad leaven, they’re cultivating it.

Leprous Houses
Jesus is found “laying” in Simon the Leper’s house here in chapter 14. This particular word for “laying” is used several times at the beginning of Mark describing sick people. Simon’s Mother in Law was “laying” in her house sick with a fever in chapter 1 and the paralytic was “laying” on his bed when his friends let him down through the roof in chapter 2. Later in chapter 2 Jesus is “laying” at a feast with Levi and other tax collectors and sinners. This parallel is yet another indication that feasting and eating is part of Jesus’ identification with and ministry to the lost, the sick and the outcasts. Of course being in the house of a leper or (presumably) one who formerly was a leper is itself stigmatizing enough. Bethany is where Jesus as been staying the entire time of his teaching in the temple (11:1, 11-12), and perhaps he has been staying at Simon’s house for much of this time. Although we know that he spent at least some time in Mary, Martha and Lazarus’s house prior to this (Jn. 12:1-2). This would create an interesting parallel where Jesus is staying in the house of a cleansed leper while performing the inspection of the Temple according to the regulations for leprous houses in Leviticus.

Anointing the Head
Notice that the woman who anoints Jesus’ head parallels the widow who gave all that she had to the temple (12:43-44). But Jesus’ reaction is entirely different. If we remember that Mark’s gospel has pictured Jesus drawing a new Israel to himself then it is not too difficult to see these parallel stories pointing to the fact that Jesus is himself taking upon himself the status of the temple. The widow woman has been manipulated and/or robbed of her lively hood by conniving scribes, but this nameless woman has anointed the true temple that is about to be destroyed and rebuilt (14:58). John’s gospel indicates that this was the second time an incident like this had happened. It had occurred once (6 days before the Passover) prior to the triumphal entry where his feet were anointed (Jn. 12:1-8). But the anointing itself is another indication that Jesus is himself the new house of God because this is precisely how the Tabernacle was dedicated and consecrated (Ex. 40:9, Lev. 8:10).

The Widow’s Blood Money
Judas is betraying Jesus out of concern for money. Notice the ruckus is all over wasting money, but Judas has no problem taking money in exchange for Jesus. This of course proves that Judas didn’t give a damn about the poor people. And John’s gospel makes this clear. John tells us explicitly that Judas wanted the money for himself because he was a thief. The final proof of this is the fact that Judas is being financed by Temple money, money given by the widow who gave all that she had. This adds yet another layer to Jesus’ rejection of the Temple. Its destruction is being financed by widows. While there are many different kinds of trouble makers in the Church, we should recognize that greed and envy top the charts, and usually the trouble makers make their “concerns” known in the name of some high principle like caring for the poor and needy.

Another Triumphal Entry
When Jesus is asked about preparing for the Passover we see a very similar scene to when Jesus sent disciples for the donkey prior to his entry in to Jerusalem (11:2ff). One way to see this parallel is as a fulfillment of His enthronement. He came first as a king riding on a donkey amid shouts of acclamation, and now he is coming to the city once again as king to eat a royal banquet with his subjects (14:22ff). Another angle is to see the first entrance as a type of this second entrance. Jesus is king, but his enthronement is not like the kings of this world. His enthronement is in a meal with his disciples and his betrayal, death, and finally his resurrection. This would add to some of the temple imagery as well. Jesus came the first time in the garb of a king and symbolically condemns the temple and prophesies its destruction. Jesus comes a second time and enacts a sacrificial meal with his disciples signifying the arrival of a new temple where His blood is shed for many (14:24).

The Temple’s Destruction
While Jesus and his disciples are on their way out of the city to Gethsemane, Jesus tells his disciples that they will stumble in fulfillment of a prophecy from Zechariah. Consider Zechariah 12-14 where Jesus is quoting from (Mk. 14:27 is from Zech. 13:7). The passage is apocalyptic and certainly not an easy read, but it is clearly seen that there is simultaneous destruction and redemption of Judah taking place wrapped up in the event of the Pierced One (12:10) and the Shepherd who has been struck (13:7) and this event will establish Yahweh’s rule over all the earth (13:9). Remember this is the same book that Jesus has only recently signified in his entry into Jerusalem (Zech. 9:9). Given the close identity with Jesus and his actions with the Temple, it is not too much of a stretch to see Jesus’ own death and resurrection as the beginning of the destruction of the Temple. Jesus is fulfilling Zechariah’s prophecy, and it will result in Yahweh’s house being cleansed and purified (Zech. 14:21).

Conclusion and Application
From Creation to the end of the world, it can be argued that God’s main objective has been to build a house for himself. God is a house builder; this should give hope to us.

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Mark 13: When Will These Things Be?

Introduction
This passage and its parallels in the synoptic gospels (Matt. 24-25 and Luke 21) are very often misinterpreted passages. We have simultaneously become biblically illiterate, and have imbibed a great amount of popular ‘end times’ theology without discernment.

These Things
The disciples are clearly asking a question about a particular event: the destruction of the temple. They want to know how they will know it’s happening (the sign of its occurrence), and they want to know when it will happen (v. 3). They are not asking about the end of the world (the return of Jesus, the final resurrection and the final judgment). And Jesus very clearly gives them instructions regarding these basic things. There will be religious and political strife, wars and rumors of wars, and many will claim to be messiahs. The disciples will be persecuted and Christian families will be torn apart. But there will be a great desecration of the Temple, and when that happens, Jesus instructs his disciples to run (vv. 14-18). If they run, the implication is that while it will be hard, they will escape the worst of it (vv. 20-23). Then a great cosmic event will occur which will be like the old heavens collapsing, and the Son of man will be seen coming in the clouds of heaven. All these things will take place during the generation of the disciples (vv. 30-31). This is why it is most important for them to watch (vv. 33-36).

The Abomination
Jesus tells His disciples that the “abomination which causeth desolation” which Daniel foretold will appear in the temple during this time as well (Dan. 11:31, 12:11). While it is a little difficult to follow Daniel’s prophecy in every detail as he appears to be sketching an apocalyptic vision of the last few hundred years of Judaism, it is clear that the abomination interrupts the regular daily sacrifice and probably also includes some mandate to allow gentiles in to the temple or to at least sacrifice unclean animals on the altar or to other gods or all of the above. Regardless, it is some kind of abomination performed which empties the temple. It is a wickedness that causes the Spirit to leave (cf. Ez. 10:4-18, 11:23, 43:4-5).

The Sun Darkened
These couple of verses and the one following are perhaps the most difficult for moderns to understand biblically. In an age where science has been enthroned as god, and one which even many Christians pay homage, it is difficult for us to imagine what this could mean other than the science fiction novel it seems to present. But this is because we are biblically illiterate. Isaiah 13 presents very similar images regarding the destruction and end of Babylon. The text is very clearly not referring to the end of the cosmos. People are not dying from global freezing or a gigantic asteroid or stars exploding. They are dying from the effects of war (cf. Joel 3:9-21). The collapsing solar system is a repeated motif throughout Scripture that indicates the destruction of a great city or nation (e.g. Ez. 32:1-8, Joel 2-3, Mic. 3). Remember, the sun, moon, and stars are rulers (Gen. 1:16-18).


The Son of Man Coming
This verse has also been a stumbling block for many Christians who want to read this passage in a straightforward way (e.g. about the temple) but just can’t reconcile “the Son of Man coming on the clouds of glory.” This just sounds like the Second Coming to our biblically illiterate and sensationally conditioned minds. But this promise is also language echoing a prophecy found in Daniel. Some of the problem is the ambiguity of the Greek and Hebrew words that can mean either ‘coming’ or ‘going’ depending on the context. But Daniel 7:13 makes it clear that the destination of the Son of Man is not earth. He is coming to the Ancient of Days to receive His authority and power and dominion. In short, what Jesus is foretelling is His own enthronement, His ascension to the right hand of God, the Father. What do kings do from their thrones? They judge. And the first judgment of Jesus, enthroned as King of the world is to judge His own household (cf. 1 Pet. 4:17). The disciples will know and see that Jesus has been enthroned by the fact that the Temple is destroyed. This view that much of the NT apocalyptic language refers to events that took place during the generation immediately following Jesus’ death and resurrection, is usually referred to as “preterism” (as opposed to “futurism”—the view that we are still awaiting for these prophecies to be fulfilled). This is the only view that really makes sense of the command to watch and that promise that Jesus is coming quickly and soon. He did come quickly; He came within 40 years and destroyed Jerusalem and not one stone was left on another.

Conclusion & Application
Some have concluded that since these prophecies have already been fulfilled they can hardly have much significance for us any more (except for maybe confronting the ‘end times’ hysteria). But this quite mistaken.

First, we should remember that the very same God who covenantally cursed the Temple and destroyed it, is the same God we serve today. While God will not desolate the Church as a whole, individual churches can turn their worship into abominations and be left desolate and destroyed.

Secondly, the fact of these events occurring some two thousand years ago indicates that we live in the new age, the new world, the new heavens and the new earth. John saw the holy city coming down out of heaven, and that is what we continue to pray and work for.

In the Name of the Father, and of the Son, and of the Holy Spirit, Amen!

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Mark 12:18-13:2: Jesus, the Kinsman-Redeemer

Introduction
All the indicators are that these conversations are taking place in the Temple. Jesus returned to the temple in 11:27 and it appears that Jesus continued there teaching until he leaves in 13:1 (cf. 12:35). He has talked with and judged the “priests, scribes and elders”, dealt with the Pharisees, and now he turns to the Sadducees and finishes off the scribes and then leaves the building.

The Sadducees and the Resurrection
We should remember that as far as 1st century theologians go, the Sadducees are the liberals. This is front and center with the fact that they want to argue about the resurrection, perhaps the central point of contention (12:18). Extra biblical sources indicate that the Sadducees were also some of the wealthiest Jews and readily compromised with the various political authorities of the day in order to keep up their lifestyle. We should notice however, that the Sadducees are both asking a theological question and using a completely absurd example.

The example is taken from the Kinsman-Redeemer provision in the law. Because the promises of God were tied to the land of promise and to particular families, God made provision such that if a man died childless an heir could be raised up through the nearest kinsman (Deut. 25:5-10). The story of Ruth and Boaz is the great example of the provision of this law. The Sadducees are using this provision to show what they consider to be the absurdity of the resurrection. But it should be pointed out that while in the abstract we might be able to imagine a situation like the example the Sadducees have come up with, the most likely reason why a situation like this would arise is because this fictional woman is being neglected, abused, and taken advantage of (cf. Gen. 38).

Jesus’ answer may be taken in a couple different ways, but the point is that Jesus takes God’s identity with the patriarchs as proof of the resurrection (12:26). This is strange since the patriarchs are dead, but He insists that this proves that God is the God of the living. How does this work? Often, great emphasis has been put on the present tense of Jesus words, claiming that Jesus is saying that God is the God of the patriarchs now, but again, that doesn’t help since they are dead now. What is far more likely is that Jesus is proving the resurrection by the promises of God to the Patriarchs. The God of Abraham and Isaac is the God who promised him the nations of the world and raised his son Isaac from the dead in a figure—which Abraham believed to be fully within God’s power (Heb. 11:19). And the God of Jacob is the same God who took Joseph, the beloved son, down to the grave of Egypt and then raised him up to become the life of Israel and the nations of the world. The God of Abraham, Isaac and Jacob is the God who surely and completely fulfills His promises. And in order to be faithful to the patriarchs God performed resurrections, and it is the same God who will and must fulfill His promise to everyone who has died believing the promises of God.

The Scribe, their Teachings, and their Doings

The Scribe comes, following on the question of the Sadducees, and “perceiving that he answered them well” (v. 28), and he asks about what this faith looks like. He and Jesus agree, and Jesus answers that he is not far from the Kingdom. But following this observation, Jesus goes on to discuss the teachings and practices of the “scribes.” First the discussion of their teachings is strange. What is Jesus’ point raising the question: how is the Messiah both David’s Lord and his Son? And why do the people respond gladly? It may be that Jesus is addressing some of the concerns that have already been raised by the Pharisees and Sadducees. David has a master, a lord that he submits to (responding to the Pharisees), and this master is the promised Messiah who is also David’s descendent, a son who is enthroned at God’ right hand, fulfilling His promises (responding to the Sadducees).

And Jesus continues His discussion by giving a warning about particular scribes (12:38-40). First, we should notice that Jesus doesn’t mind generalizing about a class of people, even when an exception to the rule is near at hand (e.g. 12:34). Secondly, notice in particular their habit of devouring widows’ houses and the very next scene where Jesus and his disciples witness this very thing taking place (12:43-44). While this woman is often held up as an example of piety, Mark Horne argues convincingly, that this isn’t Jesus’ point, and both Jesus’ previous warning and Jesus’ immediate response following confirm this. Jesus leaves and immediately begins talking about the destruction of the temple. The last straw is the fact that this religious establishment is being funded on the last pennies of widows. And Jesus’ words of condemnation remind us once more of the levitical judgment against leprous houses. The final act was to break the house down, throwing all the stones down. This is the very thing Jesus accused them of at the first, and now He has seen it with his own eyes: the temple is a ‘den of thieves’.

Conclusion & Application
This portion of our text forms a very nice, simple chiasm with female victims on either side and the greatest commandments and the promised Messiah at the center. And this is no accident: The gospel is the story of a man coming for his bride only to find that she has been grossly unfaithful and is now suffering for her sins by being abused and mistreated and enslaved by fathers and brothers and other suitors. But completely undeterred, the man offers his own life for the life of his bride, and he dies giving up his life for her, giving up his reputation, becoming her kinsman-redeemer. This is the gospel that you are the Bride of Christ and that he has redeemed you though you were barren and unfaithful. And you are called to respond, hearing these words gladly (12:37, cf. Prov. 3:24). David has a Son who is also his lord and master, and His name is Jesus.

In the Name of the Father, and of the Son, and of the Holy Spirit, Amen!

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Mark 12:1-17: Whose Image, whose property, whose fruit?

Introduction
Here, Jesus begins speaking in parables again, signifying further judgment on the priests, the scribes, and the elders (Mk. 4:11-12). Jesus has just finished enacting judgment: the triumphal entry, cursing the fig tree, clearing the temple, and instructing His disciples to pray for its destruction. His authority has been questioned, but He has authoritatively answered their quibbling. Jesus authority is from John the Baptizer, who received his authority from heaven.

The Vineyard
This story is not foreign to his listeners. Jesus is taking up a well known story from Isaiah 5 (cf. Ps. 80). But Jesus has told it all wrong. And His enemies feel the force of His words (12:12). We understand the parable as well as His enemies did (v. 12): the owner of the vineyard is God, and His servants that He sends to tenants of the land are His prophets. The tenants are the established Israelite authorities: the priests and Levites, the elders, and the scribes. What is the owner seeking? He is seeking fruit (v. 2). What do the tenants want? They want the inheritance (v. 7) which presumably is the vineyard. Therefore their plan, to some extent all along, has been to kill the heir. To wound and kill the servants of the Master is already to set the course.

This parable reminds us of the story of Ahab and Naboth’s vineyard where Ahab is consumed with greed and lust for Naboth’s real estate. Through the instrumentation of Jezebel and her political manipulating, he kills Naboth and steals the vineyard. One of the striking things about this event is Ahab’s response when he is confronted. Elijah comes down at the word of the Lord and confronts Ahab, declaring his destruction and the destruction of his house. And Ahab repents! (1 Kg. 21:27-29) We often remember Ahab for his great wickedness (and that’s fine), but it should be remembered that he repented (of this sin, at least) and God forgave him. But notice the striking difference of the priests, elders, and scribes. Unlike Ahab, when they are confronted with their sins of murder and theft, they “sought to lay hands on Him”.

Not Regarding Faces
So they send some philosophers and logicians in to try to tape Him saying something treacherous, talking like a zealot—because that would take care of Him quick. Like Jezebel, they hope to manipulate the system so as to rid themselves of this pesky upstart. So they come to Jesus and address Him as a teacher, but not just any teacher, a teacher that doesn’t care (v. 14). We know you don’t care about anybody except for God. We know you don’t give a rip. But this is all the lead up, the set up for the pitch. They want to load Jesus up with a reputation for not caring about anyone which by their estimation should include Caesar or it will turn the people against Him. But Jesus shoots through their rhetoric. Notice that He seems to not be familiar with a denarius or the image of Caesar. We trust that Jesus was educated enough to be familiar with these basics, and so the “lesson” is for the men who have asked the question—as though this is a “no-brainer”. Whose image and inscription is this? The humor or irony in this question is what has come before: The priests and their groupies are afraid of everyone: they fear Jesus (11:18), they feared the people who followed John (11:32), and they fear the multitude that is following Jesus (12:12). And this is the very thing Jesus refuses to do: he does not regard the “face” of any man. And with a subtle bit of wit, Jesus asks, who’s face is this? I don’t remember.

Of courses they know because they do regard faces. And Jesus answers, speaking the truth: Render unto Caesar what is Caesar’s and unto God the things that are God’s. This is a question about taxation, and therefore this is a statement about private property. Just as Jesus has just indicted the Jewish Leaders of murder and theft, so He is demanding that those things which bear the image of God be rendered unto Him, and those things which bear the image of Caesar are to be rendered unto Him. Given the political and cultural climate of the era in which Jesus ministered and taught, it is unlikely that the people listening would have missed the force of His statement. Every faithful Hebrew knew that man was made in the image of God, but every faithful Hebrew should have also had some conception of the Fall and restoration of that image (Gen. 5:1-3). The promised “seed” would restore the image fully, but until then, the descendents of Adam and Seth would carry the “image” until God raised up the “Seed”. In this sense, Israel itself, as God’s Son (Ex. 4:22-23) collectively bears the image of God. This explains the faithlessness of worshipping idols; it was an inherent claim that the image had been restored before it actual had. Look, here it is! Christ is the Seed; He is the restoration of the image. In Him we are being conformed to His image, being changed from glory to glory.

Therefore when Jesus tells His questioners to render unto Caesar and to render unto God, perhaps one of the central demands, Jesus is making is that they hand over the people of God. He is implying, to some degree, that these Jewish leaders are Pharaoh, enslaving God’s people and refusing to allow them to worship their God.

Conclusion and Application
This passage has a lot to do with property. Who does the vineyard belong to? Who lays claim to its fruit? Who’s people are you? Who are you to be rendered to? One of the lies that confronts us in this culture is the lie of autonomy; the lie that people are completely unfettered and therefore deserve to be free just because. But this is an irrational claim. Men, women and children do not have a natural, inherent right to be free. They are dust. Rather, it is the image of God in man that demands justice. It is the ownership of God that compels us to give freedom. But slavery is inescapable: the only question will be, ‘who is your master?’ Whose image and inscription do you bear? Slaves have always been branded by their masters, and it is no different in the Church.

You have been set apart in your baptism, in baptism, you were anointed, christened, made to be an image of the Messiah. And at that time: The Name of the Triune God was placed upon. Therefore you are now free from everything that restricts you from faithful worship of God. That bondage has been broken for ever, and you have been summoned to bear the image and name of God with all honor.

In the Name of the Father and of the Son and of the Holy Spirit, Amen!

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Mark 11: Royalty, Authority and Faith

Introduction
The Kingdom of God is established in the person and work of Jesus Christ: not ceremonies, not traditions, not good intentions, and not even right theology.

The Triumphal Entry
In this event Jesus is consciously fulfilling prophecy. Zech. 9 foretold of the coming King of Israel who would come riding on a donkey, a colt, the foal of a donkey, who would fight the enemies of Israel and how Israel would be saved. A colt is a young male horse or donkey and a foal is just another word for a young member of the horse family. The whole context is obviously royal: Jesus sends his disciples, gives orders to the owners of the colt, and is decorated and hailed as a king. The shouts of the people are drawn from Psalm 118: “Blessed is he who comes in the name of Yahweh.” Psalm 118 is a victory psalm which celebrates an event where God has delivered Israel from her enemies just as He delivered Israel from Egypt. The one who comes in the name of Yahweh is “blessed” perhaps because he brings tidings of victory, or perhaps he is the one who actually accomplished the victory. But at the very least, the name of Yahweh is reason enough, because the victory has come from God.

Cleansing the Temple
Others have noticed the similarities between Jesus’ actions toward the Temple and the instructions for priests in Leviticus regarding leprous houses. When houses were infected it was necessary for the priest to come and examine them first (Lev. 14:33-38). Then the priest would return and see if the leprosy was still there, growing or receding (Lev. 14:39ff). Upon the second examination, the priest would make a declaration of whether the house was unclean or not. In our text, Jesus begins with the initial examination (Mk. 11:11), and then he returns to reexamine the house and declares it unclean (Mk. 11:15-18). Notice also what the priests, scribes and elders ask him: By what authority are you doing these things? (11:28).

Jesus’ words are also fitting. He quotes from Isaiah (56:7) which is a prophecy which describes how God will accept the prayers and worship of outcasts because of the presumption and wickedness of His people. He also quotes from Jeremiah (7:11) which is a prophecy of the coming destruction of the temple. This again fits with the “unclean house” motif: the house is unclean and needs to be torn down. This also sheds light on Jesus’ actions. The “den of thieves” language and the overturning of tables is not a condemnation of selling things in the Temple per se. It is a condemnation of mere formalism. Israel chanted “the temple of Yahweh, the temple of Yahweh, the temple of Yahweh” as though it were a good luck charm, all the while stealing, murdering, committing adultery, lying, and worshipping other gods (Jer. 7:4-10). Israel goes out like a gang of thugs and then returns to Yahweh’s house to divide the spoils. Given the Isaiah passage, Jesus may also be rejecting Israel as the family of God. Jesus is accusing Israel of “breaking and entering” (Heb: “parats”). They’ve been worshipping all the other gods of the world therefore this is not their house: they’re trespassers; they’ve “broken in”. Notice that Jesus’ actions are meant to disrupt the work of the temple: without the ability to buy animals, sacrifices cannot be offered. Jesus is the end of all sacrifice.

The Withered Fig Tree
The fig tree is Israel (1 Kg. 4:25, Joel 1:7ff, et al). Throughout the Old Testament, the picture of an Israelite man dwelling under his own fig tree is the image of Israel at rest, Israel under the blessing of God. And Israel as a whole is Yahweh’s fig tree which he dwells under and from which He seeks fruit. The fact that this fig episode sandwiches the episode concerning the temple is no accident. Israel has been examined (v. 11), found wanting (v. 13), cursed (v. 14), and disrupted (v. 15ff). But if that image is not clear enough about Jesus’ intentions, Jesus gives us another: “this mountain” (11:23). Jesus is not just randomly giving a moralistic lesson about prayer. Jesus is talking about praying for the Kingdom of God to come and for all of the other kingdoms to go (particularly Israel). “This mountain” is Israel. It may refer to the Mount of Olives in particular (11:1). But it is more likely, given the context, that he is referring to the temple mount, Mt. Moriah (cf. 13:1-3). Remember that the sea is also a picture of the gentiles throughout Scripture. Yes, believe when you pray; but pray in and with the will of God and forgive those who wrong you (v. 23-26).

Application and Conclusion
Where does Jesus get His authority? From the same place John the Baptizer got his: heaven. So where do you get your authority? Where do we get our authority? Our authority is also from heaven: God’s Word from first to last. Buildings and vestments are not authority. Nor does apostolic succession, covenantal succession or any other kind of succession automatically bestow the authority and blessing of God. The blessing of God bestows succession. The blessing of God bestows buildings and glory and beauty, but it’s never the other way around. Lively faith in the Triune God is the truest and mightiest authority in the world (11:23-24), and it enthrones us as kings and priests to our God.

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Mark 10:17-52 Intense Loyalty

Introduction
This text is about the coming to grips with what God wants from us, what His claim is on our lives. We’ve talked about the fact of the Kingdom; that this kingdom was a declaration of doom to all other authorities. Herod wasn’t stupid for having all the babies killed. Jesus really is a threat. But He is a completely different kind of threat.

Review
Jesus began by discussing marriage and family and children. This is Jesus’ call to discipleship. If you will be citizens in my kingdom, don’t divorce your wives. Jesus in effect says: Love them, bear with them, forgive them, and lead them sacrificially, as I am leading you. Next, you need to get off your high horse. You are not special. You need to come as children recognizing your weakness, recognizing your ignorance, and cling in faith to what has been revealed. And don’t get proud about that either. This prohibition by the disciples reminds us of their prohibition of the rogue exorcists in 9:38. If they are not against me, they are for me, Jesus has said. And the parallel here is quite strong. While children certainly are descended from Adam and bear those signs, they are some of the quickest to believe and obey. Relatively speaking, they follow with much more ease than a 60 year old man, set in his ways. Children are not obviously against Jesus; therefore they are “for” Him, especially if their parents are bringing them. While nothing is ever guaranteed by the parents’ faith, the family is the normal means of nurturing faith (1 Cor. 7:14ff).

The Rich Man
The rich man comes running (v. 17). While some have wanted to say that Jesus use of the law here is only in order condemn or convict the man, Jesus does not question the man’s response, but rather “loved him” (10:21). What we might notice is that all of the law that Jesus quotes is largely our duty towards our neighbor. The final test is whether the man will follow the law in terms of duty toward God. God doesn’t ask everyone to sell everything and follow Him. But sometimes he does.

Jesus explains to the disciples how difficult it is for rich people to enter the kingdom. This is astonishing to some degree simply because the OT speaks about how material prosperity is normally a blessing from God for obedience (Gen. 20:14-16, Josh. 22:7-8, Ps. 112:1-3, Prov. 3:16, 8:18, 14:24, Is. 61:6). Of course there are just as many passages speaking about the potential dangers of riches, but the disciples’ reaction is forgivable if only for the fact that this man was a covenant keeping Jew. He was faithful; he showed himself to be wise and honest. These characteristics would seem to imply that his riches were a blessing from God (and perhaps they were!). But all of our possessions are God’s. Everything we have is a gift to be used for how ever long God deems right. Our attitude must always be that of Job (Job 1:21). This is why we tithe; this is why we keep the Lord’s Day. We give these tokens back to God in recognition that it is ALL His.

Notice that Jesus calls the disciples “children”. This is particularly significant given the fact that Jesus has said that all of his disciples must become like little children (v. 15). Notice also that Jesus gives a rather silly example of how difficult it is for rich people to enter the kingdom. A camel going through the eye of a needle is quite humorous, and something that children would most likely enjoy. Of course, Peter points out that they have given up everything, and Jesus assures Him that this is right and good, and that they will be repaid everything along with persecutions and eternal life (v. 29-30).

The Road to Jerusalem
Here Jesus repeats for the third time what His plans are concerning dying and rising again. This is the first time He is not greeted with outright confusion or rebuke, but the response is still less then brilliant. James and John ask to be seated on His right and left hands in His glory. And of course Jesus’ response is to ask whether they have been listening. Do they know what His “glory” is going to be? They say yes, but the reader is left wondering. And given what we know, we understand that Jesus’ “right and left” point at least immediately to those who will be crucified with Him. But Jesus does not deny their request outright, he rather reminds them once more that service is the way to greatness (vv. 42-45). Notice too, that Jesus uses the word “ransom”. The same word is used in the Septuagint throughout the Old Testament to refer to the redemption of people and lands that were in some way enslaved or “owned” by someone else. This is the way the disciples are to rule in the Kingdom of Jesus: they are to give their lives as ransoms. They are to imitate Jesus, redeeming many from slavery.

Blind Bart
The chapter ends with Blind Bartimaeus. This story has several connections with what has occurred over the entire chapter. First, Bartimaeus means “son of Timaeus” and “Timaeus” means something like honor or riches. In particular though, the root of this man’s name can refer to “something purchased”, or the “price of someone or something”. And given what Jesus has just said, that He plans to be a “ransom” for many. Bartimaeus is immediately held up as a shining example. Bartimaeus is “son of a slave”. This of course seems all backwards. The Kingdom is for citizens, right? Who are these citizens? Jesus is teaching his disciples to expect that the kingdom will be filled with these rejected, outcast, and enslaved ones. Secondly, notice Batimaeus’ manner. He just starts yelling. He begins yelling at the top of his lungs and the people standing around him are incredibly embarrassed. But he keeps yelling. He has no self-image that he is trying to protect. He has heard that Jesus is coming, and that is all he needs to know. So he yells, and he keeps yelling. Bartimaeus is acting like a small child. He knows what his problem is; he knows that he is completely helpless; and so he cries out to Jesus without another care in the world. Finally, remember that Bartimaeus threw aside his garment and then stood up and approached Jesus. Bartimaeus was a beggar, and it is more than likely that this cloak was everything that Bartimaeus owned. And he knew that nothing else mattered. In contrast to the rich man, Bartimaeus gave up everything he had to follow Jesus. Jesus declares that it is Bartimaeus’ “faith” that makes him well. And while he is completely free to go or do whatever he wants, Bartimaeus decides to follow Jesus on the road to Jerusalem (10:52 cf. 10:32-34) which shows us that he understands.

Conclusion and Application
God calls us to intense loyalty: all that we are and have must be placed in the service of the King. We live in the monarchy of King Jesus. And as we give all of it up to Him, He gives it all back to us (v. 29-30, cf. Achan: Josh. 6:19, 8:2). Living by the law of first fruits is practical Postmillennialism.

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Mark 10:1-16: Marriage, Divorce and Children in the Kingdom

Introduction
Jesus has coming declaring the Kingdom of God. We know from Mark’s introduction that Jesus is the King, the Messiah of this kingdom. But this reality is being slowly unfolded for Israel and the disciples. That the Messiah must suffer and die and be raised up is a radical center for this kingdom, and we should expect that this will have ramifications for the rest of Kingdom Life.

Starting with the Obvious
All of Scripture is God’s authoritative Word. It is authoritative on every subject it discusses and is discusses every subject. This fact is established in Creation itself, indicating that God is sovereign and rules over everything. His opinion matters about all the details: how you decorate your house, how you keep your checkbook, and what movies you watched last night. And not only is God’s authority something that extends in space, but it is also something that extends throughout time. What is right or wrong on Tuesday is still right or wrong on Wednesday and Thursday. And what is true and certain on Sunday at Church is still true and certain throughout the week. This means that no amount of supposed scientific progress will ever undermine the Word of God. God already knows all of the questions and all of the answers; He’s aware of all the details and therefore we can trust Him, especially when it comes to marriage and children. But we are really good at getting truth wrong. We do this by isolating our thoughts from our actions (Js. 1:22ff) and we do this by replacing words with actions (Rom. 2:17ff).

Starting at the End
“…[W]hoever does not receive the Kingdom of God as a little child will by no means enter it.” We see here that while the Kingdom of God is an objective, public, and political fact, it is nevertheless not automatic. While it assumes jurisdiction, it never assumes blessing. Everyone is liable; no one is automatically in. The fact that Mark takes us directly from Jesus’ instructions on marriage to this incident with children is important. Given the fact that Jesus was teaching and then he was asked a question about divorce (10:1-2) and this event is followed by people bringing their children to be blessed, we can surmise that Jesus was teaching on some aspect of the institution of the family. As we seek to obey Jesus, we must first distinguish between “childishness” and “childlikeness”. The former we are to deplore (1 Cor. 13:11, Prov. 22:15); the latter we are to imitate (Mk. 10:15). An example of the former is the 38 year old youth pastor with a goatee and earring, trying desperately to be “relevant”; an example of the latter is the simple delight of a child raising his hands during the Lord’s Prayer or shouting “Amen!” with enthusiasm at the end of a hymn. Just obey. Just believe. Just follow Jesus. Sin is the great complicator; and sin doesn’t make sense. “The human heart is a factory of idols...Everyone of us is, from his mother’s womb, expert in inventing idols.” Says John Calvin. “…the corruption of man be such as is apt to study arguments…” (WCF 24.6) But these are always steps away from the childlike faith we are to have with God. If God says to do it; do it.

Marriage and Divorce and Remarriage
Books have been written on this subject and there is some disagreement even among Bible believing Christians in the details. But the basic outline is simple. What God has made into one, let no man separate (10:8-9).
1. First, it is important to point out that divorce is possible: there is no such thing as “spiritual” marriage. Divorce really dissolves marriage. This also means that cohabitation, even for 30 years, is not marriage. There is no such thing as “married in the sight of God.” It is fornication and more akin to the ancient practice of men taking concubines.
2. Secondly, we must recognize that divorce is only morally allowable in cases of porneas (Mt. 5:32). This is a Greek word basically meaning “sexual immorality” and can refer to adultery, sex prior to marriage (Deut. 22:20-21), and desertion (1 Cor. 7:3,15). Paul also instructs Christians who are living with unbelieving spouses to remain with them as long as they are “willing” to do so, or “pleased to do so” (1 Cor. 7:12-13). Certain levels of abuse would qualify a believer to lawfully divorce his/her spouse on the grounds that the offending party is not “willing”, but this is to the end that we are pursuing the “peace” of God (1 Cor. 7:16).
3. Thirdly, where divorce is permitted, it is not necessary; Christians should always hate divorce just as God does and seek to avoid it as far as it depends upon them (Mal. 2:16). The assumption however, is that in these cases where it is morally allowable to divorce, it is also lawful for the innocent party to remarry.
4. Fourthly, we should also distinguish between civil and moral law or between sin and crimes. While under the Old Covenant it was a crime and a sin to commit adultery (for example), covetousness is not/cannot/should not be a crime. Nor has sin been committed every time a civil law is broken (e.g. Acts 4:18-19). Divorce was lawful under the civil code of Israel, but it was no more morally righteous than now (Mk. 10:4-5). Those who divorced for any reason are required under the moral law to repent of that sin and remarry their offended spouse, if possible, or remain unmarried (1 Cor. 7:10-11).
5. Fifthly, death or remarriage make full reconciliation impossible (Dt. 24:1-4, 1 Cor. 7:39) and in such cases the offending party must make all efforts to restore the relationship as far as possible and then (in my opinion) he or she is free to remarry.
6. Finally, we should note that those who divorce their spouses unlawfully and remarry both commit adultery themselves and cause adultery to be committed. The sin of unlawful divorce multiplies further sin very quickly (Mk. 10:11-12). We should also remember the way these particular sins affect children.

Conclusion and Application
Apart from evangelical faith in Jesus Christ born, suffered, dead, buried, resurrected, and ascended, marriage and family is like hitting your finger over and over again with a hammer. You cannot get this right without faith and childlike trust in the crucified Messiah. It is a cruciform marriage, a cruciform dining room table, a cruciform work ethic, cruciform child rearing, a cruciform marriage bed, cruciform thoughts in your head, cruciform words in your mouth, and cruciform actions with your body. Jesus is Lord.

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Mark 9: Sufferings and Glory

Introduction and Overview
This chapter puts a lot of emphasis on the disciples. He chooses three to witness the transfiguration (9:2), they don’t understand what he means by the resurrection (9:10), the disciples cannot cast out the demon (9:18, 28-29), his disciples still don’t understand Jesus’ words about his coming death and resurrection, they are confronted for disputing about greatness (9:34), they are concerned about other miracle workers (9:38), and finally Jesus warns his disciples about people and body parts that cause sin (9:42ff) and exhorts them to have peace with one another (9:50). Putting all of this together, it’s quite likely that some of the disciples believed they had been exalted to some higher position than others. Some had witnessed the glory of Jesus and others had failed to cast out a demon. And this supposed greatness seemed like enough to even forbid others casting out demons. Rivalry is emerging in the ranks of the disciples but all in a quite ironic way: they don’t understand what they are pushing in line about. They don’t understand that Jesus is pursuing death (9:10, 32).

Transfiguration
If chapter 8 was the center of the book of Mark, the hinge upon which the book turns, chapter 9 is the second beginning of Jesus’ ministry. Here Jesus is claimed as the “beloved Son” by the Father just as in chapter 1:10-11, and while the Spirit is not explicitly mentioned, we can recognize the cloud as the glory cloud of the Spirit (Ex. 24:16). The event reminds us of Moses’ “transfiguration” when he returned to the camp of Israel with a glowing face (Ex. 34:29ff). Peter’s suggestion about building the tabernacles is probably related to this fact. He knew that the glory cloud came down off Sinai and filled the tent of meeting, and thus perhaps the same thing would happen here too (Ex. 40:34). The connection to Elijah may also be the exposure to God’s glory (2 Kgs. 2:11). We should also think of Stephen’s face before he died (Acts 6:15ff). This indicates that the transfiguration should not be viewed as a revelation of the deity of Christ, but rather the true glorification of humanity.

The Demon that Won’t
The Transfiguration is obviously also a kind of preview of what Jesus’ glory will be like. This being the case, the absence of Jesus and the ministry of the disciples is also a preview of what it will be like when Jesus is in His glory (the way things are now). The kind of life that Jesus calls his disciples to is a life of faith, prayer and fasting (9:23, 29). In our excitement to recover a culture of feasting and joy, we must not neglect the disciplines of prayer and fasting. We live in a culture that cannot understand going without food. But throughout Scripture, we see examples and hear exhortations to this kind of sanctification. When we pursue this in faith, looking to God to deal with us, He blesses His people and sanctifies them. We should also notice that Jesus returns from the top of the mountain to find a faithless Israel, rather like Moses returned and found Israel worshipping a calf. In this case the father is weak in faith and the disciples have not given themselves to prayer and fasting. Jesus addresses himself to this “faithless generation” (9:19) which reminds us of the generation that fell in the wilderness because of their unbelief.

Suffering and Loyalty
There are a number of things we could consider about the final half of the chapter, but I want to focus on just two themes. Jesus continues to bring up suffering, death and resurrection (8:31ff, 9:9, 12-13, 31, 35, 43ff). The final promise of the passage is “everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.” Jesus is calling his disciples to be “living sacrifices.” Their saltiness, their potency is found in their willingness to be servants, receiving and nurturing children, and cutting off their weaknesses (9:43-48). The Christian faith is for people with the stomach to perform surgery on themselves. But the reason that all of Jesus’ disciples must be willing to suffer is that this is how Jesus will be glorified. And it displays our loyalty (9:40-41). The Transfiguration flowing right into the demon possessed son is the gospel wound up together. It’s the Son in glory coming down out of heaven to suffer under the power of evil, with many plots to kill him, and finally conquering evil in death (9:26). And finally being raised up to a new life of freedom (9:27). The disciples are deaf and blind and mute like the men that are being healed by Jesus, and yet the Father says, “This is my Son, hear him!” (9:7)

Conclusion and Application
Jesus is not a stoic. He did not come to earth to bestow happy feelings and the Zen to just “go with the flow”. Jesus came to be king. He came to be glorified. He came because He wanted to save the world from sin, conquer Satan, and establish a kingdom that would never end. And He did. But it’s important to remember that when Jesus says, “If anyone desires to be first…” He isn’t saying that’s a stupid desire, or “You shouldn’t want to be first.” The Christian faith isn’t for people who want to lose. It isn’t for people who are apathetic about life, the world or good things. The Christian faith is for people who want power and authority. It is for those people who are hungry for honor and glory. It’s for people who want to dig riches out of the earth, and send people into the outer galaxies of the universe. The Christian faith is a universal claim, the claim that Jesus is Lord. But the point is that Lordship doesn’t come through bossiness or ego trips. You were baptized, Paul says into Jesus’ death, and that’s a glorious thing. As many of you that have baptized into his death are partakers in His sufferings. But these sufferings are for your glory and for your honor. The way up is down. The way to life is death.

In the Name of the Father, Son and Holy Spirit, Amen!

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