The Letter of Mark
By: Dwight Edwards
Mark 1:1-45
Theological
The gospel opens by describing the person and work of John the Baptist. As prophesied in Isaiah 40:3-5 and Malachi 3:1, John was the forerunner of Christ, preparing the way before Him. The imagery of verses 2 and 3, is that of the "Kawass" the one sent ahead of a royal procession to smooth the path. Every obstacle must be cleared, every rough spot smoothed, and every hole filled in (Isa 40:4). Thus, John the Baptist was sent ahead to prepare the nation for its coming King. He preached individual and national repentance (4), and called for a radical "clearing away" of anything rough or uneven in the individual's life (Luke 3:7-14). John's mission was essentially two-fold:
1. TO GATHER A PREPARED PEOPLE FOR THE COMING MESSIAH. Rather than preach in Jerusalem, John called out the righteous remnant into the wilderness. There they were baptized by him, thus signifying their identification with John and all that he proclaimed. Acts 19:4. John's lifestyle was in stark contrast to that of the religious leaders of the day, and his utter sincerity and humility attracted a large following (4-8).
2. TO PRESENT THE COMING MESSIAH TO A PREPARED PEOPLE. John's great message was "Behold, the lamb of God Who takes away the sin of the world" (John 1:29). Having attracted a large following, John deliberately turned them over to the One who would baptize them with the Holy Spirit. The great theme of John's life is expressed perfectly in John 3:30 - "He must increase but I must decrease." John had the incredible privilege of inaugurating Christ's ministry (9-11), and then gladly moved into the background.
After receiving the Father's commendation (11), Christ is immediately taken into the wilderness to face Satan's temptation. Like us, He was tempted along three lines:
1. THE LUST OF THE FLESH, Matt 4:3-4
2. THE LUST OF THE EYES, Matt 4:8-10
3. THE BOASTFUL PRIDE OF LIFE, Matt 4:5-7; 1 John 2:15-16, Heb 2:17-18; 4:15.
While Adam succumbed to temptation in the garden, Christ overcame temptation in the wilderness. Having passed His wilderness testing (12-13), Christ now begins His ministry in Galilee (14-15). He goes about heralding the "good news" (gospel) of the extreme nearness of God's kingdom. To captive people who have not heard the voice of God for 400 years, this is indeed good news. The phrase "kingdom of God" refers essentially to "the rule of God upon the earth." It is a reference to the many promises in the Old Testament of God's reigning through Israel on the earth (Psa 2; Dan 7:14, 27, etc.). Thus Christ proclaims the extreme nearness of this kingdom and calls on individuals to personally respond (repent and believe) to the good news.
The comparison between Christ and Moses at this point is very striking. Both left the wilderness to proclaim "good news" to God's people, namely that God was going to deliver His people from bondage (Exo 3:10, 31; Luke 1:71). Both were also given miraculous signs to confirm their words. Thus we see how accurate God's description of Christ through Moses was - "I will raise up for them a Prophet LIKE YOU from among their brethren . . . " (Deut 18:18). In the rest of chapter 1, Christ begins to demonstrate His power and authority over everything else:
- POWER OVER MEN'S LIVES: 16-20. Christ calls His disciples away from lucrative jobs and close family ties. he alone has authority over what a man does with his life and He calls us to the eternally significant task of being "fishers of men."
- POWER OVER DEMONS: 21-28, 32-34. Unlike the religious leaders of the day, Christ was able to help deliver people from demon oppression and possession. He even exercised authority and power over the demon's speech. The people marveled at His authority in this realm. (27-28).
- POWER OVER SICKNESS: 29-31, 32-34. When Christ took hold of Peter's mother-in-law, her fever immediately left her. He also healed "many who were sick with various diseases" (34).
- POWER OVER UNCLEANNESS: 40-45. Perhaps no plight in Israel was more pathetic than that of the leper. An absolute outcast from society, he was shunned by everyone especially the religious leaders. There are recorded instances of Rabbis throwing stones at lepers to keep them at as far a distance as possible. In stark contrast, Christ is "moved with compassion" for this humble, believing leper and he "put out His hand and touched him" (41). Christ's touch heals the man and He then sends him off to fulfill the prescribed ritual for cleansing (Lev 14:2-31). This healed leper was to serve "as a testimony" to the religious leaders who had shunned him for so long (44).
Person, Life and Ministry
1:1-8: The life and ministry of John the Baptist has volumes to say to our own personal lives. J. Oswald Sanders lists these crucial characteristics:
1. GENUINE HUMILITY - true humility is not putting ourselves down but lifting other up. John's life was utterly oriented towards lifting up the person of Christ (7-8). "He must increase, but I must decrease" (John 30:30).
2. BURNING CONVICTIONS - an opinion is something we hold, a conviction is something which holds us. We may argue our opinions, but we must be willing to die for our convictions. John's convictions about sin, righteousness, and judgment ultimately cost him his freedom and life (14).
3. TRANSPARENT SINCERITY- The crowds saw something in John which was markedly absent in the religious leaders of the day - utter sincerity. "He was the burning and shining lamp" (John 5:35). At every turn he denounced hypocrisy and shallow commitment, and used his life to call attention to the person and work of Christ.
4. DAUNTLESS COURAGE - John's preaching was never warped by seeking the praise of men. When confronted by Herod, John's message never deviated - "It is not lawful for you to have her (his brother's wife)" (Matt 14:4).
5. RIGOROUS SELF-DISCIPLINE - His clothing, housing, and diet were a sharp rebuke to the soft and easy lifestyles of the religious leaders of his day. John's was a ministry which cost him, and we must not be deluded into believing that we can serve without sacrifice (Mal 1:6-8, 12-14; 2 Sam. 24:24).
It is not hard to see why Christ said of John, "Assuredly I say to you, among those born of women there has not risen one greater than John the Baptist . . . " (Matt 11:11).
The imagery given in verse 3 from Isaiah 40:3-5 is also very pertinent for us. If Christ is going to continue His advance in our lives, then many things must be cleared away. The hills and mountains of pride and unrighteousness must be leveled. The valleys of things we lack must be filled up. Rough spots must be smoothed out until all which hinders us from reflecting God's glory is removed. Then our lives will no longer be a wilderness, but a highway upon which the King of glory may be clearly seen.
1:9-11: If Jesus Himself was baptized, how can we possibly think that it is not that important for us? Baptism is the first act of obedience Christ requires after salvation (Matt 28:18-20, Acts 8:35-38; 9:18; 10:44-48).
1:12-13: Before Christ began exercising power over others (16-45); He first exercised power over Himself. The man who cannot control himself is not fit to lead others. Too often we are looking for a ministry over others before we have gained mastery over ourselves. Christ's call to discipleship is predicted upon this control over ourselves - "If any man would come after Me, let him deny (lit. "say no" ) himself. . . " (Matt. 16:24, Mark 8:34).
1:16-20: Christ calls for pre-eminence over our job (16-18) and family (19-20). It may be the good things in life which hold us back from the excellent.
Christ is not looking for men and women who want "normal" lives. True discipleship leads to what many people would consider an abnormal or wasted life. Can we bear their reproach for the praise of Christ Himself? (Luke 9:57-62).
Radical discipleship is not an excuse for irresponsible living. James and John left their father, but left him with "hired hands" who could help him out (20).
1:35-39: Christ got up early for prayer with the Father even after an extremely busy night (32-34). He found a place where He could be alone and enjoy undistracted communion with God. How eager are we to commune with God? Have we found a place where we can be assured of meeting with Him without distraction? (Exo 33:7-11).
Christ refused to be swayed from doing God's will by His popularity. He forsook those who already praised Him to preach the gospel to those who might reject Him. God's will for our lives is not popularity (though it may come at times), but fishing for men.
1:40-44: Christ reached out to help the unlovely. All the world had passed this man by and written him off, yet Christ was moved with compassion for his plight. He got physically involved in lifting this man from his misery. We must be involved in meeting the physical needs of hurting people if we are to fully reflect Christ to this world. Christ was mighty in "works" as well as "words" (Luke 24:19, Titus 3:14).
Mark 2:1-3:12
Having demonstrated His authority over men (1:16-20), demons (1:21-28), sickness (1:29-31), and uncleanness (1:40-45); Christ continues to display His regal power (2:1-3:12).
Power to Forgive Sin--2:1-12
Christ again enters Capernaum (cf. 1:21); but this time He teaches in a house, rather than the synagogue. Because of the exceedingly crowded conditions, four men carrying their paralytic friend could not (come near" to Christ. Refusing to let the conditions deter them, they take the paralytic up to the roof uncover it and the ceiling, and lower him near to Christ. In response to their faith (the paralytic and his friends,) Christ assures them man that his sins are forgiven (3-5).
Christ's declaration of this man's forgiveness was taken by the scribes to be blasphemy (6-7). Only God had the power to forgive sin, and thus by implication Christ was claiming to be God. And, of course, they were correct. Here is one of the many places in the gospels where either directly or indirectly, Christ claims to be God. In order to demonstrate the certainty of His authority to forgive sin; Christ poses a question to the upset scribes, "Which is easier to say to the paralytic, 'Your sins are forgiven you' or to say, 'arise, take up your bed and walk'?" (9). There was no way to prove at that moment whether the man's sins had actually been forgiven, since there was no objective proof. But if he were to "arise, take up his bed and walk," then this would be clear proof of Christ's authority. Christ then confirms His authority - "But that you may know that the Son of Man has power on the earth to forgive sins . . . I say to you arise, take up your bed, and go your way to your house." And immediately he arose, took up the bed, and went out. . . " (10-12). Thus Christ proved beyond any shadow of doubt that He possessed the authority to forgive sin.
There is in this episode a beautiful illustration of the process that takes place whenever a sinner comes to Christ for the forgiveness of his sins. All of us lie paralyzed by our sin nature, unable to come near to Christ without outside help (Eph 2:1-3, John 6:44). Yet by the wooing ministry of the Holy Spirit we are drawn near to Christ, Who stands ready to forgive (I Pet 1:2). His forgiveness through faith, whereby He pronounces us cleansed from all our sins (Eph 2:8-9; Rom 5:1). He then bids us to rise up and walk forth in "newness of life," just as the paralytic (Rom 6:4).
"Long my imprisoned spirit lay, fast bound in sin and nature's night;
Thine eye diffused a quick'ning ray, I woke, the dungeon flamed with light;
My chains fell off, my heart was free, I rose, went forth, and followed Thee."
Charles Wesley
Power over Men--2:13-17
Christ now calls to discipleship one of the most despised men in all Israel--a tax collector. In response Levi (Matthew), "left all, rose up, and followed Him" (Luke 5:28). Christ's disciples are composed from every spectrum of society - from the highly regarded to the highly despised. Everyone can respond to Christ's call to discipleship and no one is excluded from His invitation.
When confronted with His unusual practice of "eating and drinking with tax collectors and sinners," Christ points out to the scribes and Pharisees His great purpose in life - ". . . I did not come to call the righteous, but sinners to repentance" (17).
Secure in their smug self confidence; they saw no need for a "physician," for they vainly imagined that they were spiritually healthy. Only those who realized that the cancer of sin coursed throughout their body would turn to the Great Physician for healing. Sadly, the man who trusts in his own righteousness never allows himself to be healed, for he never senses any danger.
Power Over Tradition--2:18-22
Both John's disciples and the Pharisees fasted "often" (Luke 5:33), yet Christ's disciples did not engage in this particular tradition. When confronted with this seeming disobedience to tradition, Christ responded with three metaphors.
1. FASTING IS NOT APPROPRIATE AT WEDDING FEASTS (19-20). Christ likened Himself to a bridegroom who was hosting a wedding feast, and His disciples as the guests of this joyous occasion. It would be utterly inappropriate for one to fast during this time of festivity and feasting. The millennial kingdom is often likened to a wedding feast (Isa 25:6-9; 65:13,14, etc.). Christ is offering a kingdom and His disciples should not be expected to fast at this time. Christ alludes however to His death and resurrection by saying, "But the day will come when the bridegroom will be taken away from them, and then they will fast in those days" (20).
2. CHRIST DID NOT COME TO "PATCH UP" AN OLD SYSTEM (21). In this metaphor of sewing a new patch on an old, torn garment; Christ indicates that He did not come to be a "good addition" to the old. He did not come to "mend" the old system (the Law) which was torn by men's traditions, but to introduce an entirely new set of clothes (Heb 8:7-13).
3. THE OLD SYSTEM COULDN'T HANDLE CHRIST (22). Like the new wine which will inevitably burst the old wineskin, Christ was too powerful to be held in check by a system greatly composed of man's traditions. Christ didn't come to fit in" to the Judaistic traditions, but to establish a new system altogether. The one who tasted Christ's wine would never again desire the old.
Power Over the Sabbath--2:23-28
The Pharisees next confront Christ over two supposed infractions of the Sabbath. In both cases Christ did not violate the Old Testament law but the human traditions that had been added to the law. The first instance dealt with the plucking of grain on the Sabbath (23,24). While working on the Sabbath was forbidden by Old Testament law (Exo 20:10), it was completely legal to pluck grain from another's field to satisfy hunger (Deut 23:25). The Pharisees saw Christ and His disciples as being violators of the law, yet in actuality they did not break the law of God but an imposed law by man. Thus Christ refers His critics back to the Scriptures, specifically the example of David and his men in I Samuel 21:1-6. In doing this He seems to be at least hinting at the parallel between David and his men and Him and His disciples. He also points out the fatal flaw in the Pharisees understanding of the Sabbath. They saw it as something burdensome, when it was really a gift for man Christ finishes the confrontation by once again asserting His legitimate authority. "Therefore the Son of Man is also Lord of the Sabbath" (28).
The second confrontation involved healing a man with a withered hand on the Sabbath. Once again the Pharisees had gone beyond what the Scriptures forbade and had added the prohibition of not dispensing medicine on the Sabbath unless death was imminent. When they refused to answer Christ's penetrating question about the ethics of the Sabbath (4) He healed the man.
Power Over Sickness and Demons--3:7-12
Despite His rejection by the Pharisees, Christ's fame continued to spread. So great a crowd followed Him that He made provision for Himself, lest He be "crushed" (9). This clearly shows the humanity of Christ. His ministry of healing and casting out demons also continued, which denotes His deity (10-11).
Personal Life--3:1-12
The paralytic was forgiven and healed because he had four friends who were willing to go any length to see their friend come to Christ. Note the phrase in verse 4, ". . . when they had broken through. . . " How badly do we want our non-Christian friends to come to Christ? Do we have any non-Christian friends? Are we willing to do whatever it might take to see that every obstacle to their conversion is "broken through?" This account is a good illustration of Paul's words to Timothy, ". . . do the work of an evangelist. . . " (2 Tim. 4:5).
Christ proved the validity of His claims by displaying the supernatural (10-12). The people's response was two-fold: AMAZEMENT ". . . all were amazed (lit. besides themselves)" and PRAISE TO GOD ". . . and glorified God, saying, 'We never saw anything like this!"' We too must validate our claim to the family of God by displaying the supernatural. Our supernatural evidence will be that of a radically transformed life, one which bears forth a bountiful yield of the fruits of the Spirit (Gal 5:22-23; Phil 1:11). As people encounter our supernaturally transformed behavior, many will also respond in AMAZEMENT and PRAISE TO GOD. "Let your light so shine before men that they may see your good works and glorify your Father Who is in heaven" (Matt 5:16).
2:13-17: Christ called Levi (Matthew) from a very lucrative business, and Levi "left all, rose up and followed Him" (Luke 5:28). Only those who "leave all" are truly able to "rise up and follow" Christ. Too often in America we delude ourselves into thinking we can follow Christ and keep our worldly toys too. Whatever holds us back from fully following Christ is not a toy; it is an earthly chain designed to restrain us from fulfilling our heavenly calling.
Christ and His disciples were caught eating and drinking with unbelievers (15-16). How often could we be caught interacting with unbelievers, or are we always insulated by believers? It has been recently determined that most Christians, after growing for two years, no longer have any real friendships with non-Christians. Like Christ, we too must become a "friend of sinners" (Matt 11:19). One of the best means for sharing the gospel is seen here--inviting them for dinner.
The Pharisees saw unbelievers as AN OPPORTUNITY FOR CONTAMINATION. Christ saw these same men as AN OPPORTUNITY FOR CONVERSION! How do we look at unbelievers? Do we see their PROBLEMS or their POTENTIAL? (2 Cor 5:16-21).
2:18-22: Fasting is not to be done as a tradition (Lent, etc.); but as a means to drawing near to the Bridegroom (20). One man has well said, "Fasting dims the lights of this temporal world." Fasting is not a means of gaining favor with God, but rather a means of gaining intimacy with Him.
2: 23-28: Before we rebuke a brother or sister, we should be certain that they have actually broken THE WORD OF GOD, not just A TRADITION OF MAN. It is easy to confuse the WORD OF GOD with MAN'S WORDS ABOUT THE WORD OF GOD. The only way to know the difference between LEGALISM and OBEDIENCE is to truly know the Word of God.
The Sabbath (day of rest) was given as a gift to man, not a burden (27). We do well to take one day a week off from our normal work routine and devote it to God.
3:1-6: Anger is a God-given and even godly emotion (5). We must not try to eradicate our anger but learn to cultivate it in the proper direction. Are we angry about issues such as hypocrisy, abortion, pornography, etc.? Too often we have no anger for the right things because we have spent it on the wrong things. (i.e., our personal rights).
The Pharisees saw spirituality as avoiding the wrong things (2). True spirituality is pre-eminently concerned with doing the right things (4). As we concern ourselves with doing good as revealed in the Scriptures, we find that much of what we should avoid is taken care of.
3:7-12: While Christ did not live in order to please Himself (Rom 15:3), He did take necessary steps to preserve Himself (until the cross) (9). Unless we get adequate sleep, proper recreation, balanced diet, etc.; we too may be "crushed" by the responsibilities of life and ministry.
Ministry
2:1-12: Like every true servant of God, Christ preached and spoke "THE WORD" unto them (2). "He whom God has sent speaks the words of God" (John 3:34). Christ's ministry involved both words and works, meeting spiritual and physical needs.
2:13-17: Christ was separate from the world, but not from worldlings. We must go to the unsaved, not wait for them to come to us (Matt 28:19, Mark 16:15). We must discern between the sick and the well. Those who are confident in their own smug self-righteousness feel no need for the Great Physician. We must therefore aim our evangelism as much as possible towards those who realize their sin.
2:18-22: Fasting is one means to draw nearer to the Bridegroom (Christ). As we see it in this light it will not seem burdensome.
2:23-28: It is imperative to know the Scriptures by heart so that we can discern between legalism and obedience.
2: 3:1-6: Righteous anger is an essential ingredient in Christ-like ministry. This anger must also be coupled with compassion and sympathy. Like Christ we must learn to BE ANGRY AT and GRIEVE OVER men's sin (5).
Opposition to our ministry may be a sign that we are truly fulfilling our heavenly commission (6). (Cf. also 2 Tim. 3:12).
2:7-12: As one's ministry increases, he must take precautions to escape being "crushed" by the crowd. We must take time for daily renewal and periodic withdrawal if we would continue to impact those around us.
Mark 3:13-4:34
Theological:
The Commissioning of the Twelve (3:13-19)
Before continuing on with His words and works, Christ chose twelve of His disciples to be apostles [one sent forth] (13-19, Luke 6:12-16). After praying all night (Luke 6:12), "He appointed twelve, that they might be with Him and that He might send them out to preach and to have power to heal sicknesses and to cast out demons" (14-15). He was going to give these men much of the same power and ministry as He had. Like Christ, their work would center around proclaiming the word, healing the sick, and casting out demons. There are no more apostles (at least in the sense of "office") today, as Ephesians 2:20 clearly indicates: "…having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone." One of these apostles - Judas Iscariot - would ultimately betray (lit. "hand over") Him to the Roman authorities.
The Rejection of the King (3:20-33)
This section marks a major turning point in Christ's ministry. The stage is set for the potential coronation of Israel's king. A large crowd is gathered, composed of every walk of life - including the religious leaders (3:20, Matt 12:24). Christ heals a man who is "demon-possessed, blind, and mute" (Matt 12:22). In response to this tremendous miracle the multitudes ask the crucial question, "Could this be the Son of David?" (Matt 12:23). Depending on their response to this question, hung the immediate future of Israel. Unable and afraid to decide for themselves, the people looked to the Scribes and Pharisees for their answer. The religious leaders at this point rejected the clear authority of the King, and accredited His miraculous power to Satan and his demons (3:22, Matt 12:24). Even His family sought to bring Him home, saying, "He is beside Himself" (21). The King of Israel is clearly rejected at this point, and His authority is rationalized away as coming from Beelzebub--ruler of the demons (22).
In response Christ points out the folly of their statement by giving a series of parables which illustrate two major points:
1. DIVISION RESULTS IN DESTRUCTION (23-26). Houses and kingdoms fall when they become divided. Surely Satan is wise enough to realize that he cannot oppose himself and remain standing. If Christ were working by Satan then He would never cast out demons.
2. SPOILS BELONG TO THE STRONGEST (27). By casting out demons Christ was "plundering the goods" of Satan. Therefore He must obviously be stronger than Satan or Satan would have defended his territory.
Christ ends these parables with a sober warning to those who had rejected the overwhelming evidence of His authority. The Holy Spirit had been at work through Christ and in them to bring them to faith in their Messiah. Yet they resisted the ministry of the Spirit to the point that they even credited Christ with "an unclean spirit" (30). This was the final hardening of the heart from which there was not recovery (29). This exact sin probably cannot be committed today since we do not have the same conditions and circumstances. If it could occur today, it would be synonymous with the sin of unbelief refusing to yield to the Spirit's conviction of Christ as one's personal Savior.
The Response of the King--(3:31-4:34)
His New Family (31-35): Christ's mother and brothers had come to speak with Him, probably to get Him to come home. 21, 31,23. Christ's response is staggering, because He claims to have a new family - those who were joined with Him in Obedience to God. In doing this He was not rejecting association with His natural family, but declaring His intimate relationship with the true family of God. I Tim. 5:1,2.
His New Teaching--(4:1-34): Having been rejected by the nation, Christ now turns His teaching to those individuals who "have ears to hear" (23). He does this by speaking in parables--earthly illustrations of heavenly truths. The intent of the parable was two-fold: TO REVEAL AND CONCEAL. To those who had hardened their hearts, the parables concealed the brilliant light of Christ's divine instruction. Matt 13:13-15. But to those with "ears to hear," the parables served as windows to let in the light of God's word so they could see and understand (33). They were much like our two-way mirrors of today, they concealed to one group while revealing to another (11-12).
The parables described in 4:3-32 all deal with the kingdom of God which Christ and the disciples were proclaiming. These teachings would be essential for the disciples to understand as they went out to publish the "good news."
1. THE PARABLE OF THE SOWER (4:3-9, 13-20). The point of this parable was to demonstrate the various responses that would be made to the proclaiming of God's word. The disciples ought not expect everyone (or even most) to respond deeply to the word of God which they heralded. They could expect three primary responses: IMMEDIATE REJECTION (15); TEMPORARY RESPONSE (16-19); and LASTING RESPONSE (20). The point of this parable is not to determine who is really a Christian, but to show the various ways men will respond to the word. It was the disciples responsibility to "sow the seed" [preach the word] (14), but the results were out of their control.
2. THE PARABLE OF THE LIGHT UNDER A BUSHEL (21-25). This parable is basically given to demonstrate that RESPONSE DETERMINES RECEPTION (24-25). The truth is a lamp to give light to all who have ears to hear (21-23). To the degree we respond in obedience to what light we have been given, we will be given more light (24-25).
3. THE PARABLE OF THE GROWING SEED (26-29). The main truth of this parable is that growth and fruitfulness depends not on the sower but on the life within the seed itself. The reason for fruitfulness in the ministry is not the eloquence or intelligence of the messenger, but the power contained in the message. Only the word of God is "living and powerful, and sharper than any two-edged sword" (Heb 4:12).
4. THE PARABLE OF THE MUSTARD SEED (30-32). Christ uses this parable to show that the magnificent kingdom of God will have an almost imperceptible beginning. The kingdom of God will one day cover the entirety of this earth, but its beginning will be almost microscopic. Like the incredibly tiny mustard seed, it will continue to grow until it shades all the nations of the world.
Personal Life
3:13-19: Christ demonstrates an important balance in choosing His disciples. He prayed fervently and then followed His heart's desire, ". . . and called to Him, those He Himself wanted" (l3). This is a good rule of thumb for making choices not addressed in Scripture. "Delight yourself in the Lord and He will give you the desires of your heart" (Ps 37:4). Christ wanted His men to be with Him, to go out, to preach, and heal (14-15). We must first spend time being "with Him" before we can go out to minister to others. We must "go out" in order to minister, not wait for others to come to us. Our ministry should involve meeting the spiritual and physical needs of others.
We see Christ's sense of humor in nicknaming James and John, "sons of thunder." (17) Do we have a godly sense of humor? We also see Christ's encouragement in naming Simon - "Peter," which means "a rock." Do we see people as they are or as they could be?
3:20-30: Christ's family thought He was "out of His mind" (Lit. - besides Himself) (21). This is often the way relatives respond to radical discipleship. Can we bear the reproach and rejection of those closest to us for the sake of Christ and His kingdom? Christ's family wanted "to lay hold of Him" and keep Him from fulfilling His divine mandate. (21) Who really "has hold" of us?
3:31-35: We have a new family consisting of those doing "the will of God." (35). Christ aligns Himself most closely to those who are willing to walk the path of obedience (John 14:21-15:10).
4:1-20: It is essential to communicate the unknown by means of the known. This is one of the major purposes for parables. Are we striving to find good illustrations around us to better communicate the eternal word of God?
Those without a deep root will wither under the scorching heat of suffering and persecution (17). We must take pains to sink our roots deep into Christ, lest we have no resources to meet Satan's onslaught.
Satan attacks our spiritual vitality not only through persecutions, but also through pleasures. Interesting to note that the "good things in life" may actually be thorns, designed to cut us off from the spiritual nourishment we so desperately need. Christ names three major thorns to beware of:
1. THE CARES OF THIS WORLD (Lit. "age"): Which kingdom are we most concerned for? Are we living for the decaying delicacies of this world or the eternal inheritance of Christ's coming kingdom?
2. THE DECEITFULNESS OF RICHES: Riches tend to give us a false sense of superiority and security (I Tim. 6:17). Are we allowing our hearts to be duped by the glittering but empty promises of the almighty dollar? True wealth is well described in 1 Timothy 6:6 - "but godliness with contentment is great gain."
3. THE LUSTS OF OTHER THINGS: What does our heart pant after? where are our deepest longings directed? "As the deer pants for the water brooks, so pants my soul for you, O God" (Psa 42:1).
Each of these enticements long to place their seductive fingers around our throats and "choke" out all spiritual life and vitality. The man of God must continually till the soil of his heart and remove these thorns at first sight (Prov 4:23). It is important to note that equally committed believers (good soil) often bear varying degrees of fruit (vs 20). We must be careful not to judge a person's spirituality by the numbers who respond to his ministry.
4:21-25: Our ability to gain new light is determined by our response to old light. We cannot expect further insights from God if we refuse to obey what he has already given us.
4:26-29: We must never forget that our success in the ministry comes from the power of God's word to change lives, not our own wisdom or eloquence. This of course places an utmost premium on "preaching the word" (2 Tim 4:2).
4:30-32: The greatest works of God often have exceedingly small beginnings. We must never despise a ministry as being too small, for there is no way to know what God may yet do with it (Haggai 2:1-9).
4:33-34: We can only comprehend as we are "able to hear" (33). Often we can't understand something that is taught simply because we are not yet at the level of maturity necessary for its comprehension. We needn't feel ignorant or unspiritual, but simply strive to understand those things which are at our level.
Ministry
3:13-19: Christ's discipleship included these essential elements:
- PRAYER FOR HIS MEN
- INTERCESSION TIME WITH HIS MEN
- ASSOCIATION EQUIPPING OF HIS MEN
- IMPARTATION
These elements are equally critical for us if we would follow the Master's plan for world evangelism and discipleship.
One of the best atmospheres for discipling is alluded to in verse 19 - "And they went into a house."
3:20-30: Rejection is an inevitable result of doing the will of the Father. Even those closest to us may speak of us in disparaging terms. The man who is not deeply rooted in Christ will find these times almost intolerable and many have turned their backs on Christ to regain their former popularity with sons of this age.
3:31-35: We have, in a sense, new parents and brothers and sisters because of our entrance into the family of God. We should take advantage of these tremendous new relationships!
4:1-20: There are only two issues here which determine the fruitfulness of our ministry:
- THE SOWING OF THE SEED
- THE RESPONSE OF THE SOIL.
We have virtually no control over the response of the soil but we do have great control over the sowing of the seed. We must be sure that what we are giving out is truly the incorruptible seed of God's word, not the corruptible thoughts or theories of men. Only GOD'S word is promised to yield fruit (Isa 55:10-11; also Mark 4:26-29).
4:30-32: Our ministry may appear to be exceedingly small, but God can expand it as greatly as He desires. It is for us to be concerned with quality, it is for God to take care of quantity.
4:33-34: We must properly balance illustrations with the word in our teaching. We must use pertinent illustrations to make clear the word, but these illustrations are for the purpose of REVEALING THE WORD, NOT REPLACING IT!
Mark 4:35-5:43
In this section Christ continues to demonstrate His authority in the realms of NATURE (4:35-41), DEMONS (5:1-20), DEATH (5:21-24, 35-43), and SICKNESS (5:25-34).
Power Over Nature--4:35-41
After an exhausting day Christ bids them, "Let us cross over to the other side" (35). By going to the other side they could gain some precious hours of solitude before the crowds found them again. The voyage began smoothly and Christ went down into the stern of the ship and fell asleep. Here is a beautiful glimpse of His humanity as He rests His exhausted frame after a particularly arduous day. We should learn from His example and give our bodies their necessary rest. The voyage soon became anything but smooth as a "great windstorm arose," hurling great waves into the boat and threatening the lives of all aboard. Yet in the midst of this calamity Christ continued to sleep peacefully, seemingly unaware of what was befalling His friends. In desperation they arouse Him and rebuke Him for His apparent indifference, "Teacher do You not care that we are perishing?" (38).
In response, Christ rebukes the wind and commands the sea, "Peace (lit. "be silent"), be still (lit.- be muzzled)." Immediately the wind ceases and "a great calm" settles upon the waters (39). He also rebukes the disciples for their fearfulness which was indicative of their lack of faith, "Why are you so fearful, How is it that you have no faith?" After all, had He not previously said, "Let us cross over to the other side" (35). Would His word fail them or "return void?" (Isa 55:10-11). Even the forces of nature would spend their fury in vain to destroy the Son of man. Yet how could they possibly defeat the very One Who spoke them into existence? "And they feared exceedingly, and said to one another, "Who can this be, that even the wind and sea obey Him!" (41). Indeed Jesus Christ wielded authority even over the forces of nature!
How often we find ourselves in the shoes of the disciples today! We step out in obedience to Christ's word and initially things go fairly smooth. Then suddenly, often unexpectedly, circumstances change and we feel absolutely helpless against the heavy assaults of life's tragedies and disappointments. A loved one dies, we lose our job, we fail major exams, we lose our health, etc., and when we turn to Christ it seems as though He is sleeping through our heartaches. In desperation we cry out, "Lord, do you not care. . . ?" What we forget is that Christ never promised to keep us out of the storms of life, but to take us through them and see us safely to the other side. "When you pass through the waters, I will be with you, and through the rivers, they shall not overflow you. . . " (Isa 43:4).
The storms are designed to increase our faith and prove the absolute trust worthiness of the Captain of our soul.
Power Over Demons--5:1-20
In this encounter with the forces of darkness, Christ delivers a man from the bondage of a great multitude of demons. A "legion" consisted of six thousand soldiers in that day and thus we see the incredible demonic power which enslaved this man. Indeed no human force had made the slightest progress in controlling this wild man (2-5).
Christ commands the legion of demons to go out of the man and gives them permission to enter a herd of swine which were being kept nearby. Gripped by sudden panic, the swine rush into the sea and drown (6-13). The Jews of that region ought not to have been keeping unclean animals and it is not surprising then that the demons asked to go into this area of blatant disobedience. When the owners of the swine come to survey what had happened, they respond by pleading with Christ to leave their region (14-17). The man who had been delivered from the demons asks to go with Christ, but Christ commands him to stay in the area as a witness to the power and compassion of Christ (18-20).
This account is a tremendous picture of the sovereign grace of God touching and transforming the most hopeless of men. At the beginning of this man's encounter with Christ he is hopelessly enslaved to the powers of darkness, wandering aimlessly down the road of destruction, alienated from God and man. Yet by the time Christ finishes with him, he is "sitting, clothed, and in his right mind" (15). Not only that, but he then becomes a slave to the cause of Christ and goes about proclaiming "all that Jesus had done for him" (20). Once in bondage to the kingdom of darkness, he is now the willing and obedient slave of the kingdom of light. How about us? Are we telling others "what great things the Lord has done . . . and how He has had compassion" on us? (19).
The response of the people to Christ is also significant. To the demon possessed man He was the "Son of the Most High God" (7), to the men of the region He was a heavy financial risk. Rather than bow before Him in faith, they send Him off before they incur anymore monetary losses. Taking Christ seriously may have severe ramifications on one's personal income and property.
Power Over Disease and Death--5:21-43
Having left the region of Gadarenes, Christ returned to Capernaum where He was met by a large crowd (21). Within a short time a ruler of the synagogue, Jairus, approaches Christ with a desperate need. His young daughter was lying at the gates of death and Jairus knew that Christ had the power and authority to heal her. The way he approached Christ is significant to note: IN HUMILITY, ". . . he fell at His feet" and IN FAITH, ". . . Come and lay your hands on her that she may be healed and she will live" (22-23). Christ responds to this man's request and so they begin what we must assume was a hurried journey to Jairus' house. Along the way, a woman who had suffered for twelve years from a hemorrhage makes her way through the crowd to touch Jesus.
We see also in this woman the same two-fold response to Christ: HUMILITY, ". . . if only I may touch His clothes" (28a). Pentecost notes here, "A subject knelt to touch the hem of a king's robe to show loyalty and submission to His authority." This may be why she only determined to touch His garments. Being ceremonially unclean she probably felt herself unworthy of anything more than touching His garments from behind. FAITH, ". . . I shall be made well" (28b). She knew that she could gain from Christ what she was unable to acquire from men--healing (26). In humble faith she "came behind Him in the crowd and touched His garment" (28). This touch of faith released the power of God and immediately she was healed (29). Christ sensed the surge of divine power which had left Him to heal the woman and He called upon her to publicly confess what had taken place. 30-33. He then assures her that her faith has healed her and commands her to "go in peace and be healed of your affliction" (Lit. "continue well and whole") (34).
While He was still speaking, news arrived of the death of Jairus' daughter. Those who brought the news also suggested that Christ was of no further help to Jairus (35). Christ immediately responded by encouraging Jairus, "Do not fear, only believe" (36). Apparently Christ had told Jairus that He would heal his daughter and that promise was still valid despite the bleakest of circumstances. He then takes Peter, James, and John to Jairus' house where He casts out those mocking in unbelief (37-40). He raises the girl from her sleep of death. 40-43. In doing so He proves His power over death, as well as sickness and demons.
Several lessons may be gleaned from these two incidents.
1. CHRIST HELPS THOSE WHO HAVE GIVEN UP HELPING THEMSELVES. Both Jairus and the woman had come to the end of themselves and came to Christ in desperate dependence and simple trust. Especially significant is Mark's description of the woman's futile efforts to help herself--"She had spent all that she had and was no better, but rather grew worse" (26). It is not until we have spent all our resources in the hopeless pursuit of healing ourselves that we will be ready to truly depend on Christ's power for our victory. How long will it take for us to come to the end of ourselves and begin looking to Christ alone for the resurrection power we so desperately need? "Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God" (2 Cor 3:5).
2. THERE IS ALWAYS TIME TO DO THE WILL OF GOD. Christ could have left the woman behind in order to keep up with Jairus' rush to get home. Yet He didn't hurry on, but stopped to do God's will for Him et that moment. Too often we miss doing God's will for the moment in our frenzy to do His will for the future. This is exactly why the priest and Levite bypassed the wounded man in the parable of the good Samaritan (Luke 10:30-32).
3. FEAR IS THE RESULT OF FOCUSING ON LIFE'S PROBLEMS, FAITH IS THE RESULT OF FOCUSING ON CHRIST'S PROMISES. Both the disciples and Jairus were faced with the choice of being controlled by fear or faith. 4:40; 5:36. When we rivet our eyes on circumstances, life becomes hopelessly overwhelming. The divine antidote to this innate tendency is found in Isaiah 40:26 - "Lift up your eyes on high and see Who has created these things. . . " As we look up instead of looking out, we find that the greatness and faithfulness of God rejuvenates our faith and our strength is renewed (Isa 40:31).
Mark 6:1-56
Christ is rejected by those of His own home (1-6), begins focusing His efforts upon the training of the twelve disciples (7-52), and continues His healing ministry (53-56).
6:1-6: For the last time recorded in the Scriptures, Christ returns home to teach and heal. Though they were amazed by His powerful teaching, they rejected Him because He lacked traditional Rabbinic training (2-3). To them He could not be the eternal Son of God, for they knew Him only as "the carpenter, the son of Mary, the brother of James. . . " Because of their hardened unbelief, "He could do no mighty works there except that He laid His hands on a few sick people and healed them" (5). This rejection served as the pinnacle of the nation's unbelief. Rejected not only by most of Israel, but now even by His own; Christ will begin focusing His efforts not on the nation, but on His own disciples who will continue His work after His crucifixion.
We find at least three important lessons from this section:
1. RESPECT FOR DISCIPLESHIP IS SELDOM FOUND AT HOME. "A prophet is not without honor except in his own country, among his own relatives, and in his own house" (4). We ought not be surprised when our family and hometown friends fail to appreciate our commitment to doing the will of God. Even the Son of God was greeted icily by those who should have been His warmest supporters. "A servant is not greater than his master. If they persecuted Me, they also will persecute you" (John 15:20). It is important to be sure though that we are suffering for being righteous, not self-righteous.
2. GREAT MEN OF GOD DON'T ALWAYS GO TO SEMINARY. Christ was rejected not on the basis of His teaching, but on the flimsy grounds that He lacked formal training (2). We must take care not to use human standards for measuring spirituality. Many great men of God have had formal theological training, many have not. What determines a man's spirituality is not the training he has received at the hands of other men, but the way he has responded to the molding hands of God Himself. Powerful teaching can never come merely from a seminary curriculum; it must issue forth from a life that is enflamed by the Spirit of God, controlled by the truth of God, and captivated by the glory of God. (I Thess 1:5)
3. CHRIST'S POWER CAN BE SHACKLED BY UNBELIEF. "Now He could do no mighty work there. . . " (5), "and He did not do many mighty works there because of their unbelief" (Matt 13:58). Christ's power was available to heal and transform, yet they did not taste of His goodness because of their hardened hearts. Pentecost graphically notes, "The unbelief of finite people shackled the omnipotence of an infinite God." Of course Christ could have worked in spite of their unbelief, but He would not. How often we also fail to experience the fullness of Christ's power; not because it isn't available, but because we won't trust (Heb 4:2).
6:7-13: Having been rejected by nation, friends, and even family; Christ turns His energies and ministry primarily towards His disciples. He sends them out to preach, heal, and cast out demons (12-13). They are sent out with only the bare necessities, taking absolutely nothing in reserve. By doing this Christ is developing the faith of His disciples, teaching them that truly God will supply their needs if they seek first His kingdom. (Matt 6:33) It is also important to note that He sent them out two by two, that they might strengthen and support one another (Ecc 4:9-12).
6:14-29: While the disciples were out furthering the kingdom, John the Baptist finished his course. This tremendous man of God had been shut up in prison because of His message to Herod that he was sinning by taking his brother's wife (17-18). There came "an opportune day" when Herod's wife found a way to have John beheaded and thus fulfill her intense passion for his death (19-29).
How essential it is to see here that great men of faith are not exempt from suffering and hardships. John the Baptist was "the greatest born among women." (Matt 11:11) yet his life ended in prison and martyrdom. In fact, "all who desire to live godly in Christ Jesus" will share in Christ's sufferings to one degree or another (2 Tim. 3:12).
6:30-44: In this section Christ again teaches His disciples that He is able to supply, not only their needs (7-13), but also the needs of those they minister to (37-44). See notes on 8:1-10 for significant lessons.
6:45-52: Christ now teaches them that He alone can supply the means to do what is humanly impossible. They had been working arduously to cross over the sea but were making very little progress. Though "straining at rowing" they could not make their way to the other side. Yet once Christ came to them and entered the boat, "the wind ceased" and "immediately the boat was at the land where they were going" (Mark 7:15, John 6:21).
We too must learn this essential lesson. Christ commands us to launch out in obedience to His word (46), and we then try to pull it off in the power of our own strength. Like the disciples, we often are "straining" at the burden of obedience, making little progress because we are determined to do it all ourselves. What a difference when we allow Christ to truly have control of the situation! He then overshadows us with His power and we find that "His commandments are not burdensome" (1 John 5:3) and that He can take us where our futile efforts could not.
6:53-56: Christ continues His healing ministry in the "land of Genesaret" (53). Especially striking is the last verse of this section, "and as many as touched Him were made well" (56).
Mark 7:1-8:26
Christ continues His ministry of instruction to the disciples in this section. He instructs them concerning DEFILEMENT (7:1-23); PROVISION (8:1-10); and LEAVEN (8:13-21). During these periods of instruction He HEALS TWO GENTILES (7:24-37); REFUSES THE PHARISEES' REQUEST FOR A SIGN (8:11,12); and HEALS A BLIND MAN (8:22-26).
Instruction Concerning Defilement 7:1-23
In this section the Pharisees confront Christ because His disciples ate bread with unwashed hands. The Pharisees had a myriad of regulations concerning washings and various cleansings necessary to avoid defilement. However all these were founded upon "the tradition of the elders" (3), and not the Word of God. Thus Christ quotes to the Pharisees from Isaiah 29:13 and points out that they are "teaching as doctrines the commandments of men." He then confronts the Pharisees with an even worse indictment--they are rejecting the Word of God to maintain human traditions (9-13).
By a tradition named "Corban" a man could avoid his biblical responsibility to his parents, even though this was clearly against the written word of God. Finally, Christ taught the multitudes and His disciples the true essence of defilement. What truly defiles (lit. makes common) a man is not what he puts into his body, but what he allows to escape from it (14-23).
We find at least two important lessons from this section:
1. WHEN TRADITION AND SCRIPTURE CONFLICT, TRADITION MUST GO. Much in Christianity today is based on tradition, not the word of God. This is especially true within the confines of denominationalism. Infant baptism, confirmation, praying to Mary or the saints, the rosary, etc., are all based solely upon human traditions and have no basis from the Scriptures. It is essential that we know the Scriptures well enough to be able to distinguish between man's commandments and God's.
2. THE ROOT OF OUR SPIRITUAL FAILURE IS OURSELVES. The greatest hindrance to spirituality is ourselves. Christ points out twice that the real cause for our defilement is OUR OWN HEART. (19, 21) "For from within, out of the heart of men, proceed evil thoughts, adulteries. . . " (21) The "heart" in Scripture can refer to THE INTELLECT (Mark 2:8), THE EMOTIONS (John 16:6,22), THE WILL (Luke 21:14), and THE CONSCIENCE (Acts 2:37).
The goal of the Christian life is to radically overhaul each of these areas so that Christlikeness proceeds from our hearts, not impurity. This will involve: THE REPROGRAMMING OF OUR INTELLECT, THE RESHAPING OF OUR EMOTIONS, THE REDIRECTING OF OUR WILL, AND THE RESENSITIZING OF OUR CONSCIENCE. The importance of this holy pursuit can hardly be overemphasized, for as the writer of Proverbs commands, "Keep your heart with all diligence, for out of it spring the issues of life" (Prov4:23).
Two Gentiles Healed--7:24-37
Christ and His disciples move on to the Gentile region of Tyre and Sidon. Apparently He was looking for a time of undistracted teaching and interacting with His disciples (24). Yet, even here, His fame "could not be hidden" and a woman whose daughter was under demonic control came to Christ, pleading that He heal her daughter. Because Christ had come first to His own (the Jews) (Matt 15:24). He initially refuses her request. Yet because of her humble response and great faith, He grants her request (25-30, Matt 15:25-28) . Once again Christ demonstrates His authority over demons, even in Gentile territory.
Moving from Tyre and Sidon, Christ makes His way through the region of . . .
Material is missing from this section.
Request for a "Sign" Refused--8:11-12
Christ returns again to Israelite territory (10) and is soon confronted by the Pharisees "seeking from Him a sign from heaven" (11). They were not searching for the truth, but were "testing Him" to prove that they were justified in their rejection of Him. Christ refuses to give in to their insincere request and announces that they will receive no sign, except that of Jonah. (Matt 16:4) This sign of course is the resurrection, symbolized by Jonah's three days and night's in the whale's belly. This sign would be delayed until Christ's crucifixion, so no immediate sign would be given.
An important lesson emerges from this passage: CHRIST RESPONDS TO FAITH, BUT NOT TO TESTING.
Christ responds to those who come to Him in faith, humbly seeking His power and provision (7:28-29). But He will not tolerate our "trying Him out" (Heb 11:12) to see whether His way would be a helpful addition to our lives. Christ's resurrection proved for all time that He is unquestionably Lord of all and worthy of complete confidence. We now come to Him because He has already proved Himself, not to force Him to pass our newly composed exam which supposedly measures His competency. "You shall not test the Lord your God as you tested Him in Massah (Deut 6:16).
Warning Concerning Leaven--8:13-21
Having left the Pharisees, Christ and His disciples departed for Bethsaida. While they were sailing, Christ warned His men about "the leaven of the Pharisees and the leaven of Herod" (15). The disciples thought He was rebuking them for forgetting to bring the bread (14-16), but Christ quickly reminds them that He is able to supply their needs now, just as in the past.(17-21). What Christ was actually referring to was the "doctrine of the Pharisees and Saducees" and "Herod" (Matt 16:12, Mark 8:15). Just as a small amount of leaven (yeast) can quickly spread throughout the entire loaf, so would these various doctrines infect the disciple's spiritual vitality if not guarded against carefully.
The leaven of the Pharisees was HYPOCRISY (Luke 12:1); the leaven of the Saducees, UNBELIEF (religious liberalism) (Mark 12:24); and the leaven of Herod was probably WORLDLINESS. These leavens were to be avoided at all costs if the disciples were to remain "pure in heart."
We too must guard against these leavens if we would "keep the feast. . . with the unleavened bread of sincerity and truth" (1 Cor. 5:8). The leaven of HYPOCRISY and WORLDLINESS will destroy the "sincerity" of our spiritual walk, the leaven of UNBELIEF will destroy its "truth."
Healing of the Blind Man--8:22-26
In Bethaaida Christ heals a blind man brought to Him by his friends. In an unprecedented fashion though, He heals Him outside of the town away from the public (23). It is not to Christ's best interests at this point to gather a large following through His miracles (26). Though the man is not healed completely at Christ's first touch, His sight is totally restored before Christ leaves Him (23-25).
Perhaps the most significant lesson for us from this passage is: ONLY CHRIST CAN RESTORE OUR SPIRITUAL PERCEPTION.
Because of the Fall, we were born blind, walking in the darkness of sin's . . .
Material is missing from this section.
Mark 8:27-9:50
This section contains the major turning point in the gospel of Mark (8:27-20). In the preceding chapters (1:1-8:26), Christ has been VISUALLY DEMONSTRATING that He is the prophesied Messiah through various miracles. In 8:27-30, He is assured that His disciples have truly believed that He is "the Christ," the promised King of Israel. From this point on in the gospel, Christ's recorded miracles greatly diminish and His teaching greatly increases. Thus He moves from VISUALLY DEMONSTRATING his identity to VERBALLY DECLARING it.
Perhaps most significantly, He begins to teach them what kind of Messiah He is going to be initially - A SUFFERING SERVANT (8:31-38, 9:30-32). If indeed 10:45 is the central theme and key verse of Mark, then 8:27 begins the second great emphasis of Mark. Chapters 1:1-8:26 demonstrate that "the son of man did not come to be served, but to serve. . . " Chapters 8:27- 16:20 show the second half of this verse, ". . . and to give His life as a ransom for many." While Christ still performs some miracles in 8:27-16:20, the great thrust of His ministry from this point on is the discipling of His men and His journey to Jerusalem and the cross.
There are six major movements in 8:27-9:50:
1. PETER'S CONFESSION OF CHRIST (8:27-30)
2. THE COST AND COMPENSATION OF DISCIPLESHIP (8:3 -9:13)
3. CHRIST'S TEACHING ON DEPENDENCE (9: 14-29)
4. CHRIST'S TEACHING ON HIS DEATH AND RESURRECTION (9:30-32)
5. CHRIST'S TEACHING ON TRUE GREATNESS (9:33-37)
6. CHRIST'S TEACHING ON UNITY (9:38-50).
Peter's Confession of Christ--8:27-30
This passage serves as the climactic fulfillment of all that Christ has said and done in 1:9-8:26. In these previous chapters He has visibly authenticated His role as Israel's Messiah through miracles. Though the religious leaders hardened their hearts and refused to believe, Christ's band of men have become convinced of His true identity. While there were many differing opinions on who this man from Galilee was (27-28), Peter affirms - "You are THE CHRIST" (29). "THE CHRIST" literally means "the anointed One" and refers to the Messiah as prophesied under this designation in Psalm 2:2, Daniel 9:25, etc. Christ commends Peter for his affirmation and notes its divine origin (Matt 16:17). Apparently Peter has spoken on behalf of all of them (except Judas) for Christ immediately charged them that they should tell no one about Him" (30). Though they believed He was the Messiah, they didn't yet understand what kind of Messiah He was going to be. Thus, He commands them to remain silent until their education is completed.
The Cost and Compensation of Discipleship--8:31-9:13
Christ's Sufferings (8:31-33)
This section introduces a new and vitally significant aspect of Christ's mission. "And He began to teach them that the Son of Man must suffer many things and be rejected . . . be killed . . ." (31).
The Messiah of Israel was going to come as a conquering king only after His first advent as a suffering servant. The disciples did not comprehend this change of venue which contradicted all their previous expectations. They had been glorying in the anticipation of Christ establishing His reign over the Romans, and the place they would hold in His kingdom. But now their hopes and dreams were being dashed by the words of Christ Himself. Peter hastily reproves Christ, but is immediately rebuked himself (32-33).
At least two important truths arise from this section:
1. CHRIST DISAPPOINTS ALL WHO FOLLOW HIM FOR EARTHLY PROSPERITY: Like the disciples, many are following Christ today because they mistakenly believe Him to be the surest means to their own prosperity and comfort. Christ promises to raise the SIGNIFICANCE of our living, but never assures us that He will up the STANDARD of our living. We are following One Who died without a penny to His name and was buried in a tomb paid for by another. His life was lived solely for the glory of God and the good of others and it carried a high price tag indeed (Phil 2:6-8). If we are following Christ for what we can get out of it in this lifetime, then inevitably we will be disappointed and disillusioned when Christ hands us a cross instead of a car, trials instead of treasures, persecution instead of pleasure. This is why Christ stringently warns us to "count the cost" before launching out into the risky business called discipleship lest we begin but fail to finish (Luke 14:25-33). It is certainly true that Christ offers us an abundant life (John 10:10), but this "abundant life" is THE QUALITY OF LIFE WHICH COMES AS THE BY-PRODUCT OF THE CRUCIFIED LIFE (Isa 58:10-12).
2. SATAN CAN USE A GENUINE BELIEVER TO FURTHER HIS DEMONIC PURPOSES: Peter's valiant attempt to keep Christ away from the cross (32) was really a Satanic scheme aimed to abort the very purpose for which the Lord came (33). It is extremely sobering to realize that Satan was using Peter in an unguarded moment to further the kingdom of darkness. While a true believer can never be demon POSSESSED (Eph 1:13-14), he can be OPPRESSED and even used for demonic designs (Acts 5:3; Jas. 3:15; I John 3:8). All of us will be used, the only question is by whom (Rom 6:11-13)?
Christ's Servants (8:34-38)
Having clearly described what lay ahead for Him, Christ now lays down the requirements for those who wish to follow after Him. He wanted to insure that all those who followed Him did so "open eyed," fully aware of the cost involved. This involves:
1. SAYING "NO" TO SELF: "Let him deny himself . . ." The word for "deny means basically "to say no" or ''disown." It is the word used in Peter's "denying" of Christ three times. The man or woman who would qualify for Christ's school of discipleship must be willing to lay down their own aspirations and pleasures in order to pursue a far greater cause--the advancement of Christ's kingdom. Until we learn to say no to our own bodily lusts and selfish ambitions, Christ will be unable to have full sway in our lives (Rom 12:1; John 12:24-25).
2. SAYING "YES" TO SACRIFICE: ". . . and take up His cross. . ." The cross represented the most cruel and agonizing death known to man. It would be somewhat akin to our saying, "pick up your electric chair." The disciple's life will pass through numerous valleys of undeserved suffering and may even be consummated at the hands of hostile men. If we are unwilling to say "yes" to the hardships of bearing our cross, the cause of Christ will gain little advancement through our lives.
3. SAYING "WHEREVER" TO SERVICE: ". . . and follow Me." We are to align ourselves behind Christ Himself and follow Him down whatever path He chooses. "If anyone serves Me, let him follow Me, and where I am there also My servant will be" (John 12:26). We must be willing to follow Christ to whatever land or peoples He desires to take us. Selective service is not a live option for the disciple of Christ, for He alone determines where we can be used most effectively.
In verses 35-38 Christ gives us two vitally significant reasons why we ought not hesitate to abandon ourselves unreservedly to the King's service.
1. IT ENSURES THE ETERNAL SIGNIFICANCE OF OUR LIVES (35-37): If we want our lives to last, to count for eternity, we must give them to the things which will outlast this earth (Isa 51:6). The one who lives for his own selfish pursuits and pleasures ("saves his life") will eternally squander his one, short chance to live for the eternally significant. But the believer who relinquishes his hold on himself and lives for the advancement of the gospel ("loses his life for my sake and the gospel's") will insure that his life will be eternally etched upon the pages of time. These verses are not speaking of being "saved" from hell, but of being saved from a "profitless life" (36-37). The life that is spent on self is an eternally tragic investment since absolutely nothing lasting will remain in its wake. Yet how unspeakably satisfying to depart from this planet having used our days for the furthering of a work which will never end but will ultimately and inevitably fill the earth as the waters cover the sea."
2. WHEN IT MATTERS MOST, CHRIST WILL HONOR US AS WE HAVE HONORED HIM (38): When Christ returns to inaugurate His earthly kingdom, His servants will be brought before Him to give an accounting of their efforts on behalf of the kingdom. To those who faithfully toiled for Him out of proper motivation, there will be glorious reward (Matt 25:21; 2 Tim. 2: 12; Rev. 2:26). But for those who have been ashamed to openly identify with the One Who purchased them with His own blood, who have treasured their own reputation above Christ and His words, there awaits that awful day of recompense. Just as Peter wept bitterly at Christ's penetrating gaze on him the night he denied Him, we too will be pierced by the same deep regret if we are ashamed of Him "in this adulterous and sinful generation" (1 John 2:28). This does not mean we will lose our salvation, but that when it mattered most, Christ will be ashamed of the way we used our lives. If we pursue "the praise of men" rather than the "praise of God" ten. 12:43), we will forfeit the unspeakable thrill of hearing "well done good and faithful servant" for the hollow applause of fickle men whose praises are too short lived to really matter.
Christ's Kingdom (9:1-13)
The path which Christ had just described to them (8:31-38) was rugged and perilous indeed. Was it really worth the sacrifice, especially when there were alternative lifestyles available which were much more comfortable and far less demanding? Our Lord gives Peter, James and John the answer to that question by giving them a glimpse of where the rugged road of discipleship leads to a kingdom of unutterable majesty and splendor. This account begins with Christ's promise, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power" (9:1). Since all the disciples have died and Christ has not yet established His kingdom, was this promise left unfulfilled? No, for the fulfillment of this promise takes place in a very interesting fashion in verses 2-8. In these verses we are given a foretaste of Christ's millennial kingdom. Peter affirms that this was the purpose of Christ's transfiguration in 2 Peter 1:16-18.
In this account, Christ is "transfigured" before the disciples so that they see Him in the splendor of His glorified body. Note how similar this description of Christ is to Revelation 1:13-16. Moses, Elijah and the disciples are probably representatives of the kinds of saints who will enter the millennial kingdom. Moses represents the Old Testament saints who died and are asleep in the Lord. Elijah, who was taken up in the fiery chariot, probably represents the believers taken at the rapture. The disciples are representative of the converted nation of Israel who will come through the tribulation period to enter the millennial kingdom. For a much more comprehensive discussion of the typology of this passage, read chapter four of Knowing Christ by Craig Glickman.
There are at least two vital lessons to be learned from this account:
1. THE COMPENSATIONS FOR DISCIPLESHIP ARE IMMEASURABLY HIGHER THAN THE COST: ". . . The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom 8:18). This foreshadowing of what lay ahead would enable Peter and James to be crucified and beheaded, and keep John's hand to the plow even after being boiled in oil! How clearly do we see Christ's coming kingdom, how deeply do we yearn for it? To the degree we live for the present age we will, to the same degree, be shortsighted and indifferent towards the age to come (2 Pet. 1:9).
2. WE CANNOT LIVE INDEFINITELY ON A SPIRITUAL HIGH: Peter's response to this thrilling experience was to hold on to it indefinitely, ". . . let us make three tabernacles . . ." Occasionally the Lord allows us glimpses into His glory which flood our being with holy ecstasy, but these "spiritual highs" are only to whet our appetite for what lies ahead. Our responsibility is to follow Christ, whether up the mountain of glory or down into the valley of service (vv 2, 9). Too often Christians follow after greater and greater experiences rather than pursuing Christ and His course for them. It is very significant to note that Peter denied Christ three times even after being on the mount of Transfiguration with Him. No experience, however great, can sustain our spirituality for long (see 2 Pet. 1:16-21).
On the way down the mountain Christ reinforces that He is going to suffer, die and rise again (vv 9-13). He also identifies John the Baptist as the Elijah prophesied in Malachi 4:5-6.
Christ's Teaching on Dependence--9:14-29
When Christ and the three disciples returned, they were immediately confronted by a great crowd. A man had brought his demon possessed son to be healed, but the disciples were unable to cast out the demon (14-18). The primary reason appears to be the disciple's failure to truly depend upon that power greater than themselves (28-29 and Matt 17:20). Christ casts out the demon after exhorting the boy's father to exercise all the faith that he has (19-27).
We too will be spiritually impotent as long as we rely upon our own strength to do the work of the ministry. Spiritual power comes only through desperate dependence upon Christ's strength, and is acquired in the school of prayer and fasting (29).
Christ's Teaching on His Death and Resurrection--9:30-32
The Lord reiterates-what He had begun speaking about in 8:31,32. This concept is still so revolutionary that the disciples are unable to understand and afraid to find out (v 32).
Christ's Teaching on True Greatness--9:33-37
While on the road to Capernaum, the disciples had argued over which of them would be greatest in Christ's coming kingdom (33-34). In response, Christ gives them the divine means to achieving greatness--". . . he shall be last of all and servant of all" (35). He then uses a small child to demonstrate His point. How we treat even a small child who is a believer is the same way we treat Christ (37). Therefore, there is no one "too small" for us to serve unless we vainly imagine ourselves to be "too big (Phil 2:3-11).
Christ's Teaching on Unity--9:38-50
John demonstrates another fruit of the disciples pride and self-seeking --SECTARIANISM. They found a man casting out demons in Christ's name, yet he did not follow them (38). They immediately assumed that because he "does not follow us," he must be forbidden to continue (38). Here we see that mindset which has splintered the Christian church for almost 2,000 years. Because other believers do not follow us, we presume they must be wrong. Yet the central issue is not whether they follow us but whether they follow Christ. And if they do, then they are on our side whether we deem them worthy or not (39-41).
Christ then gives severe warning concerning those who would cause one of these new believers (little ones) to stumble (42-48). He then summarizes this call to unity in verses 49-50. Especially important is that last sentence, "Have salt in yourselves and peace with one another" (50). Too often we go to one extreme or the other in applying this verse. We have salt (holiness) without peace (harmony), or peace (harmony) without salt (holiness). Yet it is the proper combination of both that Christ will be looking for at His return (2 Pet. 3:14).
Mark 10:1-52
Christ continues to instruct His disciples 10:1-45 and heals the blind (46-52). In this section we find what may be the key verse for Mark--10:45, 'For even the Son of Man did not come to be served, but to serve (1:1-8:30) and to give His life as a ransom for many (8:31-16).
Instruction Concerning Divorce--10:1-12
The Pharisees attempted to place Christ in a precarious situation by asking Him about divorce. If He held to the school of Shammai, which was very strict about no divorce, then He might incur the wrath of Herod just as John the Baptist had. The Pharisees had anticipated that Christ would hold the stricter view, rather than the prevailing, lax view of Hillel's school. If they could get Him to openly condemn divorce, then Herod might well take care of their dilemma over Christ for them. Yet Christ answers with incredible perception and skillfully avoids their trap. He appeals to the word of God and demonstrates from Genesis 2 that God created marriage to lost for on entire lifetime (6-9). It was only because of man's disobedience that divorce was allowed at all (5). When the disciples question Him on this issue, He confirms it even more strongly. To divorce and remarry (except for desertion end possibly adultery) is to commit adultery because God has never recognized the dissolution of the original marriage (10-12). Thus we see that marriage is meant to last. God hates divorce and no man can "undo" what God has "joined together" (verse 9; Mal 10:1-12).
Instruction Concerning Humility--10:13-16
The disciples displayed the prevailing attitude of men towards young children--disdain (13). Yet Christ, in stark contrast, does not rebuke the children but the disciples for their response (14). Children were a key component of His kingdom (14) and they served as o beautiful illustration for all who would enter the kingdom of God (15). In the same way that a child lives in complete trust and desperate dependence upon his parents, we also must enter the kingdom of God. It is only through our complete trust and desperate dependence upon the blood of Christ that we are mode righteous and thereby qualified to enter the kingdom of light (Col 1:13-14). Our life after conversion is also to be lived in humble dependence upon the power of Christ to live through us (Gal 2:20).
These verses speak volumes to the task of child evangelism. If Christ desires the children to come to Him (14), then we dare not wait until they get older before bringing them.
Christ's Instruction Concerning Entrance Into the Kingdom of God--10:17-27
In this account, we are presented with a stork contrast between the humble dependence of child-like faith (13-16) and the confident independence of self-reliant man (17-27). The rich young ruler's question betrays his misconception about what one must do to enter the kingdom of God. He made two erroneous assumptions about:
1. THE PERSON Of CHRIST--"Good teacher . . ." Christ was not merely a good teacher, He was the Savior of men.
2. THE MEANS OF SALVATION--". . . what shall I do that 1 may inherit eternal life?" (17). This man saw eternal life as something he must earn by his efforts, rather than the free gift of God (Eph 2:8-9).
In response, Christ subtly hints that if He were 'good' then He must also be God (18). Then He examines the man in regards to his works and lists those commandments he has kept (19). Very significantly however, He fails to include the last of the Ten Commandments, "You shall not covet . . ." To show the young ruler that he has not kept 'all the law', Christ commands him to give away his wealth. In response, this man walks away sorrowful, for he cannot measure up to the whole standard of the law (20-22).
Christ then uses this man as an object lesson for the tyranny of wealth--"How hard it is for those who have riches to enter the kingdom of God" (23). The disciples were stunned by this assertion for wealth was a sign of divine favor under the Mosaic covenant. If the rich (who obviously were in good standing with God) had a difficult time entering God's kingdom, who then could? Our Lord clarifies His point in verse 24 ". . . children how hard it is for those who trust in riches to enter the kingdom of God." The man who had grown up trusting in his wealth and his power to buy whatever he wished, would find the gospel an affront to his self-sufficiency and pride. To simply receive a gift without any strings attached was too easy to be true, and would be passed by for other means to God which depended on self-reliance and human effort. This was not to say that all rich men respond negatively to the gospel, but that they are the vast minority. Fortunately, with God, all things are possible (27).
It is important to see the devastating effect wealth tends to have on the human heart, for it gives a false sense of SUPERIORITY and SECURITY (1 Tim 6:17). Are we willing to relinquish whatever is keeping us back from dependence upon Christ and Him alone?
Instruction Concerning Rewards--10:28-31
In contrast to the rich young ruler, the disciples had given up everything to follow Christ (28). Christ assures them that whatever they have left for His sake will be amply compensated for. He promises:
- PRESENT REWARD - "who shall not receive a hundredfold now in this time--houses and brothers and sisters and mothers and children and lands, with persecutions . . ." The promise here is an immeasurable upgrading of the quality of one's life, not multiplied possessions. Paradoxically, as we lose our lives for Christ's kingdom, we actually experience the greatest quality of life available. Note, however, that it is not problem free, for we are also promised "persecutions."
- FUTURE REWARD - "and in the age to come, eternal life. But many who are first will be last, and the last first." The future also holds o superlative quality of life for those who have lived unreservedly for the cause of Christ. "Eternal life is used here as a special quality of life which comes as a reward for faithful service. While the term "eternal life. frequently is used in reference to the free gift of eternal life (HEAVEN, John 3:16), there are times it is also used in the sense of reward (1 Tim 6:19, Gal 6:8, etc.). In the coming kingdom, there will also be a colossal reversal of fortunes. Many who are prominent now will find themselves surpassed by faithful servants who turned their back on the glitter of this age to pursue the things of eternity.
Realizing these great promises, there is no good reason why we shouldn't give ourselves unreservedly to the cause of advancing Christ's kingdom. We have nothing to lose and everything to gain.
Instruction Concerning His Death and Resurrection--10:32-34
Christ continues His journey towards Jerusalem even though it is evident that the religious leaders were plotting His death (32). For the third time now, He describes the destiny of "the Son of man" and the sufferings He is about to endure (33-34). Truly He has come not only to "serve" but also "to give His life as a ransom for many."
Instruction Concerning Greatness--10:35-45
James and John make a daring request of the Lord at this point. They want to be on His right and left hand in His kingdom which they supposed He was on His way to establish (35-37). Christ's response is very significant. He does not rebuke them for wanting to be great, but simply asks if they can pay the price necessary for their request (38). They announce that they can and Christ assures them that they will indeed "drink the cup that I drink and be baptized with the baptism that 1 am baptized with" (39). Yet, it is the father's prerogative to determine the place of honor (40).
When the other disciples heard that John and James had openly expressed what they themselves secretly desired, they were "greatly displeased." Christ uses this potentially volatile situation to teach on the means to greatness. It was not through lording it over others as the unbelievers did, but through being a "servant" and "slave" of others (42-44). In short, the way up is to go down. The supreme example of this is Christ Himself, Who though being the Son of Man "did not come to be served, but to serve and give His life as a ransom for many? (45).
This passage teaches us that THE PLACE OF HONOR BELONGS TO GOD, THE COMMITMENT TO SERVANTHOOD BELONGS TO US. Too often, we are more concerned about God doing His part in honoring us than we are in our preeminent responsibility of serving others for His sake.
Christ's Healing of the Blind--10:46-52
On the way out of Jericho, the Lord is summoned by a blind man who beseeches Christ to heal him. In contrast with the request of the rich young ruler, this man, Bartimaeus, demonstrates true spiritual sensitivity in regards to Christ. The term, "Son of David" (47-48) indicates he understood the PERSON OF CHRIST. "have mercy on me" shows he understood the BASIS OF HEALING. Christ responds to his faith and heals him (46-52). It is interesting to note that Christ tells him he is free to "go your way," yet he "followed Jesus on the road" (52). Are we going "our own way" even after Christ has saved us, or have we chosen to "follow Jesus on the road" He is walking?
Mark 11:1-12:34
In this section, Christ makes His triumphal entry into Jerusalem and demonstrates His authority and Lordship through His actions and teaching. Verses 11:1-26 focuses primarily on HIS AUTHORITY THROUGH ACTIONS, while verses 11:27-13:37 demonstrate HIS AUTHORITY THROUGH TEACHING.
Authority Through Actions--11:1-26
Christ's Triumphal Entry Into Jerusalem--11:1-11
Christ rides into Jerusalem atop a donkey accompanied by the praise and adulation of a great crowd.
In verses 1-6, He proves His authority to His disciples once again by sending them for a colt which belonged to someone else. Knowing that they would be confronted, the Lord tells them exactly what to say in response--"the Lord had need of it" (3). They carried out His command and "spoke to them just as Jesus had commanded" (6). The result was as the Lord had promised--"and they let them go" (6).
This object lesson would serve as a reminder to the disciples in the years following that the success of their mission hinged upon their faithfulness to speak "just as Jesus had commanded." Indeed the book of Acts records the awesome effects which the WORD OF THE LORD wrought as it was unleashed upon the world through the preaching of the apostles.
In verses 7-11 Christ rides into Jerusalem amidst the praises of His people who sing from Psalm 118, a Messianic psalm. Within one week this same crowd would be crying out for His crucifixion rather than His coronation. The size of the multitude was staggering, somewhere around 2,700,000 (Elliot). Certainly this procession was a small foreshadowing of the victory procession prophesied in Revelation 19:11-16 when Christ will once again return to Jerusalem, but this time on a white horse with His saints clothed in white.
The Lord not only enters Jerusalem but immediately makes His way into the temple (11). Christ's primary concern for Jerusalem was not her political welfare, but her spiritual welfare.
Christ's Judgment of the Fig Tree--11:12-14, 20-26
This fig tree serves as an object lesson for the disciples in regards to the nation of Israel. Like the fig tree; Israel was created by God to bring forth fruit (12:2). But, she turned inward so that her fruit gradually withered and died, leaving nothing behind but a husk of spirituality called religion. This is graphically illustrated by the fig tree "having leaves" but no fruit whatsoever (13). In the hearing of the disciples, Christ proclaimed that the fig tree would never feed anyone again (14). The next time the disciples saw the fig tree it was "dried up from the roots." When the root withers, the possibility of fruit is extinguished. This served to illustrate Christ's dealings with the nation of Israel. Because they had rejected His living water, their root was severed from the only source of true spirituality. Henceforth, no one would ever again find salvation from Israel's branches, for new life now could only be found in Christ Himself. The Lord enjoins His disciples to pray in faith with a forgiving spirit towards others (22-26). It is clear from this passage that forgiveness towards others is a prerequisite for faith towards God. When we harbor a bitter, unforgiving spirit towards others, the heavens become brass and we fail to sense God's intimacy in any significant way.
Christ's Cleansing of the Temple--11:15-19
For the second time, Christ purged the temple by force (John 2:14-17). The religious leaders had turned His Father's "house of prayer" into a religious pawn shop and the fires of righteous anger consumed Him. We see here that Christ maintained a holy jealousy for the name of God refused to sit idly by while charlatans abused the temple for their own profit. How concerned are we with the purity of God's temple in the New Testament--ourselves and the church? How radical are we in seeing that every trace of hypocrisy and deceit is purged from our own lives? (2 Cor 7:11).
Authority Through Teaching--11:27-12:34
Christ's Authority Challenged--11:27-33
As Christ was walking in the temple, many of the religious leaders confronted Him and challenged Him in regards to His authority (27, 20). Since all the religious leaders of the day formed their views from the views of previous rabbinic scholars, they felt Christ must do the same. To appeal to the Scriptures was not sufficient to prove one's authority for the weight of Scripture had been lost beneath a sea of rabbinic traditions and interpretations. Since Christ had no formal rabbinic training, they felt He lacked the proper credentials to continue His work.
Christ responds by asking them a question they dared not answer--Where did John (the Baptist) get his authority, from heaven or men? (29, 30). If they answered "heaven," they were obligated to agree with John the Baptist's statements about Christ. If they answered "men," they would lose the crowd's approval for the people "counted John to be a prophet indeed" (31-32). Being unwilling to answer Him, Christ refuses to answer their hypocritical question. The Lord's wisdom in dealing with these men is marvelous to behold! Truly "He catches the wise in their own craftiness" (I Cor 3:19).
Christ's Authority Illustrated--12:1-12
To illustrate His authority and Israel's rebellion, Christ gives them a parable of which they cannot miss the point. A man plants and constructs a vineyard, then leases it out to "vinedressers" and he leaves. At the proper time, he sends a servant to the vineyard "that he might receive some of the fruit of the vineyard" (1-2). Yet the vinedressers beat the servant and sent him away empty handed. They treat subsequent servants from the master in the same manner, even killing some of them (3-5). Finally the master sends his "one son, his beloved" to these men thinking they will at least respect his son. But they kill him and throw him out of the vineyard, hoping to seize his inheritance (6-8). What then will be the Master's response to their wicked rebellion? "He will come and destroy the vinedressers, and give the vineyard to others." (9).
The parable's point was too clear to miss. The nation of Israel was the vineyard, chosen and cultivated by God Himself (Isa 5:1-4). He expected it to bring forth the fruits of righteousness, yet it consistently produced the sour grapes of selfish and sinful living (Isa 5:2,4,7). Time and again God sent His prophets to call the nation to repentance, yet they were scoffed at, beaten and even killed (Matt 23:37). Finally God sent to them His "one son, His beloved, . . . the heir" (6-7). Yet the parable concludes with the rejection and murder of this only son. Thus Christ assures them ahead of time that their design to destroy Him will come to pass. He also assures them however, that they will bear the consequences of their actions (9).
Finally, the Lord goes back to the Old Testament Scriptures (Psa 118:22-23) to show them that they are rejecting "the chief cornerstone," the Lord's anointed (10-11). This parable so clearly illustrated Christ's authority that they would have arrested Him were it not for their fear of the multitude (12).
Christ's Authority Challenged by the Pharisees and Herodians--10:13-17
This is the first of three theological and ethical traps that the religious leaders set for Christ. In this instance, He is approached by the Pharisees and Herodians, two groups who were on opposite extremes concerning their allegiance to Rome. The Pharisees despised Roman rule and taxation, while the Herodians were helping enforce it. They posed a question which could potentially be the noose around His neck, depending on His answer--"Is it lawful to pay taxes to Caesar or not? (14). If He answered "yes," then He would appear to be giving His allegiance to Rome and denying God to be the "King" of Israel. If He answered "no," He would be guilty of treason and the Romans would have cause to execute Him. The question was very ingeniously devised for either answer could hang Him. Yet the cleverness of this question was demolished by the wisdom of Christ's answer. "Render to Caesar the things that are Caesar's, and to God the things that are God's (17). It was not a matter of "either, or," but one of "both, and." There was a proper time to submit to Caesar (Rom 13:1-7), and a time to submit to God alone (Acts 5:29). Thus Christ's balanced answer was the solution to their unbalanced question.
So often the truths of God come in pairs, balancing each other on life's rocky road (Eccl 3:1-9). The truly wise and discerning man does not only know the Scriptures, but knows which Scripture applies to which situation of life.
Christ's Authority Challenged by the Sadducees--12: 18-27
The Sadducees were the religious liberals of the day who were very skeptical concerning anything supernatural, especially the resurrection (18). Their question was a vain attempt to prove there was no resurrection because of potential ethical problems it would cause (19-23). Christ does not meet them on the grounds of logic, but on the grounds of Scripture (24, 27). In the resurrection, marriage will not be an issue because of our glorified bodies. The Lord then refers to Exodus 3:6 and 15 to prove that there is a resurrection since God says "I am" the God of Abraham, Isaac and Jacob who were dead at that time. Thus Christ proves the doctrine of the resurrection on a single verb tense! Obviously He had nothing but the highest view of the inerrancy and authority of Scriptures (Matt 5:17-18).
Christ's statement about the Sadducees' error is very significant-- ". . . you do not know the Scriptures nor the power of God" (24). There is a vital balance in knowing both of these essential ingredients for radiant godliness. In evangelical circles today there is a tendency to know one OR the other, but too seldom are they both entwined significantly in the same life. Many focus on knowing the Scriptures, but fail to appropriate the power of God which is so necessary for the word to be properly applied and obeyed. Others are preeminently concerned with the power of God but lack the stability and cutting edge which only the Word of God can provide. Like Stephen, we must seek to "be full of the Holy Spirit and wisdom (Acts 6:3).
Christ's Authority Challenged by the Scribes--12:28-34
This scribe comes to Christ with a much more sincere heart than His previous two encounters (34). Having been impressed by Christ's answers to the others, a scribe put forth a question of his own--"Which is the first commandment of all?" (28). The scribes and Pharisees constantly debated about which laws and traditions had precedence over others. They could not even agree among themselves as to which edicts were of greater priority. Thus this scribe is testing Christ as to where He stood on the "weightier matters of the law." The Lord responds again by quoting from the word of God, ". . . you shall love the Lord your God with all your soul . . . mind . . . strength. And the second is like unto it, 'You shall love your neighbor as yourself.'" (Deut 6:4-5; Lev 19:18). The scribe concurs with Christ's answer and adds that these two commands are of greater importance than religious rituals (32-33). The Lord then commends this man for his spiritual sensitivity noting that he is on the verge of being born again (34). In this incident, Christ proves His authority in matters concerning the law. There is a very significant and important passage to note here: ". . . There is no other commandment greater than these." Note the seeming grammatical mistake--singular used to refer to a plural. Yet there is no mistake, for the two are inseparably bound together! The inevitable proof of our love for God is our love for men (especially fellow believers) (1 John 2:9-10; 3:17; 4:8, 12).
As we pursue our relationship with God in whole-hearted devotion, the immediate spill over of the fullness of that relationship will be into the lives of other men and women. Note also the significance of the order: first God, second people. We cannot give to others out of spiritual and emotional bankruptcy, thus our relationship with God must be the top priority of our life.
Mark 12:35-13:37
Christ continues to demonstrate HIS AUTHORITY from: (1) the Scriptures (12:35-37), (2) His discernment of true spirituality (12:38-44), and (3) His prophecies of the end times (13:1-37).
Christ Demonstrates His Authority from Scripture--12:35-37
Having been challenged by the religious leaders (11:27-12:34), Christ now challenges them from the Scriptures. He asks three penetrating questions, "What do you think about the Christ? Whose Son is He?' (Matt 22:42), "How is it that the scribes say that Christ is the Son of David?" (Mark 12:35). The rabbis held that Christ was the Son of David (1 Sam 7:14; Isa 11:1), yet Christ shows them from one of the Messianic Psalms (Psa 110) that Christ was David's "Lord" and thus is not merely a son (35-37). While the experts of the law made no attempt to answer, "the great crowd heard Him gladly." (37).
There is no more important question facing any man or woman than "What do you think about the Christ?" To 1eave Him only as the son of David--a mere human--is to exclude ourselves from His Kingdom. He is also God, David's Lord, and the Coming Messiah. To be genuinely saved we must believe in Christ's deity as well as His humanity (I John 2:22,23).
Christ's Discernment of True Spirituality--12:35-44
Christ severely denounces the spiritual hypocrisy and sham of the religious leaders of the day. These men were in the ministry primarily TO FEED THEIR EGO (30; 3 John 9), rather than to FEED THE SHEEP (John 21:17; 1 Pet 5:2). While the role of the godly priest was to "give glory" (lit. "weight") to the name of God (Mal 2:2), these religious leaders were using their position as a springboard to their own fame (38-39) and fortune (40). In their greed they were crushing underfoot the very people God has special concern for--the widows. This passage points out one of the primary distinctives between religion and true spirituality. Religion preeminently focuses upon man, his righteous works, and the external elements of piety. True spirituality however, spotlights God, His righteousness, and the inward motives of the worshipper. Christ points out that while these men are presently receiving great attention and praise, ultimately they "will receive greater condemnation" (40).
Having denounced false spirituality, Christ now commends an outstanding example of true spirituality to His disciples.
"Many who were rich came by the temple treasury and 'put in much' as a show of their devotion during the Passover (41). It is interesting to note that Christ makes no comment about any of these wealthy donors, He simply watches for amounts do not impress the Lord.
In stork contrast to the "many who were rich," comes a solitary "poor widow" who does not "put in much," but "threw in two mites" (worth but a fraction of a penny) (42). Yet at this donation, Christ immediately "called His disciples" to point out what had just happened. He makes an astounding declaration to them saying, "Assuredly I say to you that this poor widow has put in more than all those who have given to the treasury. . ." (43). How could it be that this poor woman's contribution outstripped the sum total of all that had been poured in beforehand? The answer is given in verse 44-- ". . . for they all put in out of their abundance (lit. "overflow"), but she out of her poverty put in all that she had, her whole livelihood."
The rich had given much, but it really cost them nothing for it was merely the "overflow" of their lavish accounts. The woman's gift cost her everything-- "her whole livelihood" (44). The lesson Christ is driving home from this incident is vitally significant for us: GOD MEASURES OUR GIVING NOT BY HOW MUCH WE GIVE, BUT BY HOW MUCH WE HAVE LEFT OVER AFTER WE GIVE!!
The giving that catches God's eye is not necessarily great in amount but in percentage. In the early days of his business, J. C. Penney tithed 10% of all his income. As the years increased, so did his percentage of giving so that by the time he died, he was giving 90% of all his earnings to the Lord's work.
Robert Arthington of Leeds, a Cambridge graduate, lived in a single room, cooked his own meals and gave to foreign missions over 500,000 pounds (approximately 2.5 million dollars). He wrote this, "Gladly would I make the floor my bed, a box my chair, and another box my table, rather than that men should perish for want of the knowledge of Christ."
The man or woman who deeply desires to please the Lord will evidence this true spirituality by sacrificial giving, for their attitude will be the same as David's, ". . . nor will I offer burnt offerings to the Lord my God with that which costs me nothing" (2 Sam 24:24).
Christ's Prophecy Concerning the End Times--13:1-37
In this section Christ continues to demonstrate His authority by describing the signs and events of the end times. He also concludes His prophetic discourse with two parables which give our responsibilities in the present age.
13:1-2: The section begins by Christ responding to a remark made by one of His disciples in regards to the seeming greatness of the temple Herod was constructing. The Lord staggers the minds of His disciples by pointing out the fleeting transciency and frail construction of this seemingly indestructible monument. ". . . Not one stone shall be left upon another, that shall not be thrown down" (2). This prophecy was fulfilled in 70 AD when Titus and his army razed the temple and cast every stone to the ground to insure that they got all the gold contained in the temple walls.
13:3-4: As He sat on the Mount of Olives, His disciples quizzed Him on the time and signs of the end of the age (3-4). Christ responds by first describing the signs in verses 5-31:
1. FALSE CHRISTS (5-6)
2. WARS AND RUMORS OF WAR (7-8a)
3. EARTHQUAKES (8)
4. FAMINES (8)
5. PERSECUTION (9, 12, 13)
6. WIDESPREAD EVANGELISM (10)
7. THE RISE OF THE ANTICHRIST (14-20)
8. WIDESPREAD RELIGIOUS DECEPTION (21-23)
9. DARKNESS AND COSMIC DISTURBANCES (24-25)
10. THE RETURN OF CHRIST (26-27)
Beginning in verse 28, Christ gives a parable concerning the signs of the end times and our responsibility to them. The parable describes the blossoming of the fig tree when summer is imminent (28). In like manner, the signs described in verses 5-25 will blossom forth on the world scene just prior to our Lord's return. Our response to this parable is found in verse 29, "So you also, when you see these things happening, know that it is near, at the very doors." Christ appears to be commanding us to be students of world events so that we will know if we are living in the era of His return. We cannot know the day or hour (32), but we are commanded here to know the characteristics of the times just preceding His return. One reason is that this knowledge will be very valuable in evangelism, as it was for the apostles (Acts 2:14-21).
The generation spoken of in verse 30 is either the generation (40 years) alive during the tribulation period or the Jewish race as a whole.
13:32-37: The Lord answers the disciples question regarding the TIME OF HIS COMING (4) in verse 32. No one knows the exact time ("day or hour") and thus no one should ever try to predict which day Christ will return. In verses 33-37 He gives our responsibility in light of not knowing the exact time of His return. The key command is to "watch" (33, 34, 35, 37) as opposed to being lulled into "sleep" (36). Satan will use the allurements and enticements of this world as his cradle to rock us into spiritual slumber. We must constantly guard against this (Luke 21:34; 1 Thess 5:5-6), for God has designed us for an infinitely higher purpose than to nap away our short visit on this earth. This great purpose is described in verse 34.
1. SERVANTS OF AUTHORITY - "It is like a man going into a far country, who left his house and gave authority to his servants . . ." The word used here for "authority" is always used elsewhere in Mark in reference to Christ s or God's authority. But here the servant of the master is given authority from the master himself. Because of our relationship to Christ (the master) we have the necessary authority to bombard the gates of hell victoriously (Matt 16:18; 28:18-20). Our authority comes from the word of God and the penetrating power which it alone unleashes under the Spirit's control (Eph 6:17; Heb 4:12).
2. SERVANTS OF APPOINTMENT - ". . . and gave . . . to each his work." Each servant has been given a unique, Divinely designed task to accomplish while the master tarries (John 17:4; Acts 20:24; Eph 2:10; Col 4:17; 2 Tim 4:5; Rev 2:26). God has appointed to each of us a portion of His eternal plan for humanity. We have the unspeakable privilege and sober responsibility of being earthly instruments through which His heavenly work can be carried out. Because of this, every believer is a vitally significant person, for he has been created to impact eternity!
3. SERVANTS OF AWARENESS - ". . . and commanded the doorkeeper to watch." The doorkeeper was to be awake and aware, watching for the master's return (35-36). One cannot fulfill his appointed task while captured by sleep. The servant of God must refuse to succumb to the intoxicants of this present age (1 John 2:15-16), for they are sure to lull our spiritual senses into deep slumber. The most powerful defense against this is given in the parable - BE CONSTANTLY WATCHING FOR THE MASTER'S RETURN! (2 Tim 4:8).
Mark 14:1-72
Having demonstrated His authority in Jerusalem (11:1-13:37), Christ now heads towards His sacrificial death "as the ransom for many" (14:1-15:47). In this section we see Christ's death looming as imminent by: (1) THE PLOT OF THE RELIGIOUS LEADERS (1-2); (2) HIS ANOINTING BY MARY (3-9); (3) HIS BETRAYAL BY JUDAS (10-11); (4) THE PASSOVER WITH HIS DISCIPLES (12-26); (5) HIS PREDICTION OF THE DISCIPLES' FLEEING (27-31); (6) HIS PRAYING AND BETRAYAL IN THE GARDEN OF GETHSEMANE (32-52); (7) PETER'S DENIAL OF HIM (53-72).
The Plot of the Religious Leaders--14:1-2
It is of no small significance that Mark records the time of the chief priests' plotting as "the Passover (1). Christ is the perfect fulfillment of the Passover described in Exodus 12:1-14 as verified by Peter (1 Pet 1:18-19) and Paul (1 Cor 5:7). In a very short time He would be led "as a lamb to the slaughter" (Isa 53:7) in order to redeem us "not with corruptible things like silver or gold . . . but with the precious blood of Christ as of a lamb without blemish and without spot" (1 Pet 1:18-19). Note that the religious leaders were forced to "take Him by trickery" for they could find no legitimate cause of accusation. Truly He was the Lamb "without blemish and without spot"!
Christ's Anointing By Mary--14:3-9
While in Bethany, Mary (the sister of Martha and Lazarus (John 12:21) entered the room and anointed Christ in preparation for His burial (3). The characteristics of this devoted servant's ministry are worth noting:
1. SACRIFICIAL: ". . . having on alabaster flask of very costly oil of spikenard. And she broke the flask . . ." The perfume in this flask was very expensive (5) and may easily have been the equivalent of a life's savings. Mary didn't give the Lord her "left overs") she gave Him her best. He deserves and demands nothing less from us! (Mal 1:6-14).
2. SELFLESS: ". . . She has done a good work for Me" (6). Her ministry was utterly Christ-oriented and all her efforts were done to draw attention to Him. She didn't serve to bring men's applause to herself, for the only accolades she was really concerned for come from Christ alone. Like John the Baptist, the focus of her life was "Behold the Lamb of God" (John 1:36).
3. SENSITIVE: "For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. . . . she has come beforehand to anoint My body for burial" (7-8).
Mary understood at this point what the disciples did not; that Christ was soon to depart (7) and that He would die physically (9). Her spiritual sensitivity came through the primary passion of her life. ". . . sat at Jesus' feet and heard His word" (Luke 10:39). If she had waited even a few more days, she would have missed her opportunity of service. Yet because of her spiritual sensitivity, she discerned the right work and the right time. As a result, Christ promised that this seemingly small service would be multiplied to global proportions (9).
Christ's Betrayal By Judas--13:10-11
In stark contrast to Mary s sacrifice for Christ comes Judas's betrayal of Christ. Judas was now totally disenchanted with the Lord's methods and decides to salvage what profit he can from his poor investment of the past three years. Judas makes the supremely tragic choice of silver over the Savior, as multitudes have offer him.
The Passover With His Disciples--13:12-26
In His final hours, the Lord spends the Passover with His disciples and institutes a new memorial--the Lord's Supper.
Following Christ's specific instructions, the disciples found an upper room prepared for the Passover (12-15). As He eats with them, the Lord makes it clear that one of them will betray Him just as the Old Testament had prophesied (17-21). Finally, He introduces them to the replacement of Passover--the Lord's Supper. The bread reminds us of His body, broken on our behalf (22). The wine symbolizes the shedding of His blood for our atonement (24). It also signifies the enactment of "the new covenant" which provides for man what the old covenant could not. The wine also points us forward to a day when we will feast with our Lord in His kingdom (25). The natural response to these blessings is praise and so, not surprisingly, they conclude the meal with a hymn (26).
Prediction of the Disciples' Fleeing--13: 27-31
Christ lets the disciples know how they will respond to His arrest and crucifixion--forsake Him (27). But He also consoles them with the promise that after His resurrection He would go before them to Galilee (28). This was an indication that they would be restored after their failure.
Peter vehemently denied that his devotion to Christ would wane so dramatically, yet Christ assured him that before the night was over he would deny Him three times (30-31). Along with Peter, all the disciples "said likewise" (31).
Here we see the first stage of Peter's failure - SELF CONFIDENCE. He felt he was too loyal and too strong to deny his Lord. Yet the human heart is "deceitful above al1 things and desperately wicked" (Jer 17:9), and is a most faithless bedfellow. Never are we in greater danger of falling than when we are confident in our ability to stand (1 Cor 10:12). That is why we must ever cultivate a spirit of desperate dependence upon the power of God for everyday living (John 15:4-5).
Christ's Prayer in the Garden--13:32-42
With the shadow of His cross coming increasingly close, Christ feels the deep need to fortify His heart through communing with His Father. He invites His three closest friends on earth to come along with Him for support during these dark hours (32-33). As He pours out His soul in agonizing and intense prayer, His disciples slumber away the hour (34-37). Christ warns them that they are 1n desperate need of prayer themselves, but their heavy eyes are unable to chase sleep away. In contrast, Christ utilizes the time to continue His communion with God (30-39). Finally they rise to meet His betrayer, One strengthened by prayer, the others unprepared because of sleep (40-42).
In this section we see the second stage of Peter's failure - SELF INDULGENCE. While the disciples were indulging themselves with an extended nap, Christ was readying Himself for the final hours of darkness. The disciples needed prayer far more desperately than they needed sleep, for they were about the hour of temptation (30). During this hour, it was of far greater importance to have their spirits ready than to have their bodies rested (30). How many have gone down in spiritual defeat because of fleshly indulgence and undisciplined lives! Let us "exercise" ourselves "unto godliness" (1 Tim 4:7-8).
Christ's Betrayal in the Garden--13:43-52
Judas has now come with a great multitude of armed guards to betray Christ (43). With sad irony, Judas betrays the Lord with a kiss and a word of respect (44-45). What depths of depravity the human heart is capable of descending! Like millions who have followed him, Judas pays homage to Christ while helping put Him on a cross. Here is possibly the most despicable act of hypocrisy ever committed in human history.
Peter goes to the defense of the Lord, but with a misdirected zeal and cuts off the ear of the high priests servant (46-47). Christ asks them why they treat Him as a criminal when they could just as easily have taken Him in the temple. But this action too was a fulfillment of Old Testament prophecy (48-49). At this point all His disciples forsake Him, seeking to avoid arrest (50-52).
How bitterly lonely the path of discipleship is at times! Like Christ, those whom ore closest to us will inevitably let us down and we will be left with no one but God. But God is more than enough even in the worst of circumstances! (Heb 3:17-19).
Christ's Trial and Peter's Denial--13:53-72
We have here the account of Christ's trial before the Sanhedrin and Peter's denial of Christ.
In complete disregard for the procedures of Jewish law, Christ was tried that night. In the trial, the witnesses were unable to agree with each other on their false accusations of Him (53-59). Finally Christ asserts to the high priest that He is "the Son of man" and that ultimately they will see this themselves. At this point they are outraged and condemn Him to death (60-65).
While Christ is openly confessing Himself, Peter is openly denying Him. He denies the Lord twice before the servant girl of the high priest (56-69) and once before a nearby group who recognized his Galilean accent (70-71). At this point a rooster crowed for the second time and Peter realized that he had fulfilled the Master's prediction. "And when he thought about it, he wept" (72).
In this section we see the final stage leading to Peter's downfall - SELF PRESERVATION. The key verse here is verse 54. ". . . but Peter followed Him at a distance." In trying to preserve himself, Peter lost vital contact with Christ and ultimately disassociated himself with the Lord. Many Christians today are following Christ "from a distance," desiring to sap all His benefits but unwilling to bear His reproach. This spirit of self-preservation will inevitably lead to denying Christ when the heat is on, for reputation and comfort will be of greater value than the praise of God and eternal reword. May we join in the ranks of the saints described in Revelation 12:11, "And they overcame him (Satan) by the blood of the lamb and by the word of their testimony, and they did not love their lives to the death."
Mark 15 and 16
In this final section of Mark we see the events leading up to Christ's crucifixion and burial (15:1-47) and the events following His resurrection (16:1-20).
Christ Before Pilate--15:1-15
In this passage we see the Lamb of God before Pontius Pilate, the Roman governor. Pilate listened as "the chief priests accused Him of many things" and gave Christ the opportunity to defend Himself (1-4). But Jesus still answered nothing so that Pilate marveled." (5). In doing this, Christ beautifully fulfilled the prophecy of Isaiah 53:7 - "He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.
Note the key phrase repeated three times in these five verses - "He answered nothing" (3,4 and 5). How do we respond in the face of unfair and unjustified criticism? Do we fly to our own defense and hotly debate their miscalculation? Or are we secure enough in our relationship with God that we can exhibit a Christ-like response? ". . . Who, when He was reviled did not revile in return; when He suffered He did not threaten, but committed Himself to Him Who judges righteously" (1 Pet 2:23). Note also Pilate's response to this display of divine meekness-- ". . . Pilate marveled" (5).
Pilate next attempts to smooth the situation over by forcing the crowd to choose between Christ or a murderer named Barabbas. The crowd however, chooses for Barabbas to be released and calls for the crucifying of Jesus (6-13). Peter notes the tragic irony of this in his sermon to the Israelites in Acts 3:14-15 - "But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life. . . ." Pilate initially balks at executing Christ, being unable to find any wrong, yet ultimately gives in to the crowd's desire end delivers Him over for crucifixion (14-15). While Judas delivered Christ up for the love of money, Pilate does so for the love of men's praise. "So Pilate, wanting to gratify the crowd . . . delivered Jesus" (15). How many have followed in Pilate's sordid footsteps ever since, choosing the hollow applause of mortal men over the unspeakable gift of God!
Christ's Treatment By the Soldiers--15:16-20
The Lamb of God now passes from the governor of Rome to the soldiers of Rome. They treat Him with contempt and cruelty, mocking the One Who reigns over all. The crown of thorns remind us that Christ come to reverse the curse which brought thorns into being (Gen 3:18). As the "suffering servant" His crown was painful and ignominious, but He will return again as the "conquering king" wearing many crowns of great value and honor (Rev 19:12).
Christ's Crucifixion--15:21-41
Having been beaten and scourged, Christ is now token out to be crucified. Normally one who was to be crucified carried his own cross, but the Lord apparently was wounded so badly from the scourging that "they compelled a certain man, Simon a Cyrenian . . . to bear His cross" (21).
At the place of His crucifixion, some tried to give Christ "wine mingled with myrrh" to drink. This would have served as a narcotic to help deaden the pain, but He did not take it. He would taste the bitter dregs of the cup given Him to drink without relying on a man-made remedy for relief. How often Christians today look toward the pleasures and amusements of this world to deaden the pain of the cross. Yet we do so to our own spiritual hurt, for we forfeit the opportunity to depend more desperately upon the power of God and His unspeakable moral joy.
The events of His crucifixion from this point on remarkably fulfill the description given in Psalm 22, written over 1,000 years before:
- HIS CRUCIFIXION - 22:14-17
- THE DIVIDING OF HIS GARMENTS - 22:18
- CRUCIFIED BETWEEN TWO THIEVES - 22:16, Isaiah 53:12
- MOCKING BY THE CROWD - 22:6-8, 12, 13-17
- DARKNESS - 22:2b
- FORSAKEN BY GOD - 22:1
Two things are important to note for their theological significance.
1. "Now when the sixth hour had come, there was darkness over the whole land" (33). At the time (12 Noon) when the sun should have been blazing at full strength, darkness covered the land. This was to signify the turning of God's back on His Son while He prayed for the sins of the world.
2. When the veil of the temple was torn in two from top to bottom (30). The veil which was so strong that two horses pulling against it could not tear it (Josephus), was tom in two at Christ's death. The tear was "from top to bottom" signifying that God, the initiator was removing every obstacle for man's entrance into His presence. The writer of Hebrews gives us the significance of this event: "Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us through the veil that is His flesh . . .let us draw near" (Heb 10:19-22). God has done everything necessary for entrance into His presence Christ allowed Himself to be nailed upon a cross to tear the veil, it only remains for us to "draw near." How supremely tragic, that after all the blood, tears and sacrifice on the part of Christ, we remain disappointingly content to linger outside the torn veil while the God of all creation beckons us to enter into His presence and joyous companionship. How supremely fortunate for us that He does not respond to our callous indifference the way we would, and sew the veil back together again!
It is interesting to note that it is primarily women who are still with Christ in His final hours (40-41). Throughout the church's history, men have been disappointingly slow in responding to the cause of Christ and His ministry.
Christ's Burial--15:42-47
Having been crucified, the Lord is taken down and prepared for burial Joseph of Arimathea, "a prominent council member who was himself waiting for the kingdom of God," was given permission from Pilate to take the body of Christ and bury it (42-46). Mary Magdelene and Mary noted the place of His burial (47).
Joseph's response to Christ is markedly different from Peter's. Rather than seeking to preserve his own body (Mark14:54), Joseph "coming and taking courage" sought to preserve Christ's body (43). He spared no expense at wrapping Christ's body ("he bought fine linen") and placed His body in a tomb he had purchased (Isa 53:9). Like Mary, his service to Christ cost him significantly.
Christ's Resurrection--16:1-8
We now move to the final chapter of Mark and the events following Christ's resurrection. The two women who had noted the place of the Lord's tomb (15:47) went early Sunday morning to anoint His body. Wondering how they could get past the large rock sealing the tomb's entrance, the women made their way to the sepulcher, only to find it open and empty! A young man clothed in a long white robe calmed their fears end anxieties by announcing, "Do not be alarmed. You seek Jesus of Nazareth who was crucified. He is risen! He is not here. See the place where they laid Him" (6). The women had feared that Christ's body had been stolen (John 20:2), but the only thing that had been taken away was the "sting of death" and Satan's dominion. The Lord had broken the chains of death and was "declared to be the Son of God . . . by the resurrection from the dead" (Rom 1:4).
The angel then commands the women, "But go and tell His disciples - and Peter - that He is going before you into Galilee; there will you see Him, as He said to you." Here were words of precious value to the disciples--Christ had not given up on them, He was going ahead of them and would appear to them.
Especially significant was the singling out of one most unworthy disciple - "and Peter" (7). The one who had denied his Lord three times was being included back into the original circle of fellowship. In fact, Peter would be used in a mighty way in the following years to advance the cause of the One he once denied. How great is the grace of God which gives new hope to the downcast and a second chance to those who have failed miserably!
Christ's Post-Resurrection Appearances--16:9-14
Christ's first visible appearance was to Mary Magdalene, who was formerly a captive of seven demons. Immediately she hastened to tell the downcast and disheartened disciples, but they did not believe her report. After this the Lord appeared to two other disciples as they walked in the country. They too "went and told the rest, but they did not believe them either" (13). Finally Christ appeared "to the eleven as they sat at the table; and He rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen" (14).
It is interesting to note the increasing amounts of light given to the disciples in regards to the resurrection. It begins with one witness (9), then two witnesses (12), and finally He appears to all eleven. How much light must God shine on us before we will respond, how overwhelming must be the evidence before we are willing to trust? "Blessed are those who have not seen and yet believe" (John 20:29).
Christ's Mandate--16:15-18
Having appeared to the disciples, Christ now gives them their divine mandate. It involves two superlative tasks:
1. BLANKET THE EARTH WITH THE GOSPEL - "Go into all the world . . ." The disciples were to cover the earth GEOGRAPHICALLY with the message of the death and resurrection of our Lord. No country or province was too remote for the love of God and we who are the objects of His mercy should also become the messengers of His life-giving word. How far does our concern for the lost extend? God desires to stretch our hearts to the ends of the earth - "It is too small a thing that you should be My servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give you as a light to the Gentiles, that you should be My salvation to the ends of the earth" (Isa 49:6). Note that the first command is to "go," then "preach." We must go out to the unbelievers, not wait for them to come to us.
2. GIVE EVERY PERSON THE CHANCE TO HEAR - "and preach the gospel to every creature . . ." Not only must we blanket the earth GEOGRAPHICALLY, but also ETHNICALLY. We know that ultimately standing before the throne will be people "out of every tribe and tongue and people and nation" (Rev 5:9, 7:9). It is incumbent upon us then to give every person of every social grouping or ethnic background the chance to hear the gospel at least once. Today there are approximately two and one-half billion people who hove never heard the name of Christ. If the love of Christ really constrains us then we will use our resources and talents to see that these peoples ore reached in one way or another. The disciples did it without any twentieth century technology (Acts 17:6), surely with our vast resources we also can penetrate every culture if we will begin to take this eternally significant task seriously.
The following verses (16-18) describe the results of their "going' and "preaching'. Those who respond in belief will be saved while the ones not believing will be condemned (16). Baptism is not to be construed here as essential for salvation (see 1 Cor 1:17), but as an immediate response following salvation. Miraculous signs will accompany the preaching of the word and the book of Acts describes the fulfillment of these various signs. It is critical to see that these verses ore PREDICTIONS, not PROMISES. They were fulfilled in the first century church and recorded in Acts, but they were never intended to be promises for twentieth century living.
Christ's Ascension--16:19-20
Mark concludes by briefly describing what occurred after this final commissioning (15-18). The Lord was received into heaven to sit at the right hand of God (verses 19; Heb 1:3) and the disciples did as they had been instructed. "They went out and preached" everywhere with astounding results (see the book of Acts).
What was the secret to their explosive impact upon the first century world of their day? ". . . the Lord working with them. . . ." Their work for the Lord had such awesome impact because their work was THROUGH THE LORD! As always, divine results come not by might, nor by power . . . but by My spirit says the Lord of hosts" (Zech 4:6).
Whereas this gospel began with one man (John the Baptist) presenting Christ to the nation of Israel, it concludes with many men presenting Christ to all nations. Truly, the Son of Man came not to be served, but to serve and to give His life as a ransom for many"! (Mark 10:45).