FAITH FINDS A WAY (Mark Chapter 2)

It is the nature of faith to take risks and overcome obstacles.  Faith finds a way when there isn’t any way apparent.  Such was the case in the case of the paralyzed man we read about in Mark Chapter 2:1-12.

We are not told how long the man had been paralyzed, it had likely been for many years.  It would be difficult for most of us to relate to the severity of his need. Legs were made to walk, arms to do many things—but his were immovable and worthless to him.  He was dependent on others for all things and that was, no doubt, the hardest part of his experience.  One would suppose that he had long ago abandoned any hope of regaining his mobility.

But he and his friends had heard about Jesus and the healings He had performed.  And he thought—they thought—that maybe Jesus could heal him too.  But everyone else had heard about Jesus also, such that “people were coming to Him from every quarter” (Mark 1:45).  And though Jesus had come to town, there was no way “to get near Him” (Mark 2:4).  The multitudes were there.  “Pharisees and teachers…from every village of Galilee and Judea and from Jerusalem” were there (Luke 5:17). The home was filled, and so was the doorway.  It would be hard enough for a man by himself to make his way through such a crowd, let alone a group of friends carrying a paralyzed man.

But true faith finds a way when there isn’t any way.  It deems its object trustworthy.  It looks past the obstacles and fixes its gaze on its object.  Someone came up with the plan, it could have been one of the friends or the paralyzed man himself—but no matter whose idea it was--they all concurred.  “What if we let him down through the roof” they thought.  But there were still difficulties.  To carry their friend on his bed, to bring the bed onto the roof, and then let him down—it would not be easy!

His friends cautiously made their way to the roof, then “let him down through the tiles with his stretcher, right in the center, in front of Jesus” (Luke 5:19).  “Seeing their faith, (Jesus) said, “Friend, your sins are forgiven” (Luke 5:20).  A debate then ensued between the religious leaders and Jesus regarding that matter, but the end result for the man was the same.  “He said to the paralytic—‘I say to you, rise, and take up your stretcher and go home” (Luke 5:24).  “And at once he rose up before them, and took up what he had been lying on, and went home, glorifying God” (Luke 5:25).

They had believed that if they could make their way to Jesus, their friend would be made well. Their faith devised an elaborate plan and propelled their laborious efforts.  “Their faith” (Luke 5:20) was rewarded and their friend was healed body and soul.  Immobile hands and feet were given new life and steps were taken and all was changed.  The crowds “were all amazed and glorified God, saying, ‘We never saw anything like this’ (Mark 2:12).”

To problems great and small Jesus is the answer.  Sometimes Goliath sized fears and mountain sized obstacles work to immobilize us.  “Sin and despair, like the seawaves cold, threaten the soul with infinite loss.”  But faith says: “He is Able!”

Sin works a spiritual paralysis in us.  Who hasn’t experienced discouragement or defeat?  But Jesus is able to forgive and restore!   Good friends direct and encourage their friends to look to Him (Cf. Romans 1:12).  Sometimes as burden bearers, sometimes as burdens borne (Galatians 6:2).  In either case, let us be careful to make our way by faith in the One who is alone able to heal and forgive (Cf. Hebrews 4:16).

THE SERVANT KING (Mark Chapter 1)

It has been well noted that Mark’s gospel uniquely sets forth Jesus as the perfect servant.  It contains no genealogy of his heritage and no mention of His birth.  His works are emphasized, not His words.  Mark 10:45 is a key verse: “For even the Son of Man came not to be served but to serve, and to give His life as a ransom for many.”

But Mark began his gospel by asserting an essential and glorious truth, the perfect servant is none other than the divine Son of God: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). These two truths—the divinity and servanthood of Christ—are wonderfully coalesced in His person and gloriously revealed in His work. Both majesty and meekness serve as fitting descriptions of our Lord Jesus.

The many works of the servant Jesus recorded in this gospel account are indeed the works of a servant, but no ordinary servant. He is the Divine Son of God, the creator of all things (John 1:1-3; Colossians 1:15-16; Hebrews 1:1-4). That He would come in human flesh to dwell among men testifies to the love of God (John 3:16; 1 John 3:16). That He would die for our sins speaks to the extent of His amazing love, grace and mercy (Cf. Ephesians 2:4; 3:18-19).

Amongst other events, Mark chapter 1 gives an account of a day in the life of the Servant Jesus (Mark 1:21-34).  The events recorded all happened on ONE DAY in the town of Capernaum.

Jesus preached in a synagogue.  We are not given the particulars of His message, though we know from Mark 1:15 something of the spirit of His teaching.  The people were astonished at his teaching “for he taught them as one who had authority, and not as the scribes” (Mark 1:22).

There was a man in the synagogue, who having an unclean spirit, cried out to Jesus.  With a word Jesus rebuked the spirit and it came out of the man.  Again, the people were amazed.  “They questioned among themselves, saying, ‘What is this?  A new teaching with authority!  He commands even the unclean spirits, and they obey him’ (Mark 1:27-28).

On that same day he left the synagogue for the home of Simon and Andrew.  Simon’s mother-in-law was ill.  Jesus was told about her condition.  “And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them” (Mark 1:31).

On that same day, but after sunset, Jesus’ long day of ministry came to a close in remarkable fashion.  According to Jewish reckoning, the Sabbath day ended at sundown.  That being the case, the people could now bring, without violating the Sabbath, their sick and demon-possessed to him.  So they came.  “The whole city gathered together at the door” (Mark 1:33).  “He healed many” and “cast out many demons” (Mark 1:34).  It was a long day indeed.  A long day in the life of the Servant Jesus.  One would suppose that His life on earth was filled with many such days.  He came to serve (Mark 10:45).  Wherever you look in Jesus’ life that is what you find.  “This is our God, the Servant King, He calls us now to follow Him; to bring our lives as a daily offering, of worship to the Servant King” (The Servant King, Thankyou Music, 1983).

WHO MOVED THE STONE? (Matthew Chapter 28)

It was a huge stone.  According to Mark’s gospel, “it was extremely large” (Mark 16:4).  Frank Morison called the stone at Jesus’ tomb “the one silent and infallible witness in the whole episode—and there are certain facts about this stone which call for very careful study and investigation.”  He went on to say: “Let us consider first its size and probable character…no doubt the stone was large and consequently very heavy.  This fact is asserted and implied by all the writers who refer to it.  Mark says it was ‘exceeding great.’  Matthew speaks of it as a ‘great stone.’  Peter says ‘for the stone was great.’  Additional testimony on this point is furnished by the reported anxiety of the women as to how they should move it (Mark 16:3).  If the stone had not been of considerable weight the combined strength of three women should have been capable of moving it.  We receive, therefore, a very definite impression that is was at least too weighty for the women to move unaided.”  (Frank Morison, Who Moved the Stone?, London: Faber and Faber, 1967).

It has been suggested that the stone weighed somewhere between 3000 and 4000 lbs. and was of sufficient size and weight such that “twenty men could not roll away.”  The stone was just one of the security measures Pilate had put in place.  He sent a guard (16 soldiers) to secure the tomb, instructing them to “make it as secure as (they knew) how” (Matthew 27:65).  Those Roman soldiers were proud and capable—they failed in a given task under penalty of death.  The guard set a “seal on the stone.”  A. T. Robertson commented that the method of sealing was “probably by a cord stretched across the stone and sealed at each end as in Daniel 6:17…The sealing was done in the presence of the Roman guards who were left in charge to protect the stamp of Roman authority and power.”

The soldiers, the seal, and the stone were set in place.  They had done everything they could to make the grave secure—but how can you lock up the Creator in a cave?  “It was impossible for Him to be held in (death’s) power” (Acts 2:24).  The entirety of the Roman army would not have been able to keep Jesus tomb bound.  The Devil himself could have sealed the tomb with titanium bands and it would have done him no good.  Mountain atop mountain would have not have kept entombed He “who is the resurrection and the life” (John 11:25).

The stone was rolled away not to let Jesus out (the Creator is not bound by such things), but to let the witnesses in.  They came to the tomb and found “an angel of the Lord (who had) descended from heaven and came and rolled away the stone and sat upon it” (Matthew 28:2).  They entered the tomb and saw for themselves, “He has risen, just as He said” (Matthew 28:6).  The Roman soldiers witnessed the security breach.  They went to the leaders, who then bribed them to lie (Matthew 28:11-15).

He rose from the dead.  He presented Himself alive to the apostles (and others) “by many convincing proofs” (Acts 1:3; Cf. 1 Corinthians 15:3-80).  They, having been commissioned by the Risen Lord, went forth boldly proclaiming His death and resurrection (Acts 2:23-24; 3:15; 4:10; 4:33; 5:30; 10:39-40; 13:39-40).  Most of them suffered martyrdom for the gospel message that they preached. 

There are many in our day who, in their effort to “suppress the truth” (Romans 1:18), foolhardily believe that they can somehow shove Jesus back into the tomb.  The problem is—He is the risen Lord!  And He’s coming again!  And no manipulation of man—no matter how clever or strong—can erase that truth.  He lives inside the heart of the believer (2 Corinthians 13:5).  The “surpassing greatness of His power” is at work in their lives (Ephesians 1:19).  No grave will hold them either—when Christ comes for His own (1 Corinthians 15:22-23).

MOCKING THE MAKER (Matthew Chapter 27)

The eternally praised Son of God stepped way down from Heaven’s glory when He became flesh and dwelt among us.  He who had heard nothing but angelic praise, was subjected to a dissonant song in His earthly ministry.  In response to His mission of mercy, praise and thanksgiving were the exception, not the rule.

We were created to glorify God.  He is worthy of our praise (Isaiah 6:1-4).  But sin has bedeviled our hearts and mouths.  We are by nature a “people of unclean lips” (Isaiah 6:5).  Lips made to praise sing instead a wicked tune.

The gravity of our sin problem was vividly demonstrated at Calvary.  Given the choice between freeing Barabbas, a notorious prisoner (Matthew 26:16), or Jesus—the multitudes chose Barabbas.  Having been thus persuaded by the chief priests and elders, they called for His death.  “LET HIM BE CRUCIFIED!” they all said (Matthew 26:22).  Pilate asked, “Why, what evil has He done?”  But they kept shouting all the more, saying, “LET HIM BE CRUCIFIED!” (Matthew 27:23).  In a cataclysmic act of injustice the jury of rebels demanded that their Maker die.

A growing chorus of voices joined in the malignant and abusive song.  The soldiers took Jesus into the Praetorium where He was surrounded by an entire Roman battalion.  They stripped Him, put a scarlet robe and crown of thorns on Him, and placed a reed in His right hand.  “They kneeled down before Him and MOCKED Him, saying, ‘Hail, King of the Jews!’ (Matthew 27:29).  “And they spat on Him, and took the reed and began to beat Him on the head.  And after they MOCKED Him, they took His robe off and put His garments on Him, and led Him away to be crucified” (Matthew 27:31).

As He hung there on that cross, “those passing by were HURLING ABUSE at Him, wagging their heads, and saying, ‘You who are going to destroy the temple and rebuild it in three days, save Yourself!  If you are the Son of God, come down from the cross” (Matthew 27:39-40).  In the same way the chief priests also, along with the scribes and elders, were MOCKING Him, and saying, ‘He saved others; He cannot save Himself.  He is the King of Israel; let Him now come down from the cross, and we shall believe in Him” (Matthew 27:41).  “And the robbers also who had been crucified with Him were casting the SAME INSULT at Him” (Matthew 27:44).

At Calvary the full measure of man’s sin was made evident in that cacophony of rebellious scorn.  In response, Jesus spoke as He had walked.  He who never sinned did not sin in His words (1 Peter 2:22-23).  Instead He expressed both concern and forgiveness (Luke 23:34; John 19:26-27).  His final words, “It is finished,” being the most precious of them all.  For in His Work “He Himself bore our sins in His body…that we should die to sin and live to righteousness; for by His wounds you were healed” (1 Peter 2:24).  As a result of His work, by faith in Him, rebellious hearts are changed and mocking tongues are Spirit-led to sing a better song.

Rebel sinners still sing that mocking tune.  It is His name they curse (1 Corinthians 12:3), His cross they count as foolish (1 Corinthians 1:23), and His coming they mock (2 Peter 3:3).  But a marvelous transformation takes place when a person is born-again—rebel sinners are transformed into worshippers (Cf. 1 Corinthians 12:3).

There will come a day when “every tongue (will) confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).  A multitudinous choir of the redeemed will sing a song of heart-felt adoration: “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever” (Revelation 5:8-14).  ).  In Heaven, no mocking voices will be heard, only praise.

THE TYRANNY OF SIN (Matthew Chapter 26)

Sin is a ruthless tyrant.  It is an ever present malady that bears a host of malignant ills.  It is a siren song to Adam’s kin to which they are inevitably drawn.  In its vanity fair of tempting devices it captivates those who choose to trifle with its plague infested wares.  No one can escape its damning influence.  No one, save One, can resist.  In Him alone is there hope of deliverance.

The full measure of sin’s tyranny and tenacity was evidenced in man’s response to the sinless Jesus.  In this sin-loving world the sinless One was unloved and disdained.  Jesus was well aware of His pending death (Matthew 26:1-2).  He had spoken of it often (Mark 9:30-32).  It was the prophesied and predictable response of the Tyrant’s friends.

The religious leaders gathered and plotted together to arrest and kill Jesus (Matthew 26:3-5).  His crime?  He had dared to expose them for what they were, whitewashed tombs full of dead men’s bones (Matthew 23:27-28).  The light had come into the darkness and in sin the darkness revolted (Cf. John 3:19-21).  His miraculous deeds were mis-attributed to the devil (Cf. Matthew 12:24), while the devil himself led the religious leaders to lead in a conspiracy against God.

Judas had walked with Jesus.  He had heard Him speak as no man spoke and seen Him do things that no man had ever done before.  Miracle after miracle bore witness to Jesus’ true identity (Cf. John 20:30-31).  Judas had been a witness to all of that, but the sin tyrant’s influence runs deep.  The devil held him captive and led him down a dark and dreadful path (Cf. 2 Timothy 2:26).  In the preeminent of all betrayals, Judas sold Jesus out for thirty pieces of silver (Matthew 26:14-16, 47-50).

Jesus’ other disciples were not immune to sin’s tyrannical influence.  Jesus spoke of His sacrifice for sins.  He shared bread and spoke of His body, the “bread of life.”  He drank with them and spoke of His blood, “to be poured out for many forgiveness of sins” (Matthew 26:26-29).  It is the nature of sin in its tyranny to close eyes to truth, and the disciples were not then understanding.  As Jesus spoke of sacrifice, they argued amongst themselves as to who was the greatest (Cf. Luke 22:23).  Jesus prayed, they slept (Matthew 26:36-46).  Jesus was undeterred in fulfilling the Father’s will, they scattered when the going got tough (Matthew 26:42, 30-31).

Peter himself succumbed.  Jesus was Peter’s dear friend.  Peter had abandoned everything to follow after Jesus.  He had witnessed His miracles, sat at His feet, and even walked on water with Him.  When others deserted Jesus, Peter stood firm (Cf. John 6:66, 68-69).  Jesus warned His disciples of another pending desertion, Peter pledged and boldly asserted His allegiance (Matthew 26:30-35).  But Peter’s pledge was three times undone.  The tyrant cannot be overcome by weapons of earthly design (Cf. 2 Corinthians 10:3-6; Ephesians 6:10-20).  Indeed, self-confidence and bold assertion lie in his arsenal.  Peter won a battle of sorts when he cut off a man’s ear (Matthew 26:51), but sin won the day when Peter succumbed to the tyranny of sin (Matthew 26:69-75).

Jesus was arrested.  He could have “called twelve legions of angels” to intervene on His behalf (Matthew 26:53).  He threw the arresting mob down to the ground at the mere utterance of three words (John 18:6).  But He acquiesced to their wicked plan and was led off to be tried by the tyrant’s friends.  Jesus acquiesced to it all ‘til in death He was done (Cf. John 19:30).  The tyrant thought the battle won, but the tyrant sin was indeed undone when Jesus bore the sins of man and rose triumphant over all (Cf. Hebrews 2:14-15; Colossians 2:13-15).

Still the tyrant rants and raves.  Still he offers to all his gruesome wares.  Still he entwines and snares with shackles and chains he would have us wear.  But in Jesus there is hope for slaves.  He has worked to set the captives free.  Wretched men we are within ourselves, but in Jesus there is victory (Cf. Romans 7:24-25; 1 Corinthians 15:56-57).  Through Him alone the tyrant is silenced and undone.

THE SHEEP AND THE GOATS (Matthew Chapter 25)

The passage before us, Matt. 25:31-46, has been subjected to varied interpretations.  It has been misused by some to proclaim a “social gospel” and by others to teach a salvation by works.  Much of the confusion occurs because the passage is stolen from its context.

John Walvoord addressed this matter: “A further distinction must be observed in that the Scriptures clearly indicate that God has a separate judgment for the nation Israel (Ezek 20:34-38) and in this case the judgment would include Gentiles rather than the Jewish nation. As will be seen in the exposition this gives a reasonable interpretation of the term “brethren” as in contrast both to the sheep and the goats. Accordingly, on a strict exegesis of this passage, the judgment deals with those on earth among the Gentiles who have survived the tribulation and now await judgment in relation to entrance into the millennial kingdom. It is accordingly not a general judgment, not a judgment of the church which has been raptured earlier, nor is it a judgment of the dead as in Rev. 20:11-15.”

So this passage represents neither the judgment seat of Christ (for believers subsequent to the rapture) nor the Great White Throne judgment (the judgment of the dead referred to in Rev. 20).  It is a judgment--to take place at the end of the tribulation--of the nations with regards to the treatment of “His brethren” (Matt. 25:40).

Another important and oft-neglected aspect of this judgment has to do with the significance of the deeds that were commended.  The things spoken of are indeed things that every child of God should do—in any age.  But understanding the context helps to better appreciate the importance of these deeds.  The tribulation will be a time of great persecution of the Jews—“the time of Jacob’s trouble” (Jer. 30:7).  The persecution will be so severe that two-thirds of the Jews in the land will die (Cf. Zech. 13:8).  It will be marked by a satanic hatred of the Jewish people (much as exists in this age but to a higher degree).  Satan will once again attempt to exterminate them as he has done before in previous occasions.  Those faithful Jews who refuse to worship the world ruler will face a death sentence.  It is in that context that these deeds take place.  These will be deeds done at great risk to those performing them.  They will be done by faith and in love for Jesus’ brethren (Matthew 25:40).

In Hitler’s Germany there was a great persecution of the Jews.  Jews were despised, thrown out of their businesses, ostracized, and ultimately led off to slaughter.  There were some believers in Christ who stood against the tide of that growing hatred and persecution.  They spoke out, they intervened, they hid, fed, clothed, visited, and showed love towards the Jews in that day—knowing full well that their benevolent intervention would threaten their own lives and/or livelihood.  Some were sent to the prison camps where they suffered the same fate as those they cared for.

At the end of the tribulation “all the nations will be gathered before Him” (Matt. 25:32).  The long standing promise—“I will bless those who bless you, and the one who curses you I will curse” (Gen. 12:3)—will again be fulfilled.  We should indeed do the things spoken of in this passage—care for the hungry, the thirsty, the stranger, the unclothed, the imprisoned—true faith in God is revealed in so doing (Cf. 1 John 3:16-17; James 2:14-17).  But to show love to God’s people in His name when great risk is involved—that’s a glorious thing indeed.  That kind of sacrificial love is even now being demonstrated by believers towards their persecuted brethren in various parts of the world.

As believers in Christ we will not be at this particular judgment, but we will “appear before the judgment seat of Christ.”  We will then “be recompensed for (our) deeds in the body, according to what (we) have done, whether good or bad” (2 Cor. 5:10).  Those deeds done with His love, by His grace, through the Spirit, in obedience—these alone will pass the test.  The gold, silver, precious stone-like deeds built on the good foundation of a genuine relationship with Christ will remain.  All else will be burned up (1 Cor. 3:10-15).  Let us be careful then to show love to others and especially to those being persecuted for their faith (Gal. 6:10; Heb. 10:34, 13:3).  God is well pleased with such sacrifices (Heb. 13:15-16).

TOO BIG TO FALL? (Matthew Chapter 24)

By all accounts Herod’s temple was a glorious thing.  It had taken a year and a half to build the temple proper and eight years to finish the courts.  Other additions continued on such that the entire undertaking was not finished until decades later.  The temple transversed an area of some 750 feet and was easily visible from any part of the city.  Some of the stones used in its construction were of massive proportion (over 60X9X7 feet).  The disciples and Jesus were there at the temple.  “Some were talking about the temple, that it was adorned with beautiful stones and votive gifts.”  He said, “As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down.”  (Luke 21:5-6; Cf. Matt. 24:1-2).

Jewish life revolved around the temple, the priesthood, and the sacrifices.  The temple was a beautiful edifice and of highest importance to the Jews—the centerpiece of their Jewish identity.  No doubt thousands had walked by, day-after-day, admiring those beautiful stones.  But Jesus saw things from a different perspective.  He spoke of a day when it would all be torn down.  That day would not be long in coming.

The Jewish historian, Josephus, was an eyewitness of the 70 AD destruction of Jerusalem.  He wrote, “Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury (for they would not have spared any, had there remained any other work to be done), Titus gave orders that they should now demolish the entire city and Temple...it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it (Jerusalem) had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.”

As with all other warnings—given by God to man—Jesus’ prediction was fulfilled to the letter. The glorious temple came crashing down.  Jesus’ prophecy gave rise to the disciple’s questions: “Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age” (Matt. 24:3).  Matthew Chapters 24-25 (aka, “the Olivet Discourse”) record Jesus’ response.  As with much of prophecy, this passage has its interpretative challenges. Those, like myself, who are of a dispensational persuasion, understand the passage to be speaking primarily of future events: 1) Verses 4-8--the present church age; 2) Verses 9-26--the future tribulation; 3) Verses 27-51—the future second advent and exhortation to watchfulness; and 4)  25:1-46—future judgment on Israel and the nations. The rapture, later revealed to (and through) the Apostle Paul, is not referenced in these chapters.

But, regardless of one’s particular view on such matters, there can be no doubt that judgment is coming (Cf. 2 Thess. 1:7-9; 2 Pet. 3:3-13; Jude 14-16).  These prophecies will likewise be fulfilled to the letter.  The temple was indeed torn down, but refuge is to be had in another.  Jesus had spoken on a previous occasion of the destruction of that temple: “Destroy this temple and in three days I will raise it up” (John 2:19).  That statement was later used to falsely accuse Him (Matt. 26:61).  But He had been speaking of His body: “When therefore He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture, and the word which Jesus had spoken” (John 2:22).

Judgment is indeed coming.  More than a temple will be destroyed (2 Pet. 3:10).  How shall anyone escape?  The “glorious gospel of the blessed God” is the power of God to save (1 Tim. 1:11; Rom. 1:16).  “Christ died for our sins according to the Scriptures…He was buried…and He was raised on the third day according to the Scriptures” (1 Corinthians 15:3).  It is the destruction of His temple (His body) and His subsequent resurrection that serves as the basis for one’s salvation.  He’s even now building a temple that will stand for all eternity (Cf. Eph. 2:19-22).