Ben Zornes

Living and Dying to Show the Preciousness of Christ

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The Inescapable Story of Jesus 15 | The Cup He Drank

The Inescapable Story of Jesus 15 | The Cup He Drank

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Introduction

There is not a more familiar image in Western Civilization than Jesus upon the cross. Its familiarity must never blunt the truth of what it means. Its prevalence should never shroud how shocking it is. Its ubiquity can never dull the shine from its glory.

The Text 

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. […]
Mark 15:1ff

Summary of the Text

As the morning dawns, the Sanhedrin carry Jesus to be tried by the Roman procurator Pontius Pilate (Cf. 13:9). The pagan ruler begins his examination with a question that will echo through this whole chapter: Are you the King of the Jews? Jesus confesses this is indeed His identity (vv1-2). The chief priests put forward a flurry of accusations, and Jesus replies to none of them (Cf. Is. 53:7), causing Pilate to marvel (vv3-5). Concerned with keeping the peace, Pilate had an annual custom of releasing a Jewish prisoner to the Jews (v6). Mark informs us that in Pilate’s prison in chains was a murderous insurrectionist named Barabbas (v7). Pilate attempts to induce the crowd to choose Jesus the King of the Jews, because he discerned that the only reason Jesus was before him was because of the chief priests’ envy of Jesus (vv8-10). The chief priests incite the people to choose Barabbas, and when Pilate asks what should be done with their king, they shout out, despite his reasoning with them, to crucify Jesus (vv11-14). Pilate appeases them by releasing the guilty man and scourging the innocent man (v15).

The pagan soldiers then mock and beat Jesus, and the central focus of their mockery is his claim to be King of the Jews (vv16-20). Mark includes a quick reference to Simon of Cyrene  carrying Jesus’ cross to Golgotha, or Skull Hill (vv21-22, Cf. Mk. 8:34). Upon arriving at this frequent hill of public executions, they offer pain-dulling wine to Jesus; He refuses as He is intent to endure the sufferings fully (v23). The Romans divide the robes of this king (v24). At 9am they crucified Jesus (v25). The main chord of this chapter is struck once more as Mark tells of the sign  posted on the cross describing Jesus’ crime: The King of the Jews (v26). Two thieves are crucified with him on His right hand and left (Cf. Mk. 10:40), in fulfillment of Scripture (vv27-28, Cf. Is. 53:12).

Then a barrage of mockers gather around to taunt. They heckle Him with His claim about rebuilding the temple; ironically, they invite Him to demonstrate His power by coming down from the cross, the very means whereby He was in fact rebuilding the temple (vv29-30). The chief priests and scribes join in the jeering. His deliverance of others from their infirmities is cruelly twisted into mocking Him for being unable to deliver Himself. In their mind, the Anointed King of Israel should be delivering them from the Romans, not being killed by them. Even the two robbers join in the mockery (vv31-32). So, the Roman Soldiers, the common people, the chief priests and scribes, and robbers all mock Jesus’ claim that He was the Christ, the Son of the Blessed and the Son of Man come to bring judgement on the world. 

A new Exodus is underway, and darkness descends from the 6th to the 9th hour (v33). Jesus cries out the first line of Psalm 22, and the people mistakenly assume He’s calling for Elijah; someone runs off and returns with a sponge of sour wine. Once Jesus drinks it He cries out and dies (vv34-37). Like the inauguration of God’s covenant with Abraham, where darkness descended and animals were cut in halves, darkness has descended but this time it is the temple veil which is torn in half (v38, Cf. Gen. 15:12). As the old creation passes away, Mark places the decisive words of his Gospel story on the lips of a Gentile centurion: Truly this man was the Son of God (v39).

Mark then introduces us to a group of women and a Sanhedrin member who make arrangements for the first stage of Jesus’ burial process. Joseph of Arimathea, at significant personal risk and cost, seeks permission from Pilate to bury Jesus; Pilate is surprised that Jesus was already dead. After confirming Jesus’ death, Pilate gives permission for the burial process to commence; but that process will be, shall we say, interrupted (vv40-47).

King of the Jews

Remember where Mark started: The beginning of the gospel of Jesus Christ, the Son of God. At every turn, as Mark has whisked us from scene to scene, he has been showing us that Christ was heading to the cross deliberately. Jesus came to deliver. He came to cleanse. He came to bind Satan. He came to remake and rule over the world. And this rule would not be confined or cornered or compromised.

The crucifixion narrative deliberately mingles the theological and the political. At the Jews’ trial of Jesus, He confessed in Jewish theological terminology that He was the Christ, the Son of God and Son of Man. Then, before a Gentile ruler, He confesses in political terms His identity as King of the Jews. These two confessions of Jesus reveal that He is Lord over every sphere of human experience, whether theological or political, whether sacred or secular. The cross truly is the hinge of history.

Israel had been tasked to deliver the world from sin by being a kingdom of priests. Thus, the uncleanness and clutter which Jesus found in Israel and its temple truly was a vile abuse of Israel’s calling. All of Israel had failed in its calling. This is the significance of Jesus dying as the King of the Jews. Israel had been tasked with administering cleansing from sin and fellowship with God to all peoples of the earth. They had not only neglected this assignment, but had perversely twisted it and disobeyed it. So then, the anointed King of Israel died in order to bring about this mediatorial arrangement for all the nations.

Jesus had stated that he would not drink the fruit of the vine until that day that He would drink it new in the kingdom of God (Mar. 14:25). As He is on the cross, He is offered the sour wine, fruit of the vine; and so we can most assuredly assert that the kingdom of our God and of His Christ had indeed come. It came through the cross of Christ alone.

His Life for Mine

The crucifixion scene is indeed so awful and so sweet. Betrayed. Denied. Surrounded by mocking Jews and Gentiles, robbers and religious rulers. Jesus stripped naked. The foreboding clouds of darkness gathering to warn that soon the firstborn Son would be struck down. Israel was about to be delivered from tyranny. Israel had become Egypt, while Jesus was true Israel. All those in Him join in His Exodus out of the sinful old world and into the liberty of the new creation.

You must see that if you would enter into the kingdom of this King who was destroying Satan’s kingdom and remaking the entire world, it is only through His cross. Which is why Mark puts in a scene that is staggering in its simplicity. Barabbas the murderer is set free, meanwhile the King of the Jews is put to death. Here is the glorious doctrine of substitutionary atonement: the guilty goes free while the Innocent One dies in his place. Christ’s life is laid down in place of yours. Mark has written the story with such rapid action and dramatic tension to bring his listeners both ancient and modern to be challenged to make a confession. The prophets foretold it. The Father twice declared it. Lastly, a representative of the nations, the pagan Centurion overseeing the cruel injustice of Christ’s crucifixion, made the confession. Mark challenges you to make that same confession by faith: Truly this is the Son of God.

CHARGE & BENEDICTION

Mark’s description of the crucifixion isn’t intended to illicit your pity. You’re not supposed to come away feeling sorry for Jesus, although it is most sorrowful. Rather, Mark heralds this Gospel in such a way as to summon you to confess your faith in this Christ, in this King of the Jews. Pity puts you in a position of looking down upon this poor unfortunate soul, whereas Mark makes it plain that Jesus’ crucifixion is His triumph. Jesus has established God’s Kingdom, and the question for you is: will you swear allegiance to this King and His Kingdom?

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14

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The Inescapable Story of Jesus 13 | Let Him that Readeth Understand

The Inescapable Story of Jesus 13 | Let Him that Readeth Understand

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Introduction

Have you ever woken up and been so groggy you have a hard time discerning where you are, how you got there, why one side of your face is paralyzed? When God brought judgement in the OT it is often described as a confusion (Dan. 9:7, Jer 3:25), and even a sort of divinely sent slumber (Ps. 76:5-6, Is. 29:10, Jer. 51:39, 57). As Jesus nears the climax of His earthly mission, He pronounces an ominous judgement upon the Temple. Thus, Jesus disciples are summoned to stay alert, lest the flood of judgement sweep them away.

The Text 

And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? And Jesus answering them began to say, Take heed lest any man deceive you […]
Mark 13:1ff

Summary of the Text

This is the lengthiest teaching section in Mark’s Gospel. It also happens to be one of the most debated teachings of Jesus. We have our work cut out for us. But the work before us is like using a power washer to remove the paint that someone applied to the lovely old red brick house. What’s underneath speaks plain as day, it is all the fanciful varnishes that make us scratch our heads.

Having just seen the widow make her offering of a few cents, Jesus departs the temple, having seen enough to make His judgement against Israel, and her Temple. Now the judgement will be pronounced. The disciples’ remark on the grandeur of Herod’s temple (v1), and this opens the door for Christ to give His verdict on unbelieving Israel. The great stones of the temple would be torn apart entirely (v2). They ascend Mt. Olives and Jesus is prompted by his first four disciples (Cf. Mk. 1:16-19) to elaborate on the timing and the signs of this coming desolation (vv3-4).

Jesus begins with a warning to be wary of joining in with the revolutionary fanaticism of false christs (vv5-6). The Pax Romana would soon begin to crack; the disciples should view this as if it is the early contractions of a woman nearing childbirth (vv7-8). This turmoil will give rise to personal suffering for the disciples (v9), but before the labor and delivery of the Kingdom the Gospel would be heralded among all nations (v10). The disciples must rest in the knowledge that the Holy Ghost will speak through them, even in the most dire of persecutions and betrayals (vv11-13). Jesus summons them to endurance, and promises them salvation (v13). This all hints at what lies ahead for Jesus Himself.

Jesus then gives them specific directions, drawing from Daniel’s visions. When they see the abomination that causes desolation (Mark inserts a wink wink nudge nudge), they must get out of Judea like a sprinter from the blocks (vv14-18). A cataclysm unlike any other before it is about to land on Jerusalem (Cf. Ez. 5:9, Joel 2:2, Jer. 30:7), but the Lord––in His mercy on His elect––would make it a swift and certain judgement (vv19-20). Jesus then reiterates that His disciples must not be drawn into the various rebel factions and militias seeking to halt what was coming for Jerusalem (vv21-23).

As the last and greatest of the prophets, Jesus pronounces that God is about to turn the lights off on Jerusalem for good (vv24-25). He assumes to himself the title of Son of Man, and declares that He will, in that office, come in clouds of judgement (v26, Mt. 24:30). His messengers would go forth to gather up the elect from every corner of creation; no longer would the gathering of the elect be restricted to the land of Israel (Jer. 29:14), but the elect would be gathered from all nations into the church (v27). He has likened this events to a woman in childbirth, and now he likens it to watching a fig tree going from spring to summer. If His disciples are watchful, they won’t miss the signs (vv28-29). From an interpretive standpoint verse 30 is the lynchpin, as Jesus informs His disciples that all these things would take place in “this generation”. But then, as I read it, Jesus shifts from the imminent destruction of Jerusalem, to the true last things. While the “present frame and fabric” of the world would pass away, Christ’s Word would stand fast forever (v31). That final day is known only to the Father, not even to the Son (v32). It being the case that these last things are not known to any of them, the disciples are instructed, once more to watchfulness and prayer (v33). Like a porter given watch of a household while the master is on a journey, Christ’s disciples are not to sleep but are to keep the watch (vv34-37). A simple task they will shortly fail (14:41).

Timestamps

The confusion that has arisen around this particular passage is largely due to the tendency to read our own times back into the text, rather than letting Jesus’ Word speak for itself. Jesus is explicitly asked about the timing of when Jerusalem would be destroyed, and in the context of that question He describes––with precise but prophetic language––that destruction. Jesus gives us more timestamps than we have time for. But it is quite profitable to take notice of a few of them.

Remember the question before Jesus. When would His prophecy that the stones of this temple would be left in rubble, like levitical law required for an unclean house? His answer comes towards the end: this generation would witness all that He describes. Regarding the temple stones, Jesus was unmistakably referring to the destruction of AD70. The temple had storehouses of silver and gold; the fire which consumed Jerusalem was so intense that the precious metals melted down into the cracks of the temple foundation. The Roman soldiers, in their greed, literally fulfilled Christ’s prophecy by making sure that not one stone was left upon another as they pried apart all the stones in order to get the silver and gold.

Another signpost for us is His exhortation to discern that when abominable Roman armies come to desolate Jerusalem, the disciples were to flee into the Judaean mountains. Until then, they should pray that these events don’t take place in winter time (meaning not a global event, though the implications would be global; rather this would be localized to Judea). Jesus calls them to endure the specific trial of flogging in the synagogues, another timestamp clarifying that this is all referring to the looming clouds of the Son of Man’s judgement upon unbelieving Israel.

When Judgement comes

We are notoriously bad at reading and reacting to the judgements of the Lord. But we must grow up. We must be mature. We must be men. The cataclysm of AD70 was indeed an event unlike any other moment up to that point. God had covenanted with Israel which He had not done with any other nation (Deu. 4:32-40). This judgement on Israel, it would stand to reason, is unlike any other judgement before, and would stand as the preeminent judgement for all time. That is until the final judgement, which Jesus refers to in verses 31-33. So then, Israel’s cataclysm stands forth as a particular warning for all times, and especially when considering the final judgement (Rom. 11:17-24). The disaster that befell Jerusalem may very well befall other outposts of unbelief as the Kingdom of Christ spreads through all the world. The call of Christ’s followers then and now is not to sit down and chart out the end of the world. They are called to alert readiness, prayer, and endurance. Our own modern upheavals should cause us to sit up straight, and stand ready to advance the Kingdom of Christ.

Assured & Alert

The crux is this. In times of judgement, God calls us to two things. Rest in Him and remain watchful. The apostles were told the horrors that would soon surround them. He tells them their homeland would be devastated; their whole world would change. He tells them they will be hauled into kangaroo courts. Then, He tells them not to wind themselves into knots about what to say. Rather, they are assured that their words will be the Holy Ghost’s words. This demands that you walk by faith, looking to the City whose builder and architect is God, even as He pulls down godless empires around you.

But secondly, Jesus calls them and us to watchfulness. Not a watchfulness of looking over your shoulder hoping the boss doesn’t notice that you’re not busy. The call to watch is a call to exercise the authority He’s assigned to you. Jesus gave these signs to His disciples so they could be faithful watchmen. Watchmen of the new house which Christ was erecting in Himself, the church.

This command to watch has three applications: personally, nationally, and globally. The day of your death is coming, and you are called to stay vigilant in faith and to not fall away into sin or apostasy. Nations in rebellion to the Lord are cruising towards judgement; stay watchful that you do not join in with the follies and sins of your nation. Lastly, the whole world is hastening towards the final judgement. And the call is to watch with expectant joy for the full consummation of Christ’s kingdom, and our everlasting rest in the new heavens and earth.

CHARGE & BENEDICTION 

This passage is effectively the last teaching of Jesus before His death. There are a few more sections of teaching, but for all intents and purposes we should take this as the end of Jesus’ preaching series. Notice how Mark brings all of Jesus’ teachings to an end: Watch! This is your call, here are the teaching of Jesus, now take up your post with vigilance to not only hear His words, but to do them until the last day.

The Lord bless you and keep you; the Lord make His face to shine upon you, and be gracious to you; the Lord lift up His countenance upon you, and give you peace.
Numbers 6:24-26

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The Inescapable Story of Jesus 11 | The Cursed Fig Tree

The Inescapable Story of Jesus 11 | The Cursed Fig Tree

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Introduction

Being asked a question you can’t answer is embarrassing. Embarrassment can produce two emotional outcomes: humility or vindictiveness. This portion of Mark’s Gospel exposes the envy, fear, and wickedness of the scribes and Pharisees, and their response is not repentance but to plot an assassination.

The Text 

And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. […]
Mark 11:1ff

Summary of the Text

Blind Bartimaeus was like a royal herald declaring that the Son of David was on his way (Mk. 10:47-48). As Jesus draws near to Jerusalem, He sends two disciples to procure a previously unridden colt, a fitting royal symbol for such an occasion. (vv1-6). Having obtained the colt, they place garments upon it; Jesus mounts the colt and the royal procession begins, as the crowd place their cloaks and branches before Jesus, and sing out from Psalm 118:26, welcoming Jesus as the return of the Davidic Kingdom (vv7-10). Jesus inspects Jerusalem and the temple, but since evening had fallen He withdraws to Bethany (v11).

As they return to Jerusalem the next day, Jesus, being hungry, inspects a fig tree for fruit. Finding nothing He curses the tree, and Mark notes that the disciples heard the curse (vv12-14). Jesus then enters the temple and begins driving out the moneychangers and forbids the continuance of the commerce which had filled the courts which ought to have been used for prayer (vv15-17). This strikes a chord of fear within the scribal ranks, and the conspiracy to kill Jesus begins (v18). Having accomplished a good day’s work, Jesus returns to Bethany (v19); on reentering Jerusalem the next day, the disciples notice the fig tree has shriveled up entirely (v20), Peter takes the lead on pointing this out to Jesus (v21). Jesus response to this is to summon His disciples to faith in God (v22). This faith is manifested most clearly by bold prayer (vv23-24). Prayer pairs with unforgiveness like orange juice and toothpaste. So, alongside this call to bold prayer Jesus admonishes His disciples to forgive lest God not forgive them (vv25-26).

Then reentering the temple the temperature rises. The scribes confront Jesus as to who gave him authority to do “these things” (vv27-28). Ever a strategic debater, Jesus returns their challenge with a no-win question for the Pharisees: Was John’s baptism from heaven or of men (vv29-30)? The Pharisees huddle amongst themselves and Mark lets us in on their musings. If they say John’s ministry was heavenly, Jesus scores a point. If they say it was merely human they would lose any credibility with the crowds who reckoned John as a prophet (vv31-32). So, they come back with a lame-sauce answer, “We dunno.” And so Jesus refuses to play their game by answering their challenge to His authority (v33).

The Return of the King

Early in Jesus’ ministry He held the truth of His Messiahship close the vest. Steadily, those who have had their ears and eyes opened can hear the living Word and see glorious splendor that Jesus is the Son of God come to drive out evil. There have been plenty of hints. Jesus driving out unclean spirits like David drove out the Philistines. Jesus exercised authority over the Sabbath (Mk. 2:23-28), by alluding to the fact that David had done something similar. Now, Jesus, this son of David, is heading to Jerusalem to bring His whole ministry to its prophesied climax: His death as a ransom for sinners, and His resurrection as man’s restoration.

The scene of His entrance to Jerusalem has a handful of images worth dwelling on. First, we go back to Jacob’s prophetic blessing of his son Judah. More familiar to us is his statement that the scepter would not depart out of Judah (Gen. 49:10-11); less familiar is the second image of the blessing: a colt tied to a vine. Second, when David bequeathed the throne to Solomon, he sent two “servants” (Zadok & Nathan) to bring Solomon in upon a mule (1 Ki. 1:33-35). Third, during the time of Maccabees, when Judas Maccabees had succeeded in driving out the Syrian king and had rebuilt the temple the Jews rejoiced by waving branches and songs and hymns (2 Mac. 10:1-9); this began the Hasmonean Dynasty. There are certainly more images/allusions which we could consider (Cf. Zec. 9:9), but these three suffice to show that Jesus is openly proclaiming the King has returned to claim His throne. But His coronation will look unlike any other Israel, or this world had ever seen. He would be crowned by God the Father Himself, and seated at the Father’s right hand.

Bold Prayer

The heart of this chapter really beats with the potency of prayer. The people cry out “Hosanna.” This is a cry for salvation, deliverance, and prosperity drawn from Psalm 118. The Lord inspects the temple (a house for prayer) and finds it prayer-less. He inspects a fig tree the next day and finds it fruitless, and then pronounces a curse upon it which we later find has miraculously taken place. In between the withering of the fig tree Jesus drives out the uncleanness from the house of prayer.

Jesus wraps up both the cursing of the fig tree and pronouncement of judgement on the temple together. And then He calls His disciples to have faith. The sort of faith that prays bold prayers. Jesus tells His disciples that if they command (in prayer) this mountain to be cast into the sea, it would be done. Jesus tells them, and us, something that seems too big to be believed: prayers of true faith are heard and answered with the marvelous power of God. Whatsoever prayers. While we need to pray bold prayers, our prayers must dwell within the wide borders of God’s will. The mountain in view is the whole Temple Mountain. Jesus summons His disciples to pray for a decisive overthrow of the entire wicked and unbelieving order of things which had taken root in the midst of Israel. Like Babylon before her, the Mountain of Jerusalem was soon to be uprooted and cast into the torrent of God’s judgement (Cf. Jer. 51:25, 42). Jesus will soon teach more about this looming Judgement on Jerusalem (Mk. 13).

Alongside our prayers for the overthrow of our enemies, Jesus instructs us that we also must stand ready to forgive. This is a profound lesson in our own time, and in our own relationships. Pray for the wicked to be overthrown. Stand ready to forgive as God forgave you. Jesus calls you to pray for big things; things like Christ being confessed and obeyed in the halls of DC, Wall St., and City Hall. So, how much more will Christ hear our prayers for daily bread, deliverance from evil, grace for temptation, the conversion of unbelieving friends and family? You can’t pray for such things while harboring unforgiveness. Christ came to reconcile us to God, so that our prayers would be heard and received. And He came so that we might also be reconciled to each other. So, pray that DC gets the full measure of the judgement which its vile schemes deserve. But be prepared to welcome to the Lord’s table any repentant sinner that comes. 

Jesus Breaks the Spell

The house of prayer had become full of brigands. They had hijacked the things of God and were misusing them. The temple institution was firing on all cylinders, but the power and the glory were absent. This is what infuriated the scribes. God’s power and glory were found instead in this teacher from Galilee. What got the scribes so fearful that the conspired to kill Jesus? It was the fact of the astonishment of the crowds at Jesus’ doctrine. Their words were like chaff. His words were seeds that were producing a harvest (Parable of the Sower and the Feeding of the 5000 & 4000). The Word of Jesus was breaking the spell which had lulled Israel into apathy, indifference, and idolatry. The Jews had become zealous for the system, but were not zealous for the glory of the Lord. 

This is why they question Jesus’ authority. Who gave you permission to do such righteous deeds? Where is your license to glorify God? Jesus doesn’t answer their question directly, but He leaves no mistake. The King has come. If the temple complex had become a den of brigands and blackguards, the King had all authority to drive them out. The temple, like the demoniac with a legion of demons, had become possessed. So, Jesus wields both His divine and Davidic prerogative to determine that the glory of Yahweh would no longer reside in the temple apparatus. Rather, it would reside in the person of Jesus alone. 

This all leaves us with a plain course of action. Do not dwell in fear of the brigands and their paper thin authority. Instead, come to the King along with all your requests to Him? For the power & glory dwells in Him.

CHARGE & BENEDICTION 

I want to encourage you, in these dark days, to not neglect being a praying people. Our prayers should be as big as our God. Be specific in your prayers. Be bold in your prayers. Be holy in your prayers. And expect God to answer, according to His will.

Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.
Hebrews 13:20-21

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Break the Bread

Break the Bread

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The bread must be broken. Now, we should put aside any superstitious notion that we must perform some intricately choreographed ritual in order for this ordinance to have any effect. Nevertheless, we should be attentive students to what Paul tells us he received from the Lord Jesus and delivered unto us. The actions which Paul delivers to us regarding the bread are fourfold: taking, thanking, breaking, and distributing.

While each of those actions holds profound significance, I want to focus on the breaking of the bread. In breaking the bread, God reminds us that this bread is Christ’s body, broken for you. But for us to grasp the fullest meaning of this breaking we must go back to Genesis. God always breaks in order to remake. He divides in order to make things new. He takes darkness & breaks it with His command: Let there be light. He takes the waters & breaks them into sea & sky. He takes the light and breaks it into sun, moon, and stars. Finally, He takes Adam; breaks him in two, but then the two are reunited and that reunion brings forth fruit.

So then, when Jesus told His disciples in the upper room that the bread he broke was His body, we should perceive that this breaking was bringing about a new creation. The loaf of Christ was broken so that all His elect might partake of that heavenly bread. And by partaking of broken bread we’re somehow made into one body.

Mankind seeks to remake the world by ripping each other into pieces. But the Father remade the world by sending His Son to be rent in pieces for the deliverance of the Twelve Tribes of Israel. We are the true Israel, and so here is Christ’s body, broken for you. Here is a new world, remade by Christ.

So come in faith and welcome to Jesus Christ…

The Inescapable Story of Jesus 10a | Moses’ Promised Prophet

The Inescapable Story of Jesus 10a | Moses’ Promised Prophet

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Introduction

The truth makes soft hearts. Lies make hard hearts. We too often cushion and nuance the truth. Whereas Jesus confronts us with hard words of truth, which if we will receive them like children, will make hearts of stone into hearts of flesh.

The Text 

And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. […] 

Mark 10:1ff

Summary of the Text

The potent teaching ministry of Jesus continues, this time closer to Jerusalem, in the area John the Baptist ministered (v1). The Pharisees come with another challenge, intending to put Jesus in Herod’s crosshairs: Is divorce lawful? Jesus asks them to explain what Moses taught, and they reply with a not so accurate summary of Moses’ teaching (vv2-4). Jesus then explains that divorce is only permissible as a provision due to the Fall, and then also appeals to Moses (Gen. 1:27, 2:24) by drawing the Pharisees’ attention to the creational glory of male & female. Jesus teaches that this male and female in the image of God infers weighty duties of leaving & cleaving in a covenantal one-flesh union (vv5-8). It is God Himself who joins a man and woman in marriage, severing this union is an assault on God’s handiwork (v9). Later on in private, the disciples have some follow up questions, and Jesus explains that divorce without lawful cause is a violation of the Seventh Commandment (vv10-12; Mk. 6:17).

Mark weaves together some threads from the previous chapter here. Jesus had instructed the disciples to receive children, and in so doing receive Him and the Father (Mk. 9:37). However, when an opportunity comes for them to put Jesus’ teaching into action, they fumble. As the crowds bring children to Jesus for blessing, the disciples play middle linebacker. This greatly annoys Jesus, and He gives an even more clear statement: not only should children not be forbidden from the Kingdom of God, but also if you desire to receive the kingdom, you must receive it like a child. Meaning, children can receive this Kingdom. Jesus then gathers the children into His arms, puts his hands upon them, and blesses (eulogei; imperfect tense) them (vv13-16).

Mark moves on to the next episode, and if tradition is correct, this section is where Mark himself makes an appearance, commonly known as the rich young ruler. Jesus is going forth “in the way”, and the young man comes running up with a request for the way to inherit eternal life. Jesus pries into why this young man calls Jesus good, as God alone is good; He then lays before him the 7th, 6th, 8th, 9th, and 5th commandments (vv17-19). The man claims that from his youth he’s dutifully observed these laws (v20). Jesus looks upon him with love and then calls him to a hard thing: give up everything, give it to the poor, take up the cross and follow Jesus (v21, Cf. Mk. 8:34). Jesus exposed and then touched the nerve: the young man’s covetous/idolatrous heart couldn’t imagine doing without wealth (v22).

The Lord takes this opportunity to teach the disciples about the deceitfulness of riches. Those with great wealth face a certain set of temptations which keep them from entering God’s Kingdom (v23). This stuns the disciples. Jesus doesn’t soften the blow but adds even more force to His words. Calling them Children (for the first time), He teaches them that rich men will have a harder time entering the Kingdom than a camel going through a needle’s eye (vv24-25). Their astonishment deepens and they ask, “Who then can be saved?” Which brings us to the heart of the Gospel of grace: what’s impossible for man is not impossible for God (vv26-27). Something in all this clicks for Peter, and he reminds Jesus that they’ve left everything in order to follow Jesus.  Jesus says, “Amen” to Peter. Then He elaborates on how this life of surrender and sacrificial service is gain and not loss both in this life and the life to come (vv28-30). This is the right side up Kingdom (v31).

More About Moses

We really can’t fully understand Jesus’ teaching in this section without understanding what Moses first taught. Moses made an appearance at the Transfiguration, standing as witness that Jesus was the Prophet he had foretold would come, and whom Israel must heed (Deu. 18:17-19). Jesus now responds to the trap which the teachers of Israel set by demanding they exposit Moses up on the blackboard. They say Moses permitted divorce. But they overlook Moses’ reasoning for this permission: sexual uncleanness in the world due to sin. Moses also taught, in his creation narrative, that God’s good purpose was to unite male and female into a new entity. This entity, of course, was capable of recreating itself in the bearing and raising of children. In Deuteronomy, fathers are to teach their children that the Lord is One Lord (Deu. 6:1-9). They must not offer their children to Moloch’s fires (Deu. 18:10). God would circumcise not only their hearts, but the heart of their seed (children) (Deu. 30:6).

This whole passage is Jesus as the Greater Moses. Divorce is a sorrowful rending of God’s good purpose in marriage. Jesus says that divorce is a “thing” because hearts are hard. And a hard heart won’t think twice about sacrificing children in the fire of Gehenna in order to appease the idols. Broadly speaking, marriages crumble due to three sorts of idolatry: unlawful sexual gratification, self-absorbed vanity, and hoarded wealth. Healthy marriages are marked by sexual selflessness, humility, and generosity. Mark sandwiches Jesus’ teaching about divorce between these two teachings on receiving children. Our culture has cut the brakes on divorce, and it shouldn’t surprise us that it also resents children. This resentment ranges from general disdain to the horrific: abortion and genital mutilation.

Jesus insists that children are to be received. Childlike trust is the model for how we ought to trust our Heavenly Father’s promise of salvation through Jesus Christ. They must not be sacrificed in Gehenna. Jesus calls us to bring them to Him for His blessing. And while these covenant children receive this blessing, they must beware, as they grow, to learn the lesson of the rich young ruler.

Wealth and Eternal Life

And what is that lesson? Moses also warned Israel that when they came into Canaan and dwelt in houses they didn’t build, eating of the vines they didn’t plant, they needed to “beware lest thou forget the LORD […] and go after other gods (Deu. 6:12-15).” As I’ve shown before, Jesus came to overthrow Israel’s idolatry. The young man is one instance of how firm a grip idolatry had in Israel. He believed that there was an age to come, one where the faithful would dwell eternally upon this earth, with Yahweh ruling in their midst personally. The question of 1st century Israel was how to ensure you secured your seat in that kingdom reality. The assumption was that deuteronomic wealth, every man under his fig tree (Mic. 4:4), was evidence that God’s favor was upon you. 

But the young man’s great wealth wasn’t proof of living under deuteronomic blessing. Instead, Jesus’ hard words revealed the blessings were being taken for granted. The man’s heart had gone after other gods, for he couldn’t part with his wealth; and wouldn’t take up a cross to follow Christ in His path of sacrifice, humility, and generosity. His love of wealth made him blind to the treasure to be found not only in the life to come, but even in this life. Following Christ is its own reward, for in Him is the fullness of joy.

Give it all Up

Christ has come to make that which is impossible possible. Is it possible for a rich man to be freed from the love money? An angsty husband from his selfishness? A bitter wife from her coldness? A marriage full of thistles to become a green pastures? A child to grow up in the arms of Jesus without falling away? The hard heart says all this is impossible. But since Jesus brought the Kingdom of God into the middle of history, He says it can be done (Cf. Ez. 36:25-32).

What do you have a death grip upon? Your dreams? Your pride? Your sin? Your insistence that try as you might you can’t overcome your idolatry? Jesus says come to Him. Come as a child. Remember the Spirit of Elijah turns the hearts of fathers to their children (Mal. 4:4-6). This impossible thing is possible because God the Father beams with glad joy upon His righteous Son. If you would find God’s pleasure upon you, come, take up the cross, and follow Jesus.

Communion Homily

Christ’s call to leave all behind, even your riches, in order to follow Him into His eternal kingdom should not come as a surprise. For even there Jesus set the pattern for us. He laid His glory by and took on the likeness of a servant. He who basked in the eternal delight of His Father, and whose beauty and holiness was praised by archangels humbled himself and had no form nor comeliness. The Psalmists asked for the face of God to shine upon them, but when Christ came, He had no beauty that we should desire him.

Here at this table, we memorialize the glorious humility of Christ. He descended from the courts of Heaven to the hillsides of Nazareth. He went from the height of national popularity, to the loneliness of Gethsemane. He who held the scepter of the universe was flogged by Gentile soldiers. He who gave the Law to Moses, was betrayed by the students of Moses. He who was sinless became sin. He who was most blessed forever, became accursed upon a tree. He who had reigned from Heaven was cast into the depths of Hades.

And for all this, the reward of His sufferings was the Resurrection from the dead and the Kingship of all the earth. This is the invitation He makes to us in His Gospel. That His story of glory to humility and then exaltation to greater glory would be ours as well. Mankind lost the glory of Eden. But He invites us to lay it all aside. All the glory of our pathetic kingdoms. All the vanity and pride of our sins. All our lust and envy and rivalry. Cast it aside. Go to the cross in Christ, and so receive in Him everlasting glory. So give everything up in order to get everything.

So come in faith and welcome to Jesus Christ…

Charge & Benediction

There are only two ways of living. A closed fist, or an open hand. God, through Christ, has shown us the way to live: give everything up. To love God and to love others is to open your hand.

Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

Ephesians 3:20-21

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The Inescapable Story of Jesus 09b | As a Child

The Inescapable Story of Jesus 09b | As a Child

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Introduction

Perhaps you’ve boarded a plane with your kids in tow, and seen the pained expressions on the faces of the other passengers. You may as well have killed a puppy in front of them. The scowls and sighs belie a cultural mood that is far from Jesus’ Kingdom.

The Text 

And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. […]

Mark 9:30-50

Summary of the Text

Jesus once more teaches His disciples about the endgame of His mission: death and resurrection (vv30-32). Once again Jesus alludes to himself in terms of Daniel’s prophetic vision of Dan. 7; but here Jesus introduces something new: the Son of Man will be betrayed (v31). The disciples are still confused by all this, but like timid pupils are afraid to ask the teacher to explain further; instead they devolve into bickering about which of them would be the greatest in this kingdom which Jesus was inaugurating (vv32-34). Mark tells us that this conversation took place in “the house” in Capernaum, Jesus’ own residence; this will be His last visit home before going up to Jerusalem (v33).  Jesus discerns the crackle between them and brings a child (likely a young relative of Jesus) to illustrate the lesson the disciples need to learn. Greatness is defined by humility and service. Showing hospitality in Jesus’ name to small ones is not only showing hospitality to Jesus, but to His Father as well (vv35-37). 

The conversation shifts gears and John asks about a man who was trying to cast out devils in Jesus’ name, even though he wasn’t an authorized member of Jesus’ followers. John says they had rebuked him for doing so. Instead of finding Jesus’ approval they find that Jesus isn’t bothered by this in the least. As a bit of an aside, this is a proof of Jesus’ divine nature in that the demons could only be driven out if God willed it; Jesus’ name wasn’t a magical incantation. Cobelligerents should be welcomed, not scolded, so long as they are cobelligerents in Christ’s name (vv38-41).

Jesus returns to the topic at hand. Sinning against the weak merits a swimming trip with concrete boots. And then Jesus wields the knife of His Word to cut up the disciples’ (and our) apathy towards sin. How seriously should you take sin? Seriously enough to lose limbs and senses in order to enter the kingdom of God instead of being cast into hell. Couple this with the restoration miracles which Christ has done. Jesus is, in effect saying, that there is a greater good than mere bodily wholeness. Better to be spiritually whole and bodily maimed than to be bodily whole and gnawed eternally by the worms of hell (vv42-48). Jesus sums up this teaching episode with a final rebuke of their contentiousness with each other. The disciples need to understand that they are destined to be sacrifices, and as such must be seasoned with salt (Lev. 2:13, Ez. 43:24). Followers of Jesus must be salty, not like sailors, but like priests of God’s kingdom of peace (vv49-50).

He Shall Rise 

This is the third time Jesus has explicitly taught His disciples about the humiliation and suffering which awaits Him, and those who would follow Him. But this humility is the pathway to everlasting glory. The indignity of Jesus’ death is swiftly coming. But Jesus explains here that after He is killed, He shall rise on the third day. Jesus states this with not only certainty in His Father’s power to raise Him up, but as something He Himself will do. The Resurrection, for Mark, is Jesus’ mightiest work. Where is death’s sting? It is in Christ’s nail-scarred hand. We know from elsewhere in Scripture that we can and should also say that Jesus was raised by the Father, “according to the working of his mighty power (Eph. 1:19-20).” Paul says elsewhere: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you (Rom 8:11).” So then, the Resurrection of Jesus from the Dead was one glorious and united act of the Godhead (ontology), even while each divine person of the Trinity had (economically speaking) a different role.

First and Last

We need to be careful not to misunderstand what Jesus is teaching us here about desiring to be first. He is not warning against mere ambition. Rather, what He has in view is ambition which uses others as the rocket fuel burned up to raise you into glory. Desiring to be the greatest isn’t something that suddenly happens to you. Rather, you set your heart upon attaining some pedestal of greatness, and you then arrange all your activities to become numero uno.

Our Lord calls His disciples then and now to direct such energy and any desire for greatness in the direction of humility, sacrifice, and service. The disciples had been sucked into triangles of envy and rivalry, instead of emulating the Lord’s example. The glory Jesus calls us to is found in laying down your life for others. A husband sacrifices his strength to earn a living for his family. A mom sacrifices sleep to nurture a sick child in the night. A shepherd fights wolves to protect the sheep. Our culture seeks greatness through self-absorption. Jesus shows us that greatness is found in sacrifice, in following Him in self-denial, and even crucifixion (Cf. Mk. 8:34-35). If you desire greatness, envy and resentment and comparison will not bring you there, humility will.

Receiving Children

We shouldn’t over-spiritualize what Christ teaches here. He is not using a child merely as an object lesson. Rather, a culture’s attitude towards children is where this pattern of humility leading to greatness is displayed. Jesus calls us to receive children in His name, and in so doing you receive Him and His Father. Children are inconvenient to your own comfort, yet it is through the raising up of godly offspring that this world will be subdued to Christ, and the nations discipled. This is one reason we want you children to worship with us. You children are welcome here. You are not a stumbling block to our worship of God.

Contrast this disposition with what Jesus says about those who ensnare children. There is no mincing of words. A person who even conceives a plan to ensnare a child with some wicked design would be better off to go deep sea diving with “an ass’s millstone” necklace than to actually carry out such a plan. To abuse children, to lead them astray into error, and to slaughter them by the millions are great evils in God’s sight. There are no blunt edges on these sharp words of Jesus. For parents, pastors, and presidents this is a serious warning. Leading astray the little ones under our care is an evil which Jesus the Judge will recompense with terrible severity. Three ways in which we lead children astray: 1) violent, verbal, or sexual abuse; 2) toxic indulgence of the child’s whims, being unable to say “no” to their immature desires and so failing to discipline their desires; 3) failing to welcome them into the life of Christ by either failure to faithfully teach them the Word, or by teaching them the Word and then living contrary to it.

Not only should we have such a hatred of the sin against “little ones”, but Jesus leaves us with no room for escape. If you would enter His Kingdom, you must detest your sin. Do you think you have a wandering eye? An impulsive hand? A restless foot? Is it really your body parts that are ensnaring you in sin? Of course not, it is your heart. If you would follow Christ, you must recognize that He calls you to battle. He calls you to lay aside your feet, hands and eyes in order to be follow Him to victory. Picture a soldier on the battle field with a leg trapped underneath some heavy machinery that fell on him. Better to cut off the leg and flee to safety than to stay a sitting duck.

Salty People

Take everything that Jesus has been saying and doing. Remember how His healings match up with the consequences of idolatry which Psalm 115 describes. Jesus has healed lame feet, withered hands, and blind eyes. Now He tells the disciples that if they would enter His Kingdom, they must be willing to lose feet, hands, and eyes in order to flee from the horrors of Hell.

Jesus’ healings rebuke Israel’s idolatry, and demonstrate that the Jews have become like their idols. If you would be made whole, you must be salted. This is how God required His meals to be prepared. He wants His covenantal meals to be full of flavor and free of the rot of corruption. If you would be a pleasing sacrifice to Jehovah, if you would receive the healing from idolatry, the seasoned Word of Jesus must infiltrate you entirely. His hard teachings need to go deep inside of you and be the preserving and flavorful salt that it is. If this Word, if this Salt seasons you and dwells in you richly, then the peace of God will also rule in our midst (Col. 3:15-16).

Charge & Benediction

Today at lunch, when you reach for the salt shaker, remember that God wants His meal salty too. He wants us, as living sacrifices, to taste good. This is possible only if the hard words of Jesus go down deep into our hearts and change us entirely.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.

2 Corinthians 13:14

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The Inescapable Story of Jesus 05 | In the Tombs

The Inescapable Story of Jesus 05 | In the Tombs

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Introduction

Our experience shows that death, corruption, and uncleanness flow one direction. But Mark’s Gospel summons us to look at Jesus the Son of God and by faith see the glory of this Kingdom of Messiah.

The Text 

And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. […]

Mark 5:1ff

Summary of the Text

Jesus has just shown Himself to be, as Yahweh in the flesh, the Captain of the Seas. He now marches on a fortified buttress of the enemy. Having crossed over the Sea of Galilee Jesus disembarks from the boat and is immediately met by a character straight out of a horror story (vv1-2). This man emerges from the graveyard with the broken chains which others had sought to subdue him, bleeding and scarred with wounds of self-mutilation, and was a sleep-deprived, raving madman (vv3-5). Jesus’ presence alone compels the spirit to drag the man unto Him and bow before Him; the spirit begs and pleads to not be tormented, for Jesus had commanded the spirit to come out of the man (vv6-8). Jesus asks the spirit for its name, and the haunting answer comes: My name is Legion: for we are many (v9). The spirits beg to not be sent out of the country (i.e. abyss) but into the nearby swine herd (vv10-12). Jesus gave them leave, and they enter the swine, driving this unclean herd of 2000 swine (likely intended for use by the Romans) into the sea which Jesus has established as being under His domain (v13).

The herders rush to the nearby town to report their losses, and the town-folk come out to see the remarkable sight of salted pork-jetsam (v14); but they discover a more remarkable sight when they see the demoniac clothed and sane (v15). Out of fear, Jesus is adjured by the town-folk to leave (v16-17), while the restored man pleads to go with Him (18). Jesus has other plans for the man and tasks him with publishing the tender-mercies of the Lord to a region in which a great number of Gentiles dwelt (vv19-20). 

Jesus returns to His hometown (v21) and Jairus (the Synagogue Ruler), like the earlier Demoniacs, runs to Jesus and bows before Him (v22). He begs greatly for Jesus to come and lay hands on his dying daughter that she might live, and Jesus agrees to come to the aid (vv23-24). 

Mark gives us a cliffhanger by seemingly interrupting the narrative with the story of a woman who had suffered from some sort of internal bleeding for twelve years (v25); we’re told all her attempts for restoration ended in greater misery (v26). She’d heard of Jesus and had repeatedly told herself that if only she could touch His gadilim (Cf. Dt. 22:12) she’d be well, so she sneaks up behind Jesus to carry out her plan. Straightway she feels the restorative power of God make her well (vv27-29). Jesus knew power had gone out from Him, and was certainly not ignorant of who had touched Him, but He asks anyway in order to spotlight the faith which the woman showed and with priestly authority confirms her cleanness (vv30-34)

Mark then returns to the Jairus story, but with devastating news: the daughter has died. Jairus had hastened to Jesus to plead for his daughter’s healing, but as one commentator put it: “Death outran him and won the race.” The messengers say there is no need to trouble Jesus, but Jesus has come to be make trouble for death and tells Jairus to fear not (vv35-36). Coming to the house Jesus sends the paid mourners away, enters with three chosen witnesses, and brings the girl to life with the touching words: Talitha cumi (vv37-41). Straightway where there was death, Jesus brought life (vv42-43).

The Rejected Messiah

Jesus’ parable of the Sower should still be in our minds as we come to this battle with a garrison of demons. Jesus has bound the strong man, and the demons seem to be aware that this Jesus the Son of David is the Messiah and has authority to cast them out. But though He has recapitulated the Red Sea crossing and the drowning of Pharaoh’s army, that line from John’s prologue rings true: He came unto His own and His own did not receive Him (Jn. 1:11). This episode foreshadows what is in store for Jesus: rejection.

The Lord drives out the unclean enemy of His people. And still they reject Jesus. They are the soil where the thorns and thistles of worldly cravings have choked out the Word of Life. Nevertheless, the foreshadowing isn’t done. Indeed as another commentator points out, “At the climax of Mark’s story Jesus himself will end up naked, isolated, outside the town among the tombs, shouting incomprehensible things as he is torn apart on the cross by the standard Roman torture, his flesh torn to ribbons by the small stones in the Roman lash.” The delivered man is commissioned by Jesus to tell of the great compassion which the Lord (Yahweh) had shown to him beginning with his own home/friends. The man presumably begins with his own home. But Mark foreshadows the Great Commission by telling us that the man declares Jesus in the entire Ten City region (Decapolis).

First we need to see the masterful storytelling of Mark, this episode anticipates the whole arc of Jesus’ life and ministry. Secondly, there is poignant application to our own cultural circumstances. When a people have rejected Jesus, it is no surprise that insanity, nakedness, raving, and stubborn greed seem to prevail. But don’t miss the picture Mark has painted. The Sower has sown His life-giving Word; He has claimed dominion over the raging sea; He has foreshadowed that demons will soon be cast into the abyss to no longer afflict mankind. Jesus’ reign is inescapable. This gives great hope in the midst of the current unraveling of our culture and in whatever hard trials you may find yourself in. Jesus will turn raving madmen into righteousness-robed apostles. Jesus will take self-mutilators and make them godly messengers. Jesus will take terrifying men and make them ministers of mercy.

The Resurrection is Coming

Mark couples the story of these two daughters. Taken together we get a clear message. The Lord Jesus is on His way to defeat all demonic powers and principalities in His crucifixion. But death and the uncleanness of the grave will not cling to Him. He will not be suffered to see the corruption of the grave (Cf. Ps. 16:10). 

The woman with internal bleeding was not only cut-off from temple worship/service, she spread uncleanness (Lev. 15:25-27). Her physicians had not only not restored her, they’d worsened her condition. But earlier in the story Jesus described Himself as a physician for the sick. Those who come to Jesus find their misery stanched and their uncleanness reversed. Whereas death and uncleanness was spreadable by touch under Moses’ Law, Christ is spreading life and cleanness by His touch.

Mark insists that we see that Isaiah’s prophecy of the path’s being made straight for the coming rule of Yahweh is being accomplished in each act of this drama. Demons obey His summons. The scourge is relieved by His power. Death itself must give way to His life-feast. Mark is leaving us clues that death will not be Jesus’ end, nor those who lay hold of Jesus. Resurrection is around the corner. And that’s not all. Jairus’ daughter is raised from death and Jesus immediately commands a feast for her. See the pattern: death, resurrection, feasting.

Jesus is crushing the serpent’s head. Jesus is restoring daughters of Eve. Jesus is bringing the Kingdom of Heaven to earth and this kingdom must be received in a particular way. Jesus calls you to, by faith, lay hold upon Him. If you want the Kingdom you must take Jesus as Your King. Faith is not daunted by a legion of demons or legions of Romans. Faith doesn’t concern itself with twelve years of failed physicians but it comes with certain hope to the Good Physician. By faith in Christ we share in His death and so we share in His eternal life.

Where Jesus Comes

This passage is the crescendo of this cycle of Mark’s Gospel. Jesus goes into the graveyard and emerges with a new man. Jesus confronts an army host and sends them to the ocean floor. Jesus goes into the house of mourning and leaves a thanksgiving feast of life. Where Jesus comes the scourging pain is cast out. Sanity is restored. A suffering daughter is restored to fellowship. A devastated family is put back together. How? Because Jesus goes into tombs and comes out again. It’s what He does.

Charge & Benediction

Remember that worry, anxiety, fretting and obsessing over the insurmountable challenges that beset you are all instances of walking by sight. Worry is praying to yourself. So, whatever matter has been taking up mental bandwidth I want to charge you to do two things. Make a list of nine instances of the Lord’s kindness to you and thank Him for them, and then add a tenth thing to that list…the matter that’s been eating away at you. Thank Him in all things and so walk by faith and not by sight.

The Lord bless you and keep you; the Lord make His face to shine upon you, and be gracious to you; the Lord lift up His countenance upon you, and give you peace (Num. 6:24-26).

Ben Zornes