Thursday 21 August 2008

Reflections on Mark's Gospel - Mark 1:31


Healed and Serving

This is an interesting verse in the Gk because there are three actions being described. The first is that Jesus came to her. The second is that he took her hand. The third is that he raised her up. Apparently the Gks did not like to use more than one main verb in a sentence, so two of the verbs are written as participles (i.e. "having done this...")

προσελθων (2nd Aorist, Active, Participle, Nominative, Singular, Masculine) "having come to".

ηγειρεν is the main verb (Aorist, Active, Indicative, 3S) "he raised".

κρατησας (Aorist Active Participles Nominative, Singluar, Masculine) "to take hold of". Mar_5:41

As mentioned in my notes on the previous verse, there is a hint of personification of the fever here. Mark records that they fever "left" her. The boundaries between the spiritual realm and the physical realm were not as distinct in ancient times as in our modernist Western thought. There was some association of sickness (esp. fever) with demon possession. Luke's account draws this out more. I wouldn't make a big point of it, but it is interesting to note that the fever is described as "leaving", rather than Peter's mother-in-law being described as being healed.
One point many commentators note is that the healing was so complete that she did not require a recuperation period, but immediately was able to serve them. Was this simply her role in the family, that she was now able to fulfil? Was it motivated by gratitude for the healing? We do know that Jesus was served by many women that he healed. (Mar_15:40-41)

Reflections on Mark's Gospel - Mark 1:30

The Feverish Mother-in-Law

Mark's point in adding this change of scenery is to record another example of Jesus demonstrating his authority, in the healing of Simon Peter's mother-in-law. That is the primary purpose of including this verse.

However, there are two details that provide additional insight into the historical situation in which Jesus was doing ministry that are provided by this verse.

Firstly, the reference to Simon's mother-in-law.
Many of the old Reformation commentators make a big point about this. It reveals that Peter, regarded by the Roman Catholic Church as the primary apostle (and therefore model for the Pope), was actually married. He had a wife, whose mother was suffering from a fever. The question the Reformation commentators raise is, "why does the Roman Catholic Church now forbid its clergy to marry when Peter, their model, was obviously married?"
A more generally useful thought to arise from this is to consider what it might tell us about the age of Simon Peter. He is old enough to be married. A number of the disciples were quite young, with John usually assumed to be the youngest (in his early-mid teens). While Jews tended to marry alot earlier in life than is common in my part of the world, the fact that Peter is married makes it more likely that he is one of the older disciples, which might also explain his "confidence" is speaking on their behalf.

Secondly, the reference to the fever.
There was some association, in Jesus time, between fevers and demon possession. Luke's account of this episode is more strongly suggestive of that than Mark's account is here. But there is a small hint of personification of the fever in the next verse.

Reflections on Mark's Gospel - Mark 1:29

A Change of Scene

As mentioned earlier, the word "immediately" is characteristic of Mark's writing and can generally be ignored. Here it serves to note for us that this next event occured on the same day at the synagogue preaching and healing. It seems Mark is giving us a description of a typical day of ministry for Jesus, especially at this early phase of his ministry.

Edwards wrote:
"Mark presents the events of 1:21-28 as comprising a single day who activities are spliced together with five occurrences of ευθεως... which seasons the account with a sense of urgency."
[Edwards p.58-59]

So, Jesus and the four that he has already called, finish their time at the synagogue and head home for a rest. This was usual practice for people in that time and place, just as it is for us now.
Interestingly, they head to "the house of Simon and Andrew". We are told in Joh_1:44 that Simon and Andrew came from Bethsaida. There is no explanation, only speculation, as to why Simon Peter has a house in Capernaum rather than Bethsaida. Perhaps he and his brother moved there for business. Or perhaps they relocated there when they began to follow Jesus, who was based in Capernaum. Or perhaps they were so successful in business they maintained their house in Bethsaida while also having a house in Capernaum.

We should probably not read too much into the word used for house, οικιαν, which is in the feminine form. Although it can mean a more modest structure that the masculine term for house, the overlap in meaning between the two terms means no strong point can be made from it.

One point of interest to note is that this is an example that strengthens the hypothesis that Jesus had an inner group of followers comprising Peter, James and John, in addition to the Twelve.
Note that Jesus' activity is not limited to the synagogue. He lives his life in front of his disciples, with his disciples in fact. They see him in many situations. And he is able to demonstrate his authority over all areas of life.

Do I limit Jesus to the religious occassions? Or has he been invited into my home, into my every day circumstances?

Monday 18 August 2008

Paul's Practical Tips on Evangelism

Paul's Practical Tips on Evangelism

Introduction:
I grew up in a church that taught that we should seek to share our faith with others. I remember my initial feeble attempts to share while I was in high school. Most strongly, though, I remember two defining moments during my time at uni that have shaped me from then on.

The first was in my first year of uni. I developed a friendship with John, another 1st year economics student. John was brilliant, at the top of the class academically. He was combining a law degree with his economics. He was Greek and he was also a staunch Labor Party supporter. On several occasions I remember trying to share my faith with him, but each time the conversation ended up in a debate over politics.

The second experience was with a guy, Adam, that I worked with at my part-time job. Adam also studied at Sydney Uni, but he studied science. As I sought to share with Adam, we ended up arguing about creation vs. evolution. I gave him booklets to read and we talked round and round about it all.

In both these experiences the overwhelming feeling I have, even now, is of frustration. I am frustrated because I felt like I wasn’t effective. I felt like I never actually communicated what I believed. I felt like I was diverted from the real issue into side issues. Since then I have learnt some skills in sharing my faith that have improved my effectiveness. Today, we are going to be looking at a passage where the Apostle Paul instructs a church he has never met in effective evangelism.

Read: Colossians 4:2-6

Devote yourselves to prayer, being watchful and thankful.And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.Pray that I may proclaim it clearly, as I should.Be wise in the way you act toward outsiders; make the most of every opportunity.Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

State It: Prayer opens the way for sharing

Read It: v.2-3
Devote yourselves to prayer, being watchful and thankful.And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.

Explain It:
The Apostle Paul encouraged the Colossian church to pray, and to pray specifically for him. He knew the necessity of prayer. The proclamation of the gospel is a spiritual exercise that requires God’s direct intervention. As a worker engaged full-time in evangelism, Paul needed the prayer support of everyone he could get. He knew also that the church needed to be praying for their own ministry of evangelism. If we, that is, those of us in full-time ministry and those who earn our keep in other ways, try to share our faith in our own strength we find ourselves frustrated at lack of opportunity and lack of openness.

Illustrate It:
As a student I would team up with a Student Life staff worker to try to share the gospel with other students on campus. It became a running joke between us that often we would initially forget to pray. Then, after approaching several people and getting knocked back, we would remember to pray and offered God a quick prayer. Inevitably, the next person or the one after would be willing to talk and listen.

Apply It:
As I was preparing this message I was reminded of something I used to do years ago, which I had long since forgotten about. I used to include in my quiet times prayer asking God to provide me with opportunities to share my faith that day. Often I would mentally review the things I had planned for the day and would ask God to create openness in the people I was meeting with.

Is that something you could consider doing? Who are you meeting tomorrow during the day? Who would you like to share the gospel with? Will you take the opportunity tomorrow morning to pray for openness in that person? Will you then watch for an answer to that prayer? Will you then be thankful for the way God provides you with opportunities?

State It: Sharing the gospel requires clear communication

Read It: v.4
Pray that I may proclaim it clearly, as I should.

Explain It:
The mighty apostle Paul understood the importance of clear communication. He operated in an environment where gospel concepts were not readily understood. The Jews had the Old Testament to help them understand sacrifice, holiness and sin. That's where the Apostle Peter based his ministry. But Paul’s ministry to the Gentiles was made more difficult because there wasn’t this common understanding. Paul knew he needed God’s help to be able to bridge the cultural divide.

The gospel is not shared unless the hearer understands it. Communication theory teaches that there is a sender and a receiver. The message intended by the sender is not always what they actually say. The message received by the receiver is not always what was said!

Illustrate It:
DELL computer ad [show sample of recent ad] uses lots of computer jargon that is unintelligible to your average person. [This story gets fleshed out when told live...]

Apply It:
If we have been Christians for more than a year, then we need to check ourselves whenever we talk about spiritual issues with “outsiders”. The jargon that we use or think in every day is not understandable by them. Or even worse, they misunderstand it! You cannot use terms like, “sin”, “Son of God”, “Christian” without defining them. And you can’t do it in a way that puts people down.

We can’t assume that your average Australian understands basic gospel concepts. Only 3% of Australian children now attend church. Where are they supposed to learn gospel concepts? They don’t.

We need to learn how to present the gospel in very simple non-religious language. Sin = imperfection. Holy = perfect. Being a Christian = have a personal, life-impacting relationship with the living God who created the universe. I use the Knowing God Personally booklet to help me do that. But any tool that will help you learn how to communicate the gospel simply and clearly is invaluable. And after you have mastered one tool, I would recommend learning a second and a third so that you develop flexibility when you present. That will allow you to adapt to where the person you are sharing with is at.

State It: Your actions provide you with opportunities to share

Read It: v.5
Be wise in the way you act toward outsiders; make the most of every opportunity.

Explain It:
Your wise actions should lead to opportunities to share the gospel. What is a wise action? Obviously it begins by behaving in a manner worthy of the gospel of Christ. But I think it means much more than that. Paul was exhorting them to use wisdom to make the most of the opportunities around them.

Illustrate It:
At the bottom of my street we have a little corner grocery store. They sell things that people tend to need in an emergency - tomato sauce, eggs, milk, but charge a fairly high price. I cringe every time I have to buy something there. I much prefer – even in an emergency – to drive a little further to the Woolworth’s and buy the same things at a substantially cheaper price. It makes sense to go for the bargain. In fact, if we are doing a big shop I know my wife, Liz, finds Aldi or Castle Hill Bi-Lo cheaper still. We see the opportunity to save money and we act on it.

Imagine if Liz entrusted me with the responsibility of doing the "big shop". I know some husbands do that, but I've always found Liz is better at that I am quite happy to let her. But let's just say that she asked me to do it, just this once. She gave me the big list of things to buy - everything from vegemite to frozen peas.

Of course, I live a pretty busy life. Just like you. And imagine it just happened to slip my mind. I couldn't see how I could fit it into my week. I thought, the main thing is to just get the stuff. So one day, on my way home from work, I just pulled into the local shop at the bottom of my street. I walk in. I pull out the list. I start checking the shelves. As I walk the four aisles in the shop, I realise that some of the things on the list are stocked in the store. Their jars of vegemite are pretty small. Their lettuce is pretty limp. But I do the best I can and take it up to the counter.

Joe, the checkout guy is pretty excited. He hasn't seen anyone buy this much stuff for months, if not years. Although I couldn't find everything on the list, and there aren't as many shopping bags as I would have expected, the bill really surprises me. It's a bit high. Oh well, that's what I can manage.

What do you think Liz's reaction will be when I get home? Do you think she will think I've done a great job? Have I done what she expected me to do? Have I achieved the purpose?

If she wanted to get stuck into me, she would have every right. I could get all self-righteous and claim I'd done the shopping, even when I was busy, it was the best I could do. But you and I know that I would just be trying to defend the indefensible. I had the opportunity to get all the food we needed and to do it within budget, and I blew it.

Apply It:
In the same way you have opportunities all around you to share the gospel. I believe God is at work in the lives of people all over this city. He is looking for us to join with Him in that work. But our actions need to grab those opportunities. Be a little friendlier to the guy at the service station. Have a chat to the person dumping junk mail in your letterbox. Get to know the neighbours who walk their dogs past your place. Talk to the person sitting next to you on the train. Invite a work friend to your place for dinner. Put yourself in a place where you can engage with those who need Jesus.

This church sends out lots of missionaries all over the world. Even so, it’s main workforce, you, sits within these walls each Sunday. And it’s main responsibility is to those Australians you connect with during your week.

State It: Your words are to be gracious and engaging

Read It: v.6
Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Explain It:
Paul wanted to Colossians to treat people with the value that God places on them. To be gracious here means “treat them better than you think they deserve”. Jesus died for these people, how precious are they to him?

The reference to “salt” here is a reference to the skill of the Greek orators. Their witty, engaging speaking was considered “salty”. Paul is actually encouraging the Colossians not to bore people to death as they ear-bash them about the gospel. Again Jesus is a great model. He teased people into listening to him, and never told them more than they were ready to hear.

Illustrate It:
Billy Graham recounted the story of a visit to the White House. “I remember one night I was invited to the White House, and I was to sit next to Mrs. Gorbachev and a film star who had just won an Oscar. I went to the Soviet ambassador, Mr. Dobrynin, and asked him what I should talk to Mrs. Gorbachev about - what she would be interested in – and he said, “You know what she is really interested in? Religion.” He said, “Like me, she claims to be an atheist. But we’re all interested in the supernatural.” During the conversation that evening, I found out he was exactly right. She asked me questions about what I believed and what the church taught. Finally, she said, “You know, I’ve always believed that there’s something up there bigger than us. Bigger than me.”

On campus we seek to engage people in conversation using questionnaires. We’ve found this year that about one student in three who agree to do a questionnaire are interested in meeting again to talk more. Why? We talk with them in a gracious and engaging manner.

Apply It:
I think this is the easiest thing to put into practice. Being gracious and engaging simply means showing you like the person you are sharing with. It means listening carefully when they speak. Responding to what they say. Watching to see if they are confused by anything you say and being willing to put aside your own agenda to respond to their need.

Conclusion:
If you have been I like I was, knowing you should share your faith but feeling ineffective in your efforts. Or if you are just paralysed by guilt or fear so you don’t even get to feel inadequate, then it is my prayer that Paul’s words will encourage and stimulate you to share.

Pray for the missionaries this church send out, yourself and those you will be meeting – in your Quiet Time tomorrow. Plan to speak clearly – learn a simple tool. Review your lifestyle to see if you can change an action that will create another opportunity to share. Like and value people, then your conversation will be gracious and engaging.

Sunday 17 August 2008

Reality

Have you noticed?

He was there at the beginning/
He will be there at the end

He is one/
Three persons

Perfectly perfect/
Wholly loving

I chose Him/
He chose me

Never makes a mistake/
He made me

Wrote the book/
Spoke the words

Angry at sin/
Died for sinners

Beyond comprehension/
Effectively revealed

Beyond words/
Beyond nature

Made the Law/
Forgave the transgressor

Transcendent/
Immanent

Awesomely glorious/
Humble man

Eternal/
Stepped into time

Light, Life, Love, Lord

Reflections on Mark's Gospel - Mark 1:28

The Spreading Fame of Jesus

Mark concludes the episode with a statement of the outcome. Jesus becomes "famous".

The popularity of Jesus is a major context issue when reflecting on his ministry. It affected his actions. It determined how he did ministry. The oft-raised, but largely discredited, theme of the "Messianic secret" in Mark's gospel relies on Jesus' popularity with the masses.

Jesus lived and did his ministry in the context of people seeking him out. He spoke to large crowds of people who were not yet His followers but who were keen to hear what he had to say. His popularity increased the tensions with the established religious leaders of the day. If Jesus was just some lonely wilderness prophet that no one listened to, he would never have been the focus of plots by the chief priests. It was his popularity that made him a threat to their ambitions. It was a major contributor to his death.

And why was Jesus popular? The gospels record over and over again that people sought him out for this authoritative teaching and his power to heal the sick, lame, deaf and demon-possessed.
The Gk word translated as "fame" or "news" or "report" or "rumour" is ακοη. It has the sense of being a rumour or something heard about. It is not like a formal news report, but something spread by word of mouth as people shared their own excitement.

And so the rumour spread to all the περιχωρον which is a compound word made up of peri - about and chora - the region around a metropolis which has towns and villages. It is like saying it spread to all the farming villages around the main town of Capernaum. It was news that didn't just stay on the main trading route. It penetrated to the little villages.

The challenge this provides for me when I consider ministry, and looking at the life of Jesus as a model for ministry, is that his context is fundamentally different to mine. He is operating among a people who were largely biblically literate (even though they couldn't read), who valued spiritual things and were expecting a Messiah. Jesus developed a reputation among these people as the one who fit their expectations, even though his purposes meant that he didn't fulfil them in the way they expected.

I serve among a people who are almost totally biblically illiterate (even though they can read), who are apathetic towards spiritual issues and are skeptical of any "Saviour" figure because they are happy with the status quo (at least in material possessions).

I was asked a question recently by a senior administrator in a university, "what is an evangelical Christian?" I would say that their exposure to the gospel has been totally absent. And this person is representative of the vast majority of Australian population. They are not church-attenders, they have never been church-attenders, they don't have a friend who attends church, and their parents didn't attend church.

What will it take to change this situation? Intentional action. What action? A combination of broad communication with personal communication. One without the other is less than effective.

Reflections on Mark's Gospel - Mark 1:27

Amazed in the Synagogue

The major point to note in this verse is what provokes the reaction of those in the Capernaum synagogue. Why were they were amazed!

The crowd in the synagogue were surprised at what Jesus said and did. He spoke a new teaching... not like their scribes. And he had command over evil spirits... not like their exorcists.
The emphasis is on Jesus' revealed authority. His authority is revealed in his teaching and in casting out demons. The Gk text is ambiguous as to whether the crowd said, "A new teaching with authority! He commands even the unclean spirits..." or "A new teaching! And with authority he commands the unclean spirits...". We don't have the original punctuation marks to determine the exact reading. But at the end of the day it doesn't make much different. The emphasis on Jesus' authority - with is demonstrated both in his teaching and in his dealing with the demon - is maintained.

Is amazement the sort of reaction we should still expect ourselves as we encounter Jesus? On the one hand, we might say that we shouldn't. As followers of Jesus we have accepted his authority - his teaching, over the world at large, both physical and spiritual, and over us. We are not surprised that he has authority. But on the other hand, I am not convinced that we can ever fully know God, or fully trust his authority. So I expect that there will be times when we are amazed at the gracious activity of our God, or at his wrathful vengeance at the wicked. I think I would have a very purile faith if I never expected God to surprise me.

Are there areas in my life which need to be surrendered to the authority of Jesus? Is there a teaching of his that I am ignoring? Is there an area of temptation that I am failing to resist? Is there a circumstance or a person or some evil influence in my life that is beyond my power to deal with, where I need Jesus to exercise his authority?

Reflections on Mark's Gospel - Mark 1:26

The Battle Won

Jesus' commands were simple: be silent and come out.

But the unclean spirit reacts violently.

He cries out with a loud voice, but no words are recorded.

He causes the man to spasm, to convulse before coming out.

What is the significance of these two responses from the unclean spirit? Why, if Jesus has such authority, does not the spirit leave meekly and immediately?

The account, as Mark records it, conveys the impression of a battle battle between two powerful spiritual forces. The unclean spirit may be no match for Jesus, but he is definitely beyond the power of the possessed man to control. And so such a clear, dramatic victory does testify to Jesus' authority over evil spirits.

Why the spirit is allowed such a violent reaction is not recorded. The account describes what happened, attributing the man's release to Jesus, but isn't concerned with recording the details of the exorcism. In contrast, though, to the practices of other Jewish exorcists as recorded in Jesus' time, this was a comparatively straight forward exercise (Mat_12:27; Act_19:13).

Reflections on Mark's Gospel - Mark 1:25

Jesus' Rebuke

I have not had a direct experience of demon possession. I have never seen anyone possessed by a spirit, nor have I seen an exorcism. But Mark records for one episode, which is supposed to provide a glimpse into the nature of Jesus' whole ministry. And exorcism was common a enough element of Jesus' ministry for Mark to include it in his summary statement in Mar_1:34.

The words that the unclean spirit spoke in the previous verse contain no obvious factual errors. Jesus is from Nazareth. He has nothing in common with the unclean spirit. He is the Holy One of God. He has come to destroy the works of Satan.

But in response to the spirit's questions, Jesus offers no answers. He does not engage with the unclean spirit. He does not use reason.

Jesus acts with clear authority. He rebukes the unclean spirit. What does that mean? The Gk word meaning includes admonish or censure. He is clearly speaking as a superior to an inferior being. What right does this rebellious spirit have to question the Holy One of God? None at all. Jesus puts the spirit in its place.

And he also refuses to let it speak. The word translated "be quiet" is a much stronger term - more akin to "shut up" or "put a sock in it" (but less colloquial). This rebellious spirit has not right to challenge the Messiah (who has just withstood the assault of Satan in the wilderness), and anything he say will potentially cause observers to stumble, undoing all the good work of Jesus' preaching.

And then Jesus demontrated the climax of his authority over the unclean spirit by ordering it to leave the body of the man.

The episode informs the summary in Mar_1:34 (where is says that Jesus did not permit the unclean spirits to speak 'because the knew him").

This may point to Mark's theme of the "messianic secret". This is because the unclean spirit in this episode was able to correctly identify Jesus. But it may also point to the damage done by an untrustworthy witness, even when they speak the truth.

A useful thing to think about here is how this episode informs our attitude to those outside the kingdom. My default approach is to engage with people outside the kingdom and look to share with them the good news of Jesus Christ and encourage them to respond to that good news. But in this episode Jesis is not sharing with people whose eternal destiny is at stake. He is confronted by a rebellious spirit for whom there is no good news. Jesus does not engage with this spirit, debate it or try to prove it wrong. He simply rebukes, quietens and casts it out. There is no point in us debating with Satan. He is simply to be resisted and turned from.

I have encountered some people who hold different beliefs to me who I can engage with in a positive way and develop appropriate dialogue with the hope of persuading them to change their mind. There are others who are fixed in their opinions and with whom any engagement is a waste of time. The best course of action then is simply to dismiss them.

Reflections on Mark's Gospel - Mark 1:24

The Unclean Spirit's Challenge

The unclean spirit uses the man's mouth, etc. to formulate speech which could be heard. And he expresses himself, firstly, using an idiomatic phrase (that comes from the Hebrew) - a phrase that in the Gk reads "τι ημιν και σοι", literally "what [is it] to us and you?" The question clearly expects a negative answer... we have nothing in common.

The use of the plural is worth considering. What does the unclean spirit (and there is only one identified here) mean by using the word "us"? Is there more than one spirit possessing the man? Is the spirit referring to both itself and the man? Is the spirit speaking as a representative of all the evil spirits? I think the third option is to be preferred. There is no indication that more than one spirit is in this particular man. Jesus did not act in a way to destroy the man, but release him from his spiritual oppression. And this episode is an example of Jesus' ministry, which Mark summarises as "casting out many demons" (Mar_1:34)

The spirit seeks to challenge Jesus. It uses two questions, firstly, "what is the relationship between you and us?" and, secondly, "have you come to destroy us?". It also uses two names to identify Jesus, firstly one that focuses on his earthly identity "Jesus of Nazareth" and the second focuses on his divine identity "the Holy One of God". Perhaps there is a link between the question and the use of the name?

The questions can be read two ways. The first way is as a genuine enquiry, where the spirit is looking for Jesus to respond with information. But given the way Satan used a question with Eve in Eden, and the way he used questions in the temptation of Jesus in the wilderness, it is more likely that these questions are being posed as a challenge to Jesus' authority.

The first question challenges Jesus right to intervene in this situation. The aspect of his identity that the demon focuses on is his earthly life - his human name and his home town. What can the man, Jesus, from some little town, be thinking taking on demons?

The second question challenges Jesus power and purpose. The aspect of his identity that the demon focuses on is his Messianic status. Another use of this term "Holy One" occurs in Psa_16:10, which the apostles later apply to Jesus (Act_2:27, Act_3:14, Rev_3:7). How can God's holy Messiah act destructively? Is that consistent with the expression of God's love?
How does Jesus respond to this unclean spirit's taunting and challenge? What are his answers to the demon's questions?

Reflections on Mark's Gospel - Mark 1:23

A Man with an Unclean Spirit

Jesus is teaching in the synagogue. The people were amazed at his authority, but ignorant of his true identity. Now Mark introduces another character who will emphasise both Jesus' authority and identity.

Mark uses his usual construct of "immediately", which has the effect of strengthening the contrast between the people and the man with the unclean spirit.

The term "unclean spirit" is worth noticing. Mark uses the term 11 times (according to Edwards) to refer to evil spirits, and the term "demon" 13 times. It clearly refers to a spiritual being separate from the man himself, rather than, for example, to the man's own wicked heart. A wicked heart could not be cast out. The spiritual being is commonly (and correctly) understood as one of God's angels who joined Satan's rebellion and now oppose God's kingdom.

The Gk phrase is "ανθρωπος εν πνευματι ακαθαρτω", where the "εν" is a little unusual. It usually means "in", rather than "with" (which is an accurate translation into English, I'm not disputing that!). Some commentators suggest that it focusses attention on the fact that the man was controlled by the unclean spirit, that it had mastered him, just as we might say we are "in love".

Some ask why such a man was allowed in the synagogue? The text clearly ignores this question. Some have speculated that the man must have appeared to be normal to be allowed entry, but that perhaps the teaching of Jesus provoked a response from the unclean spirit.

There is clearly a confrontation about to occur because the man/unclean spirit cries out.

The confrontation is between Jesus, who is directed and empowered by the Holy Spirit, and this man, who is controlled and dominated by this unclean spirit.

After the people have been amazed at Jesus' authoritative teaching, are they about to be shocked by his weakness at confronting Satan's forces?

Reflections on Mark's Gospel - Mark 1:22

Teaching in Capernaum's Synagogue

The focus of this account is not on the content of Jesus' teaching but on the character of his teaching and the people's reaction to it. Jesus taught in their synagogue and, whatever he said, they were amazed. Why? Because he spoke as an authority. And why was that amazing? Because their scribes did not. The emphasis is on contrast: the contrast between what they had been accustomed to and what Jesus did.

Amazement as Jesus' ministry was a common reaction. Mark records the people's amazement following Jesus' preaching the synagogue. Matthew uses identical words to describe their amazement at the end of the Sermon on the Mount (Mat_7:29-30). It therefore seems fair to examine the Sermon on the Mount for characteristics of Jesus' teaching that might be compared to the teaching they were used to receiving.

"In post-exilic Judaism the word "scribe" came to designate an expert in the Torah... The importance and fame of scribes grew during the Hasmonean period... The scribes were, first of all, experts in the Torah who were capable of issuing binding decisions on its interpretation. Scribal knowledge of the Torah, and the means by which it was attained, were often regarded as esoteric enlightenment, and hence more authoritative. With the growth of the synagogue, scribes became, secondly, teachers of the Torah, whose reputation was honoured by the title "rabbi"... Finally, scribes were legal jurists in the broad sense of the term. "Scribe" thus combined the offices of Torah professor, teacher and moralist, and civil lawyer, in that order."
[Edwards p.54]

To differentiate Jesus' teaching from the scribes is not to denigrate the authority with which the scribes spoke. Jesus did not have a great level of authority than the scribes. He had a totally different kind of authority. The best illustration of this comes from the world of literature. The most brilliant professor of literature may present a clear and compelling case for understanding a particular work in a particular way, but the author of that writing has a totally different right for explaining what it really meant.

The scribes had worked out, as part of different ongoing schools of tradition, how to understand and apply the Torah. The Midrash provides plenty of examples of their interpretations - where they typically quote other leading scribes to support their interpretation (just as I have above), and where they typically were caught up in debating trivialities and details.

Jesus was able to teach in such a way as to focus people's attention on the real issues God wanted addressed, and to speak authoritatively, as the author of the Torah and the creator of the people, about what the Torah meant and how it applied to them.

The key for authoritative biblical teaching has to be understanding the author's original intent and applying that to the contemporary situation. Everything else in the teaching process must contribute to that end. God's Word has been preserved for us, through millenia of opposition, so that we can know what the real issues are from God's perspective, and how he expects us to respond to them. That does not mean that we cannot approach God's Word looking for answers to issues that confront us today. But real, authoritative teaching must be grounded in God's message to us. Otherwise it is simply our own opinion amidst a world full of opinions.

If we look at the Sermon on the Mount (Matthew 5-7), what are the key issues Jesus raises? He begins by addressing how they can be the blessed people of God, and challenges their self-perception as salt and light. He then reorients their thinking about the law. It is not an outdated, outmoded tradition only able to be kept by nit-picking legalists. It is training in righteousness that goes beyond the external to challenge our heart issues. This is true in how we relate to others - those we are in conflict with, our spouse, those we do business with, our enemies and the needy. This is also true in how we engage with God. The external performance of giving, fasting, prayer should not deceive us from examining our heart condition to see who we are really serving. Is it God or money? The sermon concludes with the exhortation to pursue God, to choose the narrow way and to watch out for false teachers.

If Jesus can interpret the Torah in a way that engages meaningfully with people's hearts, and produces amazement, should that not be our approach too? Practical teaching or teaching with an emphasis on application (which is what I like to do) can easily degenerate into a new form of legalism (where we simply spend more time telling people what to do) if it misses the challenge to the heart. For example, "should Christians tithe?" is a common question arising from an application of the Torah. There are many discussions about 10% or other percentages we should aim for. There are discussions about whether we should give to the local church, or to Christian work in general. Jesus comment in the Sermon on the Mount is clear: "Giving reveals your heart". For some, money is a means to public praise. For others it is a source of security. Choose who you will serve, Jesus says, God or money.

Reflections on Mark's Gospel - Mark 1:21

Teaching in Capernaum's Synagogue

Capernaum was a city on the shore of the Sea of Galilee, which had a large harbour to support its fishing industry. It benefited from being on a major trade route between the Mediterranean coastal plain and Damascus in the north. It was reasonably prosperous. Its population was mostly Jewish, but there was a small garrison of Roman soldiers. The relations between the Jews and the soldiers appears to have been cordial.

Jesus chose to base himself in Capernaum during his ministry. This may have been because of its centrality, or because several of his followers lived there, or because it was a safe distance away from Herod Antipas (who killed John the Baptist) and Jerusalem, or some combination of these and other reasons.

So, after calling the four fishermen to follow him, he took them back to their place! But on the Sabbath he went to the synagogue.

The synagogue was a meeting place, a hall, where the Jews gathered to hear the Torah read and expounded. They had become the main expression of Jewish faith during the diaspora of the Jews away from the one temple in Jerusalem.

Jesus had been preaching for about a year before the event that Mark recounts in this verse. On his arrival at the synagogue, Jesus is invited to speak, as guest rabbis were often invited to do.
As I review this chapter, there are obvious time gaps left by Mark. The first is the between the end of his wilderness temptations (Mar_1:13) and his "arrival" in Galilee (Mar_1:14). In fact, since Mar_1:14-15 could be seen as a summary account of Jesus' activities, they cover an indefinite period of time which may cover up to the end of Mar_1:20. Alternatively, these two verses could be seen to introduce the ongoing activities which Mark then gives specific examples of in the rest of the chapter.

Mar_1:21 is definitely the beginning of a new episode. In contrast with the summary statement, this account is specific - noting a specific town, a specific day and a specific place.

Reflections on Mark's Gospel - Mark 1:20

Jesus Calls James and John Part 2

The description of James and John provides some clues about them.

Firstly, they are working in the family business with their father. This should not be thought of as unusual in 1st C Palestine - it would be normal. But it appears their father is still working, and that would suggest that James and John are still fairly young. (Traditionally, John is understood as the youngest of the disciples, partly because he lived the longest! He died around 90AD, so he could have been around his early to mid-teens in this episode).

Secondly, their family business employed others. This suggests that it is a fairly substantial business, that they came from a family of some means. Their father obviously had the nous to run a business - which puts them in the merchant "middle class" rather than just as lowly labourers.

It is worth noting here that Jesus' followers came from a range of backgrounds - fishermen, tax collector, zealot. Obviously it was not their skill set he was interested in. It was their heart. He wanted men he could teach and train. He wanted those willing to "become" the leaders he was looking to develop.

And his training program was not a series of lectures over three years. He didn't expect to develop leaders at a once a week gathering of Bible teaching and worship. Jesus' training program had an apprenticeship style - "follow me" and be EXPOSED to the way I do ministry, then EXPERIMENT with ministry while under my supervision, before you become EXPERIENCED enough (and receive the Holy Spirit) to become leaders in your own right.
As I move into a new role in ministry, who am I apprenticing myself to? Who am able to observe doing the ministry? [Are they the sort of role model I should be following? Is their character worthy of emulation? Is the outcome of their ministry what I understand God wants me to be doing?] Who can I get feedback from as I experiment with ministry?

And who can I mentor from my ministry experience? Who is walking with me as I do ministry? How do I coach or train new leaders?

As you read the gospels, look for the role of the disciples. While Jesus is the central figure, check out where the disciples are in the picture. Are they observing Jesus doing ministry? Are they being taught be Jesus new spiritual truth or being receiving instruction on how to do ministry? Are they being delegated minor tasks to develop their faithfulness or ministry skills in certain areas? Are they being commissioned?

Reflections on Mark's Gospel - Mark 1:19

Jesus Calls James and John

Mark follows the report of the calling of Simon and Andrew with a very similar report of the calling of James and John. The effect of this repetition, with such slight variation, is to emphasise the key points by saying them twice. What are the key similarities?

The similarities are:
+ Jesus walking by the sea
+ Jesus seeing the men working (as fishermen)
+ Jesus calling them
+ They respond
+ They leave behind something to do with their employment

Therefore the main point of Mark's account of these two closely spaced calls can be summarised as, "With a sense of immediacy, Jesus called these men out of their regular profession, and they responded".

What is Jesus doing? Hasn't he just called two guys to follow him? Isn't that enough? Shouldn't he just go home now, rejoice in a good day's work?

Jesus was acting with a purpose. He has come to the lake. He has called Simon and Andrew, but his work is not finished yet. His call of James and John shows that he is gathering a band of disciples, not just a couple. There are enough stories in the gospels of Jesus calling people to follow him, and of people responding favourable or unfavourably to that call, to realise that Jesus was not looking to invest himself in just one or two. He was looking to build a band of brothers.
So, after calling Simon and Andrew, Jesus keeps walking until he sees James and John, who were also working on the lakes edge.

Reflections on Mark's Gospel - Mark 1:18

The Response

It is easy to skip over the response of James and John. Mark covers it in 8 Gk words - translated into 8-10 English words.

This verse reflects two key characteristics of Mark's writing: his brevity and his use of the word ευθεως ("immediately" or "at once").

But don't miss the significance. If the call was centred on Jesus, it involved him changing them and it was a call to mission, the response is immediate and uncompromising.

These fishermen were in the middle of their work. Mar_1:16 says they were casting a net. Mar_1:18 says they left their nets.

Did they just drop it? Or did they put it somewhere safe until later that afternoon? Was there a place where the nets were usually left when they weren't being used? Or did the fishermen take their nets home usually? The text doesn't answer these questions. But the impression given by Mark's account is that their response was immediate and total.

Contrast this with others that Jesus called who offered excuses to delay. "Let me bury my father". "Show me where we are going" (Mat_8:19-22).

The picture Mark creates is one of total and immediate responsiveness to Jesus call.

And in case you missed it, he repeats it again in the story of James and John.

The question raised by the example of Simon and Andrew is, "what is the response expected from me?" If you are encountering Jesus, through Mark's gospel, and you find that his life and teaching challenge your previously held ideas or lifestyle, what do you do about it?

Reflections on Mark's Gospel - Mark 1:17

The Call to Follow

As mentioned earlier, this was not these men's first encounter with Jesus. They were familiar with him and the role he was assuming - even if they didn't understand God's purposes for Jesus and themselves.

1) The focus of the call is upon the person of Jesus. Jesus says "Come after me" and "I will do this". The focus of attention is on the person being followed and the person who will fashion these men.

Biblical discipleship is focused on Jesus. He is the one that we should be following. He is the one who is leading the way. The Gk "δευτε οπισω μου" literally means to "come after me". Jesus is in front. His disciples are walking behind. Why? Because Jesus knows where to go and what to do and the disciples need to watch him, observe him and learn from him.

2) The person effecting the change in these men is Jesus. This is not a situation where the disciples were expected to model themselves after a great example by their own efforts. By following Jesus, he would change them. It is going to be his work in their lives.

Mark's account of this episode includes an extra word than Matthew's: γενεσθαι (or "to become"). This emphasises the process that the men will have to go through before they will be who Jesus is calling them to be. And we are confronted regularly through the gospels with the ingnorance and failures of the disciples.

Jesus did not selected people based on their qualifications to serve him. His call extended grace to the undeserving, just as his message did. This is especially evident in the calling of Levi (the tax collector), but none of his disciples were qualified to be religious leaders according to "the establishment". Each of them had a long journey to travel before they could be entrusted as leaders in the kingdom.

So Jesus clearly communicates that there will be a process of "becoming" which he will effect in their lives. They will make the journey from being unqualified, unequipped fishermen through the journey of apprenticeship to the Master to become "fishers of men".

3) The purpose of the call was for service. Jesus did not just call these men to follow him as an end in itself. They were not just joining a Bible study or looking for Christian fellowship. They were called for the purpose of becoming "fishers of men". This colloquial term reflects Jesus' later prayer that the Lord of the harvest would raise up labourers.

These experienced fishermen were to use their natural talents and spiritual gifts to expand God's kingdom by diligently drawing people into the kingdom - casting the net wide and wisely, deploying resources, staying focussed on the task.

Jesus' program of development included: observing him teaching the masses & confronting the establishment, receiving private coaching in spiritual truth, being instructed in personal holiness, being given small tasks to demonstrate and develop faithfulness, and being sent on promotional missions.

By the end of Jesus' program of development, and the with the arrival of the Holy Spirit, these "ordinary, unschooled men" were equipped to challenge the establishment, powerfully present Jesus' message, and oversee the expansion of the community of faith.

Reflections on Mark's Gospel - Mark 1:16

Jesus Calls His First Disciples

This account begins Jesus interaction with other human beings. So far he has come from Nazareth to be baptised in the Jordan, been sent into the wilderness and returned to Galilee to preach.

We know from John's gospel that this is not Jesus' first interaction with these disciples. They were invited to "come and see" at the beginning of John's gospel. Jesus was invited to stay at Simon Peter's house in Capernaum. These disciples were present at Jesus' baptism (as indicated in Acts when choosing a replacement for Judas Act_1:21-22) and therefore were part of the masses that followed John the Baptist. These men had a substantial background of information that informed their decision to follow Jesus.

But Mark's gospel omits all that background - except that he was already acting as a preacher. The focus is on the person of Jesus.

In this episode Jesus is not preaching. He is walking. He is walking beside (παρα + acc.) the Sea of Galilee.

Edwards suggests that this is not immediately outside Capernaum because that foreshore, comprised of broken black basalt, was inhospitable to both walking and beaching boats. One likely suggestion is a place now called the "Harbor of Peter" and is about 2 miles south of Capernaum.

Jesus probably walked a long way to search out these men his about to call. He locates them in their place of employment, while they are gainfully employed.

Edwards also makes the point that fishing was a thriving industry in on the Sea of Galilee in the first century. There were at least 16 ports located around this lake which was 7 miles wide and 13 miles long. There were several towns on the northwest shore, including three whose names reflect the importance of fishing: Bethsaida ("house of the fisher"), Magdala ("fish tower") and Taricheae ("salted fish"). So numerous were the boats that Josephus was able to commandeer 230 of them during the war in 68 A.D. The industry extended beyond local markets, with fish being exported and valued in Alexandria in Egypt and Antioch in Syria. "That fisherman in Galilee competed in the larger Mediterranean market testifies to their skill, prosperity and ingenuity - and probably to their command of Greek... The fisherman whom Jesus called were scarcely indiginent day labourers. In order to survive in their markey league, they needed to be - and doubtlessly were - shrewd and successful businessmen."

So, the setting may be summed up as this. Jesus has been recognised as the successor to John the Baptist by those who followed John. He has begun his ministry of preaching and based himself in Capernaum. Now he is seeking out particular individuals... but we will leave the description of what he is seeking them for to the next few verses!

Reflections on Mark's Gospel - Mark 1:15

A Summary of the Launch of Jesus' Public Ministry

We continue with Mark's summary of Jesus' ministry by now examining the content of his message.

Jesus was saying three things:
1) "The time is fulfilled"
2) "The kingdom of God is at hand"
3) "Repent and believe in the gospel"

What do these mean?

1) "The time is fulfilled"
As mentioned several times in the opening verses of this gospel, Mark clearly states that God had prepared these people to hear and respond to the gospel through two means: his work in the world throughout the ages, climaxing in the writings of the prophets (which had ceased 400 years earlier); and through the ministry of John the Baptist.

The OT prophets clearly anticipated a coming Messiah in a coming "Day of the Lord". Jesus says that the day has now arrived, that the anticipation is fulfilled.

We are not looking for another one to come, greater than Jesus. Jesus is the one we are to focus on. Of course, not all the OT testament promises were fulfilled in Christ's first advent, some await his second coming. And so we maintain an expectant attitude, longing for the day of the fulfillment of all that God has promised.

2) "The kingdom of God is at hand"
The nature of the kingdom of God has been the subject of much debate among scholars.
At its simplest definition, the kingdom of God is where God is king. It is that part of creation which submits to God's authority.

Since the Fall, creation has been subject to the Prince of the power of the air. People have been subjects of the kingdom of darkness (Col_1:13). Their total depravity meant that they were unable to fully surrender to God, even when they sought to.

But the appearance of Jesus ushers in a new age. He and Satan engage in direct conflict, firstly in the wilderness, then through the manifestation of demons, and finally in the Garden of Gethsemane. On the Cross, Christ won the victory over Satan, paying the penalty for the rebellion he had initiated, redeeming those enslaved to him.

So, "the kingdom of God is at hand" means that it is being prepared for during Jesus' three years of ministry and begins with his death (and resurrection). The hearers of his message need to prepare themselves, just as the hearers of John the Baptist's message did. They can align themselves with the revealed Messiah, even though they cannot yet fully comprehend what his agenda is.

Jesus ushered in a kingdom that is "not of this world". It is not an earthly kingdom with physical representatives, such as kings. It is a spiritual reality, an immaterial authority. Those who have been made alive in their spirit are those who have been rescued from the dominion of darkness and brought into the kingdom of the Son he loves. (Col_1:12-14).

Satan's authority is still evident in the world. There are many, those who are spiritually dead, still under his control.

There will come a day of judgement, when Satan will be dethroned, the material world will be destroyed and all who have persisted in rebellion against God will face judgment.

Following that judgement there will be a new creation where God's kingdom will be manifested in a material, as well as an immaterial, way.

That is the big picture. But, in Mark, Jesus doesn't talk about God being king of the world. Rather he talks about "entering the kingdom" as a change of state. Note, that this means he is addressing the heart issue, rather than explaining theology.

Jesus also teaches about the kingdom using parables. It is not a clear pronouncement, it is a mystery to be pondered (Mar_4:11). The kingdom is like seed scattered on the ground that grows regardless of the farmer's effort (Mar_4:26-29). The kingdom is like a mustard seed that begins small but becomes large enough for birds to find shelter in it (Mar_4:30-32).

But the kingdom is not just a shadowy mystery, Jesus refers to a glorious kingdom (Mar_9:1; Mar_14:25; Mar_14:62).

The kingdom is not easy for those with strong ties to the present age to enter (Mar_10:23-25), but belongs to the child-like (Mar_10:14-15).

Jesus was the embodiment of the kingdom while he was on earth (he was the seed to be planted), and in that sense, the "kingdom is near".

3) "Repent and believe in the gospel"
What is an appropriate response for those hearing Jesus' message? Mark records two imperatives (commands): "repent" and "believe".

The call for repentance overlaps with John the Baptist's message. It calls for a change of mind and, by implication, a change of loyalties and actions.

The call for belief expects a decision, not just submission. It is a command to believe "in" something, not just about something. Obviously such a belief would have to drastically alter how someone lived. In Jesus' time, it would affect their understanding of the efficacy of the temple sacrifices and their loyalty to the visible priesthood.

Belief is to be placed in the gospel. What is the gospel according to Mark? Review the thoughts of Mark 1:1. It was both the story of Jesus' life and the message Jesus proclaimed.www.youtut
Both commands are given in the present imperative, meaning they are a call for continuous action rather than a one off act. That is, followers of Jesus are to be characterised by ongoing repentance and belief.

What are the implications for Movement Building?
Jesus' message can be summed up in simple terms. Although there was a whole theological background to what he was saying, his message was clearly communicated. And it was application focussed. There were very clear, simple action steps that were required of people. That is not to say that the action steps did not carry far-reaching implications, but they were very simply given.

In explaining what our movement is on about, we need to make sure we communicate it simply enough for others to pass on. And we need to make the action points clear enough that people can do them.

Reflections on Mark's Gospel - Mark 1:14

A Summary of the Launch of Jesus' Public Ministry

There is an implied break in the timeline between the end of v.13 and the beginning of v.14. The preparation for ministry was completed with the conclusion of the 40 days in the wilderness. John's gospel records a Judean ministry that probably fits here. But Mark skips straight to when Jesus launches his public ministry, which is sparked by the arrest of John. Some scholars even suggest that Jesus had been ministering in Judea alongside John and that he left Judea in response to the threat from Herod.

I imagine that if I were living this story as a Jewish person in Galilee at this time, that I would probably understand Jesus as the successor of John the Baptist as leader of the movement, even as a greater leader than John was.

So, although we form sharp distinctions between John the Baptist and Jesus in our theological categories (because there are), thinking about it from a ministry perspective, the people who had joined John's movement were very well prepared now to hear Jesus.

In v.14-15 Mark provides a very brief summary of the circumstances and the content of Jesus' ministry. This is very helpful for us in understanding the main thrust of what he is recording and the main points to emphasise.

We can be clear that the public ministry of Jesus began in the Jewish settlement to the west of Galilee. It was quite a distance from the political centres of the region. It was a safe place to develop a movement without the immediate threat of Herod or the leaders in Jerusalem.
Jesus preached God's gospel. This term refers to a message that originated with God, not one that is necessarily about God. The content of the message is summarised in the next verse.
The term gospel was used in Mark 1:1 with the meaning "the message about Jesus". Here it is used with the meaning "the message of Jesus" (which Jesus claims is "the message of God"). These two distinct meanings are, in practice, quite inseperable implications for the word εὐαγγέλιον.

A point to reflect on is this: Jesus waited until John the Baptist was imprisoned before stepping up like this. Although we might think of the context of Jesus' ministry as being positive, or at least neutral, there were very real dangers presented and deadly opposition. Would you have wanted to step into John the Baptist's role?

Leadership in ministry is often like this. It is a difficult and, sometimes, dangerous role. Being a public figure places a person under greater vulnerability in three key areas of temptation: sex, money and power. Although you may not need to wear a bullet-proof vest while doing ministry (as one minister is one part of the world does), you will nevertheless have a target painted on you. Although Jesus' humility is always a model to follow, the key from this verse is to realise that Jesus preached "God's gospel" - he was simply seeking to do the will of his Father. And so should we.

Gundry's gospel harmony places this verse immediately following the episode in Samaria in John 4. Since that episode refers to disciples, which we may imagine from Mark's account to not have been called yet, we must reconcile an apparent conflict. Gundry's solution is to differentiate the "call" made in Joh_1:39 to "come and see" from the "call" in Mar_1:17 to "come and follow".

Reflections on Mark's Gospel - Mark 1:13

The Populated Wilderness - Satan, Wild Beasts and Angels

The wilderness was a place devoid of people, uninhabitable, but this verse highlights three other occupants that affected Jesus' time.

The temptations of Satan are not detailed here. But the point is clear: Jesus - devoid of any companionship, encouragement or accountability - is asked to face his primary adversary, Satan. Jesus is alone, probably lonely. He is vulnerable. And he is challenged for a protracted period of time - 40 days!

The presence of the wild animals indicates a physical threat. If we accept that the book of Mark was written to Christians in Rome, this reference could be a special encouragement to them as they faced Nero's persecution and were killed by wild animals in the Colosseum.

In the midst of this dark picture of isolation, Satanic temptation and physical danger, we still find God's grace to be evident. The angels ministered to Jesus.

The only other time in the gospel that angels minister to Jesus is in the Garden of Gethsemane after he has prayed with great drops of sweat. Thus, angels ministering marks the beginning and end of his ministry.

"The wilderness was a proving ground, a test of faithfulness, and a promise of deliverance" (Edwards, p.40)

Reflections on Mark's Gospel - Mark 1:12

The Spirit drove Jesus into the Wilderness

This account features key characteristics of Mark's writing - brevity, and the use of "immediately".

The dramatic commissioning for ministry did not provide Jesus with a moment's rest. He is sent on his first assignment - to the wilderness.

The word "εκβαλλει" that is translated "he/she/it drove him out" is the same word used when Jesus "cast out" demons. It is a word of power and direction, but not necessarily violence. Jesus was left with no doubt as to where the Spirit wanted him to go.

The wilderness is a place where Jesus (and others) were tested to prove they were equal to the assignment that God (the Father) had given them.

The nation of Israel wandered in the desert for 40 years - failing again and again before God let them into the promised land. As the new representative of the "people of God", would Jesus do the same?

The wilderness also represents the place where John the Baptist was based. He baptised in the Jordan, away from the centres of power, but he lived in the wilderness. To qualify as John's successor (and superior!) Jesus did not submit to the (corrupt) powers of the day, he withdrew from them, like John, but what he experienced qualified him for ministry.

Jesus did not prove himself in the "corridors of power", but far from them.

Reflections on Mark's Gospel - Mark 1:11

A Voice from Heaven

The three members of the Trinity are present and active at this momentous occasion - the commissioning of Jesus. The first sign at Jesus' baptism was the rending of the heavens. Then the descent of the Spirit. The third sign is the voice from the Father in heaven.

The Preacher Commentary identifies three parts to the Father's words to Jesus: "I claim you. I love you. I am proud of you." These three concepts connect with deep needs within us: to be known, to be loved and to be praised.

The Father claims Jesus as his Son. In the Old Testament, the reference to a Son is found in Psa_2:7. The great old Israelite kings anticipated the concept of the Messiah, but this Psalm expects greater things than any earthly king could deliver. "The filial intimacy and obedience that were imperfectly foreshadowed by the Israelite king are now fully completed in Jesus" (Edwards, p.37)

Isa_42:1 has some striking parallels with the language used in this verse, but applies it to "the Servant". Many scholars have identified Jesus with the Servant of Isaiah. The reference to the servant probably initially meant the people of God, the Israelites. But they failed in their mission. And so the Messiah, i.e. Jesus, became the individual who exemplified all that Isaiah's servant referred to, and was expected to do. The surprise is that the servant is actually more than a slave or a human king, he is God, the Son!

The Father expresses love for his Son. In the OT, Abraham expressed deep love for his son, Isaac when he was called to sacrifice him on Mt Moriah. The love that a father has for his son is something I can readily identify with. And this puts Jesus on a totally different level to any of the OT prophets or other servants of the Lord. Nowhere in the OT does God express love at the commissioning of a prophet as the Father does here. It points to their eternal existance in perfect love relationship as co-equal members of the Trinity.

The Father expresses His please in the Son. What is it that brings the Father pleasure? There could be two aspects:

1) The Father could be pleased (εὐδοκέω) with who Jesus is. That it, it is Jesus' being that brings the Father pleasure. The Father reflects on Jesus' perfect life, sinless nature and is able to express pleasure with him. It is like what he says in Genesis 1 when, after he completes each part of perfect creation, he says "It was good". When the Father looks at that creation presently it must cause him pain to see it labouring under the burden of the curse of the Fall. But Jesus appears, is sinless, and represents creation in all its perfection, humanity as it was supposed to be. Combined with his sinless humanity is his perfect deity. But I don't see any point in the Father expressing the joy that their divine relationship must bring through his words in this setting.

2) The Father could be pleased (εὐδοκέω)with Jesus' actions. That is, it is Jesus' doing that brings the Father pleasure. The Father has observed Jesus' humility in submitting to the baptism of John, and his identification with this radical movement that looks to prepare the way for the Messiah, and is pleased with his actions and attitudes. I think there is real value in understanding the Father's expression of pleasure as being linked directly to Jesus' act of being baptised. The timing of the voice, the inclusion of it here in each story, confirms that Jesus was carrying out the Father's will and that brought the Father pleasure, which he then expressed in audible affirmation - so that Jesus and John could hear it.

As Jesus now embarks on his earthly ministry he has received some really significant things: the Holy Spirit and the audible affirmation of his Father.

As I look to live out my relationship with God in my ministry and in my personal life, I am aware of my need for these three things. It is easy to feel insignificant and small. There are no crowds clamouring to see me. My circle of acquaintances feels fairly small. I am not imensely popular. Any desire I feel for greater celebrity is simply an indicator of a greater desire to be known by my Father. And I am known by my heavenly Father, and that is the most comforting thing of all.
I also need His love. As a Christian who has walked this way for a while, I imagine I should feel better about myself. But instead, I am very aware of my sin. I still feel the magnetic attraction of my sinful nature. It takes a conscious effort to choose God's way rather than seeking pleasure elsewhere. But God's love is very attractive. I had heard about God's love throughout my whole life, growing up in church. But when I first personally felt it, it was transforming. God's love is a powerful antidote to the addictive pleasures of this sin-soaked world.

And I look forward to receiving his praise. As in Jesus' parable, I look forward to hearing "Well done, good and faithful servant". Sometimes I feel like I will be like a dog wagging its tail in pleasure at its master's attention. And that is ok. I need to hear God express his pleasure with what I do. Any appropriate compliments or encouragement I receive here from people are simply a foretaste of the praise I really long for.

Reflections on Mark's Gospel - Mark 1:10

The Descent of the Spirit

The activity, the baptism, continues with this verse. Jesus has just submitted to John's baptism and been identified with his community, those who are longing for the coming of the kingdom and the Messiah.

Mark writes, "as he came up out of the water". There is an interesting juxtaposition within the verse between "αναβαινων" and "καταβαινον" at the end. As they were coming up out of the water, the Spirit was coming down into (according to Edwards, but the word is "επ" + accusative = 'on' or 'onto') Jesus.

As the baptism was completed, the heavens were torn apart (quite a strong Greek word, stronger than "opened" which is how Matt. and Luke render it), and the Spirit descends. The other occurance of this verb is in Mar_15:38-39 when the temple curtain is torn in two, and there it is accompanied by the centurion's declaration - a similar emphasis on the true identity of the Jesus. So, according to Edwards, the appearance of the word bookends the ministry of Jesus with an emphasis on his identity as the Son of God.

The arrival of the Spirit is a significant eschatalogical moment. There was a belief in Second Temple Judaism that the Spirit had departed with the final great OT prophets, such as Malachi. There was writing (The Testament of Levi 18:6-8, Testament of Judah 24:1-3)) that used these very similar words to link the Spirit's return with the arrival of the Messiah. Following the apparent abandonment or rejection of his people, the return of the King, accompanied by his Spirit, even in the form of a servant, should not be underemphasised.

This should also lead us to contemplate the nature of Jesus' ministry on earth. As we learn in the very next verse, he is the Son of God, the second person of the Trinity. Yet, he needs the annointing of the Spirit in order to mark the beginning of his ministry. Why? As Jesus lived and ministered on this earth, he did so as a true human, with all the limitations that sinless flesh imposes. He did not draw on the resources he had available as deity, otherwise he would have voided his claim to be tempted in every way as we were. Instead, he operated in the power of the Holy Spirit, just as we are expected to.

And notice that, although the splitting of the heavens is described as forceful, the coming of the Spirit is described as "like a dove" - gentle, soft, peaceful. The ministry of the Spirit is powerful, but not violent.

Reflections on Mark's Gospel - Mark 1:9

Jesus Came & Joined John

Following the impressive build up of the first eight verses, we come to the statement "In those days". John had been performing his ministry for a little while (some say around six months, but I have no evidence on which to base a judgment of that) when Jesus comes to him.

This is the only verse in Mark's gospel that mentions Nazareth as Jesus' hometown (although Mar_6:1 also mentions Jesus' home town).

There are two points to note about the last phrase in this verse: firstly, it is written in the passive voice; and secondly, the question: why did Jesus get baptised?

To the first point, by writing the passive voice, Mark is helping us see that baptism was something that happened to Jesus. John performed the baptism, but the passive voice helps us see that Jesus is really the focus of the attention, the subject of the sentence. Our attention has been dramatically shifted from the wild prophet in the desert to Jesus who arrives from a no-account town. It portrays Jesus, right from the beginning, as being submissive.

And Jesus' baptism was identified by the apostles as a crucial event in salvation history. In Act_1:21-22 Peter says that the replacement apostle has to be someone who has been with Jesus from the time of his baptism to the time of his ascension.

So, why did Jesus need to be baptised? Why was it significant?

In my notes to Mar_1:4 I talked about what John's baptism was for. It was a ministry of preparation, where people came who wanted to be included in a community that was committed to righteous living before God, in anticipation of the coming Messiah. Baptism by John was the rite of passage into that community or movement.

Remember, in order to be baptised, you had to confess your sin. Jesus was baptised by John, without any record that he had to confess sin. Jesus did not need to repent, but he was willing to undergo the baptism in order to be identified with this movement.

This is significant because, in Mar_1:14, when John is arrested, Jesus becomes the natural successor to John. Those who followed John, then followed Jesus. John really had prepared the way for Jesus.

Reflections on Mark's Gospel - Mark 1:8

Comparison between the Baptist and the Messiah, part 2.

John's ministry is summed up as being preaching and baptising. John does not mention the coming Messiah's preaching ministry, but he does contrast his own ministry of baptism with the coming one.

John's baptism was a water baptism of repentance for (or into) the forgiveness of sin.

The Messiah's is a spiritual baptism - "in the Holy Spirit". The Greek word to describe both baptisms is "εν" (+ dative), which usually means "in". Those who do not practice baptism by immersion could have a problem with the first-glance implications of this, and it may lend support to an immersion view of baptism. But there is real value in focussing, not on the form of water baptism, but on the significance of what it means to be baptised in the Holy Spirit.
In the OT, Yahweh is the one identified as giving the Spirit. John transfers this right to the Messiah.

I cannot see how the people of John's day would have understood the implications of receiving the Holy Spirit, beyond seeing significance the fulfilment of the OT prophecies in Joel (Joe_2:28-32), Ezekiel (Eze_11:19), etc. that link the giving of the Spirit with the time of restoration and renewal.

The effect of John's preaching is to leave a sense of anticipation. The crowds who came to him, who confessed their sin and were baptised, would not have felt like this was the end, the final result that God was looking for. They must have had a sense of anticipation. This ministry was preparatory. They were looking for "the one who comes after me", the "greater one".
And, just like we see the transition in v.4, so we find a similar transition in v.9.

Reflections on Mark's Gospel - Mark 1:7

Contrast between the Baptist and the Messiah

Mark's record of John the Baptist's ministry is brief and focuses on one aspect - his anticipation of the coming Messiah.

John is hugely popular, and Jesus describes him as the mightiest born among women, but in comparison to the Messiah, he is unworthy to perform even the most menial duty (one usually reserved for a Gentile slave).

John's message focussed on the coming Messiah, not on those he was opposing. Although he was reverred, he pointed people to the one they must revere more highly.

At what point should I deflect kind words of encouragement, or sincere appreciation of work that I have done, and point to Jesus?

Reflections on Mark's Gospel - Mark 1:6

John, the last great OT Prophet

John was the last of the prophets under the old covenant, and he presents himself as such. There had been over 400 years of silence from God since he sent the last true prophet (Malachi). Then John bursts on the scene.

John's message had been to call God's people back to a faithful relationship with him. Included in that message was a rejection of the formal religion in the political capital, Jerusalem, and of the temple sacrifices.

His appearance was also a direct contrast to the religious leaders of his day. While they were dressed in long flowing robes with tassles and boxes, he was dressed very roughly - with a course garment and a rough belt. While they dined on the finest foods, he survived on the simplest of fare - provided by God without human tending. (The locusts came in swarms and could be stored with salt. The bees produced honey that was plentiful in the crevices of rocks).
And his appearance provoked associations with another great OT prophet - Elijah (the one anticipated in Mal_3:1 and identified in Mal_4:5).

Elijah had worn a rough garment made of goats hair, with a rough belt (2Ki_1:8). He was also fed by God in the wilderness. He also rejected the corruption of the political capital, Jerusalem, and the religious idolatry that was practiced there.

The contrast between John the Baptist's spiritual movement and the religious establishment of his day could not have been greater. [Interestingly, it was not a model that Jesus himself followed exactly - he lived in towns, ate at feasts, dressed simply in a woven garment]. John was a living sign of the judgment coming on the establishment.

Where have I accommodated myself to the values and lifestyle of the establishment? And where do I need to separate myself from them to demonstrate God's displeasure with the values that underlie that lifestyle.

Reflections on Mark's Gospel - Mark 1:5

Popular and Purposeful

Mark continues to set the scene for us. The beginning of the gospel recounts the promises God made in the OT. It follows with the arrival of John the Baptist, and his ministry of proclamation and baptism. It continues with the account of its impact: huge!

The first sentence indicates very succinctly that John the Baptist was hugely popular. Although there is probably some hyperbole in the account, it is fair to say that no person in Judea or Jerusalem was untouched by his teaching. The snippits of information we have elsewhere indicate that John's influence was very significant, and even stretched to Ephesus (in Act_19:1-7). In the other gospel accounts he is shown to interact with crowds, the religious leaders (Pharisees & Sadducees), tax collectors and soldiers.

As Edwards says in the quote below, John was actually not interested in popularity for the sake of popularity. He was concerned about preparing the way for the one who would come after him. He was launching a spiritual movement of repentance and reform.

Read these quotes:
"In Israel, people were ready for Jesus, too, and they flocked to hear this wilderness preacher. There had been no God-sent prophets for 400 years, since the days of Malachi (who wrote the last book of the Old Testament). Anticipation was growing that a great prophet, or the Messiah prophesied in the Old Testament, would soon come" (see Luk_3:15).
LASB

"We are apt to lose sight of him who went before...and yet it is clear that John's preaching arrested the attention of the whole Jewish people, and created an excitement all over Palestine. It aroused the nation from its slumbers, and prepared it for the ministry of our Lord, when He appeared."
J.C. Ryles,
"Expository Thoughts on the Gospels: Mark"
[1965] p.4

"John's intention, however, was not to gain popularity but to initiate a movement of repentance and reform in Israel to prepare for "one more powerful" to come."
James R. Edwards,
"PNTC: The Gospel According to Mark"
[2002] p.32

The result of John the Baptist's minsitry was a whole nation of people who had been awakened spiritually to their own condition before God and had been provoked to place a high priority on addressing that condition.

The method of addressing their sin that John prescribed was confession followed by baptism. Individuals had to publicly admit their own failures and accept the baptism that John offered. It would have been a powerful scene, seeing thousands coming continually out to hear John speak, to see them confess their sin, and to see them baptised.

Mark states that they were baptised in the Jordan River. Scholars seem to think that this was north of Jerusalem, closer to Galilee, although he probably had various places where he performed baptisms.

So often in our ministries we try to call people to repentence who are still slumbering in their sin. The work of John the Baptist, the activity of exposing people to basic gospel concepts, cannot be underestimated.

The challenge we face in our ministry is that "expose" activities often do not result in measurable results, or immediate response. The equivalent mass media campaigns we have access to today cost lots of money, usually beyond the budget of an average church, and their scope also extends beyond the immediate community of a local church. And local church leaders want to see "bang for their buck" when it comes to major investments.

But raising the spiritual temperature of a whole society is a major exercise. Creating awareness of basic gospel concepts, so they can later be arranged into a meaningful comprehension of the gospel, requires lots of effort.

These sort of activities are not being conducted in a vacuum. There are many competing values or belief systems prevalent in our society, just as there were in John's. We should not underestimate the effort required to initiate and sustain this sort of "expose" activity, just as we should not underestimate its necessity.

Reflections on Mark's Gospel - Mark 1:4

John Came

"John came" is the opening line of this verse. Immediately following the OT quotation he bursts on the scene with dramatic purpose.

This verse clearly links the ministry of John the Baptist with the promised activity in Isaiah and Malachi. It is a bare bones description that focussed on the core elements and ignored the complex and complementary activities described by the other gospel writers. In Mark's gospel, John's role was to prepare the way for the Lord.

John's ministry was one of baptising and proclaiming. And he did so in the wilderness (ερημω). The wilderness was a place identified with his primary OT prefigurer, Elijah. Elijah hid from the wicked king in the wilderness (1Ki_17:2-5) east of the Jordan. The wilderness was a refuge from the wickedness of those in control in Jerusalem. And John's ministry was a judgment on the corruption of the powerful in Jerusalem and on the practices in the temple. (Just like the Qumran community).

Josephus describes John's ministry this way,
"[John] exhorted the Jews to lead righteous lives, to practice justice towards their fellows and piety towards God, and so doing to join in baptism". (Ant. 18:118-18)

So, John was preparing the way for the Lord. He did so by beginning a spiritual movement which people joined by being baptised.

Now, Jewish religion had many examples of ritrual cleansing. At the dedication of the tabernacle the whole nation washed their clothes (Exo_19:10-11). Namaan washed in the river Jordan to be cleansed of his leprosy. The priests washed before performing their duties. But each of these are examples of people washing themselves, not being dipped by someone else.

The Jews also saw baptism as appropriate for a Gentile convert to Judaism to be baptised.
By performing the baptisms himself, John clearly brought the penitent into a community who were intending to live righteous lives, who were wanting the Messiah to come.

And this may be the best way to understand the troublesome preposition "εἰς" which is normally understood as meaning "into" but is commonly translated here as "for" (as per ESV, KJV, NASB, NIV, etc.). The other main alternative used is the archaic word "unto" (as per ASV, RV). But if we take it out of the mindset of individualism, so that baptism becomes about the individual, and place it in the context of community, then John's baptism is about making a commitment to and being identified with a group. And the purpose of that group is described in Josephus' writing. {This is the error I made - don't hang too much on the translation of a preposition. They have a variety of meanings and the translation of "for" is quite legitimate. But the point I make here can be supported using other elements of the text.}

And John's baptism also clearly challenged the religious establishment. Think about how radical John's ministry is. For generations, the Jews valued the temple and the sacrifices performed there as the clearly dictated means for being made right with God.
But John ignores (or dismisses as totally corrupted, as did the Essenes) the temple and its functions. Forgiveness of sins, he says, is found in the wilderness. Forgiveness of sins is found, not in the blood of sacrifices, but in the ritual cleansing of baptism. Forgiveness of sins is not found in the performance of external rituals, but in the changing of one's mind, in turning one's life around.

This is what it means to prepare the way for the Lord.

The Pharisees' approach was strict external observance of every detail of the Law they could define. But they missed the heart issue.

The Sadducees' approach was the negotiate advantageous deals with the Romans.

The Essenes' approach was the withdraw from society totally and reject any physical expression of sin.

But John the Baptist's approach was to call people to a community life of righteousness and piety based upon a changed mind. Even Jesus could be baptised into that community.

Reflections on Mark's Gospel - Mark 1:3

Prepare the Way

The major theme of Mar_1:2-3 has got to be identified as "PREPARE THE WAY".

In other words, you cannot understand John the Baptist's ministry unless you understand how and why he was preparing the way for the coming of Jesus.

Jesus was the powerful soveriegn YHWH arriving to estasblish the kingdom of God on earth. He deserves to be properly received. And so John the Baptist came to ensure that people were ready to receive Jesus.

The Jews had been prepared for a long time. There had been a sense of anticipation ever since God made the promise to Adam and Eve in Gen_3:15. But there had been little active speculation concerning that "seed" until the OT prophets declared the obvious - the Jewish monarchy was not the hope of the world.

But there had been 400 years of silence since the last OT prophet (Malachi) spoke. And the oppression under the Romans had contributed to a general restlessness among the Jewish people. A number of false Messiahs had come, stirred up the people, and been killed or exiled. There was a general sense of anticipation and readiness that John the Baptist was able to tap into. God had prepared his people for the arrival of his Son.

We shall see that the minsitry of John the Baptist prepared the hearts of the people to receive the teaching of Jesus by calling them to repentance. It also gathered a crowd of people who were seeking God, from whom Jesus later drew most of his disciples.

John the Baptist did not preach the gospel. He prepared the soil so that Jesus' work could be accomplished. John the Baptist worked in the "EXPOSE" category of our movement building model. That is, he connected with people at a point where their spiritual interest or need was surfaced, and pointed them to the next step.

Consider the question, "Who does this verse reveal Jesus to be?" The answer is, "the coming Soveriegn Lord".

"What is my response to him to be?" He came, and departed and is coming again. I should still be living in anticipation of his arrival. But, given that he has already been and established his kingdom, I should also be aligning myself with his kingdom work in this world.

Reflections on Mark's Gospel - Mark 1:2

The Old in the New

This is the only time Mark quotes the OT in his gospel, aside from when Jesus quotes it. This makes sense, given that he was writing for predominantly Gentile believers in Rome.

This quote fits with the culture he was writing to. A herald would have been a normal expectation for an arriving dignitary - and still is today. By ascribing John the Baptist the role of herald, Mark is identifying Jesus as a person of position and power.

Every commentary comments on the fact that it is a composite quotation sourced from Mal_3:1 and Isa_40:1. One commentary even mentions Exo_23:20 as a possible OT reference too. Isaiah is the major prophet and the longer quote, so the whole is attributed to him in the most reliable manuscripts (although a couple of older Gk manuscripts have the words, "in the prophets").

The effect of this quote is to inextribably link this new gospel to the OT. The good news of Jesus Christ, the Son of God, is incomprehensible without an understanding of what God was doing throughout the OT. The big picture is critical.

The big picture is that men and women were created in God's image to enjoy fellowship with him. But they rejected him and his provision, choosing instead an autonomous existence. God graciously intervened, continuing to provide for them and promising a "seed of the woman" would solve the problem.

The line of the seed is then traced to the gracious selection of the pagan Abram, who becomes a great man of faith. The covenant made with Abraham promises God's people will live in God's place under God's rule. They were graciously chosen, not for their own benefit but to be a blessing to the nations.

And so the journey of the people of God begins. There is the initial struggle to become a people of God, battling infertility over and over again. There is then the struggle to enter the promised land. And all the while they struggle to understand what it means to live under God's rule: following Moses, or Joshua, or appointing Saul. Although David becomes the ideal king, the monarchy quickly descends into chaos and wickedness. It becomes obvious that the only ideal king is God himself. These people, chosen to bring salvation to the nations, are in desperate need of salvation themselves.

The quote from Isaiah is at the beginning of his great promise of restoration and salvation of Israel. He says, YHWH will come and rescue his people. And Mark equates that event with the coming of Jesus.

The quote from Malachi occurs in the context of the coming Day of the Lord. This is when YHWH will personally intervene and make everything right. The prophet who never died (Elijah) will return to prepare the way for YHWH. John the Baptist is identified as that prophet.
The major theme of Mar_1:2-3 has got to be identified, though, as "PREPARE THE WAY".
In other words, you cannot understand John the Baptist's ministry unless you understand how and why he was preparing the way for the coming of Jesus.

Jesus was the powerful soveriegn YHWH arriving to estasblish the kingdom of God on earth. He deserves to be properly received. And so John the Baptist came to ensure that people were ready to receive Jesus.

The Jews had been prepared for a long time. There had been a sense of anticipation ever since God made the promise to Adam and Eve in Gen_3:15. But there had been little active speculation concerning that "seed" until the OT prophets declared the obvious - the Jewish monarchy was not the hope of the world.

But there had been 400 years of silence since the last OT prophet (Malachi) spoke. And the oppression under the Romans had contributed to a general restlessness among the Jewish people. A number of false Messiahs had come, stirred up the people, and been killed or exiled. There was a general sense of anticipation and readiness that John the Baptist was able to tap into. God had prepared his people for the arrival of his Son.

Reflection on Mark's Gospel - Mark 1:1

What follows are a series of reflections from my Quiet Times on Mark's gospel. They have been largely unedited, and I recognise they now contain some errors, but I want to preserve them as a record of my thinking at one point...


Eight Words Of Victory
These 8 Gk words start the account of a whole new phase of history. Before this was B.C., now it is A.D.

Only four books in the Bible begin with the word "beginning": Genesis, (Hosea - according to the Pillar Commentary but I couldn't find a reference to it in the e-sword commentaries on Hosea), Mark and John. The books of Genesis and John refer back to the beginning of all things. Mark refers to the beginning of a new thing - a new phase of God's dealings with his people.

I accept that Mark was the first of the four gospels written. Thus, he launched a whole new literary genre: the "gospel". But don't be confused. The traditional titles for these four books is, "the gospel according to...". So, the gospel is not the account, but the person and events behind the account. The person is being mediated to us through these gospel writers, two of whom were eyewitnesses, one was a historian of high order. And Mark was the disciple of Peter - one who was at the heart of the whole story.

The purpose of writing this account is greater than just to preserve the facts of the story, Mark wants us to believe in the person of Jesus.

The term "ευαγγελιου" was used in secular writing to refer to the announcement of victory in battle. Mark gives it new meaning as it announces the arrival of the Messiah. Jesus is presented with his formal title, "Jesus Christ" but also assigned an awesome position, "the Son of God".
As I read and study this book, the question will be raised again and again, "who is Jesus revealed to be?". Then I will be asked, "How will you respond to him?"

In this verse, Jesus is the one who breaks into history, introducing a new phase, an invasion that brought victory over the forces of darkness, the coming of the long-anticipated Messiah, the Son of God.

Am I ready for the radical transformation that accepting such news surely envisages? Or am I comfortably invested in the assets of the present age?