Category: Mark (Page 3 of 6)

How did a 1st century A.D. blind man get faith to be healed?

The Role of Faith.  Before we try to answer, let’s look at the important role of faith in the healings Jesus performed.   Typically, it was the sick person’s faith to which Jesus responded:  the leper’s (Mark 1:40), the bleeding woman’s (5:28), crowds of sick in Gennesaret (6:55), etc.

On other occasions, Jesus responded to the faith of someone associated with the sick: the friends of the paralytic (2:1-12), the Syrophoenician mother whose daughter was demonized (7:24-30), the crowds who brought a deaf man to Jesus (7:32), people who brought a blind man to Jesus at Bethsaida (8:22), the father of the boy with an unclean spirit (9:24).

Then, at least twice Jesus healed without anyone believing.  Such was the case of the man with a withered hand (3:1-6) and the demoniac in Gerasene country (5:1-20).  But Mark also reports that in Nazareth “he could do no mighty work . . . And he marveled because of their unbelief” (6:5,6).  However we try to understand that seeming contradiction, we can at least say that Jesus had no “cookie-cutter” approach when it came to the matter of faith for healing.  But we also are compelled to say that normally faith was required.

Interpretation of the Text.  That brings us to the incident about a blind man Mark recorded in 10:46-50 . . .

Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (that is, the son of Timaeus), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!”  Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”  Jesus stopped and said, “Call him.” So they called to the blind man, “Cheer up! On your feet! He’s calling you.”  Throwing his cloak aside, he jumped to his feet and came to Jesus.  “What do you want me to do for you?” Jesus asked him. The blind man said, “Rabbi, I want to see.”  “Go,” said Jesus, “your faith has healed you.” Immediately he received his sight and followed Jesus along the road (Mark 10:46-52).

Before returning to our original question, a couple of interpretation issues.  First, the original Greek word the ESV translates “made you well” is sozo.  In general it means “save, preserve, rescue from danger.”  It’s the usual word that refers to salvation.  For example, Paul uses it in Ephesians 2:8—“For it is by grace you have been saved, through faith– and this not from yourselves, it is the gift of God . . . ”  In relation to sickness word is translated “heal, make well, restore to health.”  The ESV translates it “made you well.”  The NIV, “healed.”  Jesus’ statement, “your faith has made you well”, makes faith the active contribution for healing from Bartimaeus.

That Bartimaeus had faith is obvious.  For one thing, at least twice he shouts. “Jesus, Son of David, have mercy on me!”  “Son of David” here is a messianic title, so Bartimaeus is expressing faith that Jesus is the Messiah who can open blinded eyes (“Then the eyes of the blind shall be opened . . . “—Isaiah 35:5).  For another thing, when Jesus asks, “What do you want me to do for you?”, Bartimaeus’ answer, “Rabbi, I want to see”, implies faith that Jesus could open his eyes. 

Final interpretation issue:  Bartimaeus’ faith was in Jesus.  It wasn’t “the power of positive thinking.”  It wasn’t “name it and claim it”.  It wasn’t an emotion Bartimaeus worked up within himself until he could just see himself seeing.  It was faith in the person of Jesus as Messiah who, therefore, was able to open blind eyes. 

Question & Answer.  Now to our original question:  “How did that 1st century A.D. blind man get faith to be healed?  He couldn’t read Scriptures about Messiah’s power.  He couldn’t see the miracles Jesus performed for others.  We might quickly answer that, according to Ephesians 2:8,9, faith is God’s gift:  “For by grace you have been saved through faith.  And this is not your own doing; it is the gift of God, not as a result of works, so that no one may boast.”  However, there’s a bit of ambiguity there:  does “it is the gift of God” refer only to being saved or also to faith? 

I suggest Bartimaeus’ faith came from hearing what others “gossiped” all over the place about Jesus.  He was undoubtedly the topic of water cooler conversation!  Bartimaeus’ eyes were broken, but his ears worked just fine.  And thus Bartimaeus fulfilled Paul’s words in Romans 10:17—“So faith comes from hearing, and hearing through the word of Christ.” So that day, having heard about Jesus of Nazareth, he heard conversation that told him Jesus was right there!  That’s when he cried out.  And about a minute later, that’s when he saw Jesus.

* * * * *
Jesus, Son of David, have mercy on me.
Enable me to believe that you still stop and listen when I cry.
Enable me to believe you still want me to tell you what I long for you to do for me.
Enable me to keep asking when everything around me and in me says, “Give it up!”
Enable me to believe you still open blind eyes and make a cripple walk.
And give me a quiet, rock-like confidence to believe
that if you don’t answer me today, on that Day, you will.
Amen.

Watch people on your job, in the supermarket, around your neighborhood.  Do they look like captives?  In view of a verse I skimmed over recently (“Who’s the Greatest?”—https://theoldpreacher.com/whos-the-greatest/), they may be.  Let’s give a little more attention to what Jesus said.

“For even the Son of Man came not to be served but to serve
and to give his life as a ransom for many” (Jesus, Mark 10:45).

In the 1996 movie, “Ransom”, Mel Gibson plays Tom Mullens, a wealthy father whose young son is kidnapped.  After two attempts to pay the $2,000,000 ransom fail, Mullens realizes he may never see his son again.  He angrily appears on TV and offers the money as bounty to whomever kills the kidnapper.  The story unexpectedly twists and turns, but in the end Mullens gets his son back.

God didn’t.  At least not until after crucifixion and resurrection.  Because his Son was the ransom.

“For even the Son of Man came not to be served but to serve
and to give his life as a ransom for many” (Jesus, Mark 10:45).

This is why Jesus’ followers must be servants:  Jesus himself came to serve.  Throughout his Gospel,  Mark has shown us Jesus serving demonized men by setting them free, serving sick people by healing them, serving a crowd of 5000 by miraculously feeding them, serving a dead girl by raising her to life, and so on.  It all leads to Jesus’ supreme act of serving— giving his life as a ransom for many.

The original Greek word is lutron.  It refers to the price paid to release a slave or a captive.  Hence the translation “ransom, the price of release, the means of setting free.”  Writers have argued over the recipient of that ransom.  Jesus doesn’t address that; he stresses the act.  He would give his life as a ransom.

In that regard, Christianity is unique among world religions.  Others teach various ways adherents must perform some act to attain blessings promised.  Only the Gospel announces that Jesus has done what’s required to enjoy blessings promised.  Jesus gave his life as a ransom to set us free.

There’s a second reason why Christianity is unique.  It alone insists we are helpless, hopeless sinners who can do nothing to attain salvation.  Look at Isaiah 53:4-6, a familiar prophecy that gives  background for Mark 10:45 . . .

Surely he has borne our griefs,
and carried our sorrows;
yet we esteemed him stricken,
smitten by God and afflicted.
But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace;
and with his wounds we are healed.
We all like sheep have gone astray;
we have turned—everyone—to his own way;
and the LORD has laid on him the iniquity of us all (Isaiah 53:4-6).

Isaiah calls us transgressors of the Creator’s laws and sinners (“iniquities”) against him.  Consequently, we are alienated from (are not at peace with) God and sick.  Like dumb sheep we’ve strayed from him.  Like stubborn teenagers we’ve turned to our own way.  Unflattering description.  We’re better than that, right?   Isaiah cements his case with this:   All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away (64:6).  However “right” we try to dress ourselves up, before the Holy God we’re wearing filthy rags.  On Judgment Day we’ll shrivel like dead leaves and be swept away.

In the only explanation Jesus gave in Mark about why he would die, Jesus told the Twelve he would give his life as a ransom for many.  Of this Isaiah prophesied 700 years earlier.  Messiah would pick up and carry away our griefs and sorrows.  Be pierced for our transgressions and crushed for our iniquities.  Endure punishment so we could have peace with God.  Be mortally wounded so we could be healed.  Jesus would give his life as a ransom for many.

The New Testament writers echo the ransom-theme.  “Ransom”  (some form of the Greek lutrosis) is translated “redeemed” or “redemption” in each of these verses because ransom is the means of redeeming.    Just as Tom Mullens was willing to pay the ransom to redeem or set free his son, so Jesus would give his life as a ransom to redeem or set free many.

♦When John the Baptist was born his father, priest Zechariah, prophesied, “Blessed be the Lord God of Israel, for he has visited and redeemed (Greek lutrosis) his people” (Luke 1:68). John would go before Jesus to announce his coming.

♦When newborn Jesus was presented at the temple, a prophetess named Anna came up to him and began to give thanks to God and to speak of him to all who were waiting for the redemption (Greek lutrosis) of Jerusalem (Luke 2:38).  According to the prophets, the holy city, now ruled by idolatrous Romans,  would one day be redeemed.  Anna recognized baby Jesus as the ransom.

♦Paul spoke of our Savior Jesus Christ who gave himself for us to redeem (Greek lutro-o) us from all lawlessness
. . . (Titus 2:14).  Here Paul identifies “lawlessness” (breaking God’s laws which leads to God’s wrath) as the captivity Jesus gave himself as a ransom to redeem us from.

♦The writer to the Hebrews taught that Christ entered once for all into the holy place . . . by means of his own blood, thus securing an eternal redemption (Greek lutrosis) (Hebrews 9:12).  Jesus, as the once-for-all ransom secured eternal redemption by his blood death.

♦And Peter explained, “For you know that it was not with perishable things such as silver or gold that you were redeemed (Greek lutro-o) from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18,19).

Money, regardless of the amount, is an inadequate ransom.  Captive to our sins and God’s judgment, our lives, however full they may seem, are ultimately empty.  Jesus is the only sufficient ransom for all sins, because he is the only perfect ransom and his blood is priceless.  Only he can fill our lives.

Do the people with whom we work or shop or live look like captives who need a ransom to free them?  Probably not.  But things are not always what they seem.  Probably you don’t look like a captive either.  But apart from Jesus the ransom, you are.  Believe it.

If so, you’re free.  To do whatever you want?  No.  To freely follow in Jesus’ steps and serve others for his sake.

“For even the Son of Man came not to be served but to serve
and to give his life as a ransom for many” (Jesus, Mark 10:45)

For the third time Jesus foretells his death to his disciples.   Not death by Hollywood.  Death by crucifixion.  Preceded by betrayal, condemnation, mocking, spitting and flogging.  Followed by rising three days later.  Jerusalem will be the place, where the authorities hate Jesus to death.  Jerusalem—just up the road.

They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him.  “We are going up to Jerusalem,” he said, “and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles,  who will mock him and spit on him, flog him and kill him. Three days later he will rise.” (Mark10:32-34).

The last time Jesus spoke like this the disciples didn’t understand (9:30-32).  No reason to assume they “get it” now.  What they do  seem to get is the messianic kingdom is near (1:14,15).  And James and John aim to get seats #1 and #2 in the throne room.  They start with a statement that signals every parent, “THIS IS A SET UP!”

Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.”  “What do you want me to do for you?” he asked.  They replied, “Let one of us sit at your right and the other at your left in your glory” (10:35-37).

Give them credit for chutzpah!  (That’s a Jewish word).  Ah, but as usual, they’re a bit dense . . .

Jesus said to them, “You do not know what you are asking.  “Can you drink the cup I drink or be baptized with the baptism I am baptized with?”  “We can,” they answered. Jesus said to them, “You will drink the cup I drink and be baptized with the baptism I am baptized with,  but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared” (10:38-40).

Do they gulp when Jesus promises that will suffer like him?  Undoubtedly they’re  disappointed when Jesus tells them he doesn’t have the right to give those seats in his administration.  There’s more to come, however. Typically, Jesus makes James’ and John’s chutzpah (that’s a Jewish word) a teaching moment.  First he has to quiet down the class because . . .

 When the ten heard about this, they became indignant with James and John.  Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them.  Not so with you. Instead, whoever wants to become great among you must be your servant,  and whoever wants to be first must be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:35-45).

Once the ten got over their fit, Jesus explained greatness.  It’s not what the Gentiles (a non-Jewish word) think it is (getting to lord it over people and order them around).  In his kingdom greatness is what he says it is—being a servant. 

“Downton Abbey” fan?  That’s the PBS story of an aristocratic family in Great Britain living in a multi-story mansion during the early 20th century.  Bottom floor belongs to the servants who cook, clean, launder, dress and generally wait on the family above.  In the messianic kingdom, though, it’s the servants who are upper class on the upper floors.

Living to meet others’ needs (from holding a door for a disabled man to doing more than your share around the house to interceding in prayer to sharing the gospel and everything in between) is a weird way to greatness.  Why does Jesus demand it?  Because that’s the way our King lived and the way he died.  In fact, servanthood lies at the heart of the Gospel.  “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Taking the place of a servant isn’t simply the helpful thing to do; it’s the Jesus-like thing to do.  It’s the way we bear witness to the presence of his kingdom and show others what kingdom-life in this age is like.

Who’s the greatest?  Servants who follow the way of Jesus.

But should we even be aiming at greatness?  Isn’t that the opposite of humility.  Shouldn’t that be our aim?  After all, Scripture says, “God opposes the proud, but gives grace to the humble” (James 4:6).

Here’s how I see it.  I may start being a servant craving a top seat in the kingdom.  But after learning to live (sort of) like a servant for some time, I start to forget about seats #1 and #2.  Serving becomes the arena where the Holy Spirit nurtures humility in me.  By humbly serving I grow into a humble servant.  And I begin to realize that the joy found in humbly serving is enough, because I realize I’m (wobbly and weakly) walking in the steps of the King.

“For even the Son of Man did not come to be served, but to serve,
and to give his life as a ransom for many.”

Whom can I serve today as Jesus would?

However good life is, it disappoints us.  For much of the world, life is a struggle just to survive.  Wherever we are and whoever we are, we expected more.  That “more” is the kingdom of God Jesus brought near (Mark 1:14,15).

I can’t prove God’s kingdom is real.  I can only welcome it by faith in Jesus.  I can’t describe everything that the kingdom of God is.  I can only define it as “God taking over the world through his Son, Jesus Christ.”  According to Scripture, that process is going on right now.  And though I can’ t fully describe the kingdom, I can cite these words from the apostle Paul:  “Now to him who is able to do immeasurably more than all we ask or imagine . . . ” (Ephesians 3:20).  God, whose kingdom it is, can do infinitely more than all we ask or even dream of!  That implies God’s kingdom is far greater than anything we might dare to ask for or even conceive of!  It’s the life we hope for, dream of, wish for—and far more!

But how do we enter God’s kingdom?  Mark 10:13-31 contrast children with a rich man to answer that question.

The Children.  People were bringing little children to Jesus to have him touch them, but the disciples rebuked them.  When Jesus saw this, he was indignant. He said to them, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.  I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.”  And he took the children in his arms, put his hands on them and blessed them.

Familiar incident.  It does, however, raise questions similar to the one we’re asking.  Why is God’s kingdom appropriate for people like those children?  How does one receive  God’s kingdom like a little child in order to enter it?  To ask another way, what is it about children that makes them models for entering the kingdom?  Let’s save our answers until after we read the contrasting narrative.

The Rich Young Man.  As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?”  “Why do you call me good?” Jesus answered. “No one is good– except God alone.  You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.'”  “Teacher,” he declared, “all these I have kept since I was a boy.”  Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”  At this the man’s face fell. He went away sad, because he had great wealth.  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”  The disciples were amazed at his words. But Jesus said again, “Children, how hard it is to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”  The disciples were even more amazed, and said to each other, “Who then can be saved?”  Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.”  Peter said to him, “We have left everything to follow you!”  “I tell you the truth,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields– and with them, persecutions) and in the age to come, eternal life.  But many who are first will be last, and the last first.”

Why did the rich man go away sad without the eternal life of the kingdom?  What is it about wealth that makes entering God’s kingdom so hard?

The Contrasts.

• The children had no accomplishments to cite.  The rich man confidently confessed he had kept all God’s commandments from his youth.  The children couldn’t claim that.  They remind me of the first phrase of the third verse of the hymn, “Rock of Ages”—“Nothing in my hand I bring . . . ”  This is what it means to welcome God’s kingdom like children—to bring nothing to Jesus but ourselves as we are and to accept whatever he wants to give us of himself.
• The rich man treasured his wealth more than God’s kingdom.  As far as we can tell from the text, the children were content simply to be held and blessed by Jesus.  This is what prompts Jesus to exclaim, “How difficult it will be for those who have wealth to enter the kingdom of God!”  Not that the wealthy can’t enter (for “all things are possible with God”).  But from the human side, great possessions are a barrier to entering the kingdom.  Why?  Because they possess us!  This is why Jesus counseled the rich man to sell his possessions and give the money to the poor.  Only by such a radical act could the power of possessions over that young man be broken.  Sadly, he treasured them more than God’s kingdom.  Therefore, while the children are a model of how to enter the kingdom, the rich young man is a model of how one cannot enter.

How upside-down is this!  Wealth signifies success in the “real world.”  But it’s children Jesus embraces as examples for welcoming God’s kingdom.  Children who have to be brought to Jesus.  Children who are little in the world.  Children with empty hands who simply receive whatever blessing Jesus gives.

I wonder who I am more like?  The children or the rich man?  The question carries great consequence.  Which I am like determines whether I enter God’s full-of-wonder kingdom for “children.”

I’ve seen the pain of abusive marriages.  I’ve seen the agony of divorce.  I’ve seen Christians and their children suffer in abusive marriages because they didn’t want to disobey Jesus’ teachings here in Mark 10.   And time and again, with this text in view, I’ve wrestled over how to counsel believers caught in an abusive marriage trap.  Here’s the text . . .

Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them.  Some Pharisees came and tested him by asking, “Is it lawful for a man to divorce his wife?”  “What did Moses command you?” he replied.  They said, “Moses permitted a man to write a certificate of divorce and send her away.”  “It was because your hearts were hard that Moses wrote you this law,” Jesus replied.  “But at the beginning of creation God ‘made them male and female.’  ”For this reason a man will leave his father and mother and be united to his wife,  and the two will become one flesh.’  So they are no longer two but one flesh.  What therefore God has joined together, let man not separate.”  When they were in the house again, the disciples asked Jesus about this.  He answered, “Anyone who divorces his wife and marries another woman commits adultery against her.  And if she divorces her husband and marries another man, she commits adultery” (Mark 10:1-12).

The incident starts with a test question from a few Pharisees.  They’re hoping his answer will contradict the law and be self-incriminating.  “Is it lawful for a man to divorce his wife?”  Jesus answers with a question: “What did Moses command you?”  The Pharisees cite the Mosaic law in Deuteronomy 24:1-4.  They want Jesus to discuss the lawfulness of divorce on the grounds of this passage . . .

If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies,  then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance.

Consider this passage for a minute.  First, Moses isn’t giving guidelines for divorce.  Nor does he prohibit it.   What he does is recognize men are divorcing their wives (see also Leviticus 21:7; Numbers 30:9).  Moses’ aim here is to prevent a man from remarrying a woman he had previously divorced.

Second, two schools of thought existed about the interpretation of “something indecent“ that a man finds in his wife.  The Hebrew word (ervah) basically means “nakedness”.  In this context, it obviously doesn’t mean literal nakedness.  Therefore, it’s vaguely translated, “indecent, shameful”.  Two schools of thought developed.  One, led by Rabbi Shemei, interpreted it to mean some sort of sexual immorality.  The other, led by Rabbi Hillel, interpreted it to mean virtually anything that shames the husband or that he finds displeasing about his wife.  These schools of thought lay behind the Pharisees’ question and load it with more complexity for Jesus.

But Jesus easily  hits the heart of the issue when he explains why Moses gave the Deuteronomy 24 law:  “It was because your hearts were hard (stubborn, obstinate, unyielding toward God) that Moses wrote you this law. But at the beginning of creation God ‘made them male and female.’  ‘For this reason a man will leave his father and mother and be united to his wife,  and the two will become one flesh’ “.  Jesus concludes: “So they are no longer two but one flesh.  What therefore God has joined together, let man not separate.”  According to Jesus, God’s creation ordinance takes precedence over the later Mosaic law given due to “hard hearts”.

Later, when the disciples ask about this, Jesus draws a further conclusion:  “Anyone who divorces his wife and marries another woman commits adultery against her.  And if she divorces her husband and marries another man, she commits adultery.” 

This is stark stuff.   What help does it offer a wife suffering an abusive marriage whose husband refuses help?  Or a wife divorced and now remarried?  Of course, Jesus doesn’t intend to offer help.  He’s answering the Pharisees’ test-question.  And he answers it with God’s ideal design for marriage.  By “ideal” I don’t mean pie-in-the-sky or out-of-reach.  By “ideal” I mean model or exemplary.  In other words, what Jesus quotes from Genesis 1:24 pictures how God designed marriage to supremely be.

But all marriages aren’t “model”.  Why?   Sin.  Sin in the world.  Sin in the husband.  Sin in the wife.  Sin still in the Spirit-indwelt believer.  As iron left in the rain rusts, so sin corrupts. And sometimes,  one or both marriage partners allow corruption to continue until the marriage crumbles.

It’s easy to approach this text as a theologian.  What Jesus teaches is plain.  But I approach this text as a (former) pastor.  Before me sits a Christian wife with two young children, all of whom have suffered verbal and emotional abuse for years.  She’s prayed.  Others have prayed.  Things have gotten worse, not better.  The pain shows on her face.  I wonder the effect on the kids.  The wife nervously confides she’s considering divorce.  But, knowing Jesus’ prohibition, she’s afraid—almost as if she’s contemplating the unpardonable sin.

My gut wants me to punch this guy in the face; my mind starts looking for loopholes.  I find one in Matthew 19:9—“And I say to you, whoever divorces his wife, except for sexual immorality (Greek porneia–sexual immorality of any kind, including prostitution, fornication, homosexual practice, adultery, etc.), and marries another, commits adultery.”  I ask, “Has your husband cheated on you?”  “I don’t think so,” she answers.  Loophole closed.

I find another in 1 Corinthians 7:15—“But if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances; God has called us to live in peace.”  I ask, “Does your husband want to leave you?”  “No,” she replies.  “He’s got it too good right where he is.”  I wonder if “leaving” has to be physical.  Can’t it also be emotional or relational?  The text plainly means “physical desertion”.  But couldn’t it be okay to apply it emotionally?  I’m looking for a loophole because I don’t want to counsel this woman to keep suffering.

How could Jesus?  Oh, I know Ephesians 5:22-33 makes marriage a picture of Christ and his church.  And if we divorce and remarry we wreck our witness.  But how can a marriage like this one reveal Christ and his church?  Does anybody who knows this family “see Jesus” in their home?  I decide neither every marriage nor the institution of marriage pictures Christ and his church—only those that approximate God’s model.

But I still have no loophole.  Divorce + remarriage = adultery.  Maybe it’s my soft heart, but I decide each “case” must be decided on its own merits.  I have to uphold the sanctity of marriage and not condone divorce because the wife feels unappreciated.   I have to get the whole picture of the marriage, know what attempts have been made to “make it work”, and see how long this has been going on.  If it seems hopeless, I suggest a reasonable time period (six months?) to see what God might do.  Then, if nothing’s changed, I agree that divorce seems the only solution.  I warn her that’s not simple.  Divorce and remarriage come with long-term trouble.  I’ll try to help her through the process.  She and her kids won’t be alone.

So call me a heretic.  Charge me with flagrant disobedience.  But I’m not sure that Scripture explicitly tells us everything about the issue.  I figure there are certain situations where we have to make the best decision we can, knowing what we know from God’s Word . . . feeling the pain of the people involved . . . and trusting Jesus to be merciful to us as we wrestle with the stinking mess that sin has made of this marriage . . .  and hoping our Savior through divorce and remarriage will graciously redeem this stinking mess into a family that smells a lot like his love.

Welcome to Discipleship 101.  In Mark’s Gospel, class starts after Peter acknowledges Jesus as Messiah (8:27-30).  Mark’s explicit about it: “They [Jesus and the disciples] went on from there [the mountain where Jesus was transfigured] and passed through Galilee.  And [Jesus] did not want anyone to know for he was teaching his disciples, saying to them, “‘The Son of Man is going to be delivered into the hands of men, and they will kill him.  And when he is killed, after three days he will rise'” (9:30,31).

So what discipleship lessons does Jesus teach?

Lesson 1:  I’m going to be killed and rise (9:31).  This is the Gospel’s heart (see 1 Corinthians 15:3,4).  A crucified Messiah is a scandal, but familiarity has softened it.   Because of pride, we’re blind to our need of him. But this is the Good News—not only because his death and resurrection were for our sake, but also because they mark out the road of discipleship we’re called to follow.

Lesson 2:  If you want to come after me, you have to deny yourself, take up your cross and follow me (8:34).  We looked at this lesson here https://theoldpreacher.com/selfie/ and here https://theoldpreacher.com/selfie-too/.  In short, to follow Jesus we have to lay down our lives as we naturally want to live them—and in some cases, lay them down to death.   We may learn this  at the very beginning of faith or a little later.  But learn it we must.  The lesson is foundational.  Until it’s in place, nothing of any weight can be built into us.

Lesson 3:  To be first, be last and serve everybody (9:35).  We previously considered this lesson here:  https://theoldpreacher.com/fight-for-last-place/.  Each disciple argued, “I’m the greatest”. Jesus made a little child their model (9:33-37).  Why?  Because Jesus was bottom-of-the-order servant to everyone and so must his disciples be.

Lesson 4:  Whoever isn’t against us is for us (9:38-41).  “Teacher,” said John, “we saw a man driving out demons in your name and we told him to stop, because he was not one of us.”  “Do not stop him,” Jesus said. “No one who does a miracle in my name can in the next moment say anything bad about me,  for whoever is not against us is for us.  I tell you the truth, anyone who gives you a cup of water in my name because you belong to Christ will certainly not lose his reward. 

Welcome to denominationalism (or non-denominationalism)!  Because he’s not “one of us”  (Reformed, Arminian, hymn-singers, contemporary worship song-singers,  Lord’s table “fencers”, charismatics, etc.)  we brand him “inferior”.   The Twelve looked down on a man acting in Jesus’ name who was not one of them, so we openly or subconsciously look down on those not one of us.  Two thousand years of church history and we still struggle to learn the one not against us is for us!

Lesson 5: Better to drown than cause a little one to stumble (9:42-50).  “And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.  If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.  And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell.  And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell,  where ‘their worm does not die, and the fire is not quenched.’  Everyone will be salted with fire.  Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

If you don’t get that this is serious stuff, better re-read Jesus’ words!  It seems Jesus said this while the child (9:36) was still in the house with them.  So  I take “little ones” to mean “children”.  Little children are capable of “little children faith”.   But if any of us “big” disciples causes one of Jesus’ “little ones” to “stumble” (the literal meaning of the Greek verb skandalion) it’d be better for us to jump into the river wearing a concrete necklace!

This is a frightening warning!  How does a child react to a father who abuses his mother?  What happens when a child sees his father watching online porn?  How do children feel about the church “family” when they hear gossip or bad-mouthing about them?  They follow in the footsteps of the “big” guys!  How many children have been “tripped up” in their simple faith by adults who don’t take sanctified living seriously?

Jesus is so no-nonsense about this he uses his strongest language for the guilty.  Hack off your hand if  it brings about sin!  Saw off your leg if it leads you to sin!  Claw out your eye if it compels you to sin!  Of course,  Jesus is using figures of speech.  But let’s not allow grammar to soften the force of the warning!  It would be better to drown than cause a “little one” to stumble over our sin! Jesus is that serious about our not causing a “little one” to stumble over our sin!

Jesus’ “salt”-talk puzzles me.  Commentators I’ve read do contortions, but in my opinion poorly explain it.  So when I figure it out, I’ll come back to it.  Meanwhile the class for Discipleship 101 is over.

* * * * *

Ah, but wait, let’s talk test.  When will the test be?  The rest of this day.  And the rest of our lives.  You see, this isn’t a pen-and-paper test taken in the church sanctuary or Sunday school class  or online.  We take it where we live and work.  We take it in our day-to-day circumstances.  And as soon as we’re done here, it starts  . . .

“

Coach (to his Little League players in the dugout}:  “Now, boys, this is the start of our season.  I’m counting on all of you to play your best so we can finish last!  Okay, everybody hit the field!”

* * * * *

Death Dominates.  After Peter acknowledges Jesus is Messiah (Mark 8:27-30), death dominates his teaching.  Mark reports it in 8:31-33 (Jesus will die), in 8:34-9:1 (disciples must be willing to die), in 9:9-13 (the Son of Man will rise from the dead); and 9:30-32 (Jesus will be betrayed, killed, then rise) . . .

They left that place and passed through Galilee. Jesus did not want anyone to know where they were,  because he was teaching his disciples. He said to them, “The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise.”  But they did not understand what he meant and were afraid to ask him about it (Mark 9:30-32).

Disciples Don’t Get It & Why.  Plain enough.  But the disciples don’t understand.  Why?  The Jews’ first-century messianic expectations explain.  Here’s what  Henri Daniel Rops wrote about that in his book Daily Life in the Time of Jesus . . .

[The Messiah] was one of the essential bases of Israel’s religion, as much part of it as its monotheism and the doctrine of the covenant . . . {The expectation of Messiah) was one of the most striking  characteristics which set it apart from all the other religions of antiquity.  The Jews, instead of setting their golden age in the remote night of the past, looked forward to its coming in the future . . . [This hope centered in] the imposing image of a heaven-sent being charged with making the hope a reality . . . This hope had never been so much alive, so vivid, nor its fulfillment so urgently awaited, as it was in this time of sadness and of deep, tormenting anxiety . . . How then could [the nation] fail to believe with all its strength, that the Almighty was to cause Israel to triumph, that He would revenge their enemies’ malignance, and that at the same time He would restore the Jews to their rights and their glory? . . . The Messiah, then, was the center of a vast mass of confused, involved and even contradictory notions, from which there arose a few certainties that were acknowledged by all:  the reign of the Messiah would begin a time of perfect happiness; the fullness of Israel’s glory would be restored; God’s justice would rule the world.

Think Donald Trump.  Polls show him the lead Republican nomination contender for president.  Why?  His followers call him “a leader,” “decisive,” “a man who will get things done.”  He’s “strong”, “assertive”, a “takeover kind of guy who takes no nonsense from anybody.” Now imagine Trump out-of-the-blue  calmly predicts his enemies will reject and betray and kill him and then he’ll rise again.  At best, we’d be shocked and confused.  My analogy may be over-the-top, but I think this is why the disciples appear so ignorant about Jesus’ death-talk.  And it also explains the disciples’ crassness in what follows . . .

They came to Capernaum. When he was in the house, he asked them, “What were you arguing about on the road?”  But they kept quiet because on the way they had argued about who was the greatest (9:33,34).

How could they bicker about which was the greatest when Jesus had just again told them his enemies would capture and kill him?  Sure their thinking and desires were sin-depraved.  But I think their primary problem was flawed expectations.  Messiah would avenge Israel’s enemies, restore her to glory and establish God’s justice over the earth.

Expectations Upside-Downed. 

Sitting down, Jesus called the Twelve and said, “If anyone wants to be first, he must be the very last, and the servant of all.”  He took a little child and had him stand among them. Taking him in his arms, he said to them, “Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me” (9:35-37).

Aim for last place.  Be everybody’s servant.  That’s so radical we read right over it.  Think applying that in the church.  Every member should be nagging the pastor:  “What can I do?  Where’s there a need?  How can I serve?”  Instead we have 10% of the people doing 90% of the work.  Think how that might apply in the family.  If Dad and teenage daughter don’t get along, Dad humbly reaches out to restore that relationship instead of stubbornly saying, “She’s got to come to me!”

Jesus calls a little child and holds him in his arms.   By Jewish messianic expectations Jesus would have made King David in full battle gear the model.  Instead he points the disciples to a toddler-age boy.  “Whoever welcomes one of these little children in my name welcomes me . . . ”  Messiah, you are like this little child?    We’re not to welcome Messiah Warrior but Messiah Child? 

What will a little child do when handed over to the authorities and condemned to die?  Die!  He can’t defend himself.  He can’t fight back.  He’s a small, defenseless, vulnerable boy.  He’ll be killed.  “The  Son of Man is going to be delivered into the hands of men, and they will kill him” (9:31)  

This is why those who welcome Messiah must become bottom-of-the order servants to everyone—because Messiah is.  This is where Messiah leads his followers—not to the place of power but of weakness, not to the place of winner in the world’s eyes but loser, not to the place of leisurely comfort for oneself but the place of costly sacrifice for others for Jesus’ sake.

 “I do believe; help me overcome my unbelief!”  A wise prayer—because unbelief often pollutes faith.

* * * * *

A contentious crowd had gathered.  When they saw Jesus—Peter, James and John following—they hurried to him.  “What are you arguing about with them?” Jesus asked the other nine disciples  (Mark 9:16).

A man from the crowd spoke up:  “Teacher, I brought my son to you, for he has a spirit that makes him mute.  And whenever it seizes him it throws him down, and he foams and grinds his teeth and becomes rigid.  So I asked your disciples to cast it out, and they were not able” (9:17,18).  Nine disciples, to whom Jesus had earlier given authority to cast out demons (3:15; 6:7), had no power over this spirit.

“O faithless generation, how long am I to be with you?  How long am I to bear with you?  (9:19a).  Hear Jesus sigh in frustration?  “Bring him to me” (9:19b).

That command stirred up a bees’ nest.  And when the spirit saw [Jesus], immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth.  “How long has this been happening to him?” Jesus wanted to know (9:20,21a).

“From childhood,” the father replied (9:21b).  “But if you can do anything, have compassion on us and help us” (9:22b).

“If you can!” Jesus replied.  “All things are possible for the one who believes.” (9:23).

Now the father’s “prayer”.  “I do believe, help me overcome my unbelief!” 

By  bringing  his son to Jesus, the father evidenced his belief in Jesus’ ability.  But it was shown to be mixed with unbelief, when he told Jesus, “But if you can do anything, have compassion on us and help us.”  A few weeks ago, the Environmental Protection Agency, inadvertently released some sort of sludge from an old abandoned Colorado mine turning the state’s sparking clear rivers into a mustard-like mess.  Unbelief pollutes faith.  But for the one whose faith is like the see-to-the-bottom river all things are possible.  Ah, but when the need is suddenly at hand, how do we attain a clear Colorado-river-like faith?  By praying this prayer.

It seems Jesus did help the father overcome his unbelief—because Jesus rebuked the unclean the spirit, saying to it, “You mute and deaf spirit, I command you, come out of him and never enter him again.”  And it came out (9:25-27).  Jesus did the impossible for the one who believed.

Mark ends his report by recording a most important question and answer. Question from the disciples:   “Why could we not cast it out?”  Answer from Jesus:   “This kind cannot be driven out by anything but prayer” (9:28,29), 

I infer that the nine disciples approached the boy and commanded the evil spirit out—but without first praying.  Since they had authority before, maybe they presumed they could make the spirit jump.  But not “this kind” of spirit.  “This kind” required prayer.  I think Jesus meant, “Before you go around commanding demons, understand the limitations of your faith (as the father did his) and pray for help to overcome your unbelief.”

* * * * *

Faith is “funny”.  How much faith is necessary?  How do we measure it?  What precisely is the “interaction” between faith and the answer?  Mysterious!  Yet, simple.  The word “faith” makes me think of a warrior aggressively encountering an enemy.  The word “trust” (a synonym for faith and belief) implies an almost passive reliance or resting. What is most mysterious, however—-and amazingly gracious—is the fact that when, in the heat of the battle, we confess, “I do believe!” and we humbly ask, “Help me overcome my unbelief!, the Lord answers!  He gives the very virtue he requires!

Result?  Against all odds. we are enabled to believe that Jesus can do the impossible that confronts us.

This must make skeptics crack up.  Jesus climbs a mountain with three disciples.  Suddenly he’s transformed.  His clothes become brighter than the best detergent could get them.  Dead-for-centuries Moses and Elijah appear chatting with him.  Fog drifts in and envelops them.  A surround-sound voice booms:  “This is my beloved Son; listen to him.”  Then, instantly it’s all gone.  Jesus is alone with three terrified followers.   Right.

It’s widely held that Peter served as Mark’s source for writing his Gospel.  And, since Peter’s been known to suffer from foot-in-mouth disease, maybe the high altitude dizzied Peter’s powers.  But, if it happened, what’s the point?

Here’s Mark’s report . . .

After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them.  And there appeared before them Elijah and Moses, who were talking with Jesus.  Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters– one for you, one for Moses and one for Elijah.”  (He did not know what to say, they were so frightened.) Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”  Suddenly, when they looked around, they no longer saw anyone with them except Jesus (Mark 9:2-8).

Let’s investigate.  First, we recall that the “star” of Mark’s Gospel is Jesus who came “proclaiming the gospel of God”, saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (1:14,15).  We’ve already seen Jesus do some pretty mind-boggling things, like driving controlling unclean spirits from men, making leprosy disappear from a man’s skin, setting a paralytic walking, restoring a man’s withered hand, calming a storm at sea with a command, raising a dead girl to life, feeding 5000 with a few loaves and fish, and walking on water.  This is what the new normal will be when God’s kingdom fully comes.  Wonder-ful!

Second, in view of Jesus’ signs and wonders, transformation into eye-squinting brightness from the inside out doesn’t seem that big a deal.  That’s especially true because of our familiarity with computer-generated “miracles”.  It does, however, reveal something about the person of Jesus.  Not what he can do (walk on water) but what or who he is. More about that later. 

Third, while the appearance of Moses and Elijah is kind of strange, at the very least it shows Jesus has some kind of connection with them.  It’s also interesting to note that Moses died on Mount Nebo, having been banned from the Promised Land by the LORD.  Yet here he is chatting with the One who’s announcing the greater Promised Land, the kingdom of God.  And Elijah never died.  He got a fiery-chariot ride into the heavenly presence of God.  Moses’ presence with Jesus brings to mind the word “mercy”, and Elijah’s the word “power”.  Do those words connect with God’s kingdom Jesus is bringing?  Do they connect with Jesus himself?  Might their presence imply Jesus is the continuation of—even the fulfillment of—what God revealed through the Law (Moses) and through the prophets (Elijah)?

Fourth, think about Peter’s comment.  If I were reporting this event to Mark, I would have conveniently forgotten the part where my terror made me sound like a babbling fool.  “Man, Jesus, this is neat!  How ’bout we set up some tents and hang here awhile?”  ( . . . he did not know what to say, for they were terrified.)  That he included his outburst seems a strong argument for believing the event really happened.

Fifth, the Father’s voice from the cloud is not without precedent.  Remember Jesus’ baptism?  “You are my beloved Son; with you I am well pleased”–1:11).  Then the words were directed to Jesus, probably to encourage him for what lay ahead.  Here they’re directed to the three disciples to admonish them to pay careful attention to Jesus in light of what lay ahead for them all.

So what’s the point of this strange event?  It’s as if Clark Kent got caught with his Superman clothes showing.  Jesus exposed.  Exposed as what?  The full of glory God the Son.  He’s not just a miracle-worker.  Not just an announcer for God’s Kingdom.  He’s God’s Son full of the glory of God.

Here’s what John and Peter themselves wrote later about this day . . .

 And the Word became flesh and dwelt among us,
and we have seen his glory,
glory as of the only Son from the Father . . . (John 1:14).

. . . we were eyewitnesses of his majesty.
For when he received honor and glory from God the Father,
and the voice was borne to him by the Majestic Glory,
“This is my beloved Son with whom I am well please,”
we ourselves heard this very voice borne from heaven,
for we were with him on the holy mountain.
And we have the prophetic word more fully confirmed,
to which you will do well to pay attention,
as to a lamp shining in a dark place,
until the day dawns and the morning star rises in your hearts (2 Peter 1:16b-19).

“Jesus exposed” was meant to draw our attention to Jesus.  To  properly fear him as “his majesty”.  And to listen to him.  In our world of incessant noise, to “climb a mountain” to a quiet place above it all, open his book and listen to him!

 The sound of glass shattering woke me.  I bolted up in bed.  The clock on my dresser read 2:43 a.m.  Lying beside me, Lois woke.  “What’s that?” she whispered.  “Sounds like the front door glass breaking,” I answered, crawling  out of bed. I grabbed my walker and reached for my baseball bat.  If somebody was breaking into our house, I hoped he would be intimated by a 71-year-old leaning on a walker panting to lift a bat into a killer stance.

But before I reached the bedroom doorway, a huge flashlight blinded me.  I could barely make out the man who held it.  He towered over me and seemed wrapped in black, just a slit for his eyes.  That’s when I noticed what I feared—a gleam of light reflecting from a long knife held in his left hand. 

“You are infidels!” he screamed.  “You have three minutes to deny your despicable faith, bow down, and confess “There is no god but Allah. Otherwise, death to the infidels!”

The story is fiction.  (though  I do keep a baseball bat handy.  If you break into my house I figure you’ll fall over laughing enough so I can crack you on the head.)  Of course, for many people, while the details differ, the story is true.  So let’s suppose this question:  what would I do if faced with a choice to deny Christ or die?”

In Mark’s Gospel it’s not a Muslim terrorist, but Jesus who makes a death-demand . . .

“If anyone would come after me,
he must deny himself and take up his cross and follow me.”
(Mark 8:34)

That is what this demand means.  (See my “Selfie” post https://theoldpreacher.com/selfie/).  Though all of his disciples won’t be martyred, Jesus demands that anyone who would come after him be willing to be.

Why would Jesus demand a potential disciple be willing to die?  Jesus explains: 

“For whoever wants to save his life will lose it,
but whoever loses his life for me and for the gospel will save it” (8:35).

“For” introduces the reason.  Jesus identifies two groups of people.  First, “whoever wants to save his life.”  As the contrast with “whoever loses his life” shows, “to save his life” means “to protect his life from death”.  Jesus says such a person who makes saving or protecting his life from death will actually “lose” it.  “Lose” here means “bringing his life to ruin and destruction.”  The Greek verb tenses provide a more-detailed look, which we might translate this way:  “whoever decides he wants to protect his life from death will progressively bring his life to ruin and ultimate destruction.”  In other words, when Jesus calls and you decide  to save your life from death instead, your decision will lead to a life of progressive ruin and final destruction.”

The second group consists of “whoever loses his life for me and for the gospel”.  The same meanings attach to the same words.  To lose one’s life for Jesus  and the gospel means to die for Jesus and the gospel.  But that person actually will save his life from death.  See the slight alteration in this clause.  Whereas in 8:35a, Jesus said “whoever wants to save his life . . . “, in 8:35b, Jesus said “whoever loses his life.  Does Jesus mean  martyrs-for-him will actually save themselves?   That would contradict the whole of the Gospel!  Jesus is most likely implying that when we hear his call and choose to follow, at that very moment we die to living life to save ourselves and at that moment choose to “die” for Jesus and the gospel.  If martyrdom comes, it comes as the logical and ultimate outcome of that decision we previously made.

But why is this save-life/lose-life, lose-life/save life necessary?  Again, “for” introduces the reason.

“For what good is it for a man to gain the whole world,
yet forfeit his soul? 
Or what can a man give in exchange for his soul?” (8:36,37)

“Good” refers to what is profitable, valuable or beneficial.  “Gain” means “to profit or acquire an advantage”.  “Soul ” is the “inner essence of who and what we are before God (as opposed to our “flesh” or body).  So we might translate like this:  “What’s the profit if a man acquires the whole world yet suffers the loss of his very inner essence?”  King Solomon is a case in point.  Asking and receiving great wisdom from God, he nevertheless gained a “world” of wives who soon led  him into idolatry. 

Jesus’ question in 8:37 is rhetorical.  He expects no answer because there is nothing a man can trade for his soul and come out the winner.  So save-life/lose-life, etc., is necessary because the world inherently hates Jesus.  Jesus and this world order are mutually exclusive. 

But why is our soul so important?  For the third time, “for” introduces the reason–and also reveals what Jesus meant earlier about losing our life for his sake and for the gospel.

“For whoever is ashamed of me and my words in this adulterous and sinful generation,
of him the Son of Man also will be ashamed,
when he comes in the glory of his Father with the holy angels” (8:39).

Here Jesus seems to refer specifically to people of his generation.  However, Paul’s use of the same word in Philippians 2:15 where he speaks of “this crooked and depraved generation” may imply that any generation can be so-described.  “Ashamed” refers to a fear of embarrassment or fear that one’s expectations may prove false.  So we might translate, “For whoever is embarrassed about me or afraid that what I’ve said won’t prove true, of him the Son of Man will be embarrassed . . . ” 

Finally then, “soul” is significant because the Son of Man is coming in his Father’s glory with the holy angels to judge.  Therefore, “losing the essence of who and what we are” is more than a metaphysical consideration for the present.  The condition of our soul ultimately determines our eternal destiny.

* * * * *

Back to the bedroom.  Holding flashlight and knife, the terrorist is screaming, “You are infidels!  You have three minutes to deny your despicable faith, bow down, and  confess “There is no god but Allah. Otherwise, death to the infidels!”

What will we say?