Then His mother and His brothers arrived, and standing outside they sent word to Him and called Him. A crowd was sitting around Him, and they said to Him, "Behold, Your mother and Your brothers are outside looking for You." Answering them, He said, "Who are My mother and My brothers?" Looking about at those who were sitting around Him, He said, "Behold My mother and My brothers! For whoever does the will of God, he is My brother and sister and mother."
Earlier, two groups called Jesus “crazy”. The first group was “his own”, which was probably his family. Jesus’ family—his mother and brothers—are here to speak to him. Possibly, they wanted to take him home and keep him there (for this is how families dealt with family members who were insane). One way or the other, though, they had the authority to tell him to come out of whatever he was doing and to speak to them. Jesus, however, refused. He claimed that his true family are those who hear the word of God and do it. Here, he spoke specifically of his disciples who were listening to him. Thus, Jesus was communicating to his family, “You do not have the authority to call me out. Listen and do what I say, and then you will be my true family.” Jesus was not denying that his mother and brothers were his true family—but he was saying that only his disciples are his true family.
It is interesting to note that Jesus did not say that those who "believed" in him were his true family. Rather, those who did God's will. Not who tried to do God's will. Not who intended to do it. But actually did it.
This means that those who enact the will of God are Jesus' true family. Others may be seekers or hopers or longing for Jesus' family. But only those who do God's will are really the sisters and brothers of Jesus.
This does not mean perfection. This is why Jesus highly recommends repentance and confession of sin. But it does mean recognizing sin for what it is and doing all we can to get rid of it, as we will see.
Friday, April 30, 2010
Wednesday, April 14, 2010
Mark 3:23-29- Unforgivable
And He called them to Himself and began speaking to them in parables, "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house will not be able to stand. If Satan has risen up against himself and is divided, he cannot stand, but he is finished! But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house. Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin "—because they were saying, "He has an unclean spirit."
The accusation by the scribes from Jerusalem is the most serious one, and so Jesus deals with that one first in this longest speech in Mark thus far. It is serious both in its intensity and in its implications. To call Jesus a servant of “Beelzebul” or Satan is to imply that his work seems good, but is fundamentally working toward the detriment of God’s people. This is worse than what his family said, who was implying that it was a personal family problem that they would try to deal with—the scribes are saying that Jesus is destroying society itself. But also, because they were officials from Jerusalem, what they say has legal implications as well. They have the right to arrest him and charge him with evil done. This statement isn’t just a personal opinion, it is an official “government” report.
Jesus has a number of responses to this accusation, denying this “report”. His first response to the scribes is that Satan is a ruler of a kingdom and it makes no sense for a kingdom to battle itself. If Jesus was a servant of Satan, then how could he cast out demons, which is an act of war against the kingdom of Satan? Instead Jesus says, it is an act of an opposing warrior to tie up a warrior and to take his possessions—not the act of an ally. Jesus here is the one taking the person’s goods (the soul being attacked) and Satan and his demons is the “strong man”. “Strong man” is a title for a powerful warrior. Then Jesus says that the accusation the scribes make is a serious one. When a clear act of God is seen—releasing someone from judgement and the power of Satan by authority alone—and that act is said to be an act of Satan, then it is an act of blasphemy that cannot be forgiven.
Can we accidentally commit the unforgivable sin? If the sin in question is strictly calling Jesus filled with Satan, then perhaps we can't. But if the unforgivable sin is something broader, something that looks at God's good, powerful work of forgiveness and mercy and declares it evil... then maybe. But it seems that the unforgivable sin is really the sin of Pharaoh of old-- he hardened his heart against God's good work and His good command, and so God hardened his heart more. One can't be forgiven of declaring the Holy Spirit's work evil because God hardens that person's heart so that they never repent.
Ever meet someone who is so bitter against a Christian group, or a good person that no matter what you say to prove to them otherwise, they can't hear you? Those who reject God's obvious work are those who cannot repent. Perhaps someone else will be able to speak to them, but if you can't communicate, it's better to pray for God's mercy on them instead.
The accusation by the scribes from Jerusalem is the most serious one, and so Jesus deals with that one first in this longest speech in Mark thus far. It is serious both in its intensity and in its implications. To call Jesus a servant of “Beelzebul” or Satan is to imply that his work seems good, but is fundamentally working toward the detriment of God’s people. This is worse than what his family said, who was implying that it was a personal family problem that they would try to deal with—the scribes are saying that Jesus is destroying society itself. But also, because they were officials from Jerusalem, what they say has legal implications as well. They have the right to arrest him and charge him with evil done. This statement isn’t just a personal opinion, it is an official “government” report.
Jesus has a number of responses to this accusation, denying this “report”. His first response to the scribes is that Satan is a ruler of a kingdom and it makes no sense for a kingdom to battle itself. If Jesus was a servant of Satan, then how could he cast out demons, which is an act of war against the kingdom of Satan? Instead Jesus says, it is an act of an opposing warrior to tie up a warrior and to take his possessions—not the act of an ally. Jesus here is the one taking the person’s goods (the soul being attacked) and Satan and his demons is the “strong man”. “Strong man” is a title for a powerful warrior. Then Jesus says that the accusation the scribes make is a serious one. When a clear act of God is seen—releasing someone from judgement and the power of Satan by authority alone—and that act is said to be an act of Satan, then it is an act of blasphemy that cannot be forgiven.
Can we accidentally commit the unforgivable sin? If the sin in question is strictly calling Jesus filled with Satan, then perhaps we can't. But if the unforgivable sin is something broader, something that looks at God's good, powerful work of forgiveness and mercy and declares it evil... then maybe. But it seems that the unforgivable sin is really the sin of Pharaoh of old-- he hardened his heart against God's good work and His good command, and so God hardened his heart more. One can't be forgiven of declaring the Holy Spirit's work evil because God hardens that person's heart so that they never repent.
Ever meet someone who is so bitter against a Christian group, or a good person that no matter what you say to prove to them otherwise, they can't hear you? Those who reject God's obvious work are those who cannot repent. Perhaps someone else will be able to speak to them, but if you can't communicate, it's better to pray for God's mercy on them instead.
Mark 3:20-22- Loony Toony
And He came home, and the crowd gathered again, to such an extent that they could not even eat a meal. When His own people heard of this, they went out to take custody of Him; for they were saying, "He has lost His senses." The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons."
Jesus returned to Capernum, where he was staying at Peter’s home (which is now called Jesus’ own home). He is teaching again, but he is rejected because of what he is saying and doing by two groups. The first group is called “his own”. This is usually used to designate one’s family, or in this case it might indicate some of Jesus’ disciples. The second group is the educated scribes, an official group that has come from the council in Jerusalem to see for themselves what they had heard rumors about. It is significant that a group came from Jerusalem, because it meant that it represented Jewish “orthodoxy” in that time, possibly appointed by the Sanhedrin—the ruling council of Judeans. Both groups, in their own way, call Jesus “crazy.” The first say that he is (in Greek) “lost control of himself”. The scribes say that his miracles are done by the power of “Beelzebul” a title for an idol that they use for Satan. This means that his teaching and his ministry was rejected both by his own people, and by an official group of religious leaders.
Most people consider being called "crazy" a bad thing. For Christians, however, being considered crazy or dangerous simply because of words we speak, is a way of being like Jesus.
Jesus returned to Capernum, where he was staying at Peter’s home (which is now called Jesus’ own home). He is teaching again, but he is rejected because of what he is saying and doing by two groups. The first group is called “his own”. This is usually used to designate one’s family, or in this case it might indicate some of Jesus’ disciples. The second group is the educated scribes, an official group that has come from the council in Jerusalem to see for themselves what they had heard rumors about. It is significant that a group came from Jerusalem, because it meant that it represented Jewish “orthodoxy” in that time, possibly appointed by the Sanhedrin—the ruling council of Judeans. Both groups, in their own way, call Jesus “crazy.” The first say that he is (in Greek) “lost control of himself”. The scribes say that his miracles are done by the power of “Beelzebul” a title for an idol that they use for Satan. This means that his teaching and his ministry was rejected both by his own people, and by an official group of religious leaders.
Most people consider being called "crazy" a bad thing. For Christians, however, being considered crazy or dangerous simply because of words we speak, is a way of being like Jesus.
Mark 3:13-19: Apostles
And He went up on the mountain and summoned those whom He Himself wanted, and they came to Him. And He appointed twelve, so that they would be with Him and that He could send them out to preach, and to have authority to cast out the demons. And He appointed the twelve: Simon (to whom He gave the name Peter), and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder "); and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; and Judas Iscariot, who betrayed Him.
Jesus appointed twelve apostles. The term “apostle” literally means “one who is sent” and it designates one who is an official representative of an authority. Kings sent out apostles, or “heralds” to give people official news. The ruling council of the Jews also sent out apostles to communicate to all the synagogues in the world any official news or decisions. Jesus chose twelve of them because each one represented the twelve tribes of Israel—to preach to them and to rule over them (Matthew 10:5; 19:28).
The church rarely understands how important the apostles are to us. We are not just disciples of Jesus, but disciples of the apostles. It is the apostles who communicate to us the truth about Jesus, who interpret Jesus for us. We are as submissive to them as we are to Jesus.
The problem comes in when we play one apostle against another. Yes, it is possible for apostles to disagree, but we must not accept one apostle's teaching as more true than another. Rather, they are all under Jesus, and we must accept them all. This is why we have four gospels which sometimes disagree. This is why we have epistles by different writers who look at the life and teaching of Jesus differently. We do not need to accept the teaching of those who are not apostles, but apostolic teaching should be accepted and analyzed to understand where they do agree. The agreement of the apostles is the closest we will come to Jesus' original life and teaching.
Jesus appointed twelve apostles. The term “apostle” literally means “one who is sent” and it designates one who is an official representative of an authority. Kings sent out apostles, or “heralds” to give people official news. The ruling council of the Jews also sent out apostles to communicate to all the synagogues in the world any official news or decisions. Jesus chose twelve of them because each one represented the twelve tribes of Israel—to preach to them and to rule over them (Matthew 10:5; 19:28).
The church rarely understands how important the apostles are to us. We are not just disciples of Jesus, but disciples of the apostles. It is the apostles who communicate to us the truth about Jesus, who interpret Jesus for us. We are as submissive to them as we are to Jesus.
The problem comes in when we play one apostle against another. Yes, it is possible for apostles to disagree, but we must not accept one apostle's teaching as more true than another. Rather, they are all under Jesus, and we must accept them all. This is why we have four gospels which sometimes disagree. This is why we have epistles by different writers who look at the life and teaching of Jesus differently. We do not need to accept the teaching of those who are not apostles, but apostolic teaching should be accepted and analyzed to understand where they do agree. The agreement of the apostles is the closest we will come to Jesus' original life and teaching.
Mark 3:7-12-- Jesus' Work and Humility
Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea, and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him. And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him; for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" And He earnestly warned them not to tell who He was.
This is a summary of Jesus’ ministry, as stated already. Many people from different places are coming to gain healing from him and to learn his teaching. Although these people are coming from such a variety of places—some of which are Gentile regions— they are religiously all Jews, committed to the covenant of Moses. The crowds made it difficult for Jesus to teach, and so he sometimes taught from a boat, or just sailed away to escape the large crowds. Again, the spirits who were attacking people because of their sins were trying to expose Jesus, but Jesus wanted his identity well-known in the spirit world to be kept quiet on earth.
Jesus wanted his identity to be kept secret because he was told by God that he was the Son of God in a secret manner. He had no right to announce boldly who the Father said who He was until the Father told him to. He acted like He was the Son of God, the Messiah. He acted like the healing king supporting the poor wherever he want. And some recognized his actions for what they were. But he remained quiet and asked others to do the same.
Even so, we need to remain silent about our gifts and the things God has told us. We can tell a select few, but we must not proclaim that which is told privately to us. If it is told privately, then it is to remain private. This is a part of our humility, a part of our submission to God.
This is a summary of Jesus’ ministry, as stated already. Many people from different places are coming to gain healing from him and to learn his teaching. Although these people are coming from such a variety of places—some of which are Gentile regions— they are religiously all Jews, committed to the covenant of Moses. The crowds made it difficult for Jesus to teach, and so he sometimes taught from a boat, or just sailed away to escape the large crowds. Again, the spirits who were attacking people because of their sins were trying to expose Jesus, but Jesus wanted his identity well-known in the spirit world to be kept quiet on earth.
Jesus wanted his identity to be kept secret because he was told by God that he was the Son of God in a secret manner. He had no right to announce boldly who the Father said who He was until the Father told him to. He acted like He was the Son of God, the Messiah. He acted like the healing king supporting the poor wherever he want. And some recognized his actions for what they were. But he remained quiet and asked others to do the same.
Even so, we need to remain silent about our gifts and the things God has told us. We can tell a select few, but we must not proclaim that which is told privately to us. If it is told privately, then it is to remain private. This is a part of our humility, a part of our submission to God.
Mark 3:1-6: Working on the Sabbath
He entered again into a synagogue; and a man was there whose hand was withered. They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. He said to the man with the withered hand, "Get up and come forward!" And He said to them, "Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?" But they kept silent. After looking around at them with anger, grieved at their hardness of heart, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored. The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him.
As was his usual practice, Jesus is prepared to teach in a synagogue, and there is a man who needs to be healed. The Pharisees were ready to accuse him of breaking the Sabbath, because he was about to do his usual “work”—healing the sick, which allows him to be fed. They saw Jesus’ ministry as a “job” that he needed to cease on the Sabbath day. Jesus challenged them, showing that he saw his ministry as simply doing good to whoever as had need, and that the Sabbath day was a day to do good, even as any other day of the week is. Their silence in response to his question was a challenge right back to Jesus. Jesus was furious, then and called the man in front of everyone there, and healed him openly, in defiance of the Pharisee’s tradition.
The Pharisees were extremely upset and began making plans to destroy Jesus. Why? Because, first of all, he made it clear that he opposed their political agenda to have all of Israel live out a strict Sabbath. Secondly, Jesus showed himself to be in rebellion against their laws of the Sabbath—and breaking that law was punishable by death (Exodus 31:15). Thirdly, Jesus was popular, and getting more popular all the time, and so he might be a political rival against the Pharisees, at least in Galilee.
The Herodians were servants of the house of Herod, who was interested in retaining their political control over Jewish territory, especially Galilee. Jesus was already a threat to Herod, because his message of the kingdom was in opposition to all current rulers of God’s people—including the Herods.
Most people consider the Sabbath to be a matter of not working. To get some rest, to offer balance in life. Jesus, however isn't interested in a balanced life, and He sees the Sabbath differently. The Sabbath is to cease working for oneself, but it is not to stop working for others. In fact, Jesus says, the Sabbath is specifically a good time to work for others.
Therefore, rather than taking Sunday (or Saturday, as that is truly the Sabbath, the seventh day) as a day to go to church and to watch football, the followers of Jesus will see this as a day to volunteer to do good for those in need. The Sabbath isn't for resting, but for doing good.
Note on other thing, please. Jesus defines "doing good" or love here by opposing it to their opposites. To do harm to someone is the opposite of doing good. And to do good is the same as saving a life, the opposite of which is to kill. Thus, love cannot be included in doing harm or by killing. So when Jesus says to love our enemies, we cannot love and kill. We cannot love and harm. When we decide what to do with our enemies, we must remember that harming them is not Jesus' way. If we claim it is, then we only do harm to ourselves.
As was his usual practice, Jesus is prepared to teach in a synagogue, and there is a man who needs to be healed. The Pharisees were ready to accuse him of breaking the Sabbath, because he was about to do his usual “work”—healing the sick, which allows him to be fed. They saw Jesus’ ministry as a “job” that he needed to cease on the Sabbath day. Jesus challenged them, showing that he saw his ministry as simply doing good to whoever as had need, and that the Sabbath day was a day to do good, even as any other day of the week is. Their silence in response to his question was a challenge right back to Jesus. Jesus was furious, then and called the man in front of everyone there, and healed him openly, in defiance of the Pharisee’s tradition.
The Pharisees were extremely upset and began making plans to destroy Jesus. Why? Because, first of all, he made it clear that he opposed their political agenda to have all of Israel live out a strict Sabbath. Secondly, Jesus showed himself to be in rebellion against their laws of the Sabbath—and breaking that law was punishable by death (Exodus 31:15). Thirdly, Jesus was popular, and getting more popular all the time, and so he might be a political rival against the Pharisees, at least in Galilee.
The Herodians were servants of the house of Herod, who was interested in retaining their political control over Jewish territory, especially Galilee. Jesus was already a threat to Herod, because his message of the kingdom was in opposition to all current rulers of God’s people—including the Herods.
Most people consider the Sabbath to be a matter of not working. To get some rest, to offer balance in life. Jesus, however isn't interested in a balanced life, and He sees the Sabbath differently. The Sabbath is to cease working for oneself, but it is not to stop working for others. In fact, Jesus says, the Sabbath is specifically a good time to work for others.
Therefore, rather than taking Sunday (or Saturday, as that is truly the Sabbath, the seventh day) as a day to go to church and to watch football, the followers of Jesus will see this as a day to volunteer to do good for those in need. The Sabbath isn't for resting, but for doing good.
Note on other thing, please. Jesus defines "doing good" or love here by opposing it to their opposites. To do harm to someone is the opposite of doing good. And to do good is the same as saving a life, the opposite of which is to kill. Thus, love cannot be included in doing harm or by killing. So when Jesus says to love our enemies, we cannot love and kill. We cannot love and harm. When we decide what to do with our enemies, we must remember that harming them is not Jesus' way. If we claim it is, then we only do harm to ourselves.
Sunday, April 11, 2010
Mark 2:23-28- Love is Greater Than Law
And it happened that He was passing through the grainfields on the Sabbath, and His disciples began to make their way along while picking the heads of grain. The Pharisees were saying to Him, "Look, why are they doing what is not lawful on the Sabbath?" And He said to them, "Have you never read what David did when he was in need and he and his companions became hungry; how he entered the house of God in the time of Abiathar the high priest, and ate the consecrated bread, which is not lawful for anyone to eat except the priests, and he also gave it to those who were with him?" Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath. So the Son of Man is Lord even of the Sabbath."
The Sabbath was a custom established by Moses in the Ten Commandments for all of God’s people to take the seventh day of the week (today called Saturday) and to cease from work. The types of work rejected for the Sabbath was: working for one’s provision (Numbers 15:32-36); gathering food (Exodus 16:22-30); or cooking food (Exodus 35:3). This was to be proof to the people that God would provide food according to his power—and they would eat abundantly, even though they were reducing their work by a seventh.
However, on the Sabbath, one would still care for children and animals (Matthew 12:11), and the priests would still do their regular business (Matthew 12:5). But the Pharisees and other groups had a list of laws that they wanted all Jews to follow to obey the Sabbath “properly”—beyond the written command. Some of the laws were that one could only walk about a mile on the Sabbath, and one had to limit how much one did for oneself or others.
The disciples were technically violating the Sabbath, because they were gathering food from the fields. But their manner of ministry and following Jesus often meant that they were unable to prepare for the Sabbath ahead of time. Thus, if they followed all the commands and traditions of the Sabbath, they would go hungry every Sabbath. But Jesus gave lenience to the disciples on this point. He used the example of David, who ate food that was traditionally not allowed for him to eat, because he was on a mission and was hungry. Even so, Jesus indicates, the disciples may break this technical rule because they were on a mission and hungry.
Jesus’ statement in verse 28 is a short poem that indicates that mankind, and especially God’s chosen Human, has the right to determine what is good for mankind in obeying the Sabbath. Notice that Jesus never sets aside Sabbath practice, but he makes it merciful. Nor could the Pharisees accuse Jesus himself of even breaking their tradition.
Love is greater than any law. Should a law stand against love, then, in the eyes of God, that law is illegal. This means that if we side with law instead of love, then we do not side with God. God always stands with love instead of ritual, tradition, executieve or legal force.
The Sabbath was a custom established by Moses in the Ten Commandments for all of God’s people to take the seventh day of the week (today called Saturday) and to cease from work. The types of work rejected for the Sabbath was: working for one’s provision (Numbers 15:32-36); gathering food (Exodus 16:22-30); or cooking food (Exodus 35:3). This was to be proof to the people that God would provide food according to his power—and they would eat abundantly, even though they were reducing their work by a seventh.
However, on the Sabbath, one would still care for children and animals (Matthew 12:11), and the priests would still do their regular business (Matthew 12:5). But the Pharisees and other groups had a list of laws that they wanted all Jews to follow to obey the Sabbath “properly”—beyond the written command. Some of the laws were that one could only walk about a mile on the Sabbath, and one had to limit how much one did for oneself or others.
The disciples were technically violating the Sabbath, because they were gathering food from the fields. But their manner of ministry and following Jesus often meant that they were unable to prepare for the Sabbath ahead of time. Thus, if they followed all the commands and traditions of the Sabbath, they would go hungry every Sabbath. But Jesus gave lenience to the disciples on this point. He used the example of David, who ate food that was traditionally not allowed for him to eat, because he was on a mission and was hungry. Even so, Jesus indicates, the disciples may break this technical rule because they were on a mission and hungry.
Jesus’ statement in verse 28 is a short poem that indicates that mankind, and especially God’s chosen Human, has the right to determine what is good for mankind in obeying the Sabbath. Notice that Jesus never sets aside Sabbath practice, but he makes it merciful. Nor could the Pharisees accuse Jesus himself of even breaking their tradition.
Love is greater than any law. Should a law stand against love, then, in the eyes of God, that law is illegal. This means that if we side with law instead of love, then we do not side with God. God always stands with love instead of ritual, tradition, executieve or legal force.
Saturday, April 10, 2010
Mark 2:18-22- Old Wineskins, New Shiny Bottles
John's disciples and the Pharisees were fasting; and they came and said to Him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" And Jesus said to them, "While the bridegroom is with them, the attendants of the bridegroom cannot fast, can they? So long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast in that day. No one sews a patch of unshrunk cloth on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results. No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins."
Fasting— not eating food for a day or more— was common in Jewish society to indicate that one was mourning a great loss, such as a loved one (e.g. I Samuel 31:11-13). It is done when someone has sinned against the Lord and they want to be saved from judgement (I Samuel 7:3-6; Jonah 3:5-9). And Israel fasts when they ask God for a restoration of their political and moral independence (Nehemiah 1:3-4;Daniel 9:1-3). Fundamentally, one fasts when he or she wants deliverance or salvation from God. For this reason, the ancient Baptists and Pharisees were fasting to see God’s deliverance come upon God’s people. Since Jesus was proclaiming this deliverance, it was a surprise to them that Jesus’ disciples did not fast.
Jesus’ reply is that God’s deliverance was already here, in the person of Jesus. So why should the disciples fast and beg for what is already here? But later, when Jesus is not on earth, then it would be appropriate to fast. Even so, Jesus said, at the time of his ministry it was not appropriate to fast, but now—with Jesus being gone—it is appropriate to fast.
The next metaphor is talking about having new customs for a new situation. Just as fasting isn’t appropriate when God’s deliverance has arrived, even so, there are customs that must be changed because of the new kingdom of God that is arriving.
Religious tradition is only appropriate in certain contexts. We can renew a certain custom and make it seem "meaningful", but unless we truly understand our contemporary context and culture and what that tradition will mean to them, we should not just apply the old customs. Every generation should have new traditions to express the old truths. Even these new traditions should be analyzed to see if they really represent truth, but we "old timers" cannot stop a new custom simply because it is unfamiliar to us, or because it means something different to the culture we came from.
Truth has an outward look that is completely different to every generation. But the truth can be the same.
Fasting— not eating food for a day or more— was common in Jewish society to indicate that one was mourning a great loss, such as a loved one (e.g. I Samuel 31:11-13). It is done when someone has sinned against the Lord and they want to be saved from judgement (I Samuel 7:3-6; Jonah 3:5-9). And Israel fasts when they ask God for a restoration of their political and moral independence (Nehemiah 1:3-4;Daniel 9:1-3). Fundamentally, one fasts when he or she wants deliverance or salvation from God. For this reason, the ancient Baptists and Pharisees were fasting to see God’s deliverance come upon God’s people. Since Jesus was proclaiming this deliverance, it was a surprise to them that Jesus’ disciples did not fast.
Jesus’ reply is that God’s deliverance was already here, in the person of Jesus. So why should the disciples fast and beg for what is already here? But later, when Jesus is not on earth, then it would be appropriate to fast. Even so, Jesus said, at the time of his ministry it was not appropriate to fast, but now—with Jesus being gone—it is appropriate to fast.
The next metaphor is talking about having new customs for a new situation. Just as fasting isn’t appropriate when God’s deliverance has arrived, even so, there are customs that must be changed because of the new kingdom of God that is arriving.
Religious tradition is only appropriate in certain contexts. We can renew a certain custom and make it seem "meaningful", but unless we truly understand our contemporary context and culture and what that tradition will mean to them, we should not just apply the old customs. Every generation should have new traditions to express the old truths. Even these new traditions should be analyzed to see if they really represent truth, but we "old timers" cannot stop a new custom simply because it is unfamiliar to us, or because it means something different to the culture we came from.
Truth has an outward look that is completely different to every generation. But the truth can be the same.
Wednesday, April 7, 2010
Mark 2:15-17-- Without the Sick, We're Sick
And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" And hearing this, Jesus said to them, "It is not those who are healthy who need a healer, but those who are sick; I did not come to call the righteous, but sinners."
Jesus was having a party in his house, and Levi invited all of his friends over—who were all outcasts of Jewish society. Some of them were real sinners, like prostitutes or cheats, while others were considered “sinners” by society at large, such as toll-collectors, even though they did nothing wrong.
The scribes mentioned here are a certain kind of man who was educated by the Pharisees, who had a five-year program to teach people their ways. The Pharisees were a group who wanted certain laws to be passed about how to honor God’s special day and about certain eating habits, so that all Jews would follow their ideas of obeying Moses’ law. In that society, if you invited someone into your house, and then ate with them, you were treating them as an equal and accepting them in your society. Since Jesus was speaking for God, that meant that anyone he was eating with he was accepting them as God’s people as well. The Pharisees were complaining that Jesus was accepting those that Jewish society at large was rejecting.
Jesus’ response shows that he sees himself as a healer—not so much of people’s bodies, but of their relationship with God. So the ones who need to hear Jesus’ teaching about repentance is not those who consider their relationship with God to be fine, but those who know that the relationship is severed. Thus, Jesus’ ministry focused on those who knew that they needed to get right with God and be accepted again—those who needed forgiveness.
Jesus didn't come for the healthy, but the sick. Why, then, do we pride ourselves at having "healthy" churches? Better that our churches be sick and filled with the sick.
Jesus was having a party in his house, and Levi invited all of his friends over—who were all outcasts of Jewish society. Some of them were real sinners, like prostitutes or cheats, while others were considered “sinners” by society at large, such as toll-collectors, even though they did nothing wrong.
The scribes mentioned here are a certain kind of man who was educated by the Pharisees, who had a five-year program to teach people their ways. The Pharisees were a group who wanted certain laws to be passed about how to honor God’s special day and about certain eating habits, so that all Jews would follow their ideas of obeying Moses’ law. In that society, if you invited someone into your house, and then ate with them, you were treating them as an equal and accepting them in your society. Since Jesus was speaking for God, that meant that anyone he was eating with he was accepting them as God’s people as well. The Pharisees were complaining that Jesus was accepting those that Jewish society at large was rejecting.
Jesus’ response shows that he sees himself as a healer—not so much of people’s bodies, but of their relationship with God. So the ones who need to hear Jesus’ teaching about repentance is not those who consider their relationship with God to be fine, but those who know that the relationship is severed. Thus, Jesus’ ministry focused on those who knew that they needed to get right with God and be accepted again—those who needed forgiveness.
Jesus didn't come for the healthy, but the sick. Why, then, do we pride ourselves at having "healthy" churches? Better that our churches be sick and filled with the sick.
Mark 2:13-14 Quitting His Job
And He went out again by the seashore; and all the people were coming to Him, and He was teaching them. As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him.
Levi (in other gospels called Matthew—Matthew 9:9) was called in the same way as the other disciples. He was at his place of work where he was employed by the Romans. Levi was not a major “tax-gatherer”, but only a lowly toll-collector, who collected people’s tolls as they were using a Roman road. Levi was not cheating other people in his tax-gathering, but he was still considered a “sinner” and evil by Jewish society at large. Jesus, though, saw in him the makings of a prophet of God’s kingdom, and so he called him to leave his job and to follow him. Levi didn’t give two weeks notice—he just left. Again, this was unacceptable, but an indication of his faith in Jesus.
Jesus specifically targeted those in unacceptable professions-- tax collectors and prostitutes. Yet if a prostitute walked into our churches, we would immediately judge her. We should be the first people welcoming the felons, the drug dealers, and those who make pornography. We should give them the same opportunity for renewal and repentance that Jesus did. We need more ministries like XXXchurch.
Levi (in other gospels called Matthew—Matthew 9:9) was called in the same way as the other disciples. He was at his place of work where he was employed by the Romans. Levi was not a major “tax-gatherer”, but only a lowly toll-collector, who collected people’s tolls as they were using a Roman road. Levi was not cheating other people in his tax-gathering, but he was still considered a “sinner” and evil by Jewish society at large. Jesus, though, saw in him the makings of a prophet of God’s kingdom, and so he called him to leave his job and to follow him. Levi didn’t give two weeks notice—he just left. Again, this was unacceptable, but an indication of his faith in Jesus.
Jesus specifically targeted those in unacceptable professions-- tax collectors and prostitutes. Yet if a prostitute walked into our churches, we would immediately judge her. We should be the first people welcoming the felons, the drug dealers, and those who make pornography. We should give them the same opportunity for renewal and repentance that Jesus did. We need more ministries like XXXchurch.
Mark 2:1-12-- Forgiving the Paralytic
When He had come back to Capernaum several days afterward, it was heard that He was at home. And many were gathered together, so that there was no longer room, not even near the door; and He was speaking the word to them. And they came, bringing to Him a paralytic, carried by four men. Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. And Jesus seeing their faith said to the paralytic, "Son, your sins are forgiven." But some of the scribes were sitting there and reasoning in their hearts, "Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?" Immediately Jesus, aware in His spirit that they were reasoning that way within themselves, said to them, "Why are you reasoning about these things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven'; or to say, 'Get up, and pick up your pallet and walk '? But so that you may know that the Son of Man has authority on earth to forgive sins "— He said to the paralytic, I say to you, get up, pick up your pallet and go home." And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this."
The paralytic, as well, was considered judged by evil spirits because of his sin. Certainly he was not allowed to enter the temple to pray to God there (Leviticus 21:18-20—although this passage is specifically speaking about priests), and he was unable to work, unable to be married—unable to participate in society. But he had friends, or at least people who had pity on him, who decided to work for him. Jesus was teaching in Peter’s house, and it was so crowded, no one could get in. So these men decided to do something outrageous—to tear up Peter’s roof, and lower the handicapped man through. Jesus didn’t rebuke them for their impropriety, but rewarded it instead.
But he didn’t immediately heal the man. Instead he said, “Your sins are forgiven.” To say this, Jesus was recognizing that his handicap came because of evil he did before God, it was an indication that he was exiled from God’s presence, separated from God. But now, Jesus said, because of the outrageous act of faith of his friends, he is accepted back in God’s presence, released from exile.
Scribes were literally, “those who could read and write” in ancient society, and this indicated that they were educated. In this case, they flexed their educated muscles, declaring that Jesus could not say who was forgiven and who was not—only God could. Jesus couldn’t hear what they said, but he knew what they were talking about. So to indicate that God supported Jesus’ words, Jesus healed the man by the power of God. Jesus’ healings were not just about making people better, they mostly indicated that the one healed was not condemned by God, but accepted by him.
The main point of Jesus' ministry was opening doors to people so that they could connect to God. That's what forgiveness really is-- an open relationship. Jesus was more concerned about the paralytic's relationship to God than about his healing. Why? Because his healing could happen in the resurrection, or it could happen now, but if he has no relationship with God, then there is no healing, ever.
But it is just as important for everyone to know that he is right before God as well as for God to allow that relationship to exist. That's why Jesus healed him-- so that the religious leaders had to admit that God is connected to the poor. Even today, the religious leaders deny that the poor and hurting truly have faith. For some reason, they think that only the healed and the rich have a good relationship with God. They seem to have ignored both the gospel and James-- "It is the poor who are rich in faith."
It is our responsibility as religious people to draw people to God. It is also our responsibility to not put blocks in the ways of the poor and hurting to keep them thinking that they are separated from God, when they are not.
The paralytic, as well, was considered judged by evil spirits because of his sin. Certainly he was not allowed to enter the temple to pray to God there (Leviticus 21:18-20—although this passage is specifically speaking about priests), and he was unable to work, unable to be married—unable to participate in society. But he had friends, or at least people who had pity on him, who decided to work for him. Jesus was teaching in Peter’s house, and it was so crowded, no one could get in. So these men decided to do something outrageous—to tear up Peter’s roof, and lower the handicapped man through. Jesus didn’t rebuke them for their impropriety, but rewarded it instead.
But he didn’t immediately heal the man. Instead he said, “Your sins are forgiven.” To say this, Jesus was recognizing that his handicap came because of evil he did before God, it was an indication that he was exiled from God’s presence, separated from God. But now, Jesus said, because of the outrageous act of faith of his friends, he is accepted back in God’s presence, released from exile.
Scribes were literally, “those who could read and write” in ancient society, and this indicated that they were educated. In this case, they flexed their educated muscles, declaring that Jesus could not say who was forgiven and who was not—only God could. Jesus couldn’t hear what they said, but he knew what they were talking about. So to indicate that God supported Jesus’ words, Jesus healed the man by the power of God. Jesus’ healings were not just about making people better, they mostly indicated that the one healed was not condemned by God, but accepted by him.
The main point of Jesus' ministry was opening doors to people so that they could connect to God. That's what forgiveness really is-- an open relationship. Jesus was more concerned about the paralytic's relationship to God than about his healing. Why? Because his healing could happen in the resurrection, or it could happen now, but if he has no relationship with God, then there is no healing, ever.
But it is just as important for everyone to know that he is right before God as well as for God to allow that relationship to exist. That's why Jesus healed him-- so that the religious leaders had to admit that God is connected to the poor. Even today, the religious leaders deny that the poor and hurting truly have faith. For some reason, they think that only the healed and the rich have a good relationship with God. They seem to have ignored both the gospel and James-- "It is the poor who are rich in faith."
It is our responsibility as religious people to draw people to God. It is also our responsibility to not put blocks in the ways of the poor and hurting to keep them thinking that they are separated from God, when they are not.
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