Jesus' answer to the scribe's question gives us the fundamental insight that
Christianity is not so much a religion as it is a relationship. A loving relationship
with God, not rules, is at its core. Flowing inseparably from that relationship are
our relationships with others.
--------
When commending Jesus for his answer the scribe states (Mark 12:33) that loving God and
neighbor "is more important than all burnt offerings and sacrifices."
When he speaks in this way he is confirming the fact that in true religion,
relationships (with God and with others) are more important than rituals. It is also
likely that Mark includes this transaction as a prophecy that the temple and its
worship were about to be discarded. The rituals of OT religion were about to be
superseded because of Christ's work of establishing a new people of God apart
from those activities. (Remember that this theme of judgment on Old Israel and
the establishment of new Israel has come up in a number of previous lessons).
--------
--Redeemer Study Guide
Saturday, February 28, 2009
Mark 12:18-34
God describes himself as a deliverer who will rescue Israel from
oppression. And He grounds his ability to deliver in the fact that he is the God of
Abraham, Isaac, and Jacob. God had promised these men that he would be their
Savior and Provider (Gen. 12:1-3; 15:1-18; l7:1-8). However, if these men are not
alive then this reference is a discouragement rather than an encouragement. It
means that God does not have the power to save his people from death. God's
word to Moses is to be taken as a proclamation that he has not forgotten his
relationship with the Patriarchs and that they and the rest of the righteous dead
will yet enjoy his favor. Again, it ought to be apparent that Jesus had not only
answered the Sadducees but that all who were followers of Jesus (ourselves
included) could take comfort and courage from his answer. --Redeemer NYC Study Guide
God describes himself as a deliverer who will rescue Israel from
oppression. And He grounds his ability to deliver in the fact that he is the God of
Abraham, Isaac, and Jacob. God had promised these men that he would be their
Savior and Provider (Gen. 12:1-3; 15:1-18; l7:1-8). However, if these men are not
alive then this reference is a discouragement rather than an encouragement. It
means that God does not have the power to save his people from death. God's
word to Moses is to be taken as a proclamation that he has not forgotten his
relationship with the Patriarchs and that they and the rest of the righteous dead
will yet enjoy his favor. Again, it ought to be apparent that Jesus had not only
answered the Sadducees but that all who were followers of Jesus (ourselves
included) could take comfort and courage from his answer. --Redeemer NYC Study Guide
The conflict between Jesus and the Sanhedrin is now fully out in the open. Whenever Jesus entered
the Jerusalem temple, he was confronted by various members of the Sanhedrin–the Jewish
religious ruling body. Although the Sanhedrin was composed of men from various Jewish groups
who agreed upon little if anything, the Sanhedrin was clearly united in its opposition to Jesus. Jesus had
entered Jerusalem to messianic acclaim the previous Sunday and had driven a group of merchants from
the outer court of the temple on Monday. But every time these men confronted Jesus, Jesus turned the
tables upon them. Although the members of the Sanhedrin were biblical scholars and known for their
great wisdom and learning, Jesus repeatedly confounded them with their own words. Meanwhile, the
crowds who watched the confrontation between Jesus and Sanhedrin play out in the temple precincts,
were amazed by Jesus’ teaching. But while the Sanhedrin was trying to trip Jesus up before the eyes of
the people (and perhaps the Romans), behind the scenes they were already plotting to have Jesus arrested
and put to death. --Kim Riddlebarger
the Jerusalem temple, he was confronted by various members of the Sanhedrin–the Jewish
religious ruling body. Although the Sanhedrin was composed of men from various Jewish groups
who agreed upon little if anything, the Sanhedrin was clearly united in its opposition to Jesus. Jesus had
entered Jerusalem to messianic acclaim the previous Sunday and had driven a group of merchants from
the outer court of the temple on Monday. But every time these men confronted Jesus, Jesus turned the
tables upon them. Although the members of the Sanhedrin were biblical scholars and known for their
great wisdom and learning, Jesus repeatedly confounded them with their own words. Meanwhile, the
crowds who watched the confrontation between Jesus and Sanhedrin play out in the temple precincts,
were amazed by Jesus’ teaching. But while the Sanhedrin was trying to trip Jesus up before the eyes of
the people (and perhaps the Romans), behind the scenes they were already plotting to have Jesus arrested
and put to death. --Kim Riddlebarger
Jesus tells the Saducees they don't know the Scriptures or the power of God.
It is not uncommon for people to struggle to believe the Bible's trustworthyness.
Here is a link to a free Tim Keller sermon entitlted:
It is not uncommon for people to struggle to believe the Bible's trustworthyness.
Here is a link to a free Tim Keller sermon entitlted:
| Isn't the Bible historically unreliable and regressive? | Download Audio | Study Guide |
Wednesday, February 25, 2009
Something to Read for Lent
John Calvin was born 500 years ago. At the age of 27 he wrote a summary of Christianity that is still in print. So well is it written that I knew of a French Literature course at a state university in Missouri that read it as a classic literature piece.
There is a section of it that has become known as "Calvin's Golden Booklet". It is a summary of the Christian lifestyle. During the next 40 days I'll be posting some of my own thoughts and the thoughts of others on these passages.
You can order a nice little book from amazon or read it on line at:
There is a section of it that has become known as "Calvin's Golden Booklet". It is a summary of the Christian lifestyle. During the next 40 days I'll be posting some of my own thoughts and the thoughts of others on these passages.
You can order a nice little book from amazon or read it on line at:
Tuesday, February 24, 2009
Ash Wednesday
Do NOT click on this link unless you:
a.) are already a fan of Will Farrel's version of "Dust in the Wind"
or
b.) have a sense of humor
Here is a helpful reading about ASH WEDNESDAY, which is tomorrow
a.) are already a fan of Will Farrel's version of "Dust in the Wind"
or
b.) have a sense of humor
Here is a helpful reading about ASH WEDNESDAY, which is tomorrow
Friday, February 20, 2009
as i'm thinking/reading about this text Mark 11:27 to 12:17 I am amazed at vulnerability of Jesus laying down His life, while quietly confident that God always wins and that He shall be vindicated. He trusts that His Father will handle His future. Not a bad thing....
Jesus cites Psalm 118:22 as yet
an additional warning that the one whom the Sanhedrin is rejecting will be completely vindicated and
exalted by God.8 In verses 10-11, Jesus says, “Haven’t you read this scripture: 'The stone the builders
rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes'?” Psalm
118:22 referred to one of the foundation stones for Solomon’s Temple which had been rejected for use as
the foundation, but was later used as a capstone for the portico.
This stone was originally slated to be
used as a foundation stone, but ended up being the most visible stone. By citing this passage and
applying to himself, Jesus is making the point that even though Israel will reject him, he will fulfill that
glorious role which God has given to him. In other words, even though Jesus will be rejected by Israel,
God will vindicate him in such a way that all Israel will know that Jesus is the Son of God. --KR
Jesus cites Psalm 118:22 as yet
an additional warning that the one whom the Sanhedrin is rejecting will be completely vindicated and
exalted by God.8 In verses 10-11, Jesus says, “Haven’t you read this scripture: 'The stone the builders
rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes'?” Psalm
118:22 referred to one of the foundation stones for Solomon’s Temple which had been rejected for use as
the foundation, but was later used as a capstone for the portico.
This stone was originally slated to be
used as a foundation stone, but ended up being the most visible stone. By citing this passage and
applying to himself, Jesus is making the point that even though Israel will reject him, he will fulfill that
glorious role which God has given to him. In other words, even though Jesus will be rejected by Israel,
God will vindicate him in such a way that all Israel will know that Jesus is the Son of God. --KR
What happened to sweet peaceful Jesus?
Mark 12:9
Jesus continues in verse 9. “What then will the
owner of the vineyard do? He will come and kill those tenants and give the vineyard to others.” These
words echo Isaiah 5:5 and tie the events in the parable directly to redemptive history. The tenant farmers
think that the distant landowner can do nothing to stop them and that they will inherit what belonged to
the son. The reality is that the landowner will return with his men, kill the wicked tenants and then rent
the land to others. Jesus has just foretold of the judgment soon to come upon Israel in A. D. 70 when the
Romans destroy Jerusalem and its temple and when the Jews are then dispersed into the four corners of
the earth. That Jesus alludes to Isaiah 5 and the “Song of the Vineyard” at both the beginning and the
end of the parable means that Jesus intends for those members of the Sanhedrin to know that he was
speaking about them and that he was clearly warning them of the consequences of their actions. The
land and the inheritance will now be given to a people who were not YHWH’s people (Israel), but who
soon will be YHWH’s people (i.e., the church, the New Israel of God).
--Kim Riddlebarger, with help from William Lane and RT France
Jesus continues in verse 9. “What then will the
owner of the vineyard do? He will come and kill those tenants and give the vineyard to others.” These
words echo Isaiah 5:5 and tie the events in the parable directly to redemptive history. The tenant farmers
think that the distant landowner can do nothing to stop them and that they will inherit what belonged to
the son. The reality is that the landowner will return with his men, kill the wicked tenants and then rent
the land to others. Jesus has just foretold of the judgment soon to come upon Israel in A. D. 70 when the
Romans destroy Jerusalem and its temple and when the Jews are then dispersed into the four corners of
the earth. That Jesus alludes to Isaiah 5 and the “Song of the Vineyard” at both the beginning and the
end of the parable means that Jesus intends for those members of the Sanhedrin to know that he was
speaking about them and that he was clearly warning them of the consequences of their actions. The
land and the inheritance will now be given to a people who were not YHWH’s people (Israel), but who
soon will be YHWH’s people (i.e., the church, the New Israel of God).
--Kim Riddlebarger, with help from William Lane and RT France
“Song of the Vineyard+”
Jesus knew His bible... and used it. In Mark chapter 12 he a remix of a 700 year old song.
There can be no doubt that these words are an echo from the “Song of the Vineyard” in Isaiah
5:1-7, our Old Testament lesson. Some seven hundred years earlier, the Lord spoke through the prophet
Isaiah, saying “I will sing for the one I love a song about his vineyard: My loved one had a vineyard on
a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a
watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it
yielded only bad fruit. `Now you dwellers in Jerusalem and men of Judah, judge between me and my
vineyard. What more could have been done for my vineyard than I have done for it? When I looked for
good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard: I will
take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will
make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will
command the clouds not to rain on it.’ The vineyard of the LORD Almighty is the house of Israel, and
the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for
righteousness, but heard cries of distress.” As originally given, the “Song of the Vineyard” was a
warning to Israel in those days before the exile. God warns his disobedient people that he will turn his
vineyard over to the Gentiles.
(for the truly attentive.... yes, the + is a shout out to Coldplay & JayZ's "Lost+")
There can be no doubt that these words are an echo from the “Song of the Vineyard” in Isaiah
5:1-7, our Old Testament lesson. Some seven hundred years earlier, the Lord spoke through the prophet
Isaiah, saying “I will sing for the one I love a song about his vineyard: My loved one had a vineyard on
a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a
watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it
yielded only bad fruit. `Now you dwellers in Jerusalem and men of Judah, judge between me and my
vineyard. What more could have been done for my vineyard than I have done for it? When I looked for
good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard: I will
take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will
make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will
command the clouds not to rain on it.’ The vineyard of the LORD Almighty is the house of Israel, and
the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for
righteousness, but heard cries of distress.” As originally given, the “Song of the Vineyard” was a
warning to Israel in those days before the exile. God warns his disobedient people that he will turn his
vineyard over to the Gentiles.
(for the truly attentive.... yes, the + is a shout out to Coldplay & JayZ's "Lost+")
Evening Prayer
Morning Prayer is here
Evening Prayer
Pray for the worldwide mission of the church, that in Spirit-empowered
boldness we would proclaim the gospel to the nations.
Ask for the Father’s blessings on all of our missionaries, including
Rich Greete, Brittany French, Steve Lammers, Dr. Richard Horner of the Christian Study Center, and John and Kathy Clow.
Pray for any divisions you might perceive in either the local or global church. Pray for the reunion of the church.
Pray for those all around the world who are poor, homeless, and
hungry, and for those who are victims of war. Pray for all those who
seek to alleviate global poverty and other calamities, including such things as the
HIV/AIDS pandemic. Pray for justice and peace for all the nations.
Ask the Lord to bless our our deacons and mercy ministry team, as well as ministries we support in the community (Arbor House, Ark of Hope for Children, Christians Concerned for the Community, Gainesville Community Ministry, House of Hope, St. Francis House.) Pray that we will meet people’s needs and
thereby demonstrate the love of Christ to our church body and the community.
Thank your Father that he has, by water and the Spirit, made you a
member of his people, the Body of Christ, the Fellowship of the
Holy Spirit. Ask him to forgive us for all the ways we fail to live this
Out – and then to empower us to be his missionary community to
our neighbors and the world.
Pray that God—the Father, the Son, & the Holy Spirit—would draw
you closer and closer to himself during this season of Lent.
Visit this place, O Lord, and drive far from it all snares of the enemy; let
your Holy Spirit dwell with us to preserve us in peace; and let your blessing
be upon us always; through Jesus Christ our Lord. Amen.
Evening Prayer
Pray for the worldwide mission of the church, that in Spirit-empowered
boldness we would proclaim the gospel to the nations.
Ask for the Father’s blessings on all of our missionaries, including
Rich Greete, Brittany French, Steve Lammers, Dr. Richard Horner of the Christian Study Center, and John and Kathy Clow.
Pray for any divisions you might perceive in either the local or global church. Pray for the reunion of the church.
Pray for those all around the world who are poor, homeless, and
hungry, and for those who are victims of war. Pray for all those who
seek to alleviate global poverty and other calamities, including such things as the
HIV/AIDS pandemic. Pray for justice and peace for all the nations.
Ask the Lord to bless our our deacons and mercy ministry team, as well as ministries we support in the community (Arbor House, Ark of Hope for Children, Christians Concerned for the Community, Gainesville Community Ministry, House of Hope, St. Francis House.) Pray that we will meet people’s needs and
thereby demonstrate the love of Christ to our church body and the community.
Thank your Father that he has, by water and the Spirit, made you a
member of his people, the Body of Christ, the Fellowship of the
Holy Spirit. Ask him to forgive us for all the ways we fail to live this
Out – and then to empower us to be his missionary community to
our neighbors and the world.
Pray that God—the Father, the Son, & the Holy Spirit—would draw
you closer and closer to himself during this season of Lent.
Visit this place, O Lord, and drive far from it all snares of the enemy; let
your Holy Spirit dwell with us to preserve us in peace; and let your blessing
be upon us always; through Jesus Christ our Lord. Amen.
"Then I won't tell you where my authority is from."
With this, Jesus is now one step closer to Caiphus’ courtyard, Pilate’s hall, and
mount Calvary. But there are more steps yet to take, and we will turn our attention to this on-going
conflict between Jesus and the Pharisees in the weeks to come. --
Throughout this entire final phase of Jesus’ messianic ministry, we start to get a sense of the
depths of his humiliation. The religious leaders of Israel, who hate each other, are absolutely united in
their opposition to him. They are already seeking to have Jesus killed. The crowds are fickle, and will
not stay with Jesus when he fails to give them what they want. They too will turn on him and fill Pilate’s
palace, calling for Jesus’ crucifixion. His own disciples still do not fully grasp the nature of his mission
and what lies ahead. --KR
Good Friday was still ahead. The betrayal, arrest, suffering, and death of Jesus was not even on the
radar for the disciples, nor anyone else. This is why Jesus’ words to Peter–“have faith in God”–are so
important for us to keep in mind. God will keep his promises–no matter what. He can throw mountains
into the sea if he wishes. He will do what he has promised to do in his word. That same faith which
looks to him for salvation from sin, also must trust that God will answer our prayers and do the
impossible, no matter how desperate the situation may look to us. Jesus was preparing Peter for Good
Friday all the while Peter was still basking in the celebration of Palm Sunday. --KR
This, then, is the background to Jesus’ sayings recorded in Mark 12, in which Mark continues to
describe the increasing tension between Jesus and the members of the Sanhedrin.
In the first twelve verses of Mark 12, Jesus tells a parable which has come to be known as the Parable of
the Tenants. The parable is found in all three of the synoptic gospels. The setting for the parable was the
historical situation in first century Palestine, which, at the time, was a land covered with large estates,
many of which had absentee owners and which were run by tenant farmers, who worked the land in the
land-owner’s absence and who paid rent to the land-owner in exchange for the privilege of working the
land and harvesting whatever crops could be produced. In other words, these farmers rented the land,
worked it as their own, but paid the landowner rent from their profits in exchange for the use of the land.
With this, Jesus is now one step closer to Caiphus’ courtyard, Pilate’s hall, and
mount Calvary. But there are more steps yet to take, and we will turn our attention to this on-going
conflict between Jesus and the Pharisees in the weeks to come. --
Throughout this entire final phase of Jesus’ messianic ministry, we start to get a sense of the
depths of his humiliation. The religious leaders of Israel, who hate each other, are absolutely united in
their opposition to him. They are already seeking to have Jesus killed. The crowds are fickle, and will
not stay with Jesus when he fails to give them what they want. They too will turn on him and fill Pilate’s
palace, calling for Jesus’ crucifixion. His own disciples still do not fully grasp the nature of his mission
and what lies ahead. --KR
Good Friday was still ahead. The betrayal, arrest, suffering, and death of Jesus was not even on the
radar for the disciples, nor anyone else. This is why Jesus’ words to Peter–“have faith in God”–are so
important for us to keep in mind. God will keep his promises–no matter what. He can throw mountains
into the sea if he wishes. He will do what he has promised to do in his word. That same faith which
looks to him for salvation from sin, also must trust that God will answer our prayers and do the
impossible, no matter how desperate the situation may look to us. Jesus was preparing Peter for Good
Friday all the while Peter was still basking in the celebration of Palm Sunday. --KR
This, then, is the background to Jesus’ sayings recorded in Mark 12, in which Mark continues to
describe the increasing tension between Jesus and the members of the Sanhedrin.
In the first twelve verses of Mark 12, Jesus tells a parable which has come to be known as the Parable of
the Tenants. The parable is found in all three of the synoptic gospels. The setting for the parable was the
historical situation in first century Palestine, which, at the time, was a land covered with large estates,
many of which had absentee owners and which were run by tenant farmers, who worked the land in the
land-owner’s absence and who paid rent to the land-owner in exchange for the privilege of working the
land and harvesting whatever crops could be produced. In other words, these farmers rented the land,
worked it as their own, but paid the landowner rent from their profits in exchange for the use of the land.
we are giving a prayer guide
whether or not you are a "lent observer" I think you can use the prayer guide we are publishing with benefit
There will be some paper copies available sunday... quite simply, there are suggesting thing for you to pray for in the morning, and other things in the evening
Morning Prayer
Thank your Heavenly Father for giving you this new day. Pray that
this day and every day might be fully lived to his glory.
Ask the Lord to help you keep a holy Lent. In whatever devotions your practice during Lent (extra times of study, meditation, and prayer; fasting;
giving to the needy, etc.), pray that they will be for you
a time of true spiritual renewal.
Pray for the staff at Christ Community Church – that this season of Lent would be a time of spiritual refreshment for them and their families.
Pray for our ministries of adult education and discipleship and for
our Community Groups and their leaders. Pray that we would be formed more and more into the image of Christ.
Pray for your friends, neighbors, and family members who do not
have a saving relationship with God through Jesus Christ. Pray that
they will come to know Christ in the fellowship of his people.
Ask the Lord to use you in their lives.
Pray for our new building project, especially for Frank Matthews as he is working very hard to coordinate this project. Pray for wisdom and the Lord’s provision.
Ask the Father to make us more and more a people of bold,
sustained, kingdom-centered prayer.
Almighty and merciful God, you hate nothing you have made and forgive
the sins of all who repent: Create and make in us new and contrite
hearts, that we, worthily lamenting our sins and acknowledging our
wretchedness, may obtain of you, the God of all mercy, perfect remission
and forgiveness; through Jesus Christ our Lord, who lives and reigns with
you and the Holy Spirit, one God, forever and ever. Amen.
There will be some paper copies available sunday... quite simply, there are suggesting thing for you to pray for in the morning, and other things in the evening
Morning Prayer
Thank your Heavenly Father for giving you this new day. Pray that
this day and every day might be fully lived to his glory.
Ask the Lord to help you keep a holy Lent. In whatever devotions your practice during Lent (extra times of study, meditation, and prayer; fasting;
giving to the needy, etc.), pray that they will be for you
a time of true spiritual renewal.
Pray for the staff at Christ Community Church – that this season of Lent would be a time of spiritual refreshment for them and their families.
Pray for our ministries of adult education and discipleship and for
our Community Groups and their leaders. Pray that we would be formed more and more into the image of Christ.
Pray for your friends, neighbors, and family members who do not
have a saving relationship with God through Jesus Christ. Pray that
they will come to know Christ in the fellowship of his people.
Ask the Lord to use you in their lives.
Pray for our new building project, especially for Frank Matthews as he is working very hard to coordinate this project. Pray for wisdom and the Lord’s provision.
Ask the Father to make us more and more a people of bold,
sustained, kingdom-centered prayer.
Almighty and merciful God, you hate nothing you have made and forgive
the sins of all who repent: Create and make in us new and contrite
hearts, that we, worthily lamenting our sins and acknowledging our
wretchedness, may obtain of you, the God of all mercy, perfect remission
and forgiveness; through Jesus Christ our Lord, who lives and reigns with
you and the Holy Spirit, one God, forever and ever. Amen.
A Great Tragedy
The point at the end of Mark 11... that all the religious groups have found a rallying point......
is that the shepherds of Israel, reject
their own Messiah en masse. This not only proves how blind that these men had become to the truth, but
this exchange sets the stage for the Parable of the Tenants which follows in Mark 12, in which Jesus
clearly speaks a word of judgment upon all of these men who have already rejected John and are even
now rejecting him. We should also notice that this conflict takes place within the confines of the temple,
which Jesus is seeking to purify and which, despite its magnificent splendor, pales in comparison to Jesus
himself, who is the true temple. Therefore, we miss a great deal of what is transpiring, if we fail to see
that great tragedy which is even now taking place. Israel is on the verge of rejecting her own Messiah. --Kim Riddlebarger
is that the shepherds of Israel, reject
their own Messiah en masse. This not only proves how blind that these men had become to the truth, but
this exchange sets the stage for the Parable of the Tenants which follows in Mark 12, in which Jesus
clearly speaks a word of judgment upon all of these men who have already rejected John and are even
now rejecting him. We should also notice that this conflict takes place within the confines of the temple,
which Jesus is seeking to purify and which, despite its magnificent splendor, pales in comparison to Jesus
himself, who is the true temple. Therefore, we miss a great deal of what is transpiring, if we fail to see
that great tragedy which is even now taking place. Israel is on the verge of rejecting her own Messiah. --Kim Riddlebarger
Thursday, February 19, 2009
Jesus Opposed From All Fronts
In verses 11:27-28 Mark describes this clash as follows. “They arrived again in Jerusalem, and while Jesus
was walking in the temple courts, the chief priests, the teachers of the law and the elders came to him.
`By what authority are you doing these things?’ they asked. `And who gave you authority to do this?’” It
is vital to notice that when Jesus returns to Jerusalem the next day, virtually the entire religious
establishment of Israel turns out to oppose him. Here, Mark mentions the chief priests (who conducted the worship in the temple), the teachers of the law (the religious lawyers and theologians) and then the
elders (the older wise men). In the next chapter, Mark (12:13) adds the Pharisees (the theological
conservatives, who believed in angels and the resurrection), the Herodians (those who sought to make a
political peace with Rome–as opposed to the zealots, who were seeking to bring about a Jewish
revolution), and then the Sadducees (the theological liberals who denied the resurrection and accepted
only the Torah, and not the prophets, as Scripture). Every known religious group and faction is mentioned. These men did not agree upon anything and they hated and mistrusted each other, but they are united in their opposition to Jesus.
By mentioning all these groups, Mark is making it as plain as he can that Jesus was opposed by the entire
Jewish religious establishment, and not just a few isolated groups.
was walking in the temple courts, the chief priests, the teachers of the law and the elders came to him.
`By what authority are you doing these things?’ they asked. `And who gave you authority to do this?’” It
is vital to notice that when Jesus returns to Jerusalem the next day, virtually the entire religious
establishment of Israel turns out to oppose him. Here, Mark mentions the chief priests (who conducted the worship in the temple), the teachers of the law (the religious lawyers and theologians) and then the
elders (the older wise men). In the next chapter, Mark (12:13) adds the Pharisees (the theological
conservatives, who believed in angels and the resurrection), the Herodians (those who sought to make a
political peace with Rome–as opposed to the zealots, who were seeking to bring about a Jewish
revolution), and then the Sadducees (the theological liberals who denied the resurrection and accepted
only the Torah, and not the prophets, as Scripture). Every known religious group and faction is mentioned. These men did not agree upon anything and they hated and mistrusted each other, but they are united in their opposition to Jesus.
By mentioning all these groups, Mark is making it as plain as he can that Jesus was opposed by the entire
Jewish religious establishment, and not just a few isolated groups.
Lenten Services
I plan to personally attend mid-week (wednesday @ noon) services @ Abiding Savior Lutheran Church on Newberry Road.
Why?
1. I need renewing in the grace of Jesus Christ and this offers an opportunity to slice up my normal schedule to pursue the same.
«» PT twice week is helping me realize, feel, and act upon the truth "rob, you are getting older!!!"
2. I am, of course, wondering how our communal worship life will interact with Advent & Lent&Easter once we move into our 12,400 sq.foot building on Parker Rd. So, this will be a bit of "research" for me.
Other places where I think you might find helpful mid-week services include:
St. Andrew's Episcopal on NW 39th Ave
1st Lutheran on 5th St near campus
St. Joseph's Episcopal in Jonesville
Abiding Savior Ash Wednesday
Worship at 12:15pm & 7pm
Why?
1. I need renewing in the grace of Jesus Christ and this offers an opportunity to slice up my normal schedule to pursue the same.
«» PT twice week is helping me realize, feel, and act upon the truth "rob, you are getting older!!!"
2. I am, of course, wondering how our communal worship life will interact with Advent & Lent&Easter once we move into our 12,400 sq.foot building on Parker Rd. So, this will be a bit of "research" for me.
Other places where I think you might find helpful mid-week services include:
St. Andrew's Episcopal on NW 39th Ave
1st Lutheran on 5th St near campus
St. Joseph's Episcopal in Jonesville
Abiding Savior Ash Wednesday
Worship at 12:15pm & 7pm
Monday, February 16, 2009
Need Help Looking at book of Job?
Want to understand the core themes and key lessons of the book of Job? Mark Dever’s 4 sermons on the book of Job does just that, and he carefully applies these lessons to our lives with great insight.
Mark also does a masterful job explaining Job’s sin of questioning God’s hand in the face of Job’s own supposed righteousness. Job’s questioning of God was a form of sin, but Mark pastorally helps us to see when questioning God is sin and when it is not. Job’s repentence before God is an incredible picture of a man submitting himself and his sense of fairness before a holy God.
Sunday, February 15, 2009
And here is not only infinite strength and infinite worthiness, but infinite condescension, and love and mercy, as great as power and dignity. If you are a poor, distressed sinner, whose heart is ready to sink for fear that God never will have mercy on you, you need not be afraid to go to Christ, for fear that he is either unable or unwilling to help you. Here is a strong foundation, and an inexhaustible treasure, to answer the necessities of your poor soul, and here is infinite grace and gentleness to invite and embolden a poor, unworthy, fearful soul to come to it. If Christ accepts of you, you need not fear but that you will be safe, for he is a strong Lion for your defense. And if you come, you need not fear but that you shall be accepted; for he is like a Lamb to all that come to him, and receives then with infinite grace and tenderness. It is true he has awful majesty, he is the great God, and infinitely high above you; but there is this to encourage and embolden the poor sinner, that Christ is man as well as God; he is a creature, as well as the Creator, and he is the most humble and lowly in heart of any creature in heaven or earth. This may well make the poor unworthy creature bold in coming to him. You need not hesitate one moment; but may run to him, and cast yourself upon him. You will certainly be graciously and meekly received by him. Though he is a lion, he will only be a lion to your enemies, but he will be a lamb to you. It could not have been conceived, had it not been so in the person of Christ, that there could have been so much in any Savior, that is inviting and tending to encourage sinners to trust in him. Whatever your circumstances are, you need not be afraid to come to such a Savior as this. Be you never so wicked a creature, here is worthiness enough; be you never so poor, and mean, and ignorant a creature, there is no danger of being despised, for though he be so much greater than you, he is also immensely more humble than you. Any one of you that is a father or mother, will not despise one of your own children that comes to you in distress: much less danger is there of Christ's despising you, if you in your heart come to him. --J. Edwards, The Excellency of Christ
Saturday, February 14, 2009
As You Prepare to Worship...
How on earth dare folk like us come into God's presence? I realize in part how I've hurt, failed, neglected people and duties this week. How 'bout you? So, do we stay home and work to make ourselves presentable some Sunday in the future? No, the gospel is true. The cross satisfied! DRINK in this Calvin quote. (You may have to click on the cup to make the print larger.)
Mark 11:11 Jesus went into the temple...
At the time Jesus entered Jerusalem, the Jerusalem Temple (the so-called “second temple,” the rebuilt
temple of Solomon) was the most magnificent structure in all the Middle East. In its splendor, it rivaled
anything found in Greece, Rome, or Egypt. The temple lay at the heart of Jewish the nation. It was not
only the religious center of the land and that place where Jewish pilgrims flocked for the various feasts,
but the temple was also the symbol of the nation’s political and historical life. The temple was
everything to Jews at the time of Jesus. So much so, the temple had actually become a stumbling block
to faith in YHWH. If the people had such a glorious temple, why do they need a Savior? People relied
upon the temple and its ceremonies, not upon YHWH’s grace and mercy. It was thought that to possess
such a magnificent temple, was to possess the righteousness and blessing of God. Not true. --KR
temple of Solomon) was the most magnificent structure in all the Middle East. In its splendor, it rivaled
anything found in Greece, Rome, or Egypt. The temple lay at the heart of Jewish the nation. It was not
only the religious center of the land and that place where Jewish pilgrims flocked for the various feasts,
but the temple was also the symbol of the nation’s political and historical life. The temple was
everything to Jews at the time of Jesus. So much so, the temple had actually become a stumbling block
to faith in YHWH. If the people had such a glorious temple, why do they need a Savior? People relied
upon the temple and its ceremonies, not upon YHWH’s grace and mercy. It was thought that to possess
such a magnificent temple, was to possess the righteousness and blessing of God. Not true. --KR
More on Fig Tree
Jesus now uses the
tree to make the point that what is visible and the reality behind it, are two different things. There are
leaves, but there is no fruit. There is a temple, a priesthood and sacrifices, there is a Sanhedrin, but there
is no sign of true righteousness. Jesus is not mad at the fig tree because he’s hungry and the tree has no
fruit. Rather, Jesus is speaking as a prophet and telling his disciples in the most graphic of terms (an
acted out parable) that because there is no true righteousness in the land, Jerusalem and its temple will
soon come under the judgment of God. --KR
tree to make the point that what is visible and the reality behind it, are two different things. There are
leaves, but there is no fruit. There is a temple, a priesthood and sacrifices, there is a Sanhedrin, but there
is no sign of true righteousness. Jesus is not mad at the fig tree because he’s hungry and the tree has no
fruit. Rather, Jesus is speaking as a prophet and telling his disciples in the most graphic of terms (an
acted out parable) that because there is no true righteousness in the land, Jerusalem and its temple will
soon come under the judgment of God. --KR
Old Testament & Fig Tree
This might be helpful to know:
Jesus knew that while the tree was covered with leaves, it was not the season for figs. In effect, he is giving a living parable, acting out the principle parts of the story. We also need to know that throughout the Old Testament, the fig tree is used by the prophets as a symbol of Israel. A fruitful tree is a sign of blessing and obedience, while a tree without fruit is a sign of Israel’s poor spiritual condition (cf. Jeremiah 8:13; 29:17; Hosea 9:10, 16; Joel 1:7; and Micah 7:1-6). Furthermore, the prophets speak of the destruction of the fig tree as a metaphor for judgment upon Israel (Hosea 2:12; Isaiah 34:4). --from Kim Riddlebarger
Jesus knew that while the tree was covered with leaves, it was not the season for figs. In effect, he is giving a living parable, acting out the principle parts of the story. We also need to know that throughout the Old Testament, the fig tree is used by the prophets as a symbol of Israel. A fruitful tree is a sign of blessing and obedience, while a tree without fruit is a sign of Israel’s poor spiritual condition (cf. Jeremiah 8:13; 29:17; Hosea 9:10, 16; Joel 1:7; and Micah 7:1-6). Furthermore, the prophets speak of the destruction of the fig tree as a metaphor for judgment upon Israel (Hosea 2:12; Isaiah 34:4). --from Kim Riddlebarger
He Tore Them Apart
from Derek Thomas:
Chapter 11 is a new section in Mark’s gospel. It’s Holy Week. It’s Passion Week. This is Sunday, Palm Sunday. Jesus and His disciples have come at last to Jerusalem, and there’s a note here even on a cursory level that everything that happens has intentionality about it. There’s nothing that happens here that is meant to be interpreted as a chance occurrence, a whim. Jesus is in full control of what is transpiring in this week that lies before Him. He’s taking the initiative from the very start, sending disciples ahead to find this colt and bring it back for whatever purpose, as we shall see in a moment, but sending the signal that He’s in control of this. He’s thought about it, planned it...of course, from all eternity. John Murray says,
“He took His soul in one hand and His body in the other and tore them apart.”
Chapter 11 is a new section in Mark’s gospel. It’s Holy Week. It’s Passion Week. This is Sunday, Palm Sunday. Jesus and His disciples have come at last to Jerusalem, and there’s a note here even on a cursory level that everything that happens has intentionality about it. There’s nothing that happens here that is meant to be interpreted as a chance occurrence, a whim. Jesus is in full control of what is transpiring in this week that lies before Him. He’s taking the initiative from the very start, sending disciples ahead to find this colt and bring it back for whatever purpose, as we shall see in a moment, but sending the signal that He’s in control of this. He’s thought about it, planned it...of course, from all eternity. John Murray says,
“He took His soul in one hand and His body in the other and tore them apart.”
Hosanna
Sinclair Ferguson says it simply means:
"Save me, Jesus!"
Tom Wright says:
"Hosanna is a Hebrew word which mixes exuberant praise to God with the prayer that God will save His people, and do so right away."
The chant of Palm Sunday is taken from Psalm 118:25-26:
Save us, we pray, O Lord!
O Lord, we pray, give us success!
Blessed is he who comes in the name of the Lord!
We bless you from the house of the Lord.
Derek Thomas: “Hosanna!” – the Greek word, hosanna. It’s doing exactly what the English translators are doing: they’re transliterating a word, and actually they’re transliterating a Hebrew word, hashiana, and that Hebrew phrase is found in one solitary place in the Old Testament, in Psalm 118:25, where it means save; save us. It’s a cry to God for help, but over the years hashiana came to mean not the cry for help so much as a shout of hope and exaltation: “Salvation...salvation has come!” Psalm 118 – you understand why Psalm 118 is on their minds: it’s Passover. What are the Psalms that are recited at Passover? According to the liturgical tradition of Passover, it’s the Hillel Psalms – Psalms 113 through 118.
"Save me, Jesus!"
Tom Wright says:
"Hosanna is a Hebrew word which mixes exuberant praise to God with the prayer that God will save His people, and do so right away."
The chant of Palm Sunday is taken from Psalm 118:25-26:
Save us, we pray, O Lord!
O Lord, we pray, give us success!
Blessed is he who comes in the name of the Lord!
We bless you from the house of the Lord.
Derek Thomas: “Hosanna!” – the Greek word, hosanna. It’s doing exactly what the English translators are doing: they’re transliterating a word, and actually they’re transliterating a Hebrew word, hashiana, and that Hebrew phrase is found in one solitary place in the Old Testament, in Psalm 118:25, where it means save; save us. It’s a cry to God for help, but over the years hashiana came to mean not the cry for help so much as a shout of hope and exaltation: “Salvation...salvation has come!” Psalm 118 – you understand why Psalm 118 is on their minds: it’s Passover. What are the Psalms that are recited at Passover? According to the liturgical tradition of Passover, it’s the Hillel Psalms – Psalms 113 through 118.
Great hearts can only be made by great troubles.
"For as the sufferings of Christ abound in us, so our consolation also
aboundeth by Christ."
- 2 Corinthians 1:5
There is a blessed proportion. The Ruler of Providence bears a pair of
scales-in this side he puts his people's trials, and in that he puts their
consolations. When the scale of trial is nearly empty, you will always
find the scale of consolation in nearly the same condition; and when the
scale of trials is full, you will find the scale of consolation just as
heavy. When the black clouds gather most, the light is the more brightly
revealed to us. When the night lowers and the tempest is coming on, the
Heavenly Captain is always closest to his crew. It is a blessed thing,
that when we are most cast down, then it is that we are most lifted up by
the consolations of the Spirit. One reason is, because trials make more
room for consolation. Great hearts can only be made by great troubles. The
spade of trouble digs the reservoir of comfort deeper, and makes more room
for consolation. --Spurgeon Feb 12 AM
aboundeth by Christ."
- 2 Corinthians 1:5
There is a blessed proportion. The Ruler of Providence bears a pair of
scales-in this side he puts his people's trials, and in that he puts their
consolations. When the scale of trial is nearly empty, you will always
find the scale of consolation in nearly the same condition; and when the
scale of trials is full, you will find the scale of consolation just as
heavy. When the black clouds gather most, the light is the more brightly
revealed to us. When the night lowers and the tempest is coming on, the
Heavenly Captain is always closest to his crew. It is a blessed thing,
that when we are most cast down, then it is that we are most lifted up by
the consolations of the Spirit. One reason is, because trials make more
room for consolation. Great hearts can only be made by great troubles. The
spade of trouble digs the reservoir of comfort deeper, and makes more room
for consolation. --Spurgeon Feb 12 AM
Wednesday, February 11, 2009
Jesus Throws Down... a Gauntlet
It is important to put this journey (in Mark 11) to Jerusalem into its historical and theological context.
Jesus and his
disciples were not the only ones headed to Jerusalem at this time. Jewish pilgrims from all over Israel
would have been making the same journey so as to get to Jerusalem in time to celebrate the Passover.
The roads and inns would have been crowded. There can be no question that Jesus picked this time to
enter the city because he was the true Passover lamb, that one to whom the entire national celebration
pointed. Yes, Jesus could have also chosen to enter the city quietly. He could have entered the city
during some other time of year. Instead, Jesus allows the people join his procession into the city and he
allows them to chant “Hosanna” in reference to him. Jesus willingly receives the adulation of the crowds
who saw in this day the fulfillment of everything promised to Israel in the Old Testament.
This was truly a day, then, in which events of biblical proportions were unfolding before their very eyes.
This is why it is so important to understand the fact that Jesus’ actions constituted a blatant public act
which effectively throw[s] down the gauntlet to the Jerusalem authorities and force[s] them to respond.
Mark does not describe a Jesus who sees these events as an opportunity which he can use to his
advantage. Rather, Jesus is directing all of these things, bringing them to their appointed ends, since this all points to him and to the events of this day. Jesus is the Lord of history. He is not an opportunist, taking advantage of the circumstances at hand.
Jesus picks this time and this means of entering the city
because these things find their meaning only in him. Jesus allows the adulation of the crowds because he
is Israel’s Messiah and because Scripture must be fulfilled. --Kim Riddlebarger
Jesus and his
disciples were not the only ones headed to Jerusalem at this time. Jewish pilgrims from all over Israel
would have been making the same journey so as to get to Jerusalem in time to celebrate the Passover.
The roads and inns would have been crowded. There can be no question that Jesus picked this time to
enter the city because he was the true Passover lamb, that one to whom the entire national celebration
pointed. Yes, Jesus could have also chosen to enter the city quietly. He could have entered the city
during some other time of year. Instead, Jesus allows the people join his procession into the city and he
allows them to chant “Hosanna” in reference to him. Jesus willingly receives the adulation of the crowds
who saw in this day the fulfillment of everything promised to Israel in the Old Testament.
This was truly a day, then, in which events of biblical proportions were unfolding before their very eyes.
This is why it is so important to understand the fact that Jesus’ actions constituted a blatant public act
which effectively throw[s] down the gauntlet to the Jerusalem authorities and force[s] them to respond.
Mark does not describe a Jesus who sees these events as an opportunity which he can use to his
advantage. Rather, Jesus is directing all of these things, bringing them to their appointed ends, since this all points to him and to the events of this day. Jesus is the Lord of history. He is not an opportunist, taking advantage of the circumstances at hand.
Jesus picks this time and this means of entering the city
because these things find their meaning only in him. Jesus allows the adulation of the crowds because he
is Israel’s Messiah and because Scripture must be fulfilled. --Kim Riddlebarger
Faith-Promise Pledging Sunday!
Don't forget that Sunday you have the opportunity to help us reach (or exceed?!) the goal of 10,000 new dollars given during the next 12 months. The money will be given to 3 specific mission works:
--Mexico Deaf School, Is.55 ministries..... John and Kathy CLow
--Brittany French, Mission to the World Ukraine project
--West Jacksonville church plant
Pray, talk, and come prepared to pledge.
Reminder: There has already been over $2,000 pledged!
--Mexico Deaf School, Is.55 ministries..... John and Kathy CLow
--Brittany French, Mission to the World Ukraine project
--West Jacksonville church plant
Pray, talk, and come prepared to pledge.
Reminder: There has already been over $2,000 pledged!
THE KING OFFERS FORGIVENESS (11:22-25)
These verses are often taken out of context in order to teach a particular view of prayer e.g. “if you have enough faith
then you can make amazing, miraculous things happen. If you pray for them and they don’t happen then either you
don’t have enough faith or there is unforgiven sin in your life”. This is pastorally disastrous and leads to despairing,
disillusioned Christians!
The passage is not a general piece of teaching on the nature of prayer. In it’s context it must be to do with deliverance
from the judgement which Jesus has just proclaimed on unbelieving Israel. Peter’s exclamation in v.21 as he sees the
withered fig tree elicits the response of Jesus in v.22, “Have faith in God”. We’ve seen already in Mark that faith is the
way to enter the kingdom (2:5, 4:40, 5:34, 36, 9:23, 10:52) and lack of faith in Jesus is the way to be kept out (10:2122).
Therefore, the encouragement to Peter to have faith in God must be the way to avoid the judgement, to be part of
the coming kingdom of our father David (11:10).
Left to ourselves it is impossible to enter the kingdom (10:23) but with faith in God it is possible for the impossible to
happen mountains
can be thrown into the sea (v.23). Hence, faith in God will result in God delivering you if you ask
him too (v.23).
Jesus continues with the subject of prayer in v.24. We’ve heard him teach about prayer before in Mark 9:1429.
There
it reflected a total dependence on Jesus which was exemplified by the man in v.2324.
Notice there too Jesus said, “All
things are possible for one who believes” (9:23). Again, this incident was read a s exemplifying spiritual deliverance
(9:26) from the terrible state human beings find themselves in. So, the prayer Jesus refers to in 11:24 is prayer faithful
prayer for deliverance.
This faithful prayer for deliverance will mean that we admit we are sinners in need of forgiveness and forgive others (cf.
9:50b).
These verses are often taken out of context in order to teach a particular view of prayer e.g. “if you have enough faith
then you can make amazing, miraculous things happen. If you pray for them and they don’t happen then either you
don’t have enough faith or there is unforgiven sin in your life”. This is pastorally disastrous and leads to despairing,
disillusioned Christians!
The passage is not a general piece of teaching on the nature of prayer. In it’s context it must be to do with deliverance
from the judgement which Jesus has just proclaimed on unbelieving Israel. Peter’s exclamation in v.21 as he sees the
withered fig tree elicits the response of Jesus in v.22, “Have faith in God”. We’ve seen already in Mark that faith is the
way to enter the kingdom (2:5, 4:40, 5:34, 36, 9:23, 10:52) and lack of faith in Jesus is the way to be kept out (10:2122).
Therefore, the encouragement to Peter to have faith in God must be the way to avoid the judgement, to be part of
the coming kingdom of our father David (11:10).
Left to ourselves it is impossible to enter the kingdom (10:23) but with faith in God it is possible for the impossible to
happen mountains
can be thrown into the sea (v.23). Hence, faith in God will result in God delivering you if you ask
him too (v.23).
Jesus continues with the subject of prayer in v.24. We’ve heard him teach about prayer before in Mark 9:1429.
There
it reflected a total dependence on Jesus which was exemplified by the man in v.2324.
Notice there too Jesus said, “All
things are possible for one who believes” (9:23). Again, this incident was read a s exemplifying spiritual deliverance
(9:26) from the terrible state human beings find themselves in. So, the prayer Jesus refers to in 11:24 is prayer faithful
prayer for deliverance.
This faithful prayer for deliverance will mean that we admit we are sinners in need of forgiveness and forgive others (cf.
9:50b).
Tuesday, February 10, 2009
What's Up With Jesus and the Fig Tree
THE KING JUDGES THE TEMPLE (11:12-21)
Mark now structures his material with a ‘sandwich’ which is typical of his style (cf. 3:20-35).
The material in the middle of the sandwich (in this case the cleansing of the temple in v.1519)
interprets and is interpreted by the material which surrounds it (in this case the cursing of the fig tree in v.12-14 and v.2021).
Jesus is not behaving like a spoiled brat in v.1214.
He is deliberately showing his disciples the state of Israel and what
will happen to her. In the OT God looked for fruit from the fig tree of Israel (Hos 9:10, Micah 7:16). Jesus sees leaves on the tree which would usually indicate fruit but he finds none so curses the tree. (Notice Mark makes much of the fact that the disciples ‘heard it’ v.14b remember
the importance of listening to Jesus 9:7?). He will return to the meaning of
the cursed fig tree in v.20ff but it seems that it is to do with the cursing of old Israel.
The incident in the temple which immediately follows makes that clear. Jesus enters Jerusalem, the focal point of Jewish life and heads straight to the temple, the focal point of religious life. This was the symbolic dwelling place of God on earth where sacrifices and prayers were offered to God. The money changing and pigeon selling activity was not wrong in and of itself. Atonement money had to be paid in a specific temple coinage (Cf. Ex 30:1116)
and birds were prescribed as offerings for sin and uncleanness (Lev 5:7,
12:6,8, 14:22). It was easier to buy already approved birds in the temple courts than to buy them outside and risk having them rejected.
So, the problem is not temple commerce. The problem is that these things were leaves where God was looking for fruit. The temple has ceased to be a house of prayer in
v.17 Jesus quotes from Jeremiah 7:11. Jeremiah 7 paints a
picture of a people who were using the temple as a guarantee of their safety (Jer 7:4) ye were neglecting the serious issues of life. They were oppressing the poor and worshipping other gods (Jer 7:56); like the Exodus generation they
were making their offerings but refusing to obey God (Jer 7:2124); like all the successive generations of Israel since they were refusing to listen to the words of the prophets (Jer 7:2526
cf. Mark 12:112).
This is a generation of God’s wrath (Jer 7:29) and hence Jesus curses them.
The chief priests and scribes confirm this analysis since they are looking for a way to destroy him (v.18). Even the crowd who are astonished at his teaching will eventually turn against him (15:11ff).
The next day they see the fig tree again and Peter ‘remembers’ and points out that it has withered. This gives Jesus an opportunity to teach more.
--St. Helen's Church Study Guide
And it’s as though Jesus is pronouncing now a curse, or at least pronouncing the beginning of the end for the very temple and its sacrifices; as though this is some kind of enacted parable for what actually will become true: that the days of the temple and the days of the sacrifices of lambs and of blood that is slain on these altars (of which we sang in a rendition of a hymn by Isaac Watts at the beginning of our prayer meeting this evening)...that those days are numbered because the true Israel has come, the true sacrifice is here, the Lamb of God is here to be slain. --Derek Thomas
Mark now structures his material with a ‘sandwich’ which is typical of his style (cf. 3:20-35).
The material in the middle of the sandwich (in this case the cleansing of the temple in v.1519)
interprets and is interpreted by the material which surrounds it (in this case the cursing of the fig tree in v.12-14 and v.2021).
Jesus is not behaving like a spoiled brat in v.1214.
He is deliberately showing his disciples the state of Israel and what
will happen to her. In the OT God looked for fruit from the fig tree of Israel (Hos 9:10, Micah 7:16). Jesus sees leaves on the tree which would usually indicate fruit but he finds none so curses the tree. (Notice Mark makes much of the fact that the disciples ‘heard it’ v.14b remember
the importance of listening to Jesus 9:7?). He will return to the meaning of
the cursed fig tree in v.20ff but it seems that it is to do with the cursing of old Israel.
The incident in the temple which immediately follows makes that clear. Jesus enters Jerusalem, the focal point of Jewish life and heads straight to the temple, the focal point of religious life. This was the symbolic dwelling place of God on earth where sacrifices and prayers were offered to God. The money changing and pigeon selling activity was not wrong in and of itself. Atonement money had to be paid in a specific temple coinage (Cf. Ex 30:1116)
and birds were prescribed as offerings for sin and uncleanness (Lev 5:7,
12:6,8, 14:22). It was easier to buy already approved birds in the temple courts than to buy them outside and risk having them rejected.
So, the problem is not temple commerce. The problem is that these things were leaves where God was looking for fruit. The temple has ceased to be a house of prayer in
v.17 Jesus quotes from Jeremiah 7:11. Jeremiah 7 paints a
picture of a people who were using the temple as a guarantee of their safety (Jer 7:4) ye were neglecting the serious issues of life. They were oppressing the poor and worshipping other gods (Jer 7:56); like the Exodus generation they
were making their offerings but refusing to obey God (Jer 7:2124); like all the successive generations of Israel since they were refusing to listen to the words of the prophets (Jer 7:2526
cf. Mark 12:112).
This is a generation of God’s wrath (Jer 7:29) and hence Jesus curses them.
The chief priests and scribes confirm this analysis since they are looking for a way to destroy him (v.18). Even the crowd who are astonished at his teaching will eventually turn against him (15:11ff).
The next day they see the fig tree again and Peter ‘remembers’ and points out that it has withered. This gives Jesus an opportunity to teach more.
--St. Helen's Church Study Guide
And it’s as though Jesus is pronouncing now a curse, or at least pronouncing the beginning of the end for the very temple and its sacrifices; as though this is some kind of enacted parable for what actually will become true: that the days of the temple and the days of the sacrifices of lambs and of blood that is slain on these altars (of which we sang in a rendition of a hymn by Isaac Watts at the beginning of our prayer meeting this evening)...that those days are numbered because the true Israel has come, the true sacrifice is here, the Lamb of God is here to be slain. --Derek Thomas
Mark 11-16 Overview
In Mark chapter 11, Mark focuses upon Jesus’ prophetic ministry as Jesus speaks the word of blessing and curse to Israel, while in chapter 12, Mark describes the opposition Jesus receives from the members of the Sanhedrin. Then, in chapter 13, Mark recounts Jesus’ teaching about the future course of redemptive history (the so-called Olivet Discourse). Mark 14 deals with the Last Supper, Peter’s denial of Jesus, Jesus’ betrayal by Judas and his arrest and appearance before the Sanhedrin, while chapter 15 deals with Jesus’ appearance before Pilate, before recounting his death and burial. As the gospel comes to a close in chapter sixteen, we have the account of Jesus’ resurrection from the dead. Mark packs a great deal of material into these closing chapters as the ministry of Jesus comes to its completion. --Kim Riddlebarger
Oh, the depth of the riches and wisdom and knowlege of God!
In Mark 11-16 we shall seek to see & savor this reality:
The wrath of men against the Son of God is about to become the means by which the Son of God turns aside his father’s wrath towards his people. --Kim Riddlebarger
The wrath of men against the Son of God is about to become the means by which the Son of God turns aside his father’s wrath towards his people. --Kim Riddlebarger
Back into Mark, and with a little speed
Over the coming weeks we will be finishing up the Gospel of Mark. This means we'll spend the next 8or9 weeks looking at the last week of Jesus' life.
Because there is SO MUCH there, I will post some excerpts of my research... so that if a certain section of Mark 11-16 hits you.... you can find a little more on it here.
THE KING ENTERS JERUSALEM (11:1-11)
Jesus now approaches and enters Jerusalem where the rest of Mark’s gospel will be set. Mark signals the importance
of the Mount of Olives by bookending this section with references to it (11:1, 13:3).
The sequence with the colt (v.27)
demonstrates Jesus’s sovereignty in the situation. He will enter Jerusalem on his
terms and in total control of events. In view of the way things will turn out this is an important statement.
It also introduces the prophecy from Zechariah 9:913
where Israel's messianic King comes to Jerusalem riding on the
colt of a donkey. According to the prophecy he comes to bring peace to the nations (Zech 9:10) and freedom and restoration to Israel (Zech 10:1112).
Notably, he will do this ‘...because of the blood of my covenant with you...” (Zech
10:11). This phrase will be picked up by Jesus in Mark 14:24 as he celebrates the Lord’s Supper in anticipation of his death.
The crowd’s response to Jesus in v.711, as he enters Jerusalem on the colt, further presses home the point that this is the messianic king come to begin his reign. He is recognised as the one who will bring about, “…the coming kingdom of our father David...” (v.10). Therefore, celebration and acclaim are totally appropriate. --From St. Helen's Church study guide for Mark
Because there is SO MUCH there, I will post some excerpts of my research... so that if a certain section of Mark 11-16 hits you.... you can find a little more on it here.
THE KING ENTERS JERUSALEM (11:1-11)
Jesus now approaches and enters Jerusalem where the rest of Mark’s gospel will be set. Mark signals the importance
of the Mount of Olives by bookending this section with references to it (11:1, 13:3).
The sequence with the colt (v.27)
demonstrates Jesus’s sovereignty in the situation. He will enter Jerusalem on his
terms and in total control of events. In view of the way things will turn out this is an important statement.
It also introduces the prophecy from Zechariah 9:913
where Israel's messianic King comes to Jerusalem riding on the
colt of a donkey. According to the prophecy he comes to bring peace to the nations (Zech 9:10) and freedom and restoration to Israel (Zech 10:1112).
Notably, he will do this ‘...because of the blood of my covenant with you...” (Zech
10:11). This phrase will be picked up by Jesus in Mark 14:24 as he celebrates the Lord’s Supper in anticipation of his death.
The crowd’s response to Jesus in v.711, as he enters Jerusalem on the colt, further presses home the point that this is the messianic king come to begin his reign. He is recognised as the one who will bring about, “…the coming kingdom of our father David...” (v.10). Therefore, celebration and acclaim are totally appropriate. --From St. Helen's Church study guide for Mark
Dead to Sin
In every analogy we need to consider at what point the parallel
or similarity is being drawn; we must not press a resemblance at
every point. For instance, when Jesus told us to become like
little children, he did not mean that we were to copy every
characteristic of children (including their immaturity,
waywardness and selfishness), but only one, namely their humble
dependence. In the same way, to say that we have 'died' to sin
does not mean that we must exhibit every characteristic of dead
people, including their insensibility to stimuli. We have to
ask ourselves: at what point is the analogy of death being made?
If we answer these questions from Scripture rather than from
analogy, from biblical teaching about death rather than from the
properties of dead people, we shall find immediate help. Death
is represented in Scripture more in legal than in physical
terms; not so much as a state of lying motionless but as the
grim though just penalty for sin. Whenever sin and death are
coupled in the Bible, from it second chapter ('when you eat ...
[i.e. sin], you will surely die') to its last two chapters
(where the fate of the impenitent is called 'the second death'),
the essential nexus between them is that death is sin's penalty.
This is plain also in Romans, in which we read that those who
sin 'deserve death' (1:32), that death entered into the world
through sin (5:12) and that 'the wages of sin is death' (6:23).
Take Christ first: 'the death he died, he died to sin once for
all' (Rom. 6:10). The natural and obvious meaning of this is
that Christ bore sin's condemnation, namely death. He met its
claim, he paid its penalty, he accepted its rewards and he did
it 'once for all' (*ephapax*), an adverb which is many times
applied to his atoning death in the New Testament. In
consequence, sin has no more claim or demand on him. So God
raised him from the dead, in order to demonstrate the
satisfactoriness of his sin-bearing, and he now lives for ever
to God.
What is true of Christ is equally true of Christians who are
united to Christ. We too have 'died to sin', in the sense that
through union with Christ we may be said to have borne its
penalty. Some may object that we surely cannot speak of our
bearing the penalty of our sins, even in Christ, since we cannot
die for our own sins; he alone has done that. Is not the
suggestion that we could a veiled form of justification by
works? But no, it is nothing of the kind. Of course Christ's
sin-bearing sacrifice was altogether unique, and we cannot share
in its offering. But we can and do share in its benefits by
being united to Christ. So the New Testament tells us not only
that Christ died instead of us, as our substitute, so that we
will never need to die for our sins, but also that he died for
us, as our representative so that we may be said to have died in
and through him. As Paul wrote elsewhere, for example, 'we are
convinced that one died for all, and therefore all died' (2 Cor.
5:14). That is, by being united to him, his death became their
death.
--John Stott, From "The Message of Romans"
or similarity is being drawn; we must not press a resemblance at
every point. For instance, when Jesus told us to become like
little children, he did not mean that we were to copy every
characteristic of children (including their immaturity,
waywardness and selfishness), but only one, namely their humble
dependence. In the same way, to say that we have 'died' to sin
does not mean that we must exhibit every characteristic of dead
people, including their insensibility to stimuli. We have to
ask ourselves: at what point is the analogy of death being made?
If we answer these questions from Scripture rather than from
analogy, from biblical teaching about death rather than from the
properties of dead people, we shall find immediate help. Death
is represented in Scripture more in legal than in physical
terms; not so much as a state of lying motionless but as the
grim though just penalty for sin. Whenever sin and death are
coupled in the Bible, from it second chapter ('when you eat ...
[i.e. sin], you will surely die') to its last two chapters
(where the fate of the impenitent is called 'the second death'),
the essential nexus between them is that death is sin's penalty.
This is plain also in Romans, in which we read that those who
sin 'deserve death' (1:32), that death entered into the world
through sin (5:12) and that 'the wages of sin is death' (6:23).
Take Christ first: 'the death he died, he died to sin once for
all' (Rom. 6:10). The natural and obvious meaning of this is
that Christ bore sin's condemnation, namely death. He met its
claim, he paid its penalty, he accepted its rewards and he did
it 'once for all' (*ephapax*), an adverb which is many times
applied to his atoning death in the New Testament. In
consequence, sin has no more claim or demand on him. So God
raised him from the dead, in order to demonstrate the
satisfactoriness of his sin-bearing, and he now lives for ever
to God.
What is true of Christ is equally true of Christians who are
united to Christ. We too have 'died to sin', in the sense that
through union with Christ we may be said to have borne its
penalty. Some may object that we surely cannot speak of our
bearing the penalty of our sins, even in Christ, since we cannot
die for our own sins; he alone has done that. Is not the
suggestion that we could a veiled form of justification by
works? But no, it is nothing of the kind. Of course Christ's
sin-bearing sacrifice was altogether unique, and we cannot share
in its offering. But we can and do share in its benefits by
being united to Christ. So the New Testament tells us not only
that Christ died instead of us, as our substitute, so that we
will never need to die for our sins, but also that he died for
us, as our representative so that we may be said to have died in
and through him. As Paul wrote elsewhere, for example, 'we are
convinced that one died for all, and therefore all died' (2 Cor.
5:14). That is, by being united to him, his death became their
death.
--John Stott, From "The Message of Romans"
Monday, February 09, 2009
Oh the Deep Deep Love of Jesus
"Never be content with your current grasp of the gospel. The gospel is
life-permeating,
world-altering,
universe-changing
truth.
It has more facets than a diamond. Its depths man will never exhaust." --C.J. Mahaney
life-permeating,
world-altering,
universe-changing
truth.
It has more facets than a diamond. Its depths man will never exhaust." --C.J. Mahaney
The life of the believer is here described as a delight in God,
and we are thus certified of the great fact that true religion
overflows with happiness and joy. Ungodly persons and mere
professors never look upon religion as a joyful thing; to them
it is service, duty, or necessity, but never pleasure or
delight. Spurgeon morning june 14
Struggling With Pride This Morning
Y'day was a great day as we wrapped up our Global Outreach Conference. Our international lunch featured many wonderful dishes... the dessert table included my own "Columbian Hot Chocolate". This is where the pride comes in... i'm sure many of the dishes were enjoyed my many... i'm not sure how many inspired poetic works. Mine did:
Hot chocolate smooth and creamy!
'Tis rare to find such a sweet
Concoction for to free me
From baser flavors (of meat
And rice and chicken). If I
Possess'd the knack of Pendley
To blend cocoa as he, my
Life would change most splendidly.
For who can imagine a world so graced,
When of Pendley's Columbian they taste?
--J. Stephen Addcox
Hot chocolate smooth and creamy!
'Tis rare to find such a sweet
Concoction for to free me
From baser flavors (of meat
And rice and chicken). If I
Possess'd the knack of Pendley
To blend cocoa as he, my
Life would change most splendidly.
For who can imagine a world so graced,
When of Pendley's Columbian they taste?
--J. Stephen Addcox
Saturday, February 07, 2009
Pray for One Another
This is a regular theme of the New Testament...
In Christ Community, there are great things happening regarding people caring for each other. To that end I remind/inform you of some prayer needs... there are others, I know. This is not exhaustive or complete:
1.) Kathleen Eubanks, as she cares for her father who was recently injured on the farm
2.) Ronnie Neder, as he is staring at some surgical action towards his heart problems... he might have surgery within next 2 weeks
3.) Tamara Johnston and family, as they get used to the new twin daughters God gave them a couple of weeks ago
In Christ Community, there are great things happening regarding people caring for each other. To that end I remind/inform you of some prayer needs... there are others, I know. This is not exhaustive or complete:
1.) Kathleen Eubanks, as she cares for her father who was recently injured on the farm
2.) Ronnie Neder, as he is staring at some surgical action towards his heart problems... he might have surgery within next 2 weeks
3.) Tamara Johnston and family, as they get used to the new twin daughters God gave them a couple of weeks ago
“One moment’s believing, close contact with the cross will do more to break the heart for sin, deepen the conviction of its exceeding sinfulness, and disenthrall the soul from all its bondage and its fears, bringing it into a sense of pardon and acceptance and assured hope, than a lifetime of the most rigid legal duties that ever riveted their iron chain upon the soul.”
—Octavius Winslow, The Foot of the Cross
Friday, February 06, 2009
We're building a facility on Parker Road
OK, if you can forget the fact that I obviously need to wipe the scum off my phone's camera lens... note the wonders pictured here!!1.) We have a construction site dumpster... this means soon to be trash from construction!
2.) FOOTER prep
They've dug up the place where they'll pour the footers.
Keep looking here and listening on Sunday mornings as we will be letting you know when the FOUNDATION will be poured.
Remember, all of this is the result of:
1.) God's faithfulness
2.) The generosity of the people of Christ Community
Wednesday, February 04, 2009
Global Outreach Conference Schedule
Friday, February 6:
Dinner and Q&A with Bill Yarbrough
6:30PM at the Matthews' home.
Saturday the 7th of Feb:
Men's Breakfast
Guest John Clow
7:30AM at the Church Office.
Women's Brunch
Guests Brittany French and Kathy Clow
9:30AM at the Horner's home.
Concert of Prayer
A time of worship and prayer for global missions.
7PM at the Stankunas' home.
Sunday Feb 8:
Worship and International Lunch9AM - 1PM at Oak Hall School.
Tuesday, February 03, 2009
"Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him…there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need pardon, absolution, mercy, grace, peace, rest, relief, comfort and hope." --J.C. Ryle
Monday, February 02, 2009
“Conversion is the lifelong transformational process of being remade into the image of God. It is so much more than simply trying to avoid sin. The focus of repentance and conversion is Jesus, not my sin nor my self. My attachment to sinful ways of being is much too strong to ever be undone by mere willpower. There is no substitute for surrender to divine love as the fuel to propel such undoing. Divine love transforms both my heart and my will. Divine love enables me to choose God’s will over mine. Without this, repentance will be nothing more than a self-help scheme based on effort and resolve.” David Benner, Surrender to love
Subscribe to:
Posts (Atom)