On Your Mark!
Tuesday, April 5, 2011 at 09:03AM As we did with the Book of Psalms over the Fall, we are attempting to learn about the Gospel of Mark during this Easter Season. On Sunday, April 3rd, Pastor Wilson challenged us all to read one chapter of Mark per day from April 8 through Easter Sunday and to answer four relatively simple questions in order to focus on what we've read. Everyone has very busy lives in today's world and it's tough to carve out even enough time to read a chapter per day, much less answer questions, but those who take this challenge will be blessed and will have their own Mark journal to show for it. Below, Pastor Wilson shares the schedule for the challenge and the questions, plus provides a simple example of a journal entry from Chapter 1. It doesn't have to be tremendously detailed to be valuable. As with the Psalms Journal, Pastor Wilson will update his experiences in the gospel as entries in this blog.
The Mark Challenge – 2011
Goal: To read the full gospel of Mark together during the Easter season and gain insight into our Lord and ourselves as we do so.
Methodology: For each chapter, we will respond in four ways. 1) We will list what Jesus did and said in the chapter. 2) We will list how different listeners/observers responded to Jesus’ actions/words. 3) We will share about our own response to Jesus’ actions/words. 4) We will suggest what this response should mean in our daily lives. That’s four "exercises" for each chapter.
Schedule:
April 8, 2011 – Mark 1
April 9, 2011 – Mark 2
April 10, 2011 – Mark 3
April 11, 2011 – Mark 4
April 12, 2011 – Mark 5
April 13, 2011 – Mark 6
April 14, 2011 – Mark 7
April 15, 2011 – Mark 8
April 16, 2011 – Mark 9
April 17, 2011 – Mark 10
April 18, 2011 – Mark 11
April 19, 2011 – Mark 12
April 20, 2011 – Mark 13
April 21, 2011 – Mark 14
April 22, 2011 – Mark 15
April 23, 2011 – Mark 16
Here’s a sample entry for April 8th:
April 8, 2011 – Mark 1
1. Jesus submits to the baptism of John and, after the Spirit of God reveals who He is, is driven into the wilderness for testing. He returns to preach in Galilee and calls the Fab Four (Andrew, Peter, James and John). He casts out a demon, heals Peter’s mother-in-law from a fever, and heals many, including a leper told to show himself to the priests.
2. The Fab Four follow Him, the crowd recognizes that He teaches and acts with authority, the ill come to Him for healing, and the leper who was healed partially disobeyed Him by “going public.”
3. I left my intended vocation to follow God’s call into ministry, so I understand the Fab Four leaving their nets. Yet, as I look at my life, I wonder how much I’ve really given up. I’m probably more like the leper who blabbed about Jesus after being told to keep quiet. I seem to have thought I knew more than God about what I needed in too much of my life.
4. I want to obey God instead of going my own way so much of the time.
Reader Comments (1)
I don't know what happened, but I just noted that none of my subsequent Mark journals made it into the website. So, I'm uploading the rest right now...if this text box will take it.
April 9, 2011 – Mark 2
1. When a crowd throngs the house where Jesus is teaching, four friends lower their paralyzed friend through the roof for healing. Then, Jesus shocks everyone by calling Levi/Matthew to follow him and the tax collector leaves his lucrative business behind to follow Jesus. The crowd asks why Jesus’ disciples aren’t as rigorous with regard to fasting as John’s disciples and Jesus explains that He is a paradigm-breaker (see especially v. 21). Then, Jesus’ disciples are questioned for “breaking” the Sabbath.
2. At first, the people are amazed at Jesus’ healing of the paralyzed man and responded to Him, but then, they became confused by the fact that Jesus’ disciples didn’t fit their preconceptions of what it means to be holy. So, they questioned Him with regard to the disciples’ actions, not on ONE, but on TWO occasions. This demonstrates that our enemy will often attack our Lord through us as disciples and even God’s leaders through the leaders’ disciples. Thankfully, Matthew responds positively to the Lord.
3. The questioning of the crowd underscores to me how much my actions do and will color other people’s reactions to the Lord Jesus. Jesus’ answer to the crowd reminds me that a relationship with God can’t be something added on—God’s expectations aren’t value-added; they are potential deal-breakers if we cannot respond positively to God’s coaching and wooing us toward God’s will.
4. I need to be so open to God that I’m willing to let God bust my preconceptions. I have to be more willing to admit when I’m wrong and respond when God offers the opportunity.
April 10, 2011 – Mark 3
1. Jesus heals the man with the withered hand and retreats to a more responsive crowd in view of Pharisaic criticism and conspiracy. Interestingly, while Jesus is teaching from a boat, even the unclean spirits reveal Him as the Son of God—even though Jesus wasn’t ready for the fullness of His identity to be known to unbelieving humankind. He goes up to a mountain and officially chooses the crowd. But when he gets home, his own family and friends decided that He was deluded and tried to keep him in custody for His own sake. The scribes and priests take up the chant and accuse Him of being possessed, but Jesus offers His famous, “Can Satan cast out Satan?” question and promises to keep on forgiving sins. As for the family’s action, Jesus later identifies His family with those who do God’s will.
2. The crippled man responds in faith and is healed while the authorities conspire. The people follow Jesus, at least in curiosity, and the twelve follow in obedience. But Jesus’ own family tries to stop His ministry for “His own good.” The authorities take advantage of the family’s concern to exploit the idea until Jesus confronts them.
3. I really resonate with Jesus’ response against authority when authority gets in the way of service and I am warned by the idea that those close to you (in one way or another) may hinder you. The response is to find out what God wants and to get in on it.
4. I need to be more courageous in asserting God’s will.
April 11, 2011 – Mark 4
1. In this chapter, the crowds continue to be large enough to create logistical problems, so Jesus teaches from a boat, set just off the shore (subtle crowd control), and teaches through parables. He tells the parable of the sower and when the disciples don’t understand, indicates that the parables are necessary as part of God’s plan. However, the saying about parables existing to keep people off-balance so that they won’t repent and be forgiven seems strange (more later). After explaining the parable to the disciples, He tells about the lamp and lamp-stand, measure of generosity, crop and harvest, and mustard seed. Verse 34 tells us that the disciples were given the decoder for everything. Then, they crossed the Lake of Tiberias and a storm arose, threatening to sink the boat. When the disciples cried out, Jesus calmed the sea with a command.
2. The crowd seems to follow Jesus with interest, but I find it interesting that while the disciples ask about the meaning of the parable, the crowd doesn’t. Does that suggest that Mark’s perception is that the crowd settles for the superficial experience of Jesus? Is that why the enigmatic statement at the end of v. 22 is there? The disciples, at least, are seeking and receiving explanations of the meaning of these parables—especially when the storm incident elucidates the principle of the mustard seed. The disciples panic at this point when Jesus gives them an opportunity to show faith (v. 40) and are beginning to wonder how they’ve become involved with a Master who masters even the chaos of the sea and the unseen power of the wind?
3. Sometimes, you just know that you can’t give people your full understanding of a biblical principle or insight of faith because they don’t have the background, preparation, or motivation to accept it, build on it, and use it. You simply sense that a full explanation may make it even more difficult for them to open up to spiritual things. That’s what I see Jesus teaching the disciples in this chapter. Jesus knows that some of these parables are going to be misused and misconstrued. Jesus knows that some of these parables may confuse for a moment, but He is willing to take the risk that some will seek further or open further to the presence of God. I believe we are sometimes too capricious with our message. We’re somewhat like the guys on the “El” trains who keep shouting and repeating affirmations of God and the fact that God wants to save people, but are observed as somewhat frightening and disruptive by most of the riders. The way Jesus handles the parables tells us to be aware of our audiences and not to push too far, too fast.
4. I truly believe that I try to be sensitive as to how much of the gospel I can share at one sitting/standing with a person, but I confess that there are too many times with my brothers and sisters when I’m asked what should be a simple question and end up serving the whole calf when a filet mignon would do.
April 12, 2011 – Mark 5
1. The Gedarene demoniac was out of control, but confronted by Jesus such that the unclean spirits ended up in unclean animals. But even the unclean animals didn’t want any part of these demonic spirits and they committed a mass lemming style suicide rather than live with those spirits. Naturally, of course, when wallets collide with faith, you’ll often see faith driven out and the swine owners in this story are no exception. So, Jesus tells the former demoniac to be a missionary at home and goes to fields where He might be more accepted. Then, there is a healing within a healing story. A synagogue leader comes to Jesus to plead for the life of his dying 12 year old daughter and Jesus starts to head home with him. In the midst of the trip, however, a woman who had been hemorrhaging as long as the daughter had been alive, touches Jesus’ garment in faith. She is instantly healed, but Jesus teaches a lesson on faith by having her affirm her experience. Then, after being informed of the death of the 12 year old, Jesus continues on and tells the synagogue ruler to have the same kind of faith as the old woman had expressed. Jesus raises the child, orders her fed, and encourages people to keep it a secret.
2. The responses are varied in this chapter. The spirits want nothing to do with Jesus; the former demoniac came to his right mind and came near for Jesus’ teaching (and wanted to go back with Jesus). The swine owners wanted Jesus to go away (because ministry interfered with their business?). The synagogue leader first wanted Jesus’ presence to heal his daughter and then, was apparently not going to bother Jesus after getting the death report. Jesus demanded faith and, apparently since the ruler led Jesus to his house, he demonstrated some. The woman healed of the hemorrhage responded with courage and presented herself in Jesus’ presence. The 12 year old got up when Jesus commanded her. Except for the swine-owners, all of these responses seem positive.
3. My responses to the stories are positive. I question my resolve should I be confronted by a person out of control, whether because of demonic possession or some more modern possession like PCP that gives self-destructive energy and power. I’m perfectly willing to pray for healings and lay hands upon the sick, but am I willing to continue praying and believing in the face of negative evidence? Jesus went on with His mission in spite of the girl’s death. Am I willing to keep praying even when I don’t see any positive results?
I do know that my overwhelming impression of this chapter is concerning the importance of faith. With the demoniac, Jesus was already starting to cast out the demonic spirits when they cried out to Him. He acted in faith before all of the facts and details were in. The woman had to express faith both in order to reach out to the garment and to confess what she had done. The ruler had to express faith to take Jesus onward after the death report had arrived. I wonder how willing I am to keep on believing God, even when it looks bad for God based on the evidence I can see. That’s how I respond to what Jesus did here.
4. I need to practice remaining firm in faith, even when I just want to bend with the so-called evidence. I sometimes see myself adjusting my prayers according to what I can see instead of allowing God to transform what I can see by remaining steadfast in prayer.
April 13, 2011 – Mark 6
1. Jesus creates a stir in the synagogue at Nazareth at the beginning of this chapter. At first, the people are amazed and eager to hear until they start to second-guess (more later). So, Jesus expands the ministry by sending out the disciples two-by-two. While the disciples are ministering, Herodias’ daughter does her seductive dance for Herod and Herod unwisely promises her anything. Prompted by her mother, she requests the head of John the Baptizer on a plate and, lest Herod lose face at the idea of saving John’s face (and head!), she gets it. The passage segues from John’s death and burial to the disciples’ reports on their mission. It’s like the juxtaposition is built that way to help us understand the passing of the torch between John and his disciples to Jesus and His disciples.
The success of both Jesus’ teaching/healing and the mission of the disciples is so overwhelming that people are constantly seeking them out to keep on performing the healing—even when the disciples are in need of restoration/recharging. Jesus takes them away to recharge, but the people follow. Jesus feeds 5K + with five loaves and two fish and the disciples collect twelve baskets full of leftovers (is that because twelve were collecting the leftovers or so that there would be bonus provisions for the twelve?). This miracle of feeding is followed by Jesus walking on the water. The miracle of feeding, as the account in John’s gospel notes, aligns Jesus with God’s ability to give manna in the wilderness and the walking on the water reminds us of Psalm 77:19 where God walks through the path of the seas with no marks remaining. And after those signs, the ministry continues.
2. The attendees of the synagogue in Nazareth initially respond positively to Jesus’ teaching, but when they become preoccupied with His human background and His familiarity to them, they could no longer respond in faith. Jesus realized that there was a severe drop-off in the potential for faith-driven actions, so He moved to more fertile ground. But as He did, He prepared the disciples for rejection, letting them know that there would be improper responses as well.
I like the way Jesus’ instructions to His disciples with regard to the feeding doesn’t let them pass the buck. Too often, people who see the needs want someone else to take care of them. I particularly like the way that Jesus sent them out to scout what was available and just simply told the disciples to start with that. But the disheartening part of this chapter is the realization that the disciples didn’t get it (v. 52)
3. I am personally encouraged by Jesus’ willingness to cut His losses when ministry is rejected. I see Jesus as being intensely practical in this regard. I also see it as an illustration of how God works with humanity. God doesn’t “force” the issue, but focuses on where there is some potential receptiveness. I think this message is underscored by the instructions to the disciples before their mission trip.
There is some question as to how I respond to the miracle stories. My experience of God’s miracles tends to be in areas where God helps us maximize the resources we’ve already been given as opposed to manifestly increasing those resources in an obvious way. It’s easier for me to see God extending the budget, for instance, by guiding us to bargains, to savings through efficiency, and through inspired additional giving than to just pray over the offering plate/bag and have the dollars increase. I know God CAN; it just doesn’t fit my experience. So, I need to learn to suspend my prejudice once in a while and let God show me the miraculous reality available to me instead of settling for my almost purely human preconceptions.
4. I need to take heart in the fact that Jesus moved wherever people were open to Him and let go in places where they wouldn’t. I particularly need to take this to heart when people reject my preaching and teaching.
April 14, 2011 – Mark 7
1. Mark 7 begins with Pharisees criticizing Jesus’ disciples over the neglect of a ceremonial washing of hands. This leads, of course, to Jesus’ citing of Isaiah 29:13 with its warning about lip service as opposed to motivated obedience. Jesus goes further to claim that the Pharisees value human traditions over divine expectations. He accuses them of finding loopholes with regard to taking care of one’s father and mother and warns that we aren’t to worry about being contaminated from the outside-in but from the inside-out.
With controversy at a fever pitch, Jesus goes to Tyre to let things cool off. There, a non-Israelite asks to have her daughter cleansed of her demonic possession and Jesus appears to block her with a statement about the chosen nature of Israel. The woman responds in faith (see below) and her daughter is healed upon her act of faith. On Jesus’ return from this detour, He is confronted with a deaf man and He uses symbolic actions and prayer to bring about the healing of the deaf man.
2. Obviously, the Pharisees respond negatively to Jesus in this context, but the more surprising response (although, since Mark seems to challenge all of us through the denseness of the disciples, maybe it isn’t really surprising) is that of the disciples. They just don’t get it until Jesus explains the idea of desire and the will to them (vv. 20-23). I love the contrast between the Gentile woman’s response to Jesus and that of the Pharisees. She is desperate to have the Lord deliver her daughter from the demon and, even when the Lord puts a flimsy barrier up, she responds in faith. Jesus touts the traditional line that God helps the Jewish people first; she responds with a bold line that all she needs are the scraps ignored or rejected by God’s people. As a result, she believes Him, returns home, and finds what she needed to find. Finally, the blind man is at least willing to be brought to Jesus for healing, even though he doesn’t say anything. It’s interesting that Jesus finds an impediment in his hearing system, even as the Pharisees seem to be impeded from experiencing God.
3. My response to the tradition debate is to recognize that I have a tendency to be tradition-heavy. I sometimes stick to things that are comfortable because they are familiar rather than sticking to them because they are “right.” I also have to confess that there are many occasions when I appear (on the outside) to do the right thing when I have longings inside to do the wrong thing. I DO want to respond boldly to the Lord in faith, even when flimsy barricades of tradition, clichés, and the like are put up to test me.
4. I need to pray for and be open to cleansing from the inside-out. I need to be more persistent in prayer rather than backing off. I need to be available to God so that God can remove the impediments to my faith.
April 15, 2011 – Mark 8
1. Again, Jesus is surrounded by a crowd and feels compassion with regard to feeding them. He prepares His disciples and they still don’t get it (in spite of the “Feeding of the 5,000”), so He has them gather seven loaves (instead of five, a better symbol of completeness) and whatever fish they can find. They feed the 4,000+ and gather seven baskets of leftovers instead of twelve (still a number of the created order and God in right relationship, but not quite as large). So, it is a smaller miracle and we see two responses. The Pharisees ask for sign (right on the heels of getting one) and the disciples find themselves concerned about bread even after seeing Jesus multiply bread on, apparently, two occasions. It’s interesting that Jesus refuses to give another sign to the Pharisees and rebukes the disciples for having eyes, but not being able to see. Interestingly enough, the chapter segues right from Jesus’ rebuke of the disciples to the healing of the blind man.
Then, just in case we didn’t get it about “seeing,” Jesus reveals His identity and mission to the disciples by asking the famous question, “Who do men say that I am?” followed by “Who do YOU say that I am?” Peter gets the identity right, but gets it wrong when Jesus describes the mission where the Son of Man must be crucified. Jesus rebukes Peter and states that the disciple is being given words by Satan and then, Jesus delivers the speech on denying one’s self (less than a chapter from where the disciples will argue about who is to be the greatest in the kingdom of heaven.
2. The Pharisees react to Jesus’ miracle by blindly asking for an additional sign. The disciples react to Jesus’ miracle by blindly missing the point. As an object lesson, Jesus heals a blind man, but in the blind man’s reaction, there seems to be hope. Instead of seeing everything clearly all at once, he sees people walking around like trees. Maybe the spiritual vision of the disciples will just need time to “clear” as did the blind man’s physical vision.
So, Jesus teaches the disciples in rabbinic fashion by asking questions and it looks like Peter passes the test when he recognizes Jesus as Messiah. But when Jesus explains what it really costs to be the true Messiah, Peter is offended and doesn’t want that to happen. Peter’s protest is corrected by Jesus in no uncertain terms. Finally, Jesus gives the sermon on denying one’s self and taking up the cross, but judging from the next chapter, the disciples don’t get it.
3. My response to this intricately crafted chapter is mixed. I know that there are scholars who believe that the second feeding is merely a rehash of the first or that one of Mark’s sources misremembered the first. I can even see how the Holy Spirit would have allowed the account to stay (even if it is confused) in order to create nice bookends or support pillars (bookends because the two feedings bracket Jesus’ walking on the water, pillars acting sort of like studs in a wall because one has feeding-walking on water miracle-feeding-healing of blind miracle). Yet, in spite of what the scholars say, I figure that if Jesus can feed 5K+, He can certainly feed 4K+, and if I need to repeat lessons on occasion at the university and at the church, Jesus can certainly repeat lessons—especially if the disciples don’t get it. So, I respond to the second feeding with a sense of frustration. I don’t like to say things more than once, but these dense disciples just keep forcing Jesus to do so. And it saddens me to know that I am often like these disciples when God tries to show me something.
Personally, I’m somewhat worried. In the sermon series I’ve been preaching and in this passage today, there is a recurring theme about people refusing to respond and Jesus having to cut His losses by refusing to play their game. Am I about to face a lot of stubborn people? I really hate rejection. Is God preparing me for difficult ministry? One has to wonder when being constantly led to the same kinds of texts.
And who do I say that Jesus is? I know and say that He is the Son of God, but as my theological reading and reflection has indicated this year, I haven’t really given the Son enough attention because I neglect the distinctiveness that exists between the roles of the Trinity. I’ve been much more careful in addressing God in prayer and thinking about God’s working over the last half-year or so. Before God convicted me of my inconsistency, I proclaimed Jesus as True God and True Human much like Peter’s confession in this chapter, but I treated the Son in my thought life, prayer life, and preaching like an instance in time or a mere “part” of God (almost like a part of a clockwork entity—even though I don’t conceive God in that limited fashion, I almost reduced the Son to this role subconsciously). So, I know Jesus Christ is Lord. I know He is One with the Father. I know He is the only way to salvation. But, like the disciples, I need to quit just saying it and start living as if the Son of God is invested in my entire life.
4. This idea of “denying self” has hammered me this morning. Even my very physique shows that I don’t “deny self.” Some of the ways I spend money shows that I don’t deny myself. It’s going to take God’s help to start learning this and I’ll have to do it in baby steps if I’m to have any prayer of being successful in emulating Christ in this fashion.
April 16, 2011 – Mark 9
1. After talking about taking up one’s cross at the end of chapter 8, Jesus tells the disciples that some of them won’t see death before they see the Kingdom of God coming with power. That makes very good sense when, in the next section of the text, Jesus takes the inner circle up with Him to the Mount of Transfiguration. Peter has already acknowledged Jesus as Messiah. Now, the leading disciples will see Him as glorified Son of God. In one sense, this is the Kingdom demonstrated with power (even though I believe the fulfillment of Jesus’ statement was Pentecost). After resolving the misconceived suggestion of the disciples, Jesus takes them down the hill and urges them to keep the “Messianic Secret” (not revealing Jesus’ reality to those who aren’t ready for it) and explains how the prophecy about Elijah coming before the Messiah has already been fulfilled (After all, Elijah came upon the mountain as Elijah and in another sense, many thought John the Baptizer had the role of Elijah.).
The chapter concludes with two active failures by the disciples (the failure to cast out the boy’s unclean spirit and the argument over who would be the greatest) which, in turn, lead to more teaching about faith. Toward the very end of the chapter, Jesus catches the disciples trying to turn away children as being too inconsequential to take up His time and suggesting that those who were trying to emulate Jesus were too presumptuous. Again, Jesus brings the matter back to denying oneself and believing God. In the same way, a Samaritan village rejects Jesus and the disciples and two brothers want to call down fire from heaven to demonstrate Jesus’ power and avenge the insult. Instead, Jesus warns them not to get too comfortable in the physical world, reminding them that the Son had no place to lay His head.
2. We have no response to Jesus’ statement about the Kingdom of God coming with power, but we do have the inner circle’s response to the Transfiguration. They want to build tabernacles that would put Jesus equal to Moses and Elijah instead of recognizing Him as the unique Son of God. They want to stay on the mountain and enjoy the privilege of God’s presence instead of returning to the valley to minister. In the valley, the father (frustrated with the failure of the disciples) asks Jesus to cast out the spirit IF it is possible. Jesus reacts to the conditional clause and forces the man to make a choice. Faith is, therefore, making a distinct choice to believe God—even, apparently, when it looks impossible. The disciples can’t believe that Jesus has done something so easily that they had just failed so miserably at, so they ask why they couldn’t do it. Jesus talked about the necessity of much prayer. Naturally, this would indicate that they need more God-dependence. And if they were more God-dependent, they wouldn’t have been having the conversations they had been having on the road or forbidding access to Jesus.
3. I take a sort of hope in that first statement of Jesus. It implies that death doesn’t come until God is finished with one’s work for the kingdom. I sense that God isn’t finished with me yet, so I’m glad I still have meaningful work to do in this life. I also love the way that the Transfigured Lord is portrayed as bright or white. This definitely suggests light to me and light is the energy that gives life, sight, and color. I know God does all three (and more) for me, so I rejoice in this vision. I also rejoice in knowing that Elijah has already come. I’m not waiting for any other signs to have to take place before Jesus could come to earth again. That’s a marvelous comfort! Finally, I really react to these failures by the disciples because I’ve failed in praying for healing but not following through and I’ve failed in being more ambitious than humble. Yet, there’s always the opportunity for the Holy Spirit to transform. Some of these weak and spiritually blind disciples became strong, motivated, bold apostles. The same could happen to me.
4. Prayer needs more priority in my life if I really expect God to work with power in my life. And that final warning about getting too comfortable is certainly relevant to me.
Sunday, April 17, 2011 – Mark 10
1. In Mark 10, the religious leaders step up their efforts to discredit Jesus. The first gambit in this chapter is to ask about divorce. The rabbis themselves were divided on the issue so they thought they would ask Jesus in order to drive a wedge between the people who followed one rabbi over another. Jesus responds as a good rabbi and asks his interlocutors a question, forcing them to respond that Moses had allowed for divorce. Then, in typical fashion, Jesus reinterpreted Moses’ law to get to its intent. He said that the provision for divorce was because of humanity’s weakness, but that God’s plan was for one man and one woman for life. As a result, Jesus condemned those who chose divorce for convenience.
The disciples are surprised when, trying to spare Jesus’ time and energy, they shuffle off the children instead of letting them “bother” the Master. Instead, Jesus insists that the children are to be allowed access to Him and that children are models for the way one enters the Kingdom of God. Of course, Jesus surprises them even more when he answers the rich young man as he does and, when the young man fails the test, Jesus indicates that it is very difficult for wealthy persons to enter the Kingdom of God. But when the disciples are about to throw up their hands, Jesus explains that it really depends upon God rather than maturity or wealth (v. 27).
What is amazing to the reader, of course, is that Jesus uses the rich young man as an object lesson to indicate that the pecking order in the Kingdom of God is upside-down from the world’s very human expectations and follows it up with yet another warning about His death, but James and John STILL have the audacity to ask to be in prime roles in Jesus’ kingdom. When Jesus responds to them, He again underlines the fact that the hierarchy in God’s kingdom is reversed over human expectations. Then, as if to underscore the fact that the disciples are spiritually blind, He heals Bartimaeus.
2. The religious leaders responded to Jesus’ teaching and healings in previous chapters with a “test.” Because there were renowned rabbis on both sides of the controversy and feelings ran high in both camps, they believed it was a “lose-lose” question, but Jesus response didn’t deal with the ethical status quo. Jesus raised the bar. In doing so, Jesus emphasized the need to care about the other person, as he emphasized when the disciples were trying to be “efficient” and keep the children out of the way.
In responding to Jesus’ initial answer to the young man, I feel like the man was in denial. By claiming that he had kept all of the commandments from his young age up, he revealed something about his relationship to the law. He obviously wasn’t satisfied with what he was experiencing by obeying the law and he was looking for some answer that would provide a different experience. In saying he had observed those commandments, what he was really saying was that following those commandments hadn’t really done anything for him. So, as previously in this chapter, Jesus pointed him to others and required selling his fortune and giving it to others. More concerned about himself than others, he went away sadly.
The disciples obviously aren’t focused on others, either. They are clearly disappointed in losing the young man and his wealth to the cause and don’t “get it” when Jesus talks about his death in Jerusalem. Instead, they focus on their own positions, even though Jesus warns them that they’re not ready. Jesus tries to straighten them out (particularly in verse 45), but they can’t seem to learn the lesson Jesus has for them.
3. I certainly know that there are many times that I focus on accomplishments, expectations, and phenomena rather than upon the person of Jesus Himself or to other people. Here, I respond to Jesus’ admonition about greatness by wondering if Ill ever be open enough to the Lord’s presence and work to be more concerned about others than myself. Here, I respond to both the failure of the rich man and the failure of the disciples by recognizing that I don’t show enough compassion in my daily life.
4. I need to be more aware of Jesus’ presence in my daily life. I need to find a way to meet needs without worrying about whether I’m being ripped off.
April 18, 2011 – Mark 11
1. The so-called “triumphal entry” is the first order of business in this chapter. Jesus sends two disciples to find the donkeys corresponding to Zechariah’s prophecy and merely tells them to answer anyone who stops them by saying that the Lord has need of it. They are stopped; they give such an answer; and they carry on as normally as renting a car. Jesus enters Jerusalem and the populace makes it a parade by adorning the donkey with their cloaks and softening/leveling the road with leafy branches. The crowd cries out for deliverance at the present time, but Jesus merely follows Malachi’s prophecy by appearing suddenly at the temple. Yet, Mark lets us know that it was late in the day and not an apropos time for the follow-up action (cleansing like fuller’s soap and refiner’s fire).
The next day, on the way back to Jerusalem, Jesus spies a fig tree and curses it when He finds no fruit on it. It seems clear that this is a metaphor for Israel when He cleanses the temple and Jesus uses the fig tree as an object lesson when they discover it withered and dying the next day. The chapter closes with the famous exchange on Jesus’ authority.
2. In this chapter, the two disciples respond with (to me) surprising obedience in terms of getting the donkey and the crowd responds to Jesus’ entry with capricious enthusiasm, though we know going forward that it doesn’t last. We see that the religious leaders respond to the cleansing of the temple by conspiring to kill Jesus and that the disciples respond to the withered fig tree with amazement. Peter is identified as pointing out the tree in amazement and Jesus tells him that he could do much more with faith (a recurring theme in Mark). Jesus’ response to the disciples with regard to the fig tree seems to have an addendum when Jesus ties forgiveness to effective prayer. Then, the religious leaders ask Jesus who He thinks He is by demanding to know about his authority. Jesus responds as a good rabbi and gives them a conundrum of having to attack the popular martyr, John the Baptizer, or leave things alone.
3. I’m not sure I would have had the boldness to go get a donkey just on the word that the Master needs it. I react to this text by realizing that I’m lacking in my faith. I also find that I am too much like the capricious crowd—certainly willing to jump on the Jesus bandwagon when things are going well, but I wonder if I can keep going through the dreary and difficult times. So far, so good, but only by God’s grace. I know that until recently, I’ve been confused about cursing a tree for not bearing fruit out of season. I think that’s because I saw it as a metaphor for Israel and neglected to see it as a metaphor for ME. It doesn’t take faith to bear fruit IN season, but our Lord doesn’t want us merely to be predictable and normal. We need to step out in faith.
I respond to the temple cleansing with the idea that I need to keep my worship untainted and I respond to the dialogue on authority by recognizing that any authority I have in preaching must come from God and be confirmed by the Bible.
4. I desperately need more boldness: in prayer, in witnessing, in serving, and in preaching. This chapter underscores that for me.
April 19, 2011 – Mark 12
1. There are two funny phrases that I hear a lot of people quote: “And so, it begins…” and “It’s on!” Both of them are ways of saying that two sides are about to go to war. In Mark 12, it’s a verbal war but the consequences are significant. Jesus begins by telling the parable of the vineyard, an update of Isaiah 5 directed right at the religious leaders. The leaders retaliate by trying to trick Jesus into advocating treason by means of the tax issue. Jesus responds in rabbinic style by asking them to identify the image on the denarius. So, other leaders ask the trick question based on levirate law (where brothers marry the widows of their siblings) in order to deny the reality of heaven. Jesus indicates that heaven won’t be concerned with legal covenants, but will operate on an entirely different plane. At this point, they try to catch him on a theological question with regard to the greatest commandment, but Jesus turns it into a “witnessing” opportunity. Finally, Jesus turns the tables on them by demanding sincerity in action in prayer and noting how the widow’s coins amount to more than the wealth of the leading citizens.
2. The religious leaders recognize that the vineyard parable is directed at them and escalate the war by trying to find grounds to turn Jesus in for treason. Failing that, they continually try to pull Jesus into petty theological arguments which Jesus avoids by asking rabbinical questions and calling them toward a higher understanding of how the law and their own teachings point toward Jesus’ teaching and person (particularly in the verses about David’s son/Lord, vv. 35-37).
3. I find myself responding to the events in this chapter by recognizing that God’s grace is amazing and God’s people too often get tied up with their personal agendas and disappoint God.
4. I want to be more like the widow than the leaders. I don’t want to make a big deal about what I’m doing, I just want God to consider me to be effective.
April 19, 2011 – Mark 13
1. Mark 13 is full of dark words. When the disciples point out the craftsmanship of the temple, Jesus predicts its demise. When the disciples want a sign to prepare for this catastrophic event, Jesus tells them to watch out for false preachers who claim Jesus’ authority. Then, Jesus predicts lots of confrontation with the authorities and only “comforts” them by guaranteeing that the Holy Spirit will give them the right thing to say when they’re on trial. He predicts the “abomination of desolation,” probably an echo of Antiochus Epiphanes who sacrificed a pig in the temple or a prediction of the Roman General Titus who would come inside the temple and claim that there was no “god” there.
The important portion of this chapter is the promise of Jesus’ coming again. The portents will be vivid, but Jesus warns that no one can create a calendar determining when He will come. Jesus clearly states that no one will know the hour of His return and says that, like servants house-sitting while the Master is away, the disciples need to be watchful.
2. After the hostile confrontations at the temple, Jesus quickly offers teachings to disavow the official religious teachings of contemporary Judaism. Jesus warns the disciples not once, but twice, in this chapter of those who falsely claim to take on the role of Messiah or to represent Him. It tells us to keep our eyes and wills focused on God and watch our “fake-dar” when people try to manipulate us or frighten us in God’s name. We don’t see the disciples immediate response to Jesus’ description of the apocalyptic wonders (storms, Jesus coming on the cloud, the elect gathered), but we can take note of Jesus’ instructions to be enough aware of the seasons that we are watchful all the time.
3. I react to this chapter with gratitude. Jesus’ words take the power of esoteric knowledge out of the professional minister’s hands and provide focus toward living life with an eye toward God’s well-planned future for us as opposed to being enslaved in someone else’s. God didn’t save us to be enslaved in someone else’s world-view, no matter how traditional. God wants us to live a life of readiness and service. This chapter is liberating to me because it provides assurance of Jesus’ literal coming again for His own and it keeps me from worrying about the future.
4. I truly need to watch the “seasons” and “signs” enough to experience the urgency of spreading the gospel before Jesus comes again, but learn to recognize and interpret God’s working for myself (by means, of course, of the Holy Spirit) lest I fall prey to false messiahs—even in theology (or politics).
April 20, 2011 – Mark 14
1. At the beginning of this chapter, the priests decide not to kill Jesus until after the Passover is completed, lest it cause a riot among those to whom Jesus is revered. After the woman anoints Jesus with the expensive ointment in the alabaster jar, we read of the carping of some about the cost and Mark has Judas immediately go off to set-up Jesus betrayal. Jesus and the disciples gather in the spacious guest room of a generous person and Jesus reveals the identity of the traitor before moving forward with the Last Supper. After they sing a hymn, Jesus leads the disciples to a garden for prayer and the disciples fall asleep as Jesus struggles with the reality He faces ahead. Judas brings priests and temple guard to arrest Jesus and, in a strange, almost out-of-place verse, a young man follows everyone. Jesus is interrogated by the priests and announces that they will see Him as Messianic figure coming in glory. They take it as blasphemy and decide that they have enough evidence to go further. Mark closes the chapter with an account of Peter’s three denials.
2. It appears that the religious leaders continue to respond to Jesus with hostility, but most remarkable here is the criticism implied of Jesus for allowing the woman to “waste” the ointment on His feet. While Jesus uses it to teach about His coming death, several in the crowd focus on the monetary value. This appears to be the catalyst that sends Judas to the priests in conspiracy. The disciples don’t seem to respond to the Supper in any overt way except to follow Jesus in praise. That they don’t take the “threat” of Jesus’ death seriously can be seen in the fact that they keep falling asleep. That the chief priests don’t hear the words of Jesus, but merely hear what they want to hear is clear. Peter proves that even those closest to Jesus can and do operate in fear when they aren’t in the Master’s presence.
3. This entire chapter seems to be about wrong priorities: position (the leaders), money (crowd and Judas), comfort (sleeping disciples), orthodoxy (high priest’s council), and safety (Peter). As I read about these wrong priorities, I found myself wondering about my own priorities. Do I focus on my comfort zone more than God’s will? Do I focus on the wrong things when matters of eternal consequences are at stake?
4. I really need to re-evaluate the way I spend my time and how I use it, invest it, and waste it. I need to remember to “redeem the time because the days are evil.”
April 21, 2011 – Mark 15
1. Mark telegraphs the crucifixion quite rapidly in this chapter. The priests turn Jesus over to Pilate, Pilate attempts to use the “freed prisoner” option while the crowd cries for “Barabbas,” Jesus is mocked and beaten by the soldiers, so Jesus, in a weakened state, is unable to bear His cross (patibulum). As a result, Simon of Cyrene is drafted to carry the cross. At “The Skull,” Jesus is mocked by the crowd. He refuses to drink the drug in order to experience the pain that we deserved and He is even mocked by the crowd when He quotes from the opening of Psalm 22 (“My God, My God, why hast thou forsaken me?”). Upon His death, He is placed in the borrowed tomb of Joseph of Arimathea, heretofore apparently a “secret disciple.”
2. The crowd is so different from the first of the week. How easily they are swayed to call for Jesus’ death instead of their own salvation! How easily they are led to mock Jesus on the very issues of His Messianic identity that they seemed to proclaim earlier in the week! How they insulted Him and dared God to save Him, even when they were hearing Him proclaim his isolation and desolation combined with HOPE (from the end of Psalm 22 that He had begun quoting). And how large the response of the centurion looms when he proclaims the divinity of Christ and later, affirms Jesus’ death to Pilate! How marvelous it is to recognize the presence of the women at a time when so many of Jesus’ male disciples had bailed out temporarily. How huge looms Joseph’s bold step out of the shadows to approach Pilate and offer his own tomb for the Master. One never knows where the real heroes, the real faithful may be found, but it seems usually to be where they are least expected.
3. I find myself wondering how often I am wishy-washy in my faith. How often do I move from faith to denial or disavowal from silence? How often do I move from the ecstatic highs of intense worship and celebration to the dismal lows of being more afraid for my life (or more likely, my reputation) than for being effective for the Master. I wonder if I would have the courage to approach secular authority and take a risk for the Lord like Joseph.
4. I need to become less risk-averse in terms of my personal witness. I need to make sure that my daily life lines up with my public worship life so that I’m not guilty of the same kind of capriciousness as the crowd in Mark 15.
April 21, 2011 – Mark 16
1. Mark 16 is a very short chapter, especially if one accepts the shorter ending. As in other gospels, the two named Mary come to the tomb early and discover the stone rolled away by mysterious means (though some gospels spell out the fact that an angel of the Lord moved it). Here, instead of an explicit angel, the tomb is occupied by a young man in a white robe. Yet, the message is the same as in Matthew. The young man tells the women that the Lord isn’t there and has risen, then invites them in to see for themselves. Then, the messenger commands them to go and share what they’ve seen and to meet the Master in Galilee—though in Mark 16, they are explicitly told to go and tell Peter (Mark has a distinctively Petrine viewpoint).
After this, Jesus specifically appears to Mary Magdalene (v. 9) and to two of the disciples walking along the road (v. 12). These appearances pave the way for Jesus’ command and promise to His disciples that they will do a full list of supernatural manifestations (one reason so many manuscripts may have deleted this section of the book). Then, Jesus ascends into heaven (ahead of the narrative in the Book of Acts).
2. The women’s response to the events in this chapter is to leave the site shaken by what they had seen. They apparently don’t pass along the word [at least, in the longer version] they’ve been given until Mary Magdalene sees Jesus herself. The disciples on the road immediately share the news, but the rest of the disciples don’t believe them, so Jesus has to rebuke them for their unbelief when He appears to all eleven of them. That is when Jesus delivers the strange words of verses 17-18 about tongues, deliverance, snake-handling and the like. Yet, the disciples respond boldly and obediently after Jesus’ ascension.
3. I know a lot of pastors and scholars prefer to go with the shorter ending for two reasons: 1) shorter is usually original because humans have a tendency to embellish and 2) because the shorter ending doesn’t mention any of the strange, supernatural manifestations. Yet, I particularly like the longer ending. It reminds me that I sometimes fail to believe, even after God points something out to me or one of my brothers or sisters shares with me. But more importantly, it reminds me that nothing is impossible with God. Do I need to handle snakes to demonstrate my faithfulness? No, but I know that when Paul and Silas were shipwrecked, they were spared from the venomous snakes and everyone was amazed (to the glory of God) and I know that demons were cast out and different languages were spoken in the ministry of the early church, so I know that the early church experienced Jesus’ promise. Most importantly, I know that IF God needs me to communicate in another tongue, God will help me (as he did on occasion in Belarus). I know that IF God wants me to minister in deliverance, God will show me what to do. And IF God needs me in a dangerous place (such as where there would be poisonous serpents), God will take care of me as part of this promise in this chapter of Mark.
4. How often do I hesitate when God gives me an insight to share or a task to perform? Am I more likely to be shaken when God reveals the Eternal to me or more likely to be humbled enough to become boldly obedient? I’m not sure I like my answers to those questions. My resurrection faith tends to become more like “redirection” faith. May God grant me to live in the post-Easter such that I am more confident and courageous in sharing the faith experiences God gives to me!